ULTRANOTES FROM BEYOND
(The United Kingdom/Republic of
Aphoristic Philosophy
Copyright © 1997-2009 John O'Loughlin
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CONTENTS
Aphs. 1-600
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1. To contrast the metachemical unclearness of
evil with the chemical clearness of good, as one would contrast fire with water
- the former noumenal and the latter phenomenal, as with regard to space-time
materialism and to volume-mass realism on the objective, or female, side of
life.
2. To contrast the physical unholiness of folly
with the metaphysical holiness of wisdom, as one would contrast vegetation with
air - the former phenomenal and the latter noumenal, as with regard to mass-volume
naturalism and to time-space idealism on the subjective, or male, side of life.
3. That which is unclear, being evil, can be
viciously or virtuously so, depending whether it is conceived in relation to
power or glory as noumenal particles and wavicles of an objective disposition.
4. That which is clear, being good, can be
viciously or virtuously so, depending whether it is conceived in relation to
power or glory as phenomenal particles and wavicles of an objective
disposition.
5. That which is unholy, being foolish, can be
viciously or virtuously so, depending whether it is conceived in relation to
form or content as phenomenal particles and wavicles of a subjective
disposition.
6. That which is holy, being wise, can be
viciously or virtuously so, depending whether it is conceived in relation to
form or content as noumenal particles and wavicles of a subjective disposition.
7. Since power is perfect on the noumenal planes
of space-time materialism and imperfect on the phenomenal planes of volume-mass
realism, one should distinguish the primary vice of noumenal power in
metachemical unclearness from the secondary vice of phenomenal power in
chemical clearness - the former beautiful and the latter strong.
8. Since glory is imperfect on the noumenal
planes of space-time materialism and perfect on the phenomenal planes of
volume-mass realism, one should distinguish the secondary virtue of noumenal
glory in metachemical unclearness from the primary virtue of phenomenal glory
in chemical clearness - the former loving and the latter proud.
9. Since form is perfect on the phenomenal
planes of mass-volume naturalism and imperfect on the noumenal planes of
time-space idealism, one should distinguish the primary vice of phenomenal form
in physical unholiness from the secondary vice of noumenal form in metaphysical
holiness - the former knowledgeable and the latter truthful.
10. Since content is imperfect on the phenomenal
planes of mass-volume naturalism and perfect on the noumenal planes of
time-space idealism, one should distinguish the secondary virtue of phenomenal
content in physical unholiness from the primary virtue of noumenal content in
metaphysical holiness - the former pleasurable and the latter joyful.
11. Unholiness is no more evil, and thus a
metachemical attribute, through materialism, of the Devil/Hell, than clearness
is wise, and thus a metaphysical attribute, through idealism, of God/Heaven.
12. Unholiness is simply foolish, and thus a
physical attribute, through naturalism, of man/earth, while clearness is simply
good, and thus a chemical attribute, through realism, of woman/purgatory.
13. The 'unholy man' may be a fool, but he
certainly isn't evil, since unholiness is the next best thing to holiness, as
vegetation to air or physics to metaphysics.
14. The 'clear woman' may be good, but she
certainly isn't wise, since clearness is the next worst thing to unclearness,
as water to fire or chemistry to metachemistry.
15. The 'unclear woman' stands at an evil, and thus
absolutely antithetical remove, from the 'holy man', as the noumenal
objectivity of space-time materialism from the noumenal subjectivity of
time-space idealism.
16. The 'clear woman' stands at a good, and thus
relatively antithetical remove, from the 'unholy man', as the phenomenal
objectivity of volume-mass realism from the phenomenal subjectivity of
mass-volume naturalism.
17. That which is natural may be unholy ... in its
vegetative phenomenality, but it can never be evil, like the fiery noumenality
of materialism.
18. That which is real may be good ... in its
watery phenomenality, but it can never be wise, like the airy noumenality of
idealism.
19. 'The fool', or foolish man, is closer to the
wise man than are either 'the good' or 'the evil', the good woman or the evil
woman, and consequently counts for more with him - as was, in fact, the case
with Christ, Who preferred sinners to scribes and pharisees.
20. Men, too, can be good or evil, and thus 'bent'
away from what is either phenomenally masculine (lower to upper) or noumenally
masculine (submasculine to supermasculine), sinful or graceful, in one degree
or another of punishment and/or crime.
21. Men that are 'bent' may well be just or cruel,
depending on the order of their bentness, but they can never be stupid or kind
- at any rate, not so long as they remain 'bent'.
22. To be a bent man is to effectively function as
a woman, and thus be objectively ranged against subjectivity either from the
viewpoint of metachemical evil or of chemical good, materialism or realism.
23. It is not inconceivable that the term
'gentleman', as especially applied in England to those categories of men who
are conspicuously of 'the good' and/or 'the great' (this latter equivalent to
'the evil', or powerful) is synonymous with being 'bent', and thus less of a
man than someone who effectively functions as a woman ... in due objective
fashion.
24. A society with an abundance of 'gentlemen', in
the aforementioned sense, can only be one in which heathenistic values take
precedence over Christian values, the secular over the ecclesiastical, as
objectivity 'rides high', in due female fashion, at the expense of
subjectivity.
25. In such a society, the Kingdom (noumenal)
and/or the State (phenomenal) will be genuine, while the Church (phenomenal)
and/or the Centre (noumenal) will be 'pseudo', and thus deferentially
subordinate to the prevailing secularity, with its emphasis on freedom.
26. A society in which the secular institutions
are free and the religious institutions 'pseudo' ... is a free society, or one
which is primarily characterized by free will rather than by natural
determinism.
27. Free societies are much more likely to be
'once born' and heathenistic than 're-born' and Christian, given the female hegemony
of objectivity which 'rides high' at the expense of subjectivity, tongue at the
expense of phallus in the phenomenal context of watery (chemical) realism, eyes
at the expense of ears in the noumenal context of fiery (metachemical)
materialism.
28. In Britain, however, 're-born' metachemistry
is combined, via the 'Blood Royal', with 'once-born' chemistry, the monarchy
with the parliamentary, and truly genuine, mode of democracy.
29. America, on the other hand, is more
characterized, through the '
30. By rights, a pseudo-democracy in a
pseudo-State should be deferential, through republicanism, to the genuine
Church, the Roman Catholic Church, but the American paradox is such that,
rooted in Puritan-based colonial rebellion against Anglican-based British rule,
the pseudo-State of democratic republicanism defers back to the metachemical
hegemony of the eyes, symbolized by the 'Liberty Belle', and thus to what is in
effect a pseudo-Kingdom rooted in a presidential executive having, amongst
other things, ultimate control of the armed forces.
31. Whatever the respective paradoxes of Britain
and America, both countries, being objective, espouse freedom, not least of all
in relation to 'freedom of speech' and a 'free press'.
32. In theory, this may seem desirable, but, in
practice, what it means is freedom for the objective, and hence female side of
life, to affirm secular and fundamentally immoral values at the expense of
everything religious and moral.
33. The parliamentary democracy affirms 'freedom
of speech' as its inalienable feminine right in a context where the tongue is
free, and free to lord or, rather, lady it over the phallus (cynosure of the
flesh), in due verbal fashion.
34. The presidential Kingdom affirms 'freedom of
the press' as its inalienable superfeminine right in a context where the eyes
are free, and hence free to lord or, rather, lady it over the ears, in due
photographic fashion.
35. Whether the freedom is chemical or
metachemical, watery or fiery, emotional or instinctual, the net result will be
the entrenchment of free will at the expense of natural determinism, of female
objectivity at the expense of male subjectivity, and the consequent domination
of society by heathenistic values.
36. Whether 'Britannia' rules the waves, the
watery context of chemical realism, or the 'Liberty Belle' rules the stars, the
fiery context of metachemical materialism, the only consequence for males is
the subversion of nature by civilization in the one case, and of culture by
barbarism in the other, as germane to the dominion of female objectivity.
37. Frankly, Christ is no more the 'man-god' of
the British than the Holy Ghost is the 'Spirit-Heaven' of the Americans. The former people are dominated by a heathenistic
form of Mary, viz. the parliamentary 'Britannia', while the latter people are
dominated by the superheathenistic form or, rather, power of the Creator, viz.
the presidential '
38. Things have accordingly regressed from the
purgatorial glory of 'Britannia' to the diabolical power of the 'Liberty
Belle', as, on the positive side, from supreme water to supreme fire, the
tongue to the eyes, pride to beauty, and, on the negative side, from primal
water to primal fire, the moon to the stellar cosmos, humility (if not
humiliation) to ugliness, and in neither case is there much scope for authentic
commitments, uninfluenced by the prevailing norms, to the earthy form,
necessarily crucified, of Christ or to the heavenly content, necessarily beatified,
of the Holy Ghost.
39. For form and content (in both phenomenal and
noumenal terms) can only be twisted and corrupted, if not effectively
eliminated, when power and glory hold sway in due objective fashion.
40. As a rule, religions do not transplant; they
simply become corrupted by countervailing pressures which typify the lands and
climes to which they were brought.
41. America may call itself Christian, but, in
actuality, it is a Superheathen society both characterized and dominated by the
'
42. No genuine Christian would identify with stars
or anything cosmic, but would have turned away from both fire and water in
response to a Christ-motivated vegetative aspiration towards air.
43. The fact that most Christians remain 'bogged
down' in vegetation to the detriment, if not exclusion, of air ... does not
invalidate the proposition that vegetation leads to air rather than to either
water or fire.
44. In fact, any attempt to reconcile vegetation
to either water or fire, if not both water and fire, is anti-Christian and
effectively heathenistic in a Protestant if not Oriental way.
45. What prevents the Christian from becoming
Superchristian, and thus properly spiritual through the metaphysical element of
air, is his Biblical adherence to Creatoresque primitivity, which constrains
him from 'going the whole religious hog', as it were, in due meditative vein.
46. Thus Christianity is itself corrupted by
delusory adherence to Creatoresque primitivity, which keeps things theistically
subservient to the Cosmos and thereby bedevils attempts to further natural
determinism at the expense of free will, the sort of free will which the Cosmos
most blatantly exemplifies!
47. Had Christianity been a perfect religion
instead of a manifestly imperfect one, centred not in joy but in knowledge, not
in the grace of noumenal content but in the sin of phenomenal form, the 'modern
age' of rampant Superheathenism would probably never have materialized.
48. Christian ambivalence, owing as much if not
more to the Biblical divisions between Old and New Testaments as to the
paradoxical teachings of Jesus Christ, has always made it possible for (some)
people to pursue free will at the expense of natural determinism.
49. So much so, that Christianity was fated to
overcome itself and to languish, as it now does, in the shadows not only of
Protestant-based Heathenism but of Orient-based Superheathenism - a
Superheathenism characterized by the metachemical reign of the 'Liberty Belle'.
50. Some would regard her and equivalent symbols
as the 'Queen of Heaven', but there is no, nor ever could be any, 'Queen of
Heaven', only a 'Queen of Hell', of which the stellar cosmos is epitome.
51. The 'Goddess of
52. Hence it is not even collective freedom such
as 'Britannia' could be said to illustrate in relation to 'House of Commons'
democracy, but individual freedom in relation to 'White House' autocracy, the
presidential executive of an elected autocrat.
53. Since freedom is rooted in power and glory, whether
these be individual (and metachemical) or collective (and chemical), it has
everything to do with evil and good, and nothing to do with folly and wisdom.
54. Only that which is rooted or, rather, centred
(in due subjective vein) in form and content ... has anything to do with folly
and wisdom, whether in relation to the collectivity of the physical or to the
individuality of the metaphysical.
55. Such an actuality is the opposite of freedom,
since it appertains not to free will but to natural determinism, not to the
female (and objective) side of life but to its male (and subjective) side, and
has reference, in consequence, to binding.
56. And just as freedom can be collectivistic or
individualistic, phenomenal or noumenal, so binding can be collectivistic or
individualistic, phenomenal or noumenal, according to whether it pertains to
vegetation or to air, the Church or the (coming) Centre of 'Kingdom Come'.
57. When people revolt against binding, as they
have done in the anti-Christian past, they do so in the name of freedom, and
achieve liberation from the Old Order (of binding) via revolution, which is the
violent methodology serving a free and hence disordered end.
58. Liberation from binding is a female-oriented
actuality which leads, via revolutionary upheaval, to state freedom, the
republican state and/or kingdom that is independent of the Christian Church and
immorally ranged, under the light-shedding objective guidance of the 'Liberty
Belle' or equivalent symbols of freedom, against Christian morality and just
about anything moral.
59. It is this free state and/or kingdom which is
responsible, in its disordered newness, for the 'false progress' of
Heathen-to-Superheathen modernity, and which upholds the dominion, in
consequence, of free will at the expense of natural determinism, of female
liberation at the expense of male salvation.
60. Freedom is characterized, as already noted,
not by form and content(ment) but by power and glory, and is therefore a choice
and/or struggle between evil and good, fire and water, barbarity and civility,
the id (unego) and the soul (unconscious) for objective control of men's lives.
61. People - and men in particular - can be
delivered from freedom to binding, albeit to a new order of binding which will
be Superchristian where the Old Order was Christian, and such deliverance is
achievable via evolution, which is the peaceful methodology serving a bound and
very structured end.
62. If one is damned to freedom by revolution,
then one is saved to binding by evolution, and such an evolution as I have in
mind will necessitate recourse to democratic procedures, in order that the
peoples of, in particular initially, Ireland, Scotland, and Wales ... may opt
for religious sovereignty, and thus the right to religious self-determination
in relation to the triadic Beyond of the Centre, which would be served and
maintained by a pseudo-kingdom, the airy kingdom of a Gaelic federation (of
Ireland, Scotland, and Wales) in 'Kingdom Come'.
63. Only Social Transcendentalism, the ideological
philosophy of 'Kingdom Come', and hence of the genuine Centre, can provide the
basis whereby the People may seek deliverance from worldly freedoms to the
otherworldly bindings of the Centre, and thereupon embrace a structure in which
form and content are uppermost in their lives, as they enter into the
evolutionary salvation of the triadic Beyond in which folly and wisdom,
vegetation and air, nature and culture, the ego and the mind would take
hierarchical precedence over what was left to the female side of life in the
watery goodness - and soul - of civilization.
64. For civilization must be 'pegged down' if
nature is to rise up as an adequate support for culture, the airy flower rising
from the vegetative stem of something rooted in watery goodness.
65. Thus, in ascending order, would mass, volume,
and space be reconciled to Eternity, the context of the genuine Centre which is
beyond the domination of time, or 'Father Time', although served and maintained
from a basis of transmuted time via the pseudo-kingdom of 'Kingdom Come'.
66. For every 'plant' requires a sun to help it
grow, and the pseudo-kingdom of 'Kingdom Come' would be the 'sun' that helps
the 'plant' of the triadic Beyond to grow throughout Eternity.
67. Such a supernatural 'plant' would eventually
grow beyond the earth to the space-centre contexts of a definitive Heaven,
where it would exist at an absolutely antithetical remove from the stellar
cosmos and all that pertained to stars in general.
68. But by then 'man' would have been superseded,
via a cyborg-like transition, by post-human life forms which were destined to
take the evolutionary journey to its most bound end.
69. When we think in terms of the planes of space,
time, volume, and mass, the first two noumenal and the latter two phenomenal,
it seems appropriate (contrary to my customary procedures of late) to equate
space with transcendentalism, time with fundamentalism, volume with
nonconformism, and mass with humanism, irrespective of whether in relation to
the Beginning or the End, the sensual or the sensible manifestations, of the
planes in question.
70. Hence to distinguish the materialist
transcendentalism, in metachemistry, of spatial space from the idealist
transcendentalism, in metaphysics, of spaced space - the former the sensual and
the latter the sensible manifestation of the supernoumenal plane of space.
71. Hence to distinguish the idealist
fundamentalism, in metaphysics, of sequential time from the materialist
fundamentalism, in metachemistry, of repetitive time - the former the sensual
and the latter the sensible manifestation of the subnoumenal plane of time.
72. Hence to distinguish the realist
nonconformism, in chemistry, of volumetric volume from the naturalist
nonconformism, in physics, of voluminous volume - the former the sensual and
the latter the sensible manifestation of the upper-phenomenal plane of volume.
73. Hence to distinguish the naturalist humanism,
in physics, of massive mass from the realist humanism, in chemistry, of massed
mass - the former the sensual and the latter the sensible manifestation of the
lower-phenomenal plane of mass.
74. Since we have the possibility, due to
objective factors, of a diagonal descent, in metachemistry, from space to time,
one could characterize space-time objectivity in terms of a regression from
materialist transcendentalism to materialist fundamentalism on the
photon-photino axis of fiery metachemistry.
75. Since we have the possibility, due to
subjective factors, of a diagonal ascent, in metaphysics, from time to space,
one could characterize time-space subjectivity in terms of a progression from
idealist fundamentalism to idealist transcendentalism on the proton-protino
axis of airy metaphysics.
