CYCLE 75

 

1. FEAR/LOVE OF GOD(S). To distinguish between the 'fear of God' which follows from a Mass/Time Heathen relationship between the Mother and the Father, and the 'love of God' which follows from a Volume/Space Christian relationship between Christ and the Holy Spirit, the latter being the spiritual peace that surpasses prayerful understanding. Hence whereas 'fear of God' follows from a humanist/fundamentalist populism, 'love of God' appertains to what is properly Christian in nonconformist/transcendentalist redemption.

 

2. PERFECT SYMBOL OF PRAYER. Because the Christ Child is the perfect symbol of prayerful understanding, or a thoughtful interior life, since He can neither read nor write, never mind speak, being too young for any such inclination, it follows that this symbol can only be sustained with the aid of the Blessed Virgin, Who is the 'Mother' of that which perfectly symbolizes the possibility of divine redemption (in spiritual peace) through prayer. Such a virginal 'Mother', miraculously impregnated, is necessarily young, since her association is with a Child and not an adult.

 

3. FATE OF THE SON. Where, on the other hand, an adult Mother is concerned, as in Anglicanism, we have a relationship with the (correspondingly) adult Son and, to a greater extent, the Father, Who is more adult, in familial terms, than the Son, and Who accordingly stands to Him pretty much as dissentient nonconformism to puritan nonconformism (say Presbyterians to Baptists), or the Old Testament to the New Testament, or Psalms (poems) to Epistles (letters), or the emotional brain to the intellectual brain (the light-aside of the cerebral core). This Father-Mother-Son relationship is Protestant, whereas the relationship between the Virgin Mary, the Christ Child, and the Holy Ghost is Catholic, the former effectively Heathen, the latter indubitably Christian. For, unlike the Catholic Virgin Mary, the Anglican Mother is open, in her objective sensuality, to the emotional Father of dissentient nonconformism, and such openness, nothing short of sexual, precludes the possibility of divine redemption, via the Christ Child, in the Holy Ghost. For the Father and the Holy Ghost are as alpha and omega of the Trinity, and where there is alpha, there can be no progression towards omega! Hence the Son of puritan nonconformism is fated, vis--vis His adult Mother, to remain enslaved to the Father of dissentient nonconformism, Whose sexual imposition upon the Anglican Mother may be held responsible for perpetuating the inverted triangle, as it were, of Protestant so-called solidarity ... in what is effectively a vicious circle of Heathen delusion having its cynosure in the World. Even the populism of the Mass/Time relationship to which I referred earlier in connection with humanism ... is more germane to Anglicanism than to Catholicism, given the fact that the Mother and Father appertain to Protestantism in, as it were, Anglican and Dissenter options, and that any such populist fatality can only be fundamentally Protestant even within the bounds of Catholicism, where, as we have seen, there is no real place for the Father, since the Virgin Mary is beyond the Mother in Her relationship to the Christ Child, and such a refined relationship necessarily precludes the kind of gross populism which more typifies the Mother/Father clash of heathenistic Protestantism.

 

4. MOTHER/VIRGIN DISTINCTION. One should therefore distinguish, on an Anglican/Catholic basis, between the Mother and the Virgin Mary, since the latter can only be younger than the former in view of Her relationship to the Christ Child, Who alone symbolizes that which, as prayerful devotion, is capable of passing to the peace that lies beyond understanding, the meditative spirituality transcending the spirit-oriented mode of intellectuality. Thus, even regarding the grave, the inner light of the Virgin Mary should be distinguished from the inner light of the Mother, since the former, appertaining to Catholicism, can only be purer and less Heathen than the latter, with its sensuous overtones and closer affiliation, in all probability, to 'Mother Earth'. The Catholic afterlife, so I contend, would be more of the Virgin Mary than of the Mother ... where the quality of the inner light is concerned. But this inner light should not be confounded with Heaven, or anything that appertains to the airy spirituality of the Holy Spirit. One has already 'given up the ghost' in dying, and thereby passed to a realm which is less Christian, in Volume/Space terms, than fundamentally Heathen and of Mass, even when this has been to some extent 'Christianized' through the purificatory vessel of the Blessed Virgin.

 

5. ALTERNATIVE MOTHER/VIRGIN RELATIONSHIPS. From the Mother of the Father to the Virgin of the Second Coming via the Mother of the Son and the Virgin of the Christ Child - a Superheathen/Heathen/Christian/Superchristian humanist sequence from fundamentalism to transcendentalism via Anglicanism and Catholicism.

 

6. IN RELATION TO ETERNAL LIFE. Compared to the non-triangular triad of Christianity, viz. the Virgin Mary, the Christ Child, and the Holy Spirit (which never quite comes to pass in its heavenly entirety by dint of its association, as the so-called 'Third Person' of the 'Holy Trinity', with the Father), the non-triangular, or vertical, triad of the Superchristianity to which I subscribe, viz. the Mary Child, the Second Coming, and the Holy Spirit of Heaven, is indubitably of 'Kingdom Come' in its most omega-orientated of radical stances before life or, rather, in relation to Eternal Life. For the Mary Child is even younger than the Blessed Virgin ... as one who epitomizes the 'resurrection of the Dead' through the inner light of hallucinogens like LSD, and thus enables such a mundane light to come to pass on an even more refined, because synthetic, basis than the Catholic refinement of it vis--vis the Anglican Mother. Such a Mary Child is in one sense a precondition of the Second Coming, or the eternally youthful 'Christ' of 'Kingdom Come', and, in another sense, a theological creation of the Second Coming, whose spiritualized intellectuality straddles the Trinity on terms which surpass anything to be found in the Bible, whether in Old or New Testaments, and whose preferred medium, the computer, transcends the Heathen materialism of books, conceived as rectilinear entities, as it electronically advances beyond the 'outer light/spirit' of VDU poetry/fiction to the 'inner spirit', relevant to the understanding, of philosophical theosophy ... as a means, in the utmost refinement of purgatorial intellectuality, to the pure spirituality of transcendental meditation.

 

7. THE DIVINE WILL TO HEAVENLY GLORY. Thus, in rising above the Mary Child, the Second Coming paves the way for the Holy Spirit of Heaven in what should be the zenith of 'Kingdom Come', the airy lightness of which will bring the spiritual self to union with the universal self in a supreme being of ineffable joy. This, verily, is the true peace of a Superchristian redemption of the understanding self, or conscious mind, in the spiritual self, or superconscious mind, as the latter achieves full union, through the lungs, with the calm-breathed airiness of the universal self ... in due process of becoming the Holy Spirit of Heaven, God leading to Heaven as surely as truth leads to joy, or divine will to divine glory - the divine glory of ultimate salvation in Eternal Life.