Op. 62
ETERNAL LIFE -
Supernotes from Beyond
Cyclic Philosophy
Copyright © 1995-2009 John O'Loughlin
____________
CONTENTS
1.
Cycles 1-125
2.
Revaluating Appendix
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CYCLE 1
1. HEATHEN REVOLT. Protestantism
is nothing more than a Heathen revolt against Christianity, viz. Catholicism.
2. POST-HUMAN PROGRESSIONS. From the supermen/superbeings of the old brain to the
suprabeings/ultrabeings of the new brain, as from the backbrain/right midbrain
to the left midbrain/forebrain.
3. HEATHEN/CHRISTIAN DISTINCTIONS.
To distinguish the Humanities, the Sciences, and the Arts from the
Divinities, as one would distinguish universities, academies, and
colleges/schools from seminaries, or Heathen knowledge from Christian
knowledge.
4. PROTESTANT/CATHOLIC DISTINCTIONS.
To distinguish the Heathen intellect of the Son, the Heathen soul of the
Father, and the Heathen will of the Mother from the Christian spirit of the
Holy Ghost, as one would distinguish Protestantism (in its three main
denominations, viz. Puritanism, Presbyterianism, and Anglicanism) from
Catholicism.
5. TRIANGULAR/PENTAGONAL DISTINCTIONS. To distinguish the inverted triangle of the
Son from the triangle of the Father, and to contrast both of these with the
pentagon of the Mother, as one would contrast Puritanism and Presbyterianism
with Anglicanism or, alternatively, Rugby Union and Rugby League with
Association Football.
CYCLE 2
1. HEATHEN FATALITY. Mass has
a Heathen fatality to suck-up, almost heliotropically, to Time, like an
audience enrapt by a poetry recital.
2. SEXUAL SUBMISSION. Coitus
exemplifies the submission of Mass to Time, like nature to the sun.
3. FATHER TIME. Mass movements
are characterized by their almost reverential respect for military-style
dictatorships.
4. MILLENNIAL EXPECTATION.
When there are no longer men but, following a cyborg-like transition,
supermen, superbeings, suprabeings, and ultrabeings ... in successive stages of
post-human, or millennial, salvation.
5. ETERNAL LIFE. Men die, but
the life forms of the post-Human Millennium will live for ever ... in the
Eternal Life of the spirit.
CYCLE 3
1. CONTRASTING QUALITIES. To
contrast the holiness of World-denying virginity with the emptiness of the
grave on the one hand, but the emptiness of abortion-affirming vacuity with the
holiness of transcendental spirituality on the other hand - the former pair of
contrasts Christian and the latter pair Superchristian.
2. NOUMENAL CONTRASTS. To contrast the Superhell and Subheaven of
Superheathen primacy with the Subhell and Superheaven of Superchristian
supremacy, as one would contrast the alpha with the omega, the beginning with
the end.
3. PHENOMENAL INTERMEDIARY.
Christian Hell and Heaven are neither primal nor supreme but
phenomenally intermediate between the noumenal extremes of the Superheathen and
the Superchristian. In this respect,
they are akin to (though not identical with) the Heathen realms of the World
and Purgatory, which are also phenomenal.
4. CENTRIFUGAL AGGRESSION.
That man who is full of Heathen expletives will never make a Christian,
much less a Superchristian!
5. SHADOWS AND GUIDES. Every
religion has its political shadow and every politics its religious guide.
CYCLE 4
1. PROTESTANT COROLLARIES. One
could be forgiven for regarding, within the Heathen triad of Protestant
civilization, Socialism as the political corollary of Anglicanism, Conservatism
as the political corollary of Puritanism, and Liberalism as the political
corollary of Presbyterianism.
2. CATHOLIC COROLLARIES.
Likewise one is tempted, within the Christian triad of Catholic
civilization, to regard Communism as the political corollary of Eastern
Orthodoxy, Nazism as the political corollary of Celtic Christianity, and
Fascism as the political corollary of Roman Catholicism.
3. CHRISTIAN/HEATHEN TRIADS.
This is to distinguish between the Virgin Mary, the Christ Child, and
the Holy Spirit with regard to the Catholic parallels, but the Mother, the Son,
and the Father with regard to the Protestant ones - the former Christian and
the latter Heathen.
4. TRANSCENDENTALIST/FUNDAMENTALIST TRIADS. The Mary Child (of feminism), the Second
Coming, and the Holy Spirit of Heaven would of course constitute the principal
parts of a Superchristian triad whose religious essence was transcendentalist,
in contrast to the fundamentalist essence of the Clear Light of the Void,
Mohammed, and Jehovah within the Superheathen context of a triad more
authoritarian than totalitarian.