76. Since we have the possibility, due to
objective factors, of a diagonal descent, in chemistry, from volume to mass,
one could characterize volume-mass objectivity in terms of a regression from
realist nonconformism to realist humanism on the electron-electrino (if
conventional) and/or positron-positrino (if radical) axis of watery chemistry.
77. Since we have the possibility, due to
subjective factors, of a diagonal ascent, in physics, from mass to volume, one
could characterize mass-volume subjectivity in terms of a progression from
naturalist humanism to naturalist nonconformism on the neutron-neutrino (if
conventional) and/or deuteron-deuterino (if radical) axis of vegetative
physics.
78. One could also turn each of the aforementioned
connections around and speak of a diagonal descent, in metachemistry, from
transcendentalist materialism, the materialism of space, to fundamentalist
materialism, the materialism of time, while speaking, conversely, of a diagonal
ascent, in metaphysics, from fundamentalist idealism, the idealism of time, to
transcendentalist idealism, the idealism of space.
79. Similarly, one could speak of a diagonal
descent, in chemistry, from nonconformist realism, the realism of volume, to
humanist realism, the realism of mass, while speaking, conversely, of a diagonal
ascent, in physics, from humanist naturalism, the naturalism of mass, to
nonconformist naturalism, the naturalism of volume.
80. The emphasis in the latter two aphorisms
would, I believe, be more scientific and/or political than economic and/or religious,
since unlike transcendentalism, fundamentalism, nonconformism, and humanism,
the terms materialism, idealism, realism, and naturalism have more
applicability to the relationship between self and not-self, psychology and
physiology, than to that between selfless and unself, therapy and psyche.
81. In fact, I originally derived the concepts of
materialism, idealism, realism, and naturalism from the respective elements of
fire, air, water, and vegetation (earth), holding to the view that the elements
proceeded, in due chronological order of devolutionary and/or evolutionary
development, from fire to air via water and vegetation, and that materialism
accordingly corresponded to fire as the most basic/least advanced element,
realism corresponded to water as the more (relative to most) basic/less
(relative to least) advanced element, naturalism corresponded to vegetation as
the less (relative to least) basic/more (relative to most) advanced element,
and idealism corresponded to air as the least basic/most advanced element.
82. In subatomic terms, this meant that the most
basic/least advanced subdivision of an element, viz. elemental particle,
corresponded to materialism; that the more (relative to most) basic/less
(relative to least) advanced subdivision, viz. molecular particle, corresponded
to realism; that the less (relative to least) basic/more (relative to most)
advanced subdivision, viz. molecular wavicle, corresponded to naturalism; and
that the least basic/most advanced subdivision, viz. elemental wavicle,
corresponded to idealism.
83. Where an exact correspondence existed between
the most basic/least advanced subdivision of an element and/or elementino and
fire, then one had the materialist per se of photons (in
sensuality) and/or photinos (in sensibility); where an exact correspondence
existed between the more (relative to most) basic/less (relative to least)
advanced subdivision of an element and/or elementino and water, then one had
the realist per se of electrons and/or electrinos (if conventional) or
positrons and/or positrinos (if radical); where an exact correspondence existed
between the less (relative to least) basic/more (relative to most) advanced
subdivision of an element and/or elementino and vegetation, then one had the
naturalist per se of neutrons and/or neutrinos (if conventional) or
deuterons and/or deuterinos (if radical); and where an exact correspondence
existed between the least basic/most advanced subdivision of an element and/or
elementino and air, then one had the idealist per se of protons (in
sensuality) and/or protinos (in sensibility).
84. Hence each element had a subatomic
correspondence which enabled us to describe it either in terms of materialism
(if having an elemental particle per se), realism (if having a
molecular particle per se), naturalism (if having a molecular wavicle per
se), or idealism (if having an elemental wavicle per se).
85. I therefore came to the conclusion that fire
was the metachemical element of materialism, water the chemical element of
realism, vegetation the physical element of naturalism, and air the
metaphysical element of idealism.
86. It also became clear to me that both fire and
water, having a per se subatomic correspondence, in elemental and molecular
terms, to the particle aspect of their respective elements, were objective, and
thus of a female disposition, whereas both vegetation and air, having a per
se subatomic correspondence, in molecular and elemental terms, to the
wavicle aspect of their respective elements, were subjective, and thus of a
male disposition.
87. Hence not only were photons and electrons (to
take but elements as opposed to elementinos) objective, and hence of a female
disposition in their negative charge; they had a per se
correspondence to fire and water.
88. Hence not only were neutrons and protons (to
take but elements as opposed to elementinos) subjective, and hence of a male
disposition in their positive charge; they had a per se
correspondence to vegetation and air.
89. Of course, it is always tempting to regard
water as subjective and vegetation as objective, but I don't believe that
something relatively subjective could stem, like water, from the absolutely
objective element of fire. Nor, by a
converse token, can I believe that something relatively objective could be the
next best thing, like vegetation, to the absolutely subjective element of air.
90. That which, as vegetation, is elementally
contiguous with noumenal subjectivity could only be phenomenally subjective,
while, conversely, that which, as water, is elementally contiguous with
noumenal objectivity could only be phenomenally objective.
91. Yet we find ourselves with the logical paradox
that the two particle-based elements as defined by me, viz. fire and water,
differ in relation to the position of the perfect attribute on the basis of a
particle/wavicle distinction - power being perfect in fire but imperfect in
water, glory being perfect in water but imperfect in fire.
92. Likewise, the two wavicle-centred elements as defined
by me, viz. vegetation and air, differ in relation to the position of the
perfect attribute on the basis of a particle/wavicle distinction - form being
perfect in vegetation but imperfect in air, content being perfect in air but
imperfect in vegetation.
93. Thus if water is objective, and hence
particle-based, while vegetation is subjective, and hence wavicle-centred, how
can the one have a wavicle-biased perfection in glory (pride) and the other a
particle-biased perfection in form (knowledge)?
94. It seems to me that the question begs an
equally paradoxical answer, in that there is more gender interaction on the
phenomenal planes of mass and volume than on the noumenal planes of time and
space, in consequence of which vegetation is bent, through the countervailing
objective influence of water, towards an objective fulcrum, so to speak, in
form, whereas water is bent, through the countervailing subjective influence of
vegetation, towards a subjective fulcrum, as it were, in glory.
95. Yet neither of these fulcrums or focal-points
of perfection would be particularly stable, in view of the countervailing
dispositions of the elements in question, so their respective perfections are
always going to be exposed to abandonment for the more complete, and intrinsically
element-conditioned, perfections of power in the case of fire and of
content(ment) in the case of air, the genders tending farther apart on the
noumenal planes of time and space in relation to particle- and wavicle-biased
orders of perfection that owe more to the respective particle-based and
wavicle-centred orientations of their respective elements than ever they do to
any phenomenal-like molecular interrelativity, and hence collectivistic
interaction.
96. Short of dismantling my philosophy in favour
of a subjective theory for water and an objective theory for vegetation, this
is the only explanation I have for the seemingly paradoxical fact that, in the
cases of water and vegetation, the fulcrum of perfection does not exactly
coincide with the subatomic structural origins of the elements in question.
97. However that may be, I am convinced that
nothing that was of a contrary gender disposition, as it were, to the noumenal
elements of fire and air could exist in a devolutionary and/or evolutionary
relationship of elemental contiguity with them.
98. So I return to my original position that water
stems from fire as a phenomenal order of objectivity from a noumenal order,
whilst, conversely, air stems from vegetation as a noumenal order of subjectivity
from a phenomenal order.
99. There is accordingly, in general terms, a
devolutionary regression from the unclear to the clear, as from fire to water,
on the one hand, but an evolutionary progression from the unholy to the holy,
as from vegetation to air, on the other hand.
100. Yet, in actuality, fire and water are both
typified, in their objective dispositions towards power and glory, by
unclearness and clearness, since unclearness stands to clearness on any
objective plane as particle to wavicle, vice to virtue, barbarity to civility,
and hence in more general terms as will to spirit.
101. With fire, however, the emphasis of perfection
will be on power rather than glory, and thus on unclearness as opposed to
clearness, barbarity as opposed to civility, vice as opposed to virtue, whereas
with water, by contrast, the emphasis of perfection will be on glory rather
than power, and thus on clearness as opposed to unclearness, civility as
opposed to barbarity, virtue as opposed to vice.
102. Conversely, vegetation and air are both
typified, in their respective subjective dispositions towards form and content,
by unholiness and holiness, since unholiness stands to holiness on any
subjective plane as particle to wavicle, vice to virtue, nature to culture, and
hence in more general terms as will to spirit.
103. With vegetation, however, the emphasis of
perfection will be on form rather than content, and thus on unholiness as
opposed to holiness, nature as opposed to culture, vice as opposed to virtue, whereas
with air, by contrast, the emphasis of perfection will be on content(ment)
rather than form, and thus on holiness as opposed to unholiness, culture as
opposed to nature, virtue as opposed to vice.
104. One should, however, distinguish what is applicable
to the self and to the unself as psychological and psychical postulates from
what applies to the not-self and to selflessness as physiological and
ontological (therapeutic) postulates, since it does not necessarily follow that
unholiness and holiness, for example, should be applied in either context.
105. In fact, I happen to believe that, in
subjective contexts, unholiness and holiness are more applicable to the self,
viz. ego, and to the unself, viz. mind, whereas nature and culture are more
applicable to the not-self and to selflessness, say ears and airwaves or lungs
and breath (in metaphysical idealism), since it is important to distinguish the
psychological and psychical attributes on the one hand, that of the self and
the unself, from the physiological and ontological attributes on the other
hand, that of the not-self and selflessness.
106. Hence one should contrast the unholiness of
stupidity (sin) in relation to the self and the holiness of kindness (grace) in
relation to the unself with the naturalness of form (subjective will) in
relation to the not-self and the culture of content (subjective spirit) in
relation to selflessness ... where both the phenomenal (vegetative) and the
noumenal (airy) manifestations of male subjectivity are concerned.
107. Conversely, I happen to believe that, in
objective contexts, unclearness and clearness are more applicable to the self,
viz. id, and to the unself, viz. soul, whereas barbarity and civility will be
more applicable to the not-self and to selflessness, say eyes and sight-light
or heart and blood (in metachemical materialism), since it is important to
distinguish the psychological and psychical attributes on the one hand, that of
the self and the unself, from the physiological and ontological attributes on
the other hand, that of the not-self and selflessness.
108. Hence one should contrast the unclearness of
cupidity (crime) in relation to the self and the clearness of cruelty
(punishment) in relation to the unself with the barbarity of power (objective
will) in relation to the not-self and the civility of glory (objective spirit)
in relation to selflessness ... where both the noumenal (fiery) and the
phenomenal (watery) manifestations of female objectivity are concerned.
109. Thus not only are cupidity and cruelty the
objective equivalents of stupidity and kindness in relation to the self and to
the unself, but power and glory are the objective equivalents of form and
content in relation to the not-self and to selflessness.
110. If cupidity is unclear (criminally unjust) and
cruelty clear (punishingly just) in relation to objective orders of the self
(id) and the unself (soul), then stupidity is unholy (sinfully imprudent) and
kindness holy (gracefully prudent) in relation to subjective orders of the self
(ego) and the unself (mind).
111. Likewise, if power is barbarous (viciously
evil) and glory civilized (virtuously good) in relation to objective orders of
the not-self and selflessness, then form is natural (viciously foolish) and
content cultural (virtuously wise) in relation to subjective orders of the
not-self and selflessness.
112. To contrast, within the space-time axis of
objective self/unself, the cupidity of beauty in metachemical unclearness with
the cruelty of love in metachemical clearness - the former perfectly unjust
(noumenally criminal) and the latter imperfectly just (noumenally punishing).
113. To contrast, within the space-time axis of
objective not-self/selflessness, the power of the eyes and/or the heart in
metachemical barbarity with the glory of sight-light and/or blood in
metachemical civility - the former perfectly evil (noumenally vicious) and the
latter imperfectly good (noumenally virtuous).
114. To contrast, within the volume-mass axis of
objective self/unself, the cupidity of strength in chemical unclearness with
the cruelty of pride in chemical clearness - the former imperfectly unjust
(phenomenally criminal) and the latter perfectly just (phenomenally punishing).
115. To contrast, within the volume-mass axis of
objective not-self/selflessness, the power of the tongue and/or the womb in
chemical barbarity with the glory of speech and/or conception in chemical
civility - the former imperfectly evil (phenomenally vicious) and the latter
perfectly good (phenomenally virtuous).
116. To contrast, within the mass-volume axis of
subjective self/unself, the stupidity of knowledge in physical unholiness with
the kindness of pleasure in physical holiness - the former perfectly imprudent (phenomenally
sinful) and the latter imperfectly prudent (phenomenally graceful).
117. To contrast, within the mass-volume axis of
subjective not-self/selflessness, the form of the phallus and/or the brain in
physical nature with the content of orgasm and/or cogitation in physical
culture - the former perfectly foolish (phenomenally vicious) and the latter
imperfectly wise (phenomenally virtuous).
118. To contrast, within the time-space axis of
subjective self/unself, the stupidity of truth in metaphysical unholiness with
the kindness of joy in metaphysical holiness - the former imperfectly imprudent
(noumenally sinful) and the latter perfectly prudent (noumenally graceful).
119. To contrast, within the time-space axis of
subjective not-self/selflessness, the form of the ears and/or the lungs in
metaphysical nature with the content of the airwaves and/or the breath in
metaphysical culture - the former imperfectly foolish (noumenally vicious) and
the latter perfectly wise (noumenally virtuous).
120. What applies to the positive attributes of
metachemical, chemical, physical, and metaphysical supremacy ... applies no
less to their negative counterparts in relation to primacy.
121. Hence to contrast ugliness with hatred on the
one hand, and the stellar cosmos with Venus on the other hand ... in relation
to metachemical primacy.
122. Hence to contrast weakness with humility on the
one hand, and the moon with the oceanic aspect of the earth on the other hand
... in relation to chemical primacy.
123. Hence to contrast ignorance with pain on the
one hand, and the terrestrial aspect of the earth with Mars on the other hand
... in relation to physical primacy.
124. Hence to contrast falsity with woe on the one
hand, and the sun with Saturn on the other hand ... in relation to metaphysical
primacy.
125. Whereas supremacy has reference to elements and
elementinos, primacy has reference, by contrast, to what I shall call
anti-elements and anti-elementinos, their negative counterparts.
126. All elements and elementinos can, with this
theory, be either negative or positive, since my usage of such terms is
applicable to definitions of either primacy or supremacy, not to the more
conventional notion of subatomic charges.
127. The latter concept I have always used as defining
the nature of an element and/or elementino, i.e. whether it should be regarded
as objective (if subatomically negative) or subjective (if subatomically
positive).
128. Hence I have had no hesitation in equating
negatively-charged subatomic elements like, for example, photons and electrons
with objectivity, and hence femaleness, reserving to positively-charged
subatomic elements like, for example, protons and (in relative terms) neutrons
... an equation with subjectivity, and hence maleness.
129. And yet, besides being negative or positive in
this conventional subatomic way, elements and elementinos can, I believe, be
primal or supreme, affiliated to negative contexts like, in primal terms,
ugliness and hatred or, conversely, to positive contexts like, in supreme
terms, beauty and love.
130. Thus for me it is the same type of element
and/or elementino in a different guise which makes for either primal negativity
or supreme positivity in relation to a given elemental axis, be it metachemical
(as above), chemical, physical, or metaphysical.
131. The applicability of any given subatomic
element and/or elementino to a specific axis is, however, conditional upon its
'gender charge', so to speak, in relation to objective (if negative) or
subjective (if positive) dispositions.
132. Hence the applicability of negatively-charged
photons/photinos and/or antiphotons/antiphotinos to the metachemical axis of
space-time objectivity and/or anti-objectivity.
133. Hence the applicability of negatively-charged
electrons/electrinos and/or anti-electrons/anti-electrinos to the chemical axis
of volume-mass objectivity and/or anti-objectivity.
134. Hence the applicability of (in relative terms)
positively-charged neutrons/neutrinos and/or antineutrons/antineutrinos to the
physical axis of mass-volume subjectivity and/or antisubjectivity.
135. Hence the applicability of positively-charged
protons/protinos and/or antiprotons/antiprotinos to the metaphysical axis of
time-space subjectivity and/or antisubjectivity.
136. Anti-elements/anti-elementinos differ from
elements/elementinos as primal objectivity or subjectivity, as the case may be,
from supreme objectivity or subjectivity, whether in terms, necessarily
noumenal, of cosmic from universal or, more phenomenally, of geologic from
personal.
137. The objective axes of space-time and
volume-mass, being female, will have a greater capacity for primal negativity
than for supreme positivity, whereas the subjective axes of mass-volume and
time-space will have a correspondingly greater capacity for supreme positivity
than for primal negativity.
138. In fact, primacy will be primary on the
objective axes but secondary on the subjective ones, whereas supremacy will be
primary on the subjective axes but secondary on the objective ones.
139. Thus the objective axes of space-time and
volume-mass are more characterized by anti-elements/anti-elementinos than by
elements/elementinos, even though the latter will still apply.
140. Thus the subjective axes of mass-volume and time-space
are more characterized by elements/elementinos than by
anti-elements/anti-elementinos, even though the latter will still apply.
141. Just as it takes less to make a woman angry
than to make a man angry, so it takes more to make a woman glad than to make a
man glad.
142. For men and women have different charges, men
generally positive in their subjectivity, and women no less generally negative
in their objectivity (though of course neither gender is exclusively one thing
or the other).
143. It is for this reason that there is more
appearance and quantity, corresponding to fiery materialism and to watery
realism, about women, but more quality and essence, corresponding to vegetative
naturalism and to airy idealism, about men.
144. Where a woman talks, a man thinks, for talking
is quantitative and thinking qualitative.
Yet there is also what may be called a female approach to thinking, viz.
reading, and a male approach to talking, viz. writing - the former apparent and
the latter essential.
145. Thus the genders could be said to be utilizing
intellect on a noumenal basis when they read and/or write - the
quasi-noumenality, more particularly, of materialistic thinking on the one
hand, that of reading, and of idealistic speaking on the other hand, that of
writing.
146. It could also be claimed that the genders draw
further apart from each other through reading and writing, for they are no
longer in the phenomenal contexts of quantity and quality, corresponding to
watery tongue and to vegetative brain, but are in the noumenal contexts of
appearance and essence, corresponding to fiery eyes and to airy lungs.
147. Not only is there a quickening of breath with
writing, but ink is, in some sense, the oxygen of writing, quickly drying on
the air as it is applied to the lung-like parchment of writing-paper from a
vegetative source, viz. the pen.
148. In similar fashion, the genders draw together
to mate but draw further apart in respect of the female commitment to children
and the male commitment, by contrast, to career.
149. If talking and thinking are characteristic of
the genders as they impact upon each other from either a feminine or a
masculine standpoint, then reading and writing are no less characteristic of
their maternal and vocational responsibilities as they go about their
respective duties of rearing children and pursuing a career.
150. Certainly mothers spend a lot of time reading
to their children, since the latter respond to the materialistic context of
reading and are themselves increasingly prone, in later childhood, to read
books, etc.
151. There are few careers that don't involve some
degree of pen-pushing, as they say, and writing is crucial to people, more
usually male, who have a career to pursue, be it in business or the Arts.
152. Of course, these days, things are less 'cut and
dried' than formerly, but that is only a sign, somewhat paradoxically, of the
Heathen/Superheathen, Anglo-American times, and not necessarily a manifestation
of better things.
153. One could argue that there are many careers,
these days, that are, in any case, fundamentally childish, and which call, in
consequence of their materialistic bias, for female rather than male
contributions.
154. With such careers, women are either 'liberated'
from 'domestic servitude', as maternal responsibility is called, or choose to
combine maternal and professional responsibilities, as the case may be.
155. In such fashion, women also become 'liberated'
from marriage through divorce and/or a refusal to contemplate marriage in the
first place, deeming it a bourgeois anachronism.
156. There is obviously a distinction between women
who combine marital with professional duties and those, on the other hand, who
refuse to entertain anything that would interfere with their careers.
157. If the latter eventually have children, they
are more likely to have them outside of marriage and to bring them up on as
'free' a basis as possible, scorning the just punishment, in parental chastisement
(of offspring), as a bourgeois anachronism.
158. Consequently the children - and girls in
particular - of such unmarried mothers are likely to grow up freer than would
otherwise be the case, and thus take for granted so many immoral and fundamentally
barbarous proclivities germane to Superheathen modernity.
159. Their mothers, not having married, are more
likely to be freer and openly promiscuous, in consequence, than would otherwise
be the case, with greater scope for all manner of deceits and abuses, not to
mention increased exposure to sexually-transmitted diseases.
160. Such Americanized women are patently less
civilized than barbarous, sheltering under the Superheathen patronage of the
'Liberty Belle' and all that is scornful of traditional values, whether
heathenistically civilized or, worse again from their point of view,
naturalistically Christian.
161. For just as
heathenistic civilization expresses a Protestant revolt against Catholic
nature, so superheathenistic barbarism is expressive of an American-style
cosmic-based revolt against heathenistic civilization, which continues, as in
162. Culturally, the distinction between civilized
tradition (effectively bourgeois) and barbarous modernity (effectively
proletarian) would take the forms, for example, of books vis-à-vis films, or of
classical music vis-à-vis Jazz, or of painting vis-à-vis light art.
163. Whatever the exact case, a distinction
indubitably exists not only in terms of, say, Britain and Ireland over Heathen
and Christian alternatives, but in terms of Britain and America where Heathen
and Superheathen alternatives are concerned, the former civilized (in the
narrowly feminine, and hence watery, context of sensual realism) and the latter
barbarous (in the fundamentally superfeminine, and hence fiery, context of
sensual materialism).
164. Hence the thrust of Superheathen modernity
comes not from Britain, still less from Ireland, but from the United States of
America, which is the prime upholder of barbarous freedom not only at the
expense of civilized freedom, the British and, in particular, English
tradition, but in opposition to anything demonstrably identifiable with
cultural binding.
165. For America cares
little for and knows even less about genuine culture, given its profligate
predilection towards cultural barbarity under the Superheathen patronage of the
'Liberty Belle'.
166. In fact America cares even less about genuine
culture than Britain, the home, traditionally, of cultural civility under the
Heathen patronage of 'Britannia'.
167. Even the cultural nature of Catholic Ireland is
less than truly cultural, but still closer to genuine culture, for all its sinful
shortcomings, than either the cultural civility, manifesting not least of all
in garrulous plays, or the cultural barbarity, manifesting more often than not
in violent films, of both Britain and America.
168. Cultural nature chiefly manifests in sculpture,
as of the Virgin Mary and Christ, whereas cultural culture, or the cultural per se,
takes the form, more usually, of music, particularly, I would argue, of folk
music and that which, through traditional sources, avails of piping, not least
of all in terms of uilleann pipes.
169. Music will always be the cultural art form par
excellence, but there is a vast difference between the cultural culture of
folk music at one end of the musical spectrum, so to speak, and the barbarous
culture of Jazz at its other end - the former effectively Superchristian and
the latter Superheathen.
170. In between - and lower down - one could
distinguish the phenomenal modes of music from their noumenal counterparts on the
basis of a feminine/masculine dichotomy between the civilized culture of Pop
and the natural culture of Classical - the former effectively Heathen and the
latter Christian.
171. Overall, this is effectively to distinguish the
airiness of Folk from the fieriness of Jazz, while likewise distinguishing the
vegetativeness of Classical from the wateriness of Pop, pretty much as, in
religious terms, one would distinguish transcendentalism from fundamentalism on
the one hand, and nonconformism from humanism on the other hand.
172. Thus not only do the brass-oriented fieriness
of Jazz and the vocals-oriented wateriness of Pop stand, as objective types of
music, on the same side of the gender fence, but they stand as a sort of
Anglo-American testimony to musical freedom in respectively Superheathen and
Heathen terms.
173. Conversely, not only do the strings-oriented
vegetativeness of Classical and the pipes-oriented airiness of Folk stand, as
subjective types of music, on the same side of the gender fence, but they stand
as a sort of Euro-Gaelic testimony to musical binding in respectively Christian
and Superchristian terms.
174. Hence to contrast the barbarous fieriness and
civilized wateriness of Jazz and Pop with the natural vegetativeness and
cultural airiness of Classical and Folk, as one would contrast metachemical
materialism and chemical realism with physical naturalism and metaphysical
idealism.
175. Obviously the terms 'Jazz', 'Pop', 'Classical',
and 'Folk' have reference to general categories that embrace a number of
related subdivisions, including the Blues, Rock, Romantic, and Trad.
176. Yet such subdivisions are still characterized
by adherence to the elemental bias of the general category, and should not be
regarded as constituting an independent elemental category in the manner of
each of the principal musical divisions - viz. fire in the case of Jazz, water
in the case of Pop, vegetation in the case of Classical, and air in the case of
Folk.
177. It may be that some subdivisions of a given
type of music are rather more negative, overall, than positive, and thus stand
to the principal category in the manner of primal to supreme, as in the cases,
for example, of Blues to Jazz or even of Romantic to Classical.
178. Such subdivisions would constitute modes of
antimusic, whether in relation to the objective contexts of Jazz and Pop, or,
alternatively, to the subjective contexts of Classical and Folk.
179. For antimusic will have less to do, overall,
with love, pride, pleasure, or joy, than with hatred, humility, pain, or woe,
as befitting its negative, and hence primal, disposition.
180. Whatever the exact case, musical freedom stands
objectively aloof, in both negative and positive contexts, from musical
binding, as that which most typifies the Superheathen/Heathen (un)nature of the
age and its instinctual and emotional opposition, in consequence, to
intellectual and spiritual orientations, such that more accord with Christian
and Superchristian criteria.
181. The free musician does not care to read music
(from scores) or learn by rote a traditional tune, but relies heavily upon
memory for the basic structure of his compositions, which are then enlarged
upon through improvisation.
182. Thus improvisation is crucial to the concept of
musical freedom, whether the improvisation be instinctively conditioned, as
more usually in the case of Jazz, or emotionally conditioned, as in the case
more usually of Pop, where vocal and/or bodily freedom (depending on the
context) is arguably more important than instrumental freedom.
183. Anything 'bound', as with regard to the
reliance of classical music upon printed scores or of folk music upon inherited
tradition, is anathema to the free musician, who disdainfully turns his back
upon what he regards as either bourgeois or obsolete, if not both bourgeois and obsolete.
184. But Christian and Superchristian types of music
persist, even in Britain and America, where they defy the freedom of female
objectivity in loyalty to binding to male subjectivity.
185. Neither nature or culture, physics or
metaphysics, naturalism or idealism, nor vegetation or air ... can be excluded
from life, even though, in some countries, notably Britain and America, they
have been marginalized by the prevailing elements of water and fire, realism
and materialism, chemistry and metachemistry, civility and barbarity.
186. If, eventually, both Classical and (especially)
Folk overhaul Pop and Jazz, as a progressive return is made to binding, it will
not be on traditional terms but in a new and transmuted guise such that
reflects environmental and technological progress.
187. Such a male-centred overhaul of Pop and Jazz
would be properly commensurate with a Superchristian age, an age when not
Classical but Folk, or some derivative thereof, was the prevailing type of
music, to the detriment, if not effective exclusion, of Jazz.
188. For things are not going to revert to
Christianity, nor even to Heathenism, when they are patently Superheathen, and
thus Americanized, but can only progress, within noumenal parameters, to a
subjective antithesis to Superheathen modernity in the guise of Superchristian
futurity.
189. Thus life will pass, slowly but surely, from
one noumenal extreme to another, dragging the phenomenal realms (of what is now
recognizably the Heathen/Christian world of realism and naturalism) after it,
as metaphysics replaces metachemistry as the true exemplar of evolutionary
progress and, in a very literal sense, moral leadership.
190. For Superheathenism doesn't so much lead the
world as rule it, as from a cosmic-oriented basis in metachemical materialism,
and such a 'once-born' situation is commensurate not with binding but with
freedom, the rule of noumenal objectivity and, to a lesser extent, phenomenal
objectivity from what are patently female positions.
191. Just as 'Britannia' superseded a Christianity
fallen into Marian decadence, so the 'Liberty Belle' will one day be superseded
by a Superchristian retort which will offer the world what it has so far lacked
- namely, true leadership.
192. Freedom may be at the 'cutting edge' of
revolution, but it is not, and never could be, in the vanguard of
evolution. For evolution requires not
freedom but binding, binding, above all, to an ultimate order such that
advances religion to a new and altogether more genuine level of spirituality.
193. Just as there is something reactive about
revolution, so evolution is active, active in the sense of furthering moral
progress at the expense of the immorality of freedom.
194. One cannot repeat too often that whereas
revolutions are designed, in their violent methodologies, to liberate people
from an old order of binding, evolutionary progress is concerned with the
deliverance of people from the disorder of freedom, so that they may be returned
to a new order of binding, superior to anything that went before.
195. Just as one is damned (as a woman) to freedom
by revolutionary liberation, so one is saved (as a man) from freedom to binding
by evolutionary deliverance, as moral action replaces immoral reaction as the
principal mode of conduct.
196. Freedom is a woman and binding a man, and
though neither freedom nor binding can be totally hegemonic, not even on the
noumenal planes of space and time (where absolutism of one kind or another is the
elemental norm), societies can be known and judged according to whether freedom
or binding is their principal characteristic.
197. Phenomenal societies, whether Heathen or
Christian, will generally favour and achieve, in their molecular relativity, an
imbalanced compromise between freedom and binding, woman and man, whereas their
noumenal counterparts, of which America is a contemporary Superheathen example,
will be much more disposed to emphasize freedom or binding,
in keeping with their more absolutist dispositions.
198. Hence freedom or binding, rather than
freedom and binding, is the rule for noumenal societies, which are less
disposed to volume and mass than to time and space - at least officially and
according to how they shape up culturally.
199. For all societies have to embrace some degree
of pluralism, and the Social Transcendentalism to which I subscribe would not
be above that in its commitment, through the advancement of religious
sovereignty in the People, to the triadic Beyond of the deistic Centre.
200. Thus there can be no question of freedom being
entirely excluded from the religious pluralism of the triadic Beyond, but,
rather, constrained and maintained at a sensibly phenomenal level (water),
wherein it will act as a foundation for both the phenomenal binding through
vegetation and the noumenal binding through air of the higher tiers of the
Beyond in question.
201. For, ultimately, you cannot turn (gender-change
exceptions to the rule notwithstanding) women into men or men into women. You can only constrain the freedom of the one
and enhance the binding of the other, in keeping with the objective/subjective
distinction between humanism on the one hand, and nonconformism and
transcendentalism on the other, the former watery, and the latter respectively
vegetative and airy.
202. Hence the noumenal binding of transcendentalism
is not for everyone but only for those who, as supermen, prove themselves
capable of it, in due cultural vein.
203. The triadic Beyond will still uphold some kind
of civility and some kind of nature 'down below', on the phenomenal tiers of
its overall structure, thereby allowing for the inevitable mass and volume
shortfalls from space which would, I believe, typify persons of, in particular,
Puritan and Anglican denominational backgrounds, in the event of their
approaching the development of religious sovereignty, as must be expected, from
a phenomenal standpoint.
204. For the triadic Beyond is disposed to
accommodate people from both Protestant and Catholic traditions, the former on
the phenomenal tiers and the latter on the noumenal one at the top, although,
in practice, all tiers would be subsectioned in order to allow for both gender
segregation and 'quasi' manifestations, within the prevailing element characterizing
any given tier, of the other types of religious praxis.
205. Hence quasi-nonconformism and
quasi-transcendentalism within the humanist tier at the bottom; quasi-humanism
and quasi-transcendentalism within the nonconformist tier in the middle; and quasi-humanism
and quasi-nonconformism within the transcendentalist tier at the top.
206. Some might argue that men who are into chemical
substances for purposes of self-realization should simply be put-in with the
women in the bottom subsection of each tier - either that or each subsection
may have to be further subdivided to allow for continuing gender segregation?
207. Hence, they would argue, rather than confining
intellectually- or spiritually-inclined women to the emotional, and hence
chemical, subsection of each tier, subdivisions of the physical and the
metaphysical subsections would allow them to be intellectual or spiritual
independently of their male counterparts.
208. Frankly, I don't believe that one should allow
for intellectual or spiritual commitments from women in the triadic Beyond,
since that would liberalize it to a degree whereby unsegregated intellectuality
and spirituality would be the next thing on the female agenda, with
disastrously amoral consequences for all concerned!
209. Once you start de-structuring an ultimate
order, things will quickly fall apart and degenerate from the bound to the
free, thereby becoming the opposite of what they were intended to be.
210. It is better that the women be confined to the
bottom subsection of each tier, wherein chemical realism, naturalism, or
idealism would be the norm, and that any intellectual or spiritual
predilections some of them may have, whether through delusions of grandeur or
in consequence of bourgeois conditioning, should take place, if at all, within
the subsection in question, not in further subdivisions of the masculine or
supermasculine subsections!
211. Likewise, men with a drug habit that is
commensurate with either water, vegetation, or air ... should be encouraged, in
the triadic Beyond of 'Kingdom Come' (hopefully a Gaelic federation of Ireland,
Scotland, and Wales) to 'kick the habit' through exposure to intellectual
alternatives rather than have it re-enforced through confinement in the bottom
subsection of each tier, where they would be vulnerable, in any case, to female
seduction.
212. Although it might seem fitting, if rather
cynically so, to oblige male drug-users to share the same subsection of any
given tier with women, in practice I fear that they would simply 'bog down' in
chemical freedom to the detriment, if not exclusion, of physical and/or
metaphysical binding.