5. SUPERHEATHEN. There is a
sense in which, compared to the Heathen Father, Mother, and Son, Jehovah is a
Subfather, the Clear Light of the Void a Supermother, and Mohammed a Subson, as
relevant to the Superheathen (which is ruled by the Supermother).
6. SUPERCHRISTIAN. Similarly,
there is a sense in which, compared to the Christian Virgin Mary, Christ Child,
and Holy Spirit, the Mary Child is a Subvirgin, the Second Coming a Superchrist,
and the Holy Spirit of Heaven a Superspirit, as relevant to the Superchristian
(which is led by the Superspirit).
7. CHRISTIAN PHENOMENALITY.
Neither the Virgin-Mary Hell nor the Holy-Spirit Heaven of Christianity
is genuinely hellish or heavenly, on account of the fact that, like Heathenism,
Christianity is less noumenal than phenomenal.
8. CHRISTIAN RELATIVITY. Hence
the Christian Hell of the Virgin Mary is less subfeminine than pseudo-feminine
in relation to the Mother and quasi-subfeminine in relation to the Mary Child,
while the Christian Heaven of the Holy Spirit is less supermasculine than
pseudo-masculine in relation to the Son and quasi-supermasculine in relation to
the Holy Spirit of Heaven.
9. GENUINE NOUMENAL EXTREMES.
Only the Superchristian Hell of the Mary Child would be genuinely
subfeminine, and the Superchristian Heaven of the Holy Spirit of Heaven
genuinely supermasculine, given their noumenal standings in relation to
'Kingdom Come'.
CYCLE 5
1. NOUMENAL VACUUM. Compared
to the virginal vacuum (in the womb) of the quasi-subfeminine female, the
psychic vacuum (behind the eyes) of the superfeminine female is noumenal.
2. OPTICAL PROJECTION. Behold
the 'mirror Zen' of the superfeminine female as she applies and contemplates her
eye make-up in selfless objectivity!
3. SELFLESS OBJECTIVITY.
Beware the penetrating eyes of the superfeminine female as she brings
the mystic allure of her selfless objectivity to bear on potentially suitable
(submasculine) males.
4. RISING TO THE BAIT. The
oriental male does not so much fall for women as ... 'suck up' to superwomen,
particularly where saris are concerned.
5. ORIENTAL SUBMASCULINITY.
The oriental male is less masculine than submasculine in his deference
to superfeminine females.
6. SUBMASCULINE REALITY. To
succumb to a superwoman is to be a subman, whether in relation to saris or
kaftans. This is the traditional
oriental reality.
7. COMPLEMENTARY PLENUMS/VACUUMS.
A vacuum behind the eyes, in oriental fashion, is not incompatible with
a plenum between the legs (pregnancy), just as, in the Christian Occident, a
vacuum in the womb (virginity) is not incompatible with a plenum in the mind
(prayer).
CYCLE 6
1. LIBERATION THROUGH CELIBACY.
Celibacy is a Christian/Superchristian ideal, not a Heathen/Superheathen
one. For celibacy is incompatible with
the domination of men/submen by women/superwomen, since relative to the
liberation of quasi-supermen/supermen from quasi-subwomen/subwomen.
2. GENDER FISSION. Liberated
from sex, the quasi-supermen/supermen ascend into Heaven/Superheaven, while the
quasi-subwomen/subwomen descend towards the Hell/Subhell of sexual self-denial.
3. PHENOMENAL/NOUMENAL DISTINCTIONS.
Hell and Heaven are relative to Christian phenomenality, whereas Subhell
and Superheaven are germane to Superchristian noumenality.
4. CHRISTIAN/HEATHEN CONTRASTS.
The Christian Hell contrasts with the Heathen World as the Virgin Mary
with the Mother, whereas the Christian Heaven contrasts with the Heathen Overworld/Netherworld,
as the Holy Ghost with the Son/Father.
5. SUPERCHRISTIAN/SUPERHEATHEN CONTRASTS. The Superchristian Superheaven contrasts with
the Superheathen Subheaven, as the Holy Spirit of Heaven with Jehovah, whereas
the Superchristian Subhell contrasts with the Superheathen Superhell, as the
Mary Child with the Clear Light of the Void.
CYCLE 7
1. SEXUAL OPPOSITES. Woman is alpha where man is omega, Hell where man is Heaven, light where
man is spirit, flesh where man is intellect, beauty where man is knowledge, and
illusion where man is truth.