213. Thus just as I do not believe in lowering men
to a female level, so I cannot bring myself to believe in raising women to a
male one. Such liberalizing tendencies
strike me as promiscuous and likely to lead, as they have down in bourgeois
civilization, to a break-down of structure and a correlative escalation of
freedom - the immoral enemy of everything bound.
214. Women may well be capable of intellectual
and/or spiritual achievements and commitments, but not, as a rule, to anything
like the same extent as men, since, quite apart from physiological conditioning
factors, such subjective pursuits run contrary to their objective grain as
women, and can only be of secondary relevance to them in consequence.
215. Although both sexes are subject to biological
conditioning, such biological conditioning as women are subject to on the
female side of life makes for free will, whereas such biological conditioning
as men are subject to on the male side of life makes, by contrast, for natural
determinism.
216. Such consequences of biological conditioning
also of course 'cut it both ways', but not, as a rule, to anything like the
same extent with each gender.
217. For the objective disposition of women will owe
its origins to a vacuous precondition (as in stellar and/or lunar primacy),
such that is predominantly behind their 'free' mode of biological conditioning,
whereas the subjective disposition of men will owe its origins to a plenumous
precondition (as in terrestrial and/or solar primacy), such that is
preponderantly behind their 'bound' mode of biological conditioning.
218. Aldous Huxley was always quoting the poet Fulke
Greville's line about being 'born under one law, [but] to another bound', and
although 'one law' obviously has to do with freedom and 'another law' with
binding, it is evident that men are more disposed than women, as a rule, to the
law of binding, particularly with regard to sensibility.
219. Such, at any rate, would have been the case
when Christian criteria were paramount, and men deferred to culture via nature
rather than, as in heathenistic and superheathenistic societies, to either
civility or barbarity pre-eminently, as has become increasingly the case since
approximately the seventeenth century.
220. In 'free societies' like those of Britain
(watery phenomenal) and America (fiery noumenal), it can hardly be said of most
men that they are 'born under one law, [but] to another bound', particularly in
view of the paucity of natural determinism that characterizes the championship
of freedom both in relation to the twin objectivities of speech and the press.
221. Both the phenomenal and the noumenal kinds of
freedom are 'born under one law', the law of feminine civility on the one hand,
and the law of superfeminine barbarity on the other hand, and in neither case
is there much respect for binding, or subjectively-conditioned constraints upon
either freedom of speech or freedom of the camera-besotted press deriving, by
contrast, from adherence to natural and/or cultural binding.
222. Even traditional institutions and
manifestations of binding via natural determinism are - where they still exist
- ridden roughshod over by the 'free spirits' of Heathen/Superheathen
modernity, who do not recognize any law save that to which they were 'once
born', compliments of either 'Britannia' or the 'Liberty Belle'.
223. For only the liberties of the tongue and the
eyes mean anything to them - the one to dominate the flesh (with its phallic
fulcrum) and exclude, as far as possible, the brain; the other to dominate the
ears and exclude, as far as possible, the lungs.
224. Both the womb and the heart, on the other hand,
are grudgingly tolerated as objective modes of sensibility that owe more to
free will than ever they do to natural determinism, bearing in mind their
female standings.
225. For natural determinism is a subjective thing,
and neither the womb nor the heart are preponderantly subjective, only the
brain and the lungs in sensibility and, to a lesser extent, the phallus and the
ears in sensuality, neither of which exist independently of the tongue and the
eyes, but are bound to their sensual dominion.
226. Thus the phallus is obliged to defer to the
tongue, and the ears ... to the eyes, just as men must defer to women wherever
freedom is the ruling law, the 'once-born' law of Heathen/Superheathen
modernity.
227. In such circumstances it could be argued that
men are enslaved by women, since they are bound to them and obliged to defer to
their objective hegemony, manifesting freedom.
228. How different from the 're-born' Christian
and/or Superchristian types of society in which men have been delivered from
such an enslavement to the salvation of either the brain (if phenomenal) or the
lungs (if noumenal), and women are accordingly 'pegged down' to the subordinate
objectivities and constrained freedoms of the womb (if phenomenal) and/or the
heart (if noumenal) in what amounts to a quasi-Christian and/or
quasi-Superchristian deference, via sensibility, to the subjective hegemony of
moral law, the law not of free will but of natural determinism.
229. Then it can be maintained, with no uncertainty,
that men are 'born under one law, [but] to another bound', and women are
accordingly obliged to defer to the 'bound law' to which men, more usually as
Christians, moralistically subscribe in their self-respecting subjectivity.
230. When, on the other hand, men are deferring to
freedom, whether directly as 'free spirits' or indirectly as compromised bound
ones, such a 're-born' situation can hardly be said to apply, in consequence of
which they are less Christian than effectively Heathen and/or Superheathen, as
the case may be.
231. This is certainly the case for most Britons and
Americans, who exist in societies dominated by objective factors in which, due
to 'once-born' criteria, the female side of life 'pulls rank' on its male side,
the latter sensually subordinate to it on due pseudo-Christian (if Anglican
British) and/or Subchristian (if Judaic American) terms.
232. Now just as pseudo-Christianity was expressive
of an Anglican revolt against Christianity, meaning Roman Catholicism, so
pseudo-Christianity became the victim, in due course, of a parliament-inspired
anti-Christian revolt by Puritans and Dissenters as the 'free churches', closer
in elemental terms to water and fire than to vegetation, gravitated, following
civil unrest, to a hegemonic position over the Established Church, shackled, as
it was, to the monarch.
233. Thus even the pseudo-Christian Church is
compromised by freedom to the extent that, in England, it is subjected to the
figureheadship of the reigning monarch, that sensible objectivity, duly
constrained, of the 'Blood Royal', which precludes vegetative binding to
Christ, since pseudo-Christianity is effectively no less sensual in its bodily
vegetativeness, a sinful vegetativeness without confessional contrition, than
its anti-Christian antagonists are sensual with regard to a watery and/or fiery
tongue.
234. Be that as it may, the anti-Christian or 'free
churches' became victims, in the American context, of a Subchristian revolt,
which is arguably closer to the Judaic model of fiery airiness in its musicality,
since more germane to the ears than to the tongue, and such a context, being
fundamentally subjective, is more bound than free.
235. However, American society is no less
illustrative of a triangular situation than British society, the only difference
being that its triangle is pyramidal rather than inverted, for no sooner is
Subchristianity established as the male retort to anti-Christian precedent than
it finds itself beset by the twin freedoms of anti-Subchristian Heathenism, the
light-based Superheathen freedom of sensual transcendentalism on the one hand,
and the blood-based Subheathen freedom (analogous in some respects to the
'Blood Royal') of sensible fundamentalism - the former expressing an
affiliation to the eyes and the latter an affiliation to the heart.
236. But it is the Superheathen freedom of the light
which is 'top dog' in America, and consequently the Subheathen freedom of the
blood is of secondary importance, on the female side of life, to that which
rules a metachemical roost, to the detriment, more especially, of the
metaphysical 'fall guy', whose Subchristian subjectivity, in submasculinity, is
deferentially bound to the anti-Subchristian hegemony of the Superheathen
freedom in question.
237. Needless to say, such freedom is symbolized, in
America, by the 'Liberty Belle', since that is what correlates with the
superfeminine, and hence the Superheathen transcendentalism of the ruling law,
the law of maximum freedom for the female side of life in what amounts to the
hegemony of sensual materialism over sensual idealism.
238. Such a hegemony has a Biblical parallel, none
too surprisingly, in the rule of Jehovah over Satan, the stellar 'First Mover'
over the solar 'Fallen Angel', and we need not doubt that uncritical adherence to
the Old Testament, the Testament par excellence of American
society, will fuel the flames of self-righteous bigotry in relation to it.
239. For the adherent of Superheathen objectivity is
no less likely to feel smugly superior, in his 'once-born' law of sensual
freedom, to the adherent of Subchristian (Judaic) subjectivity, who is bound to
that law, than the adherent of Heathen objectivity will feel smugly superior to
the pseudo-Christian subjectivity which characterizes the deferential binding
to his freedom, the 'free church' freedom of a watery departure from vegetative
sin which governs a parliamentary roost.
240. In both cases, the female side of life, able
with the subfeminine factors, both genuine and pseudo, to draw upon the full
complement of relevant objective options, is free to dominate its male side,
with secular implications, in respect of crime and punishment, for all
concerned.
241. One cannot, I repeat cannot be properly
Christian (or sensibly nonconformist), much less Superchristian (and sensibly
transcendentalist) in either of these circumstances, which is why both Britain
and America - despite people of Christian, or Catholic, resolve - are
respectively Heathen and Superheathen countries, the one dedicated, through
watery dominion, to freedom of speech, the other no-less dedicated, through
fiery dominion, to freedom of the (camera-wielding) press.
242. Even Christians, or people of a Roman Catholic
persuasion, who live in societies with a heathen and/or superheathen majority,
are compromised by the prevailing laws of freedom and vulnerable, in
consequence, to proclivities of a realistic and/or materialistic (un)nature
which are anything but Christian.
243. Even Christians who happen to live in
countries, like Eire, which are overwhelmingly Roman Catholic will be exposed
to the ever-present threat of Heathen and/or Superheathen criteria, as and when
they succumb, via the media, to Anglo-American influences.
244. Every day that passes, the Christian side of
life loses more ground to the un-Christian, or heathenistic, side of it; for
the Christian Church can only stand still and mark time, tied, as it is, to the
primitive theocracy of the Old Testament, whereas the un-Christian State and/or
Kingdom is all the time advancing its immoral agendas in regard to the
maximization of freedom under the rule of 'once-born' law.
245. That is why the Superchristian pseudo-Kingdom
must come democratically to pass, under the benevolent auspices of Social
Transcendentalism, in order to advance the preponderantly moral agenda of the
Centre with regard to the maximization of binding, within the triadic Beyond,
under the rule of 're-born' law.
246. Such a Superchristian pseudo-Kingdom I have not
hesitated to identify, particularly in relation to my projected Centrist
idealism of a Gaelic federation (of Ireland, Scotland, and Wales), with
'Kingdom Come', and I am convinced that it is the only solution to the problem
of moral decline for Christians (not to mention many pseudo-Christians and
anti-Christians) vis-à-vis the rampant immoral threats and dangers of secular
freedom.
247. Only thus will the Gael become the 'saviour of
idealism' (Connolly) in modern life, and for him a more joyful future lies in
wait which will deliver him from the moral dilemma posed by the inability of
Christianity to resist the secular encroachments upon religious binding which
characterize the times.
248. Even Jews can be delivered from their
deferentially 'once-born' binding to Superheathen freedom if they renounce the
God-over-Devil delusion of the Old Testament and elect to 'turn their back'
upon all Creator-worship, in order to achieve a 're-born' binding to the inner
metaphysical self/unself via the inner metaphysical not-self and selflessness
within the Centrist parameters of Social Transcendentalism.
249. For only a Superchristian binding can deliver
them, or a significant proportion of their number, from official deference
towards the Superheathen tyranny of stellar freedom within the pyramidal
triangle, where Satan languishes under Jehovah's shadow, as David under Saul
and/or Moses, or ears under eyes.
250. One can be delivered from ears to lungs, as
from solar to Saturnalian in cosmic backdrop to this metaphysical mode of
universality, but it will take a renunciation of deferential acquiescence in
the hegemony of illusion, if sensible truth is to be achieved and upheld to a
joyful end.
251. As for the Gaels, who of course are my
principal concern, I have no doubt that the womb and the brain will play just as
much, if not more, of a role in 'Kingdom Come' as the lungs, where the overall
triadic structure of the Centre is concerned.
252. In fact, such a structure is unavoidable anyway
whatever one's religious background, since idealism requires the support of
both naturalism and realism if it is not to become merely a 'castle in the air'
or 'pie in the sky', without proper foundation.
253. And neither would the triadic Beyond of a new
water (and purgatory), a new vegetation (and earth), and a new airiness (and
Heaven), be supportable without reference to the new fieriness (and Hell) of a
pseudo-Kingdom, which would be empowered to administer to it, and ensure that
it was both protected and advanced throughout all Eternity.
254. Paradoxically, the pseudo-Kingdom would be a
sort of classless institution pandering to the first-, second-, and third-class
citizens of the Centre, since the overall structure of the triadic Beyond would
be such as to suggest that bottom-tier people would be third-class citizens in their
humanist adherence to watery realism; that middle-tier people would be
second-class citizens in their nonconformist adherence to vegetative
naturalism; and that top-tier people would be first-class citizens in their
transcendentalist adherence to airy idealism.
255. Hence it is the administrative aside (of the
pseudo-Kingdom) that would be classless vis-à-vis the three-tier class
structure of the Centre, in which people were effectively lower, middle, and
upper class according to their overall position in the element-conditioned
hierarchy of the triadic Beyond, both the lower and middle categories being
phenomenal and the upper category alone noumenal, as befitting its idealistic
nature in what would amount to the most perfect binding of joyful content(ment).
256. Thus, within the Gaelic context, people of
Puritan, Anglican, and Catholic denominational background would find, under the
unifying adoption of Social Transcendentalism, a tier of the Centre, duly
subsectioned, that would mirror, in suitably modified terms, their respective
elemental biases, be it for water, vegetation, or air.
257. Thus would the watery 'first' be 'last'
(bottom), the watery-vegetative 'last' be 'first' (middle), and the
vegetative-airy excluded (from the heathenistic triangle of so-called
Protestant solidarity) be elevated (top), as people passed from the
Heathen/Christian world of State/Church dialectical relativity to the triadic
Beyond via the pseudo-Kingdom of 'Kingdom Come', a Gaelic federation, to
repeat, of Ireland, Scotland, and Wales.
258. Anglicans may, as a rule, be pseudo-Christian
in their deferential binding to heathenistic freedom (within the inverted
triangle of so-called Protestant solidarity), but they could not be described
as anti-Christian, after the watery manner of Puritans.
259. For they are still, if only just, on the male
side of the gender fence, the side, more specifically, of vegetative binding to
masculine subjectivity, as symbolized by the Crucified Christ, and are
consequently quite distinct, even in England, from 'the free'.
260. Anglicans may be constrained by monarchic
allegiance (where applicable) from embracing the airy-vegetativeness of Roman
Catholic binding, but they are not overly disposed to the watery disposition of
the 'free churches' in what amounts to an anti-Christian standing of objective
aloofness from the vegetative earth.
261. Such an objective aloofness, avowedly feminine,
finds its political embodiment in parliament, that champion of 'free speech',
which is accordingly affiliated to the free churches in defence, by and large,
of anti-Christian (secular) values.
262. Hence the tongue 'pulls rank' over the flesh,
as water over vegetation, in the 'once-born' context of parliamentary freedom,
and the flesh, duly constrained in England by allegiance to the 'Blood Royal',
is obliged to defer to the hegemony of heathenistic freedom.
263. Yet the focus of anti-Christianity and, indeed,
of the Antichrist remains on the 'free churches', whose ministers are the
living embodiment of that which is ranged, in watery objectivity, against the
vegetative earth.
264. There is, and has long been, more freedom for
women to become ministers in the 'free churches' than - at any rate, until
comparatively recently - in the Anglican or Established one, which (fact) is
not altogether surprising in view of their feminine bias towards watery
objectivity, as, for instance, in the importance attached to baptism by
Baptists.
265. When such a bias becomes passionate, as in Dissenter-type
churches, we are, to all intents and purposes, more in the realm of the
'burning Cross' than of the 'scales-of-justice Cross', which effectively
characterizes Puritan abstraction, the abstraction born of freedom from bodily
vegetativeness.
266. Hence there is more of a Labour parallel, I
would argue, than a Conservative one to the fiery-water of passionate
objectivity, while down below, at the base of the inverted triangle, one may
detect a Liberal parallel to the watery-vegetation that is the object, more
usually, of dispassionate verbal attention from 'on high', viz. the
Conservatives.
267. Thus do the 'red' and the 'blue' line up
against the 'yellowish brown', if not 'brownish yellow', of the parliamentary
'fall guy', just as, outside of parliament, the Dissenter and Puritan churches
line up, in their respective approaches to phenomenal freedom, against the
Anglican Church, in what amounts to an anti-Christian/pseudo-Christian
gender-conditioned dichotomy between free and bound (established) interests.
268. Just as there are what certain blunt-speaking
sections of the British people would call two kinds of 'cunt' over one type of
'prick' in the phenomenal context of realistic civilization, with its inverted
triangle, so there are what their American counterparts would probably call two
kinds of 'motherfucker' over one type of 'sonofabitch' in the noumenal context
of materialistic barbarism, with its pyramidal triangle.
269. At least one can detect a dichotomy, in the
latter kind of triangle, between the superfeminine-to-subfeminine axis of
space-time materialism and the submasculine idealist who gets to play 'fall
guy', in sequential time, for those self-righteous individuals whose noumenally
objective status sets them apart from the objects of their gender-based and
even Bible-conditioned contempt.
270. Not only do those earmarked for 'sonofabitch'
denigration get to play the noumenal equivalent of 'pricks', but they are
readily identifiable as 'assholes' (bums) to the denigratory 'jerks' who
dominate them from 'on high', like motherfuck*** avengers of the 'Liberty
Belle'.
271. Be that as it may, we need not doubt that,
politically considered, there is a sort of Republican/Democrat distinction
between the noumenally objective and their subjective scapegoats, some of whom
will appear to the former as 'reds under the bed' or otherwise subversive of
the political status quo, though they would be the last to recognize the
superfeminine 'beam' in their own eye when condemning the submasculine 'mote'
in the eye of their political antagonist.
272. In fact, so self-righteously convinced are they
of their ideological superiority to the submasculine 'fall guy', that they will
not hesitate to attribute all manner of Satanic practices to him which show
that where they are 'God fearing' in their loyalty to Jehovah, he is a
'God-denying' atheistic 'sonofabitch' who cannot be trusted with the running of
a 'free society'.
273. Certainly not to the extent, I would wager, of
sending laser cannons into space and maintaining the need for a 'star-wars'
type scenario to keep America free from communist subversion and any other
external threats to its much-vaunted liberty.
274. No doubt, communism isn't really the solution
to the 'Liberty Belle' but only another symptom of the overall problem of
Superheathen modernity, wherein the submasculine seeks to displace the
superfeminine and/or subfeminine and rule (if rather more bindingly so) in her
stead.
275. Either way, a 'once-born' situation is the
Superheathen result, and if this is closer, in religious terms, to Judaism than
to either Hinduism or Mohammedanism, it is still far from being even remotely
Buddhist. It will not have entirely
escaped the superfeminine tyrant but simply have exposed her for what she is,
and stigmatized as fascist anything that pertains to her libertarian will.
276. 'Rebirth' from sensuality to sensibility is not
achieved simply by replacing one 'once-born' system with another, neither in
parts of the world where it sort of works on a communistic basis nor in those
parts, like America, where there are too many stars in the night sky.
277. 'Rebirth' requires a 'change of heart', a moral
resolve on the part of people to 'change their ways' and 'turn their back' on
the past, whatever that 'once-born' past may happen to have been. It is not something that can be enforced,
neither militarily nor ideologically through propaganda.
278. Neither does 'rebirth' follow from a revolution,
except perhaps where there is need of a counter-revolution to get things back
on an evolutionary track in relation to the desire for a new order of binding
that will displace the disorder of freedom to which the 'once born' once
subscribed, before becoming disillusioned with it.
279. People who find themselves in a predominantly
free and objective society may well have to undergo some kind of
counter-revolution to re-establish a desire for binding, but those who are
habituated to a bound society will already be in a subjective position, and
have only to step it up, voluntarily, to achieve their heavenly ends.
280. It is of course possible to be exposed to
binding, if not actually bound, against one's (free) will, and this we call
being enslaved, as and when persons with an objective disposition are
encouraged to live with binding in relation to a moralistic society.
281. It is also possible to be exposed to freedom,
if not actually free, against one's (bound) will, and this we call being dispossessed,
as and when persons with a subjective disposition are encouraged to live with
freedom in relation to an immoral society.
282. The Enslaved and the Dispossessed will
generally be exceptions to the rule however, since the majority of people in
any given type of society will normally be either free or bound, according to
either their democratically or theocratically expressed wishes.
283. Those who were once free but subsequently find
themselves living in a bound society may well consider themselves enslaved to
the Bound, whereas those who were once bound but subsequently find themselves
living in a free society may well consider themselves dispossessed by the Free.
284. Either way, there will be a gender antagonism
between the Enslaved and the Bound on the one hand, and between the
Dispossessed and the Free on the other hand, an antagonism which may or may not
lead to freedom or to binding, depending on the context, for the minorities
concerned.
285. A 'just society' will seek to ameliorate, as
far as possible, the plight of the Dispossessed for the sake of the Free,
whilst a 'wise society' will tolerate a certain degree of freedom for the sake
of the Bound.
286. No society can be entirely free or entirely
bound, given the gender basis for the dichotomy between freedom and binding,
free will and natural determinism, but all societies will evince a bias towards
one or the other, according to their ethnic bent.
287. Thus both Britain and America are 'free
societies' to the extent that heathenistic criteria predominate with regard, in
the one case, to 'freedom of speech' and, in the other case, to 'freedom of the
press', but they also contain bound elements in relation to Christian
sensibility, some of whom may well feel themselves to be of the Dispossessed.
288. Thus Ireland, to take but a single example of a
Christian (Roman Catholic) country, is by and large a 'bound society' to the
extent that Christian criteria preponderate with regard, for example, to
'binding to pregnancy' (as Marian requirement) and 'binding to Christ' (through
the Mass), but it also contains free elements in relation to Heathen
sensuality, some of whom may well feel themselves to be of the Enslaved.
289. Being enslaved in the above sense is not of
course the same as being incarcerated, and neither is being dispossessed the
same as being unemployed or otherwise incapacitated through redundancy,
ill-health, accident, etc.
290. Anyone can be incarcerated, whether of an
objective or of a subjective disposition overall, just as anyone can be
unemployed and thus obliged, contrary to the imprisoned, to live with more
freedom than he/she would ordinarily want.
291. The main difference, it seems to me, between
the Incarcerated and the Unemployed is that whereas the former are obliged to
live in binding (chains) against their will, usually as punishment for crime,
the latter are obliged to live in freedom (want) against their will, as
ungraceful surplus to sinful requirement.
292. Those who are obliged to live contrary to their
will are thus by no means identical with those who find themselves living in
societies in which the majority of people are illustrative of a contrary order
of will, whether bound or free.
293. Considered morally, binding may be more
desirable than freedom, but morality is a subjective consideration which will
accordingly suit men more than women, as a rule, and thereby necessitate, at
its 're-born' best, some Christian-type arrangement of society, contrary to
Heathen practices.
294. For any fool can be deferentially bound to
freedom in the 'kingdom without', but only that man who is 're-born' into
subjective sensibility will be delivered (from such self-defeating deference)
via binding to Christ and/or the Holy Spirit through his phenomenal self and/or
noumenal self, which will accordingly be enhanced.
295. In the first instance, the perfect form of
knowledge in vegetative sin; in the second instance, the perfect content(ment)
of joy in airy grace - all the difference, in short, between the Church and the
Centre of 'Kingdom Come', man and superman.
296. Sin is the death-in-life (of the earth) and
grace the Life Eternal (of Heaven), the difference between the Crucified and
the Resurrected, the ego and the mind of phenomenal subjectivity and noumenal
subjectivity, with especial reference, in 'rebirth', to sensibility.
297. By contrast, crime is the Death Eternal (of
Hell) and punishment the life-in-death (of purgatory), the difference between
the Condemned and the Avenged, the id and the soul of noumenal objectivity and
phenomenal objectivity, with especial reference, in 'once-born' contexts, to
sensuality.
298. In fact, one could broaden the scope of this
perspective to distinguish, in elemental terms, the fire of Eternal Death from
the water of life-in-death on the one hand, that of female objectivity, while
likewise distinguishing the vegetation of death-in-life from the air of Eternal
Life on the other hand, that of male subjectivity.
299. Thus Eternal Death and life-in-death are
metachemical and chemical actualities that have reference to materialism and
realism, both of which are free proclivities, whereas death-in-life and Eternal
Life are physical and metaphysical actualities that have reference to
naturalism and idealism, both of which are bound proclivities.
300. Hence freedom is commensurate with death,
whether absolutely, in the noumenal objectivity of space-time materialism, or
relatively, in the phenomenal objectivity of volume-mass realism, both of which
are free of life, through fire and water, and are thus dead.
301. By contrast, binding is commensurate with life,
whether relatively, in the phenomenal subjectivity of mass-volume naturalism,
or absolutely, in the noumenal subjectivity of time-space idealism, both of
which are bound to life, through vegetation and air, and are thus alive.
302. Even life-in-death, the punishing freedom of
the phenomenally objective, is still death, the living death of 'the good',
whereas death-in-life, the sinful binding of the phenomenally subjective, is
still life, the deathly life of 'the foolish', who are as far beneath Eternal
Life, the noumenal life of 'the wise' ... as their objective counterparts are
beneath Eternal Death, the noumenal death of 'the evil'.
303. Thus both (England-dominated) Britain and America
are countries of death, the only difference being that whereas Britain's death
is the life-in-death of phenomenal objectivity, corresponding to parliamentary
freedom, America's death is the Eternal Death of noumenal objectivity,
corresponding to freedom of the press.
304. In fact, one could cite 'Britannia' as symbolic
of life-in-death, or command of water (not only in terms of tongue-based
freedom of speech, but also in terms of navigable freedom of the seas, etc.),
and the 'Liberty Belle' as symbolic of Eternal Death, or command of fire (not
just in terms of photographic freedom, but also in regard to the conquest of
space and siting of laser and/or spy satellites, etc.).
305. In neither country would there be all that much
respect for life, neither phenomenally, in relation to death-in-life, nor
noumenally, in relation to Eternal Life, since the one presupposes the Catholic
Church while the other presupposes, in its full-blown manifestation, the Social
Transcendentalist Centre of 'Kingdom Come', the pseudo-Kingdom of, initially, a
Gaelic federation (of Ireland, Scotland, and Wales), as taught by me.
306. The pyramidal triangle of American society
(barbarity) is the structural illustration of Eternal Death, just as the inverted
triangle of British society (civility) is the structural illustration of
life-in-death.
307. America's obsession with the death penalty is
ample evidence of its predilection for death, not least of all in terms of the
way electrocuting, gassing, and poisoning (via lethal injection) seem to fit
into, or equate with, the pyramidal triangle.
308. For just as American sport would seem to range
from 'gridiron', or American so-called football, at the apex of the pyramidal
triangle to baseball and basketball along its base, so that we get a sort of
eyes-over-ears-to-heart parallel or, in negative terms,
stellar-over-solar-to-Venusian parallel, so the American modes of corporal
punishment would seem to take up equivalent positions, with electrocuting at
the apex of the triangle in question, and gassing and poisoning along its base.
309. Thus there would seem to be a parallel between
'gridiron' and the electric chair, baseball and the gas chamber, and basketball
and lethal injection, at least in terms of their respective applicabilities to
the pyramidal triangle.
310. Doubtless fries, burgers and cola,
corresponding to apex and base of the pyramidal triangle, are the culinary
parallels to the above, along, in all probability, with synthesizers, brass and
hand-percussion for the musical parallels to what is, after all, a death-driven
system having its apex in the spatial space of the superfeminine, and its base
in submasculine-to-subfeminine positions along the plane of time, the one
sequential and the other repetitive, as in regard, for example, to ears and
heart.
311. Be that as it may, America is a death-obsessed
society presided over by the 'Liberty Belle', who symbolically sanctions the electrocution, it would seem, of certain of her wayward
offspring via thunderbolt-like blasts from 'on high'.
312. It is the mentality of 'an eye for an eye and a
tooth for a tooth' which prevails in America, a country par
excellence of the Old Testament and of capital retribution, in consequence,
for serious crime.
313. Were America more elementally identifiable with
water, like Britain, than with fire, then it would probably not have the death
penalty but only the punishing justice of life-in-death, or incarceration,
under the maternal governance of 'Britannia'.
But America is, after all, American, not British, and is thus subject,
due to a combination of climatic and historical factors, to fire more than to
water or, at any rate, to a culture which reflects a superfeminine hegemony in
the 'Liberty Belle', and is accordingly more disposed to identify with evil
than with good, with metachemical power than with chemical glory.
314. Consequently there is scope in America for the
death penalty in certain instances, and this scope is commensurate not with a
punishing justice (though that does of course also obtain), but with a criminal
injustice, the criminal injustice of 'an eye for an eye and a tooth for a
tooth' which accords, all too superheathenistically, with Eternal Death.
315. Contrasted with the inflicting of retributive
crime through execution or the punishment of crime through incarceration is, of
course, the forgiveness of sin through verbal absolution (for confessional
contrition) and the avoidance of sin through spiritual involution, this latter
alone being commensurate with grace, and thus with that which accords with
Eternal Life.
316. For the sinner is fated to experience only the
temporal life of death-in-life, the bodily life of phenomenal subjectivity,
whereas to experience Eternal Life one must be of the 'Elect of Spirit' and
thus be above sin in what amounts to perfect grace, the joyful content(ment) of
heavenly being in noumenal subjectivity.
317. Hitherto the Church has offered and protected
the half-life of death-in-life, with its sinful fulcrum, as much in evidence in
cerebral 're-born' contexts as in fleshy 'once-born' ones, where it takes the
form of intellectual as opposed to carnal knowledge.
318. Sensible knowledge is of course preferable to
sensual knowledge, as Christ to Pan, or the brain to the phallus, and it does
signify the salvation of man from 'once born' to 're-born', but only in
vegetativeness, not in relation to air!
319. For one is not saved to sensible God and the possibility
thereof of sensible Heaven until and unless, as superman, one is into the
spirit of the lungs through transcendental meditation, and this, as a rule, the
Church has been loath to encourage.
320. Why?
Because the Church is phenomenal, not noumenal, and thus more of a
vehicle for death-in-life than for Eternal Life as such (not to mention the
'once-born' Eternal Life of sensual God and Heaven in connection with the
spirit of the ears which more accords with subman than with either man or superman).
321. The Church is rooted in the Creator-based
primitivity of the Old Testament, and Christ is as far as things can go on the
side of life, the life not of Heaven but of man, the knowledgeable shortfall as
death-in-life from perfect content(ment), the sinful form of intellectual
knowledge as opposed to the graceful content of spiritual feeling.
322. Hence prayer, the religious form of cogitation,
and the forgiveness of sin through verbal absolution (on the part of priests)
is as far as things can go in Christ.
For anything further - and higher - there is need of a new order of
religion, an order led not by Christ, affiliated via the Jehovahesque 'Father'
and the Marian 'Mother' to Eternal Death and to life-in-death respectively, but
by his Superchristian successor, the effective Second Coming of Messianic
'god-kingship'.
323. For a spiritual transcendence of the intellect
there is need, in short, of Social Transcendentalism and thus of 'Kingdom
Come', with all that it implies in regard to the triadic Beyond of the genuine
Centre.
324. Social Transcendentalism goes beyond
Christianity to the extent that it upholds genuine spirituality through
meditative praxis, and is thus committed to a graceful as opposed to a sinful
fulcrum, a fulcrum of wisdom as against one of folly.
325. One can never be anything more than sensibly
foolish in Christ, as and when one prays in due nonconformist vein through the
vegetative rebirth of cerebral naturalism, whereas the sensibility that the
Messianic architect of Social Transcendentalism affirms has more to do with
sensible wisdom, the meditating wisdom, in short, of the superman.
326. And the superman, being deistically committed
to the spirit via the Lung-God of his supernatural not-self, is atheistic with
regard to all theistic gods, including the Bible-documented Jehovah, so-called
'Creator of the Universe'.
327. It is my belief that not only Jews but
Christians can embrace Social Transcendentalism, whether spiritually in
meditation, intellectually in cogitation, or emotionally in contemplation,
since Social Transcendentalism allows, as already noted, for a triadic Centre
in which woman, man, and superman co-exist in relation to the eternalized
elements of water, vegetation, and air.
328. And such a triadic Centre, the focus of the
practical implementation of religious sovereignty, would be served by the
transmuted fire of the pseudo-Kingdom ... of 'Kingdom Come', whose ruling head
would be the 'philosopher-king' and Messianic deliverer ... of the People (from
'sins and/or punishments of the world').
329. But the People must be granted the opportunity
to vote for religious sovereignty, and thus elect to fob off 'sins and/or
punishments of the world' upon the Messianic deliverer, if there is to be both
a pseudo-Kingdom, the focus of Christ-like sacrifice of bearing such 'sins
and/or punishments', and a three-tier Centre in due post-worldly and, hence,
otherworldly course.
330. This electoral opportunity would be
commensurate, so I believe, with Judgement, for Judgement is not only about
punishing or removing the guilty and/or irrelevant; it is also, in my view,
about people deciding whether or not to opt for religious sovereignty and thus
be saved from 'worldly sin and/or punishment' to the otherworldly Beyond ... of
'Kingdom Come'.
331. And that means, in particular, what I have
elsewhere described as a Gaelic federation, not just of Irish Gaels but, no
less importantly, of Scotch and Welsh Gaels, who would be democratically opting
for deliverance, as much as anything, from the netherworldly Behind ... of the
United Kingdom which, in the event of negative Judgement, might well become a
'Kingdom Gone', so to speak, to those who had opted out of it.
332. For without Scotland, Wales, and Northern Ireland,
there would be no United Kingdom but only England on the one hand, and the
Gaelic federation of a united Ireland together with Scotland and Wales on the
other hand, the hand of Gaelic nationhood in 'Kingdom Come'.
333. I am most decidedly a Gaelic nationalist or, if
you prefer, pan-nationalist, who regards himself as thinking beyond Irish
nationality in what amounts to a cultural transcendence of natural criteria ...
of country-as-nation.