2. FIRST AND LAST. Woman is
rooted in the eyes where man is centred in the lungs, rooted in the womb where
man is centred in the brain. She is
science where he is religion, politics where he is economics, the State where
he is the Church, conservatism where he is radicalism, the past where he is the
future. For what began in the
superfeminine must end in the supermasculine.
The First shall be last, and the Last shall be first!
3. ROOTED IN THE DEVIL. Women
are incapable, physically and psychologically, of taking spirituality
seriously. God for them is 'beyond the
pale' ... of that which is rooted in the eyes/light; for the fluid-based heaviness
of their breasts screens off the possibility of their taking the lightness of
air in relation to lung-centred spirituality seriously, and they will strive,
in consequence, to disparage those who reject the light in favour of the
spirit.
CYCLE 8
1. NOUMENAL SALVATION. Just as
Christianity rejected the flesh in favour of the word (intellect), so must
Superchristianity reject the light in favour of the spirit. For whereas Christianity only aspires towards
a phenomenal salvation, through Christ, from the flesh-bound World,
Superchristianity (which I equate with Social Transcendentalism) will aspire
towards a noumenal salvation, through the Second Coming, from the light-bound
Netherworld ... of cosmic Hell. The
'Heaven' of Christianity is effectively purgatorial. The Heaven of Superchristianity, by contrast,
will be truly divine - the noumenal spirituality of the Holy Spirit of Heaven.
2. ETERNITY BEYOND THE GRAVE.
Only the noumenal spirituality of the Holy Spirit of Heaven is
commensurate with Eternal Life in the Beyond.
For the phenomenal spirituality (prayerful intellectuality) of Christ
leads to the grave, and thus to the visionary afterlife of the Holy Ghost in
what can only be a subliminal consciousness of chemical changes in the brain
until such time as extensive decomposition sets-in, which is to say, for a
comparatively short period of time.
Compared with the Eternity of 'Kingdom Come', in which a true
spirituality was being cultivated beyond the human plane to one that was
manifestly post-human (superhuman), the 'Eternity' of the grave, always
excepting the gravestone, would be as a moment in time, a mere instant of
visionary bliss that was over almost before it had really begun.
3. BEYOND VISIONARY EXPERIENCE.
Whilst utilizing visionary bliss, albeit on the synthetic terms of
hallucinogenic enlightenment such that one could metaphorically equate with a
'resurrection of the Dead', the true spirituality of 'Kingdom Come' would go
far beyond visionary experience in its aspiration towards and eventual
attainment of the truest spirituality.
For what began on the level of the Second Coming could only culminate on
that of the Holy Spirit of Heaven, just as what began with Christ can only
culminate in the Holy Ghost. Hence, in the latter case, from praying to contemplating; in the
former case, from tripping to meditating. Essence precedes appearance in the Christian
context, whereas appearance precedes essence in the Superchristian one. For essence is alone truly commensurate with supreme being.
CYCLE 9
1. MALE/FEMALE BLUES.
Distinguish between the Rock-Blues of guitar-based instrumental 'Blues'
and the Blues-Rock of guitar-based vocal 'Blues'. But, above all, distinguish each of these
from the authentic Blues of vocal-based superfeminine idealism, as in 'Lady
sings the Blues'. For, fundamentally,
the Blues is pure Hell!
2. HEATHEN
3. CATHOLIC CONNECTIONS. To see
a connection, relative to Catholic republicanism, between the Irish Labour
Party and the Virgin Mary, Fine Gael and the Christ Child, and Fianna Fàil and
the Holy Ghost, as though Labour were a democratic version of Communism, Fine
Gael a democratic version of Nazism, and Fianna Fàil a democratic version of
Fascism. The Democratic Left would, I
guess, be beyond the Christian pale in a sort of Superchristian affiliation
with 'Mary-Child' feminism, as though the subfeminine precondition of
supermasculine revolution in Social Theocracy/Transcendentalism, as germane to
'Kingdom Come', and hence the Second Coming/Holy Spirit of Heaven.
4. NO STRICT EQUIVALENTS.
Clearly, one cannot regard Irish political parties as equivalent to
British ones, as though the distinction between Protestant parliamentarianism
and Catholic republicanism was of no account.
In
CYCLE 10
1. PSYCHIC ELEMENTS.
Inspiration is the proton, intuition the electron, logic the neutron,
and (if you're lucky) enlightenment the photon ... of mind, as one moves from
the soul to the spirit via the will and the intellect of psychic fulfilment.
2. DIALECTICAL PROCESS. Logic
does not follow from inspiration alone, but is the result of managing
inspiration and intuition to achieve a rational synthesis.