334. For the Gael has long been 'sold short' from
his rightfully high estate as a cultural being, and anything short of a Gaelic
concept of nationhood, such that transcends the naturalistic, and hence
sinfully vegetative, parameters of country-as-nation, will continue to deprive
him of divine justice and idealistic deliverance, in consequence, not only from
Christian shortfalls from airy grace, but from English-motivated constraints
going back, originally, behind nature to civilized (parliamentary) and
barbarous (monarchic) concepts of nation.
335. For the English, on the other hand, a Gaelic
rejection, come Judgement, of the United Kingdom would provide the opportunity
for a disestablished Church and the possibility, therewith, of an accommodation
with Rome in the interests of a democratically-mandated English republicanism
that would allow economics to escape from under the secular shadow of both
political and scientific freedoms, as germane to Great Britain, and bask in the
mundane glow of its own commitment to enhanced vegetative binding.
336. Thus would England achieve, via Catholic
republicanism, the next best thing to the religious binding, through Social
Transcendentalism, of the federated Gaels, as nature under culture, the
phenomenal subjectivity of masculine vegetativeness under the noumenal
subjectivity (in general terms) of supermasculine airiness.
337. Thus a natural concept of nationhood for
England would find itself juxtaposed with a cultural concept of nationhood for
the federated Gaels of the Social Transcendentalist Centres, while civilized
and barbarous concepts of nationhood, owing more to State and Kingdom, would be
democratically consigned, following Judgement, to the 'rubbish heap' of
heathenistic history, along with political and scientific freedoms.
338. For unless things return to binding of either a
vegetative (for England) or an airy (for the Gaels) order, freedom will
continue to rule, in due objective, and hence female-oriented, fashion, to the
detriment of economics and religion.
339. There has been enough power and glory and too
little form and content(ment) on these islands since
Great Britain and the United Kingdom came to pass. Only a return to form (for England) and to
content (for the Gaels) will allow the deeper values to ripen on the branches
of a male-oriented subjectivity.
340. Such a male-oriented subjectivity will not
speak of equality between men and women, or of anything so illogical, but will
accept and develop the inequalities which exist between them in the name of
both Christian (for England) and Superchristian (for the Gaels) developments.
341. In truth, men are not better than women, any
more than women are better than men. You
cannot compare that which is opposite, like subjective and objective, but only
contrast it.
342. Men and women are dissimilar, since affiliated
to opposite sides of the gender fence, and should therefore be related to
different criteria.
343. Since, in general terms, perfect glory is
(im)morally preferable to perfect power, as water to fire, punishment to crime,
or goodness to evil, we can say that phenomenal woman is better than noumenal
woman, as proud emotionality than beautiful instinctuality.
344. Since, in general terms, perfect content is
morally preferable to perfect form, as air to vegetation, grace to sin, or
wisdom to folly, we can say that noumenal man is better than phenomenal man, as
joyful spirituality than knowledgeable intellectuality.
345. We can also logically contend that noumenal
woman is worse than phenomenal woman, as beautiful instinctuality than proud
emotionality, and phenomenal man worse than noumenal man, as knowledgeable
intellectuality than joyful spirituality, since comparisons for better or worse
between one kind of objectivity and another or one kind of subjectivity and
another are logically sustainable.
346. What we cannot do with any degree of logical
justification is contend that phenomenal man, say, is better than phenomenal
woman or that noumenal man, closer to God in both sensuality and sensibility,
is better than noumenal woman, who is closer to the Devil in both sensuality
and sensibility, any more than we can reverse this by contending that
phenomenal woman is worse than phenomenal man or noumenal woman worse than
noumenal man.
347. On the contrary, phenomenal man is as
dissimilar, in mass-volume naturalism, from phenomenal woman ... as phenomenal
woman, in volume-mass realism, from phenomenal man, while noumenal man is as
dissimilar, in time-space idealism, from noumenal woman ... as noumenal woman,
in space-time materialism, from noumenal man.
348. Vegetation is not better than water, any more
than water is better than vegetation.
Neither, it seems to me, is air better than fire or fire better than
air. Vegetation and water, no less than
air and fire, are opposites, and opposite they will forever remain.
349. Now you may, as a phenomenal man, prefer
vegetation to water and, as a noumenal man, prefer air to fire, but you cannot
maintain, with any logical justification, that vegetation is better than water
and air better than fire or, conversely, that water is worse than vegetation
and fire worse than air.
350. Similarly you may, as a phenomenal woman,
prefer water to vegetation and, as a noumenal woman, prefer fire to air, but
you cannot maintain, with any logical justification, that water is better than
vegetation and fire better than air or, conversely, that vegetation is worse
than water and air worse than fire.
351. One can certainly argue that air is better than
vegetation and vegetation worse than air, while, on the objective side of the elemental
divide, one should be able to argue that water is better than fire and fire
worse than water.
352. For whereas air corresponds to Eternal Life,
vegetation only corresponds to death-in-life, which is a sinful shortfall,
through perfect form, from the perfect content of grace, as folly from wisdom.
353. And whereas water corresponds to life-in-death,
fire only corresponds to Eternal Death, which is a criminal aloofness, through
perfect power, from the perfect glory of punishment, as evil from goodness.
354. Thus just as wisdom is morally better than
folly and folly morally worse than wisdom, so goodness is (im)morally better
than evil and evil (im)morally worse than goodness.
355. You may prefer, as a female, to wear a dress to
a skirt, but it is (im)morally better to wear a skirt than a dress and
(im)morally worse to wear a dress than a skirt.
356. You may prefer, as a male, to wear trousers to
a zippersuit, but it is morally better to wear a zippersuit to trousers and
morally worse to wear trousers to a zippersuit.
357. While phenomenal objectivity is different from
phenomenal subjectivity, as skirt from trousers, it is better than noumenal
objectivity, just as goodness is better than evil, though only different from
folly.
358. While noumenal subjectivity is different from
noumenal objectivity, as zippersuit from dress, it is better than phenomenal
subjectivity, just as wisdom is better than folly, though only different from
evil.
359. The subjective, whether noumenal or phenomenal,
may be preferable, from a male standpoint, to the objective, but it is not
better than the objective. It is simply
different.
360. Likewise the objective, whether noumenal or
phenomenal, may be preferable, from a female point of view, to the subjective, but
it is not better than the subjective. It
is simply different.
361. Thus the Church is not better than the State,
any more than the State is worse than the Church. They are simply as different, in their
subjective/objective distinctions, as phenomenal man and woman.
362. Likewise the Centre (of 'Kingdom Come') is or
will not be better than the Kingdom, any more than the Kingdom is or will be
worse than the Centre. They are simply
as different, in their subjective/objective distinctions, as noumenal man and
woman.
363. Evolution is not better than devolution, any
more than devolution is worse than evolution: it is simply different, since
pertaining to that which is subjective - and male - as opposed to objective -
and female.
364. I would hold the phenomenal devolution of the
democratic State to be (im)morally better than, and hence ethically preferable
to, the noumenal devolution of the autocratic Kingdom and, conversely, the
noumenal devolution of the autocratic Kingdom to be (im)morally worse than the
phenomenal devolution of the democratic State.
365. Similarly, I would hold the noumenal evolution
of the meritocratic Centre (of our projected triadic Beyond) to be morally
better than, and hence ethically preferable to, the phenomenal evolution of the
plutocratic (in Christ) Church and, conversely, the phenomenal evolution of the
plutocratic Church to be morally worse than the noumenal evolution of the
meritocratic Centre.
366. In fact, it seems to me that things devolve in
space-time materialism from autocracy to aristocracy, and in volume-mass
realism from democracy to bureaucracy, as from, say, eyes to heart in relation
to noumenal objectivity, and from tongue to womb in relation to phenomenal
objectivity.
367. Conversely, it seems to me that things evolve
in mass-volume naturalism from technocracy to plutocracy, and in time-space
idealism from theocracy to meritocracy, as from, say, phallus to brain in
relation to phenomenal subjectivity, and from ears to lungs in relation to
noumenal subjectivity.
368. Hence to contrast the noumenal devolution in
space-time materialism of autocracy to aristocracy with the noumenal evolution
in time-space idealism of theocracy to meritocracy, as one would contrast the
evil of metachemical objectivity with the wisdom of metaphysical subjectivity.
369. Hence to contrast the phenomenal devolution in
volume-mass realism of democracy to bureaucracy with the phenomenal evolution
in mass-volume naturalism of technocracy to plutocracy, as one would contrast
the goodness of chemical objectivity with the folly of physical subjectivity.
370. If autocracy, theocracy, democracy, and
technocracy are all on the sensual side of life as 'once-born' actualities,
then it follows that bureaucracy, plutocracy, aristocracy, and meritocracy will
pertain to the sensible side of life as their 're-born' counterparts.
371. Hence in a Christian-type 're-born' society,
where there is more sensibility than sensuality, there will be more
bureaucracy, plutocracy, aristocracy, or meritocracy, as the case may be, than
autocracy, theocracy, democracy, or technocracy.
372. Certainly the triadic Beyond of 'Kingdom Come'
would reflect the prevalence of bureaucratic tendencies in its first tier, of
plutocratic tendencies in its second tier, and of meritocratic tendencies in
its top tier, the tier of transcendentalism per se, since new orders of
bureaucracy and plutocracy, together with the unprecedented championing of
meritocracy as an official norm, would characterize its respective commitments
to a feminine 'new purgatory', a masculine 'new earth', and, above all, a
supermasculine 'New Heaven'.
373. But this would be because it was being served
and administered from the standpoint of a pseudo-Kingdom whose principal representatives
would be of pseudo-aristocratic disposition, in view of their
pseudo-subfeminine commitment to the hegemony of meritocratic spirituality via
Social Transcendentalism.
374. Hence not only would meritocratic spirituality
not exist except in relation to the triadic Beyond of 'Kingdom Come', but it
requires the service and backing of a pseudo-Kingdom in order to materialize at
all in an official capacity, with plutocracy and bureaucracy duly subordinated
to its hegemonic standing in relation to the Centre as a whole.
375. Hence a pseudo-aristocracy, the Social
Transcendentalist aristocracy of the 'Sacred Heart' of the Second Coming, are
the prerequisites not only of the Centre but of the pre-eminence of
meritocratic spirituality in the Centre's third tier, the tier emphasizing, in
its top subsection, meditative praxis.
376. Thus would religion be saved from theocracy,
the Satanic/Davidian theocracy in relation to Judaism and the theocracy of the
Father/St Joseph in relation to Christianity, the former of which has
languished under the shadow of Jehovah/Mosaic autocracy and the latter of which
under the shadow of the Father/St Joseph in relation to merely bureaucratic
(Marian) and plutocratic (Christic) ends, ends that were accountable to the Father/St
Joseph and duly subordinated to His will and reign as God.
377. For Christ, remember, was only the 'Son of
God', not the Father/St Joseph as such, and thus someone who would not lead
beyond the latter but keep one worshipfully deferential to Him in due
theocratic vein, and this despite his professed commitment, via the vegetative
brain, to the 'kingdom within', a kingdom at plutocratic variance, seemingly,
with the theocratic 'kingdom without' of the Father/St Joseph.
378. But as the sphere of 'God' is lowered, with
Christianity, from autocratic to theocratic planes, as from the cosmos/eyes to
the sun/ears, so the sphere of 'the Devil' is lowered from theocratic to
technocratic planes, with a consequence that the vegetative earth/flesh, as
symbolized by Pan, is demonized and undermined the better to encourage a
Christic 'rebirth' such that has its vegetative fulcrum in Mars/the brain.
379. Thus 'Pan' becomes 'Satan' and 'the earth'
becomes 'hell', as does the flesh and sex, for those who, as Christians, accept
a theocratic God and a technocratic Devil, the better to achieve, via a
bureaucratic Mother, viz. the Virgin Mary, plutocratic 'rebirth' in Christ.
380. Hence nature and the earth, duly demonized,
become fit prey for denigration and, in due degenerative course, for
exploitation from a plutocratic standpoint, the standpoint of capitalist gain.
381. From being the subject of Satanic taboo, the
vegetative earth and its personal corollary, the flesh, becomes the object, in
the course of ongoing secularization, of capitalist exploitation, as do those
who are most identifiable with it, due to their earthly and/or fleshy
dispositions.
382. America differs from Europe in respect of the
fact that its sphere of 'God' is once again autocratic, in due Old Testament
vein, and its Devil accordingly theocratic, as the starry cosmos pulls rank on
the sun, and the eyes on the ears in due Biblical, i.e. Jehovah-over-Satan and
Moses-over-David, fashion.
383. In such fashion, it releases the vegetative
earth/flesh from the kind of Christian-motivated repression that Europe tended
to inflict upon it, but is all the more repressive towards the theocratic realm
of the sun/ears in relation, for example, to anti-communist paranoia.
384. In fact, America is always searching for 'Reds'
under the 'white', or autocratic, 'bed' ... to denigrate, and never more so
than under a Republican administration, which remains closer to the
superfeminine light of the 'Liberty Belle' than to the submasculine fire
(metaphysical) of the Satanic/Davidian 'fall guy'.
385. It could be said, with some logical
justification, that America is less Christian than Judaic, but, in actuality,
it is less Judaic than effectively Hinduesque in its greater aloofness from the
theocratic realm and un-Jewish paranoia with regard to the Satanic/Davidian
'beast'.
386. Perhaps this is because America is effectively
an Aryan, not a Semitic, continent, and one, moreover, that is much more
polytheistically open to the Cosmos in consequence of its partly environmentally-conditioned
autocratic transcendentalism, as confirmed by the 'Stars and Stripes' of its
national flag.
387. Certainly there is a tension within America
between theocratic and autocratic interests, whether one interprets this in
terms of a Semitic/Aryan struggle or of a Judaic/Hindu struggle or even, in
political terms, of a Democratic/Republican struggle between subjectivity and
objectivity on the noumenal planes of time and space.
388. Yet if the European 'Old World' is
characterized by adherence, traditionally, to New Testament theocracy in the
fundamentalist guise of the Father/St Joseph (though the possibility of
substituting Old Testament autocracy for New Testament theocracy is always
available and, to judge by history, readily availed of), then it is not without
ironic significance that the American 'New World' is more characterized by
adherence to Old Testament autocracy, in the transcendentalist guise of
Jehovah/Moses.
389. But this Old Testament autocracy, given an
Aryan twist, is more 'down' on the Satanic/Davidian 'fall guy' than would be
commensurate, so I believe, with a Judaic disposition, in consequence of which
America retains an almost uniquely anti-communist paranoia, in the modern
world, that sets it polytheistically apart from Israel, and gives to its
relations with the submasculine sphere an acerbity that most Jews would, I feel
confident, be loathe to entertain.
390. Which is not to say that most Jews do not
defer, in some degree, to Jehovah/Moses, but simply that Judaism is anything
but as deeply rooted in the Cosmos as Hinduism and/or the American mongrel
which derives some of its Aryan paranoia from Christianity and some from its
own star-spangled continent as such, neither of which could be greatly
congenial to a people who largely identify, when true to themselves, with the
Satanic/Davidian 'fall guy' of fundamentalist theocracy.
391. And it is for this reason that there is the
possibility, for Jews and suchlike peoples with a submasculine bias, of a
rejection not only of their own fundamentalist theocracy but, more crucially,
of transcendentalist autocracy and an acceptance, via my teachings, of
transcendentalist meritocracy, in due process of electing for sensible
'rebirth' up the time-space axis of metaphysical idealism, the one that runs
contrary, in evolutionary terms, to the space-time axis of metachemical
materialism, of which the superfeminine, symbolized by the 'Liberty Belle', is
apex.
392. Time-space subjectivity is of course the axis
of what its vulgar denigrators would call 'bums' or 'assholes', while,
conversely, space-time objectivity corresponds to what others of an equally
coarse disposition would call 'wankers' or 'jerks'.
393. Transcendentalism, correlating with the plane
of space, is effectively commensurate with what the utilizers of verbal
expletives would or could describe as 'snogging', whether in relation to
'jerks' in spatial-space sensuality or to 'bums' in spaced-space sensibility,
whereas fundamentalism, correlating with the plane of time, is effectively
commensurate with what utilizers of verbal expletives would describe as
'frigging', whether in relation to 'bums' in sequential-time sensuality or to
'jerks' in repetitive-time sensibility.
394. Hence to contrast the descent (devolutionary
salvation) in space-time objectivity of 'jerks' from 'spatial snogging' to
'repetitive frigging' ... with the ascent (evolutionary salvation) in
time-space subjectivity of 'bums' from 'sequential frigging' to 'spaced
snogging'.
395. Down below, via the phenomenal planes of volume
and mass, volume-mass objectivity is of course the axis of what its vulgar
denigrators would call 'cunts' or 'creeps', while, conversely, mass-volume
subjectivity corresponds to what others of an equally coarse disposition would
call 'pricks' or 'prats'.
396. Nonconformism, correlating with the plane of
volume, is effectively commensurate with what the utilizers of verbal
expletives would describe as 'sodding', whether in relation to 'cunts' in
volumetric-volume sensuality or to 'pricks' in voluminous-volume sensibility,
whereas humanism, correlating with the plane of mass, is effectively
commensurate with what utilizers of verbal expletives would describe as
'fucking', whether in relation to 'pricks' in massive-mass sensuality or to
'cunts' in massed-mass sensibility.
397. Hence to contrast the descent (devolutionary
salvation) in volume-mass objectivity of 'cunts' from 'volumetric sodding' to
'massed fucking' ... with the ascent (evolutionary salvation) in mass-volume
subjectivity of 'pricks' from 'massive fucking' to 'voluminous sodding'.
398. Thus one may contrast the devolutionary
salvation, in materialism, of 'big jerks' to 'little jerks' with the
evolutionary salvation, in idealism, of 'little bums' to 'big bums', as things
descend from 'spatial snogging' to 'repetitive frigging' in the one case, and
ascend from 'sequential frigging' to 'spaced snogging' in the other case.
399. Likewise, one may contrast the devolutionary
salvation, in realism, of 'big cunts' to 'little cunts' with the evolutionary
salvation, in naturalism, of 'little pricks' to 'big pricks', as things descend
from 'volumetric sodding' to 'massed fucking' in the one case, and ascend from
'massive fucking' to 'voluminous sodding' in the other case.
400. Reverting to conventional philosophical
terminology, such as is more appropriate to my own disposition, we may contrast
the devolutionary salvation, in metachemical objectivity, of sensual
transcendentalism to sensible fundamentalism with the evolutionary salvation,
in metaphysical subjectivity, of sensual fundamentalism to sensible
transcendentalism, as things descend from spatial space to repetitive time in
space-time materialism and ascend from sequential time to spaced space in
time-space idealism.
401. Likewise, we may contrast the devolutionary
salvation, in chemical objectivity, of sensual nonconformism to sensible
humanism with the evolutionary salvation, in physical subjectivity, of sensual
humanism to sensible nonconformism, as things descend from volumetric volume to
massed mass in volume-mass realism and ascend from massive mass to voluminous
volume in mass-volume naturalism.
402. I do not, myself, much approve of verbal
expletives and monosyllabic denigrations of the opposite gender, whether in
phenomenal or in noumenal terms, depending on the context, but such tendencies
patently exist and are very much a fact of contemporary life, rooted, as it all
too often is, in divergent aggression.
403. I believe I alluded, earlier in this text, to
the 'motherfucker'/'sonofabitch' dichotomy that tends to characterize the
American gender divide at the noumenal levels of space and time to which
America primarily relates as a cultural manifestation of barbarous death, and
such terms tend to prevail in parallel with the 'cunt'/'prick' ones more
germane to the phenomenal relativity of, for example, Britain, with its
civilized death.
404. We cannot be coy or evasive about such crude
terms here, as book writers and publishers generally are, but must strive to understand
them in the light of a post-filmic psychology which, with due comprehension,
has the goal of their sensible transcendence in mind.
405. For that which, in book form, precedes film as
a sort of bourgeois medium is not as honest or open to the full-gamut of
understanding as that which, in disc or tape form, succeeds it, since 'the
book', as a traditional medium of literary presentation, is limited in time and
scope to the phenomenal parameters of the half-lies and half-truths, the
fictions and facts, of the realistic/natualistic world.
406. In short, books rarely if ever transcend the
vegetative parameters of masculine 'bullshit', which is not only a phenomenal
shortfall from 'bullgas' or, at any rate, the 'sub-bullgas' to 'superbullgas'
of time-space idealism, but a naturalistic half-truth that fights shy, in
effectively Christian vein, of the truth, as upheld by the noumenally
subjective submasculine and/or supermasculine 'Sons of God'.
407. The generality of books can, in fact, be
divided between 'bullshit' and 'cowshit', the former structurally if not always
thematically synonymous with a hardback parallel, and the latter structurally
if not always thematically synonymous with a softback one, as, in effect,
between Christian and Heathen, or Catholic and Protestant, or naturalist and
realist, or elliptical and rectangular, or masculine and feminine, etc. etc.,
alternatives within the phenomenal parameters of 'the world'.
408. Softbacks are divisible into those which are
purely verbal, and hence symbolically identifiable in due soft vegetative vein
with 'cowshit', and those, by contrast, which contain either monochromatic or
polychromatic photographs, the former symbolically illustrative of 'cowpiss'
and the latter of 'cowpuss', as in watery and fiery parallels over a feminized
mode of vegetation.
409. In contrast to this inverted triangle of a
British or parliamentary/Protestant norm, we may posit the non-triangular
hierarchy of hardbacks in terms of a distinction between those which are purely
verbal, and hence symbolically identifiable with 'bullshit' on account of their
hard vegetative structure, and those which contain either monochromatic or
polychromatic photographs, the former symbolically illustrative of 'bullpiss'
and the latter of 'bullgas', as in watery (below) and airy (above) parallels
either side of a properly masculine order of vegetation.
410. I say 'airy' for the 'bullgas' of polychromatic
hardbacks, but in point of fact such a parallel is rather more fiery, if on
comparatively metaphysical terms, and hence effectively something falling back
on the Father/St Joseph rather than stretching beyond vegetation in genuinely
transcendental terms, and is thus specifically Catholic.
411. Roman Catholics are always 'sold short' of
sensible spirituality as the Holy Spirit is twisted back, in fundamentalist
vein, to the sensual spirituality of the 'once-born' Father/St Joseph, the
Creator, etc., Who owes more to the Subchristian metaphysics of theocratic
fundamentalism than ever He does to the Superchristian metaphysics of
meritocratic transcendentalism.
412. In such fashion, the sun and/or the ears become
the Creatoresque focal-point, in due negative and/or positive terms, of the
Holy Spirit, which, subsumed into the Creator, has nothing to do with the
supermasculine spirituality of spaced space and everything to do with the
submasculine spirituality of sequential time, as in music.
413. For sensible spirituality, the spirituality of spaced
space, is effectively 'beyond the pale' of the Roman Catholic Church, and the
most airiness, or non-fiery 'bullgas', the Faithful ever tend to get from it is
the censer-swinging perfume released into the atmosphere by officiating
clerics, more as a testimony, in its fiery base, to the theocratic subsuming of
the Holy Spirit into the metaphysical fire of the Father/St Joseph than to
anything truly transcendental.
414. Thus reconciled to the theocratic 'sub-bullgas'
of the Father/St Joseph, the Faithful are in no position to achieve or aspire
towards metaphysical 'rebirth' in relation to meditative praxis, necessarily
atheistic vis-à-vis Creatoresque theocracy, via meritocratic transcendentalism.
415. For meritocratic 'superbullgas' is alone
commensurate, so I contend, with sensible spirituality, and thus with the
meditative 'peace' that not only surpasses, or transcends, the vegetative realm
of intellectual cogitation, with its prayerful understanding through
nonconformist plutocracy, but which lies beyond, as salvation from, the
'once-born' airy realm of aural meditation (upon music) which appertains to
theocratic fundamentalism.
416. Thus one is not saved to 're-born' metaphysics
except through the meritocratic transcendentalism of respiratory meditation
(upon the breath), which corresponds to the sensible spirituality of the
superman, the ultimate noumenal man who is as far beyond the sensual
spirituality, in 'once-born' vein, of the subman ... as the lungs are beyond
the ears or, in negative terms, Saturn lies beyond the sun.
417. Thus there can be no Christian hypocrisy of
linking the intellectual 'kingdom within' of Christ, through vegetative
'rebirth', to the spiritual 'kingdom without' of the Father via the Holy Ghost
... where Social Transcendentalism, the ideological philosophy of 'Kingdom
Come', is concerned, but only an acknowledgement of the sensible truth of the
spiritual 'kingdom within' of the supermasculine Superchrist, as it is raised
up, under Messianic auspices, over both intellectual and emotional 'kingdoms
within' in completion of what I have termed the triadic Beyond of the Centre.
418. The only kingdom 'without' the triadic Beyond
... would be the pseudo-Kingdom of 'Kingdom Come', the Gaelic federation of,
hopefully, Ireland, Scotland, and Wales that, in its Social Transcendentalist
Centrism, would develop the administrative structure whereby, in due
pluralistic totalitarian vein, the triadic Beyond could be served and
maintained in perpetuity, for all cultural Eternity.
419. The Roman Catholic Church, on the other hand,
is not of Eternity but only of the world in its vegetative shortfall, through
the voluminous volume of Christ, from airy 'rebirth', and Christ for it leads
not onwards and upwards to the sensible spirit of meditative praxis, but
backwards and upwards to the sensual spirit of the Father/St Joseph in due
plutocratic deference, via 'the (New Testament) word', to the 'once-born'
hegemony of theocracy.
420. Theocracy may not be a lie, but it is far from
being the ultimate truth. Rather,
theocracy is the 'once-born' truth of the 'kingdom without' that can too easily
become identified with and substituted by the 'once-born' lie, or illusion, of
the autocratic Jehovah.
421. For the Father and Jehovah are all too interchangeable
to a people, like the Christian, who are accustomed to alternating between New
and Old Testaments, the factual half-truth of the one and, in this context, the
fictional half-lie of the other, as theocracy and autocracy are shuffled around
to suit the amoral requirements of the worldly moment.
422. Thus does the Father and Satan change places as
the latter is subordinated to the lie of the 'First Mover' as God, and
something effectively closer to the 'Liberty Belle' of stellar primacy takes
over the reins of religion in due autocratic fashion, science patently
triumphant over religion, as sensual illusion replaces the sensual truth.
423. Suffice it to say that if the so-called
Christian Bible is torn, in its relativity, between the half-lie of the Old
Testament and the half-truth of the New Testament, then that which goes further
back, in pre-Biblical fashion, is commensurate with the whole lie, the Talmudic
and/or cosmic lie of the ancient scrolls and/or tablets of pre-Western times.
424. For in the pre-book era of the ancient
so-called civilizations, the illusion was 'writ large' in due tablet and/or
scrolled form, and such a beautiful illusion contrasts not only with the
subsequent half-lie and half-truth of the Christian world, torn between feminine
and masculine, water and vegetation, strength and knowledge, but with the
truthful conclusion of that which surpasses the world in due tape and/or disc
presentation of the Superchristian word, the 're-born' metaphysical truth, in
short, of meritocratic transcendentalism, as far removed from the metachemical
illusion of autocratic transcendentalism as it is (superhumanly) possible to
be.
425. If the metachemical illusion, or whole lie,
appertains, in its pre-book presentations, to barbarism, and the delusional
half-lie and confusional half-truth, so to speak, of Christian relativity
appertain to an amoral compromise between civilization and nature, chemistry
and physics, then what may be called the metaphysical conclusion, or whole
truth, appertains, by contrast, to culture in its post-book presentations, the
sort of presentations, as I say, that require disc and/or tape formats in due
antithetical disposition (Superchristian) to the tablets and/or scrolls of
Superheathen antiquity.
426. For discs (including the Internet) and tapes
are to the present what tablets and scrolls were to the past - noumenal
presentations of 'the word' that transcend the phenomenal parameters of 'the
book'.
427. The bourgeois publishing industry, which specializes
in 'the book', cannot do justice to or embrace metaphysical truth, least of all
in its meritocratic guise; for such an industry is rooted in the so-called
'book of books' or 'holy book', the Bible, and cannot entertain written
material that rejects both the half-lie and the half-truth of Biblical
compromise in due atheistic vein, turning away from fictions and facts,
delusions and confusions, with the deistic will of metaphysical conclusion in
the whole truth.
428. In point of fact, there is nothing particularly
'holy' about the Bible, which stands compromised between the watery clearness,
if you will, of the Old Testament and the vegetative unholiness of the New
Testament, ample testimony to the fictions and facts of the half-lie and
half-truth, viz. strength and knowledge, which typify its amoral parameters.
429. Just as the illusory whole lie correlates,
through metachemical evil, with fiery unclearness, so the delusory fiction of
the half-lie correlates, through chemical goodness, with the watery clear - the
difference, in sum, between the Eternal Death of barbarism, as of barbarity,
and the life-in-death of civilization, as of civility.
430. Just as the 'confusionary' fact correlates,
through physical folly, with vegetative unholiness, so the 'conclusionary'
whole truth correlates, through metaphysical wisdom, with airy holiness - the
difference, in sum, between the death-in-life of nature and the Eternal Life of
culture.
431. One should distinguish the metachemical
unclearness of the barbarous lie from the chemical clearness of the civilized
half-lie, and these objective options (on the female side of life) from the
subjective options (on its male side) of the physical unholiness of the natural
half-truth and the metaphysical holiness of the cultural truth - the truth,
more specifically, of 'Kingdom Come', which should embrace a federation, in
culture, of the Gaels.
432. Thus holiness resides not in the vegetativeness
of the physical word, still less in the wateriness of the chemical word or,
least of all, the fieriness of the metachemical word, but only in the airiness
of the metaphysical word, the word of words and truth of truths.
433. The vegetative word of the half-truth is as far
short, in its knowledgeable facticity, of airy truth ... as sin of grace, or
folly of wisdom, or man of superman, or death-in-life of Eternal Life.
434. One must pass beyond knowledge to get to truth,
but in more than a retrogressive way such that leads, via theocracy, to sensual
truth. Rather, one must abandon sensual
truth for sensible truth, opting to be saved from 'once-born' metaphysics to
're-born' metaphysics ... as one climbs the time-space axis of noumenal
subjectivity from theocratic fundamentalism to meritocratic transcendentalism.
435. For the Christian half-truth of factual
knowledge in the physical word is an end-in-itself as far as the 're-born'
options go, not a means to the sensible truth of metaphysical 'rebirth', but a
phenomenal dead-end that makes a god out of sensible man and a heaven out of
the sensible earth, castigating the sensual man and earth as devil (Satanized
Pan) and hell.
436. Such a half-truth is unholy even as it
proclaims itself holy, and ungodly even as it proclaims its loyalty to
God. For it has nothing to commend
itself to a genuinely heavenly 'rebirth' in the joy of joys which appertains to
and characterizes sensible being.
437. Rather, it is a sensible taking, which
demonizes sensual taking the better to aspire, via Christ, towards the sensual
being of theocracy, rooted or, rather, centred (subjectively) in the Father/St
Joseph of fiery/auditory metaphysics.
438. But this is precisely what one must be
atheistic towards if one hopes to achieve deliverance from sensual being to the
sensible being of gaseous/respiratory metaphysics, and thus climb away, in
metaphysical salvation, from theocracy to meritocracy, the religion not of the
Creator (as of Christian modification in relation to Judaic precedence) but of
the ultimate creation, the superman, who is the refutation of man and redeemer
of subman.
439. For one must be at least to some extent
submasculine - and hence Subchristian - to have any chance of becoming, through
conversion from metaphysical sensuality to metaphysical sensibility, genuinely
supermasculine, and hence Superchristian, the transcendentalist alternative to
Subchristian fundamentalism and retort to Christian nonconformism.
440. Those who achieve heavenly salvation from
below, in sensible taking, will have abandoned Christ for the Father, Christianity
for Subchristianity, while those who achieve heavenly salvation from above, in
sensual being, will have abandoned Jehovah for Satan, passing, in due course,
from the realm of metaphysical theocracy to the realm of metaphysical
meritocracy, as from the sun to Saturn or, in positive terms, the ears to the
lungs, St Joseph or David to the Second Coming or True World (Global) Messiah
of Superchristianity, which is also Social Transcendentalist.
441. Thus both Jews and Christians will have to
abandon their respective gods, viz. Jehovah and Christ, if there is to be any
possibility, for them, of heavenly salvation in sensible being.
442. Whether one calls the theocratic sphere of
sequential time Subjudaic or Subchristian (as I have been doing), its religious
significance lies less in itself, given its 'once-born' limitations, than as a
springboard to spiritual 'rebirth' in the spaced space of meritocratic
transcendentalism.
443. It seems to me that most Christians and Jews do
effectively relate more to the theocratic realm of sequential time, these days,
than to either the plutocratic realm of voluminous volume or the autocratic
realm of spatial space, given the media-fuelled drift towards religious
fundamentalism which characterizes the age.
444. Christianity is both historical and living
proof of the fact that when you make an ideal (god) out of what is in effect
the penultimate level of sensibility, viz. intellectual knowledge, such an
ideal gets hitched to the ultimate level of sensuality, viz. aural truth, which
musically reigns over the physical word in due 'once-born' terms.
445. Hence the 'kingdom within' of the Son/Christ's
word gets hitched to the 'kingdom without' of the Father/St Joseph, which
ultimately subordinates vegetative nonconformism to its fundamentalist will in
the interests of a theocratic hegemony, the sort of hegemony, paradoxically,
which is arguably more in evidence these days than ever before.
446. Yet the half-truth of what properly pertains to
Christianity still persists in existing, and it characterizes the conservatism
of the plutocratic bias of vegetative nonconformism, even as it impinges upon
the physical word and the inability or reluctance of hard-line Christians to
come to terms with transcendentalist truth, the truth not of theocratic
sensuality but of meritocratic sensibility.
447. In fact, so accustomed are such people to
hyping-up the half-truth to the status of the whole truth ... that they can be
depended upon to react against and reject any evidence of the latter which may
come their way, fearful lest it expose their Christian limitations.
448. For they have substituted the half-truth of the
man-god for the whole truth of the superman as 'Son of God', and cannot be
expected to endorse any such truth when Christian relativity enjoins them, via
the Bible, to also uphold the half-lie in the interests of world-perpetuating
amorality.
449. For the world, remember, is torn between
masculine and feminine elements, vegetation and water, and demands, in
consequence, the collusion of factual confusion with fictional delusion, as in
the juxtaposition of New and Old Testaments in the so-called Christian Bible.
450. Thus, in the interests of world-perpetuating
amorality, the Christian bourgeoisie shy away from sensible truth, like Dracula
from the (Super)cross, content, instead, to defer (where applicable) to sensual
truth via the 'once-born' Father/St Joseph, while simultaneously upholding the
phenomenal compromise between the half-truth of the New Testament and the half-lie
of the Old Testament or, at any rate, of the Old Testament in relation to the
New Testament.
451. For the Old Testament as Judaic Torah, or
whatever would be independent of the New Testament, is no half-lie but the
whole lie of Jehovah as God and Satan as the Devil, and such a lie extends
monotheistically back behind the sensual truth of the Father/St Joseph to the
stellar cosmos, wherein the 'First Mover' pulls rank over the 'Fallen Angel' in
the interests, contrary to appearances, of Hell-perpetuating immorality, the
immorality that, in the contemporary world, finds its symbolical analogue in
the 'Liberty Belle' of metachemical Superheathenism.
452. Thus while the Christian religion understates
the sphere of God in relation to Christ, the man-god, the Judaic religion
overstates the sphere of God in relation to Jehovah, the 'First Mover', neither
of which have anything to do with God even in the necessarily primitive and
'once-born' terms of sensual truth to which we are alluding.
453. On the contrary, they have to do with the
sensible man and the sensual Devil, the 're-born' earth and the 'once-born'
Hell, and it is an understanding of this which should allow, if it hasn't
already done so, the majority of Christians and Jews to re-orientate their respective
religious allegiances on the theocratic sphere of sequential time, the better
to achieve salvation, via the Second Coming and/or True World Messiah, from
such a fundamentalist allegiance to the meritocratic sphere of spaced space, in
due transcendentalist course.
454. For the Second Coming and/or True World Messiah
goes beyond Christ, remember, in his affirmation of the spiritual 'kingdom
within' that can alone save from the spiritual 'kingdom without' to which the majority
of latter-day Jews and Christians effectively, if not literally, subscribe,
compliments of the fundamentalist rule of 'Father Time'.
455. It is as if Christians were increasingly
abandoning classical music, with its strings and woodwind, for Jazz-Classical
in a Christian-to-Subchristian regression from the ('re-born') Son to the
('once-born') Father, Christ to St Joseph, while Jews were increasingly
abandoning Jazz (including the Blues) for Classical-Jazz in a
Judaic-to-Subjudaic progression from Jehovah to Satan, Moses to David.
456. Thus while the Subchristian and the Subjudaic
are not exactly identical, they are the Christian and Jewish approaches to the
same thing, the metaphysical fundamentalism of sequential time, wherein the sun
and the ears are the negative and positive reference-points, respectively, of
religious devotion.
457. Instrumentally, the bottom line or root
requirement is brass of a bronze coloration for both Jazz-Classical and
Classical-Jazz, since such brass is what most corresponds to the solar sphere
of theocratic fundamentalism, with its subjective extroversion, not least of
all in relation to the saxophone, which contrasts with the objective
extroversion of silver instruments like, in particular, the trumpet.
458. But the Subchristian and the Subjudaic can and,
one day, must be saved from sequential time to spaced space, and thus to a
Superchristian/Superjudaic disposition such that I equate with Social
Transcendentalism and the supersession, through meritocratic metaphysics, of
sensual spirituality by sensible spirituality, the spirituality not of music
but of meditation (even if some music, in the form of piping, were to persist,
in the background, as it were, to a more genuinely sensible resolve).
459. The position of the Father in relation to the
Son, as of St Joseph, one could argue, in relation to Christ, is rather akin to
constitutional monarchy vis-à-vis parliament, except that whereas the Christian
context is 're-born' and the Subchristian one 'once born', the Heathen context,
so to speak, is 'once born' and the Subheathen one (of the Blood Royal)
're-born', so that the overall situations are antithetical.
460. This explains the distinction, in the British
Isles, between Catholics (as Christians) and Protestants (as heathenistic
anti-Christians and/or pseudo-Christians), the former given to a 're-born'
Church with a 'once-born' Father-figure, the pope, beyond it in due theocratic
vein, the latter given to a 'once-born' State with a 're-born' Mother-figure,
the monarch, behind it in due aristocratic fashion.
461. Hence whereas the Christian/Subchristian
context affirms the juxtaposition of brain and ears, of Mars and the sun, the
Heathen/Subheathen context affirms the juxtaposition, by contrast, of tongue
and heart, of the moon and Venus.
462. In both cases it is the phenomenal contexts of
the Catholic Church and the parliamentary State, of Christian and Heathen,
which are paramount in their respective sovereignties, while the Subchristian
Centre (of Roman Christendom), symbolized by the Vatican, and the Subheathen
Kingdom (of the United Kingdom), symbolized by Buckingham Palace, correspond to
their respective figureheads (of pope and monarch) and not literally to their
leader or ruler, as the case may be, since both alike are tangential asides to
the prevailing norm, the plutocratic norm of the Christian Church in 're-born'
vegetation (brain) and the democratic norm of the parliamentary State in
'once-born' water (tongue).
463. For Christianity, remember, is only Christian
by dint of adherence to Christ in due vegetative sensibility, while
Parliamentarianism is only Heathen, or parliamentary, by dint of adherence to
Antichrist in due watery sensuality, and neither the Subchristian Father nor
the Subheathen Mother can ever be truly hegemonic, in consequence of the
phenomenal status of both the Church and the State, which necessarily
marginalizes the noumenal status of both the Centre and the Kingdom, pope and
monarch, 'once-born' idealism (theocracy) and 're-born' materialism
(aristocracy).
464. Hence the parliamentary/monarchic alignment of
British and/or Gaelic Protestants is the mirror image, in heathenistic reverse,
of the ecclesiastical/papal alignment of, in particular, Irish Catholics, who,
together with Scotch and Welsh Catholics, are the Gaelic people most suited, by
dint of their overlapping Subchristian commitments to the Father/St Joseph, for
salvation to the properly Superchristian tier, in meritocratic metaphysics, of
the triadic Beyond.
465. With their more objective (Puritan) and/or less
subjective (Anglican) dispositions, stemming from a parliamentary hegemony,
towards the Subheathen Mother-figure of the monarchy, the majority of British
or, rather, Gaelic Protestants would be more suited to the bottom and middle
tiers of the triadic Beyond, since those who were anti-Christian in Puritanism
would, following a vote for religious sovereignty, have the prospect of
pro-Superchristian humanism in a bureaucratic 'new purgatory', while those who
were pseudo-Christian in Anglicanism would, following a vote for religious
sovereignty, have the prospect of pro-Superchristian nonconformism in a
plutocratic 'new earth', the tier directly beneath the meritocratic 'New
Heaven' of those whose Christian-to-Subchristian orientation entitled them, as
Catholics, to Superchristian transcendentalism, the top-tier ideal of the
triadic Beyond.
466. The Gaelic peoples would no longer cling to
their respective traditions, since neither the Church nor the State,
respectively coupled to the 'once-born' papal Centre and the 're-born'
monarchic Kingdom, would have any place in 'Kingdom Come', the Messianic
pseudo-Kingdom ... of pseudo-aristocratic 'rebirth' that would administer, via
the 'Sacred Heart' of the Second Coming, to the 're-born' Centre ... of the
triadic Beyond, the Centre not of an infallible pope, but of a
religiously-sovereign People.
467. Catholics and Protestants may still, at
present, be divided in the aforementioned ways, but they can be united in and through
Social Transcendentalism, which will leave both Christianity and
Subchristianity, on the one hand, and Heathenism and Subheathenism, on the
other hand, far behind, as it takes the respective peoples to the
pseudo-Subheathen/Superchristian deliverance from their antagonistic traditions
via the pseudo-kingdom of 'Kingdom Come' - hopefully a Gaelic federation of
Ireland together with Scotland and Wales - and very genuine Centre of the
triadic Beyond.
468. Thus delivered ... through a majority mandate for
religious sovereignty ... the People will no longer be Catholic or Protestant,
republican or parliamentary, papal or monarchic, nationalist or loyalist, Irish
or British, but Social Transcendentalist in one degree, shape, form or another
of Gaelic nationhood ... for all Eternity.
469. Social Transcendentalism affirms the
transcendentalism of the People become religiously sovereign, the meritocratic
transcendentalism, in particular, of a Superchristian antithesis, through
sensible wisdom, to the Superheathen evil of autocratic transcendentalism, the
transcendentalism not of God/Heaven but of the Devil/Hell, with its
superfeminine roots in the stellar cosmos.
470. Just as the monarchy acts as a barrier, for
British and/or Gaelic Protestants, to the superfeminine evil of autocratic
transcendentalism by dint of its correspondence to the subfeminine evil, or
're-born' materialism, of aristocratic fundamentalism, so the papacy acts as a
barrier, for Irish and/or Gaelic Catholics, to the supermasculine wisdom of
meritocratic transcendentalism by dint of its correspondence to the
submasculine wisdom, or 'once-born' idealism, of theocratic fundamentalism.
471. British Protestants are no more encouraged to
identify with the 'Liberty Belle' of 'once-born' materialism ... than, say,
Irish Catholics ... with the Supercross of 're-born' idealism, since both the
democratic State and the plutocratic Church are based on the phenomenal plane
of volume, and only have a tangential connection, in consequence, with the noumenal
plane of time, a connection which in neither case extends into space.
472. While for Irish Catholics the papacy
(regrettably) precludes the sensible wisdom of meritocratic transcendentalism,
and thus keeps religion anchored, via the Father/St Joseph, to theocracy, the
monarchy spares British Protestants the sensual evil of autocratic
transcendentalism, since religion or, rather, science is thereby anchored, via
the 'Blood Royal', to aristocracy.
473. The only alternative to the latter is of course
the 'once-born' or, rather, outer science of the 'Liberty Belle', the American
autocracy of spy satellites, laser satellites, and other manifestations of a
stellar primacy, and this, at any rate, the British are officially spared by
adherence to the monarchy.
474. Only that which is superfeminine and
Superheathen is absolutely antithetical to the supermasculine and
Superchristian bias of Social Transcendentalism, and thus only that is
absolutely 'beneath the pale' of what the latter can save and/or advance in due
course.
475. The scientific cannot be saved to religion,
only the theocratically religious and, to a lesser extent (relative to the
lower tiers of the triadic Beyond) the democratically political and the
technocratically economic - the former category corresponding to Catholics and
the latter categories to Puritans and Anglicans.
476. But this is, of course, with regard to
Catholics, Puritans, and Anglicans within each of the Gaelic countries, not to
their English counterparts, who would remain outside the Centrist framework of
the federated Gaels in what, I believe, could eventually become an English
republic of Catholic bias, as already discussed.
477. Just as there would be those who, being unable
to identify with the Gaels, would opt to move to England from Ireland,
Scotland, or Wales, so there would be people in England who, strongly
identifying with things Gaelic, opted to move to one or another of the
aforementioned countries in the event of a Gaelic federation, or federation of
Social Transcendentalist Centres, likely to come or actually coming to
pass. These would, however, be the
exceptions to the rule in each case, and certain exceptions would have to be
made for them.
478. Thus would the Gaels be divided from 'British'
elements and the English from Gaelic elements, as things sorted themselves out
in the best interests of the respective peoples, either before or following
Judgement.
479. For Judgement is really, it seems to me, about
the establishment of a Gaelic federation premised upon Social Transcendentalist
Centrism, corresponding to 'Kingdom Come', and thus the People's decision,
conducted on the basis of a sort of paradoxical but ultimate election, as to
whether to vote for religious sovereignty, and the rights this would imply, or whether,
on the contrary, to remain tied, in political sovereignty, to what I have
elsewhere described as 'sins and/or punishments of the world'.
480. Politics and economics may be able to deal with
and resolve problems appertaining to the worldly sphere of water and
vegetation, but when the world is itself a problem, with intransigent
positions, then only religion can deliver the People from the limitations and
false hopes of politics and economics to the otherworldly sphere of 'Kingdom
Come', with its triadic Beyond, in which a 're-born' water and vegetation would
be subordinate to a 're-born' air, as humanism and nonconformism to
transcendentalism.
481. Thus will the sensibly cultural element be meritocratically
paramount not only over the sensibly natural element, air over vegetation, but
over the sensibly civilized element of water, as the supermasculine takes it
rightful place over both the masculine and the feminine in heavenly
transcendence of what had formerly appertained, in due phenomenal relativity,
to the world, but which were destined, in 'Kingdom Come', to become not so much
otherworldly as post-worldly, in their post-dialectical relationship to each
other under the lead of Heaven.
482. In sexual terms, this means that, far from
being amorally heterosexual like the worldly, the post-worldly would
effectively be lesbian and homosexual in their rejection of the world and
post-dialectical deference to that which, being heavenly, transcends it, and
for which the sexual analogue of plastic inflatables would not, I feel, be
entirely inappropriate, irrelevant though it would of course be to the actual
context of religious praxis.
483. Thus that which was marginal, if not criminally
marginalized, in the worldly context would become more representatively
reflective of the post-worldly one, as it took its post-dialectical place under
the non-dialectical leadership of the otherworldly, or those who were entitled
to the top tier of the triadic Beyond (duly subsectioned) in view of their
greater susceptibility, via theocratic tradition, to idealism, and would thus
be in the vanguard of the development, following Judgement, of sensible
spirituality at the expense of sensual spirituality.
484. Such persons would have been saved, via the
Second Coming, from theocratic fundamentalism to meritocratic
transcendentalism, as, if you will, from 'sub-bullgas' to 'superbullgas', the
Father to the Holy Spirit of Heaven, and would know the difference, in consequence,
between the sensual spirituality of the ears and the sensible spirituality of
the lungs, auditory idealism and respiratory idealism.
485. Thus Judgement not only exposes the limitations
of the Old Order, it offers the possibility of its democratically-engineered
replacement by a New Order which transcends those limitations and allows people
to officially have access to that which is without limitations, and hence more
sensibly infinite.
486. And even those who, to judge by their
heathenistic traditions, would not want access to such 're-born' infinity ...
will have the benefit of new orders of purgatory and earth 'down below', in the
lower tiers of the triadic Beyond, which would deliver them from the
dialectical frictions and worldly limitations of their past.
487. Thus will mass and volume, duly transmuted
towards sensibility, be reconciled to space, the post-dialectical to the
non-dialectical, as the world is democratically overcome and Heaven takes its
pre-eminent place above post-worldly orders of purgatory and earth.
488. But this could not happen without the
administrative service of a pseudo-Kingdom, commensurate with 'Kingdom Come',
such that will reconcile a transmuted time, upheld by a pseudo-aristocracy and
quasi-meritocracy, to the Eternity of the Centre, with its three-tier overall
structure.
489. For this transmuted time would be no 'Father
Time' but a sort of 'Mother Time', whose timeless love for the Centre would
guarantee its eternal evolution in the Beyond.
490. For it takes sensibility to serve sensibility,
and only that sensibility which is timeless in its 're-born' love can
adequately serve the eternal sensibilities of mass, volume, and space in the
triadic Beyond.
491. I have no doubt that the
pseudo-Kingdom/quasi-Centre of 'Kingdom Come' will provide adequate service to
the triadic Beyond, and thus to the Centre-proper. It will present not so much the profane heart
of fundamentalist materialism, more characteristic of British monarchs and
American 'First Ladies', as the sacred heart of materialist fundamentalism ...
to the realist humanism, naturalist nonconformism, and idealist
transcendentalism of the Centre-proper, in which emotional pride rooted in the
womb, intellectual pleasure centred in the brain, and spiritual joy centred in
the lungs, will be eternally sacrosanct.
492. Fundamentalist materialism would be more
germane, in metachemical 'rebirth', to particle sensibility than to wavicle
sensibility, to the scientific (if elemental) and political (if molecular)
aspect of metachemical administration than to anything specifically economic
(and molecular) or religious (and elemental).
493. In this respect, there is always a
particle/wavicle distinction between the scientific and political aspect of
things on the one hand, that of elemental and molecular particles, and the
economic and religious aspect of things on the other hand, that of molecular
and elemental wavicles.