3. SYNTHETIC RESULT. If
inspiration is the thesis and intuition the antithesis, then logic is the
synthesis, which may or may not lead to the superthesis, as it were, of
enlightenment.
4. HEATHEN QUALITIES.
Inspiration, intuition, and logic are fundamentally Heathen qualities
which usually correspond to the Father, the Mother, and the Son of emotional
intellect (reading), wilful intellect (speaking), and rational intellect
(writing), not to their noumenal preconditions in the Superheathen realms of
the Clear Light, Jehovah, and Mohammed, where they are more fittingly
associated with photographic speaking, filmic reading, and magazine writing
respectively.
5. LOGICAL RESOLUTION.
Intuition precedes inspiration in the Superheathen context, but
inspiration precedes intuition in the Heathen one, the synthesis, in each case,
being a logical resolution of the struggle between thesis and antithesis. Yet logic is compromised by the Heathen
nature of such a struggle, and is therefore unable, as a rule, to transcend its
dialectic.
CYCLE 11
1. SYNTHETIC INTERMEDIARY.
Christian enlightenment rejects the dialectical struggle between thesis
and antithesis in favour of a superthesis whose precondition is synthetic, as
though deriving, in part, from Heathen logic and simultaneously transcending
such logic through the Christ Child, Who is intermediate between Hell and
Heaven, the former antithetical to the latter but not engaged in a dialectical
struggle with it ... by dint of the synthetic intermediary of Purgatory, which
protects the latter from the former.
2. SUPERCHRISTIAN LOGIC.
Likewise, what I have called Superchristianity rejects the dialectic in
favour of a superthesis whose precondition is synthetic, the superpurgatorial
synthesis of the Second Coming whose Superchristian logic, in rejecting
intuition, paves the way for the divine enlightenment of the Holy Spirit of
Heaven.
3. REJECTION. Enlightenment is
not really possible to Heathens/Superheathens by dint of the powerful position of
inspiration in the dialectical equation.
Only the rejection of inspiration/intuition opens the way to full
enlightenment, which is centred in the spirit.
4. INTUITIVE ROOTS. Woman is
rooted in intuition, whether as thesis (superfeminine) or antithesis
(feminine), as well as in the antithetical contexts (subfeminine) to
enlightenment, whether phenomenal (Christian) or noumenal (Superchristian),
which are post-dialectical. In fact,
these latter contexts are less intuitive than insightful, and amount to a sort
of centring.
5. INSPIRATIONAL ROOTS.
Conversely, man is rooted in inspiration, whether as antithesis
(submasculine) or thesis (masculine), though in the superthetical contexts
(supermasculine) of Heaven, whether phenomenal (Christian) or noumenal
(Superchristian), he is centred in enlightenment.
6. PURGATORIAL INTERMEDIARY.
Logic is always intermediate between intuition/insight and
inspiration/enlightenment, like Christ, the Christ Child, the Second Coming,
whose purgatorial intermediary between Hell and Heaven, or (relative to
Heathenism) the World and the Netherworld, is variously synthetic.
7. OVERWORLDLY CHRIST. I guess
the position of the Son (Christ) in relation to the Mother and the Father (of
Heathen Protestantism) is less purgatorial than simply overworldly, which is to
say, of the Overworld in relation to the World/Netherworld.
8. LIMBO. I have always
regarded Purgatory as intermediate between Heaven and Hell, much as Limbo was
intermediate, in the Greek myths, between Hades and
CYCLE 12
1. MASS/TIME RELATIONSHIPS.
Mass 'sucks up' to Time when poetry is being recited to a seated
audience, but Time patronizes Mass when drama is being performed to the
balconies. Either way, a Heathen relationship
between the Father and the Mother, the upper class and the lower class, the sun
and the earth, etc., etc.
2. CHRISTIAN ALTERNATIVE.
Volume and Space are alien to the contexts of poetry and drama but
germane to the contexts of literature (fiction) and philosophy respectively,
which suggest the possibility of a Christian alternative to Heathen Time/Mass,
an alternative, I mean, in which it is possible to progress from the one to the
other, as from the Son to the Holy Ghost, and thereby go 'over the moon' in a
Saturn-oriented commitment to philosophy, thought duly eclipsing or, rather,
replacing writing.
3. LITERARY DAMNATION/SALVATION.
To fall from reading to speaking, as from poetry to drama, but to rise
from writing to thinking, as from literature to philosophy - the one an
intellectual damnation from Time to Mass, the other an intellectual salvation
from Volume to Space.
4. PHILOSOPHICAL SPRINGBOARD.
Philosophy is the thinking man's equivalent of prayer, which requires
theological guidance. If the masses can
only be brought to thought through theology, then the free spirit, who is
beyond the pale of Time, Mass, and Volume, achieves his thought through
philosophy, and, if he is genuinely wise, will use it as a springboard to a
certain theosophical praxis, which is truly of the (spiritual) peace that
surpasses all (intellectual) understanding.
5. VOLUME TO SPACE. By its
very mundane nature, Mass 'sucks up' to Time, like a flower to the sun. You cannot take Mass, and thus by implication
the masses, to spiritual Space, since Mass and Space are incommensurable. You can only take Volume to Space, preferably
a certain type of Volume (quasi-spiritual and thus thoughtful/prayerful) to a
certain type of Space (spiritual and thus airily spaced). Such a Volume will be 'beyond the pale' of
Time and Mass, and therefore neither submasculine nor feminine but decidedly
masculine, with a thoughtful enthusiasm for the prospect of supermasculine
salvation in God (the Holy Spirit of Heaven).
CYCLE 13
1. VACUOUS HELL. The salvation
of man to superman demands the damnation of woman to subwoman, whose Christian/Superchristian Hell is the precondition of a
Christian/Superchristian Heaven. Verily,
Hell for woman is the self-denial of a uterine vacuum, whether through vocation
or abortion, since Hell is a vacuum on any plane (phenomenal or noumenal), and
propels the devil of selfless flight, the negative power that issues from a
negative glory. Normally, woman will
seek deliverance from her uterine vacuum through sex and the probability of a
maternal plenum (in pregnancy, etc.). Thus
motherhood is for woman a sort of salvation from her void, and accordingly
denial of this salvation can only mean one thing: Hell!
2. HEATHEN LIE. Normally, man
strives to palliate the Hell of woman's basic vacuum by making love to her, as
though to make life easier for himself.
But, in reality, the cost of such a procedure is very high, even unto
death through the 'wages of sin', since he is constrained, as subman, to enact
Time into Mass, and thus forego Christian redemption, as man, through Volume
into Space, becoming superman. Thus he
lives a Heathen lie, the lie of selfless sin.
3. HEAVENLY PLENUM. True
selfishness, which is centred in the spirit, is so desirable to the man who
cultivates it, that any external distraction, including women, is painful to
him and something, in consequence, to avoid or, at the very least,
minimize. The man who is centred in his
true self is acutely aware of the inconvenience of external distractions. He will not allow others - women in
particular - to prevail upon him.
Selfless service of others is akin, in his estimation, to a subfeminine
Hell. He lives Heaven, the
supermasculine Heaven of an airy plenum.
CYCLE 14
1. MASCULINE TRINITY. Subman
is that which is more emotional than either spiritual or intellectual; man that
which is more intellectual than either emotional or spiritual; superman that
which is more spiritual than either intellectual or emotional.
2. FEMININE TRINITY.
Superwoman is that which is more optical than
either sensual or devotional; woman that which is more sensual than either
optical or devotional; subwoman that which is more devotional than either
sensual or optical.
3. ASCENT OF MAN. From the subconscious emotionality of subman to the superconscious
spirituality/universality of superman via the conscious intellectuality of man
- the ascent of man from beast to God.
4. DESCENT OF WOMAN. From the super-unconscious personality of superwoman to the
sub-unconscious chastity/humility of subwoman via the unconscious sensuality of
woman - the descent of woman from Devil to angel.
5. INDIRECT HEATHEN REFERENCE.
The Father has reference to the Son via the Mother, like Presbyterianism
to Puritanism via Anglicanism.
6. INDIRECT SUPERHEATHEN REFERENCE.
The Supermother has reference to the Subson via the Subfather, like
Hinduism to Mohammedanism via Judaism.
CYCLE 15
1. LUNAR PARALLEL. Whatever
people think, the Father cannot be associated with and/or extrapolated from
either the heart or the sun; He derives, on the contrary, from the emotional
aspect of the brain as the fundamentalist component of the 'Three in One', a
'One' which, being cerebral, has reference to a lunar parallel which finds its
intellectual cynosure in Christ.
2. MOHAMMED. The deity of the
heart is Mohammed, who contrasts with the deity of the sun, viz. Jehovah and,
to a greater extent, Satan, pretty much as Count Dracula contrasts with
sunlight. In fact, it could be argued
that Mohammed stands in a filial relationship to Jehovah, as Subson to
Subfather.
3. NOUMENAL FIRST MOVER.
Before the Subfather, however, there was (is) a Supermother, the Hindi
Clear Light of the Void, which is the noumenal First Mover in the Cosmos, the
real 'Creator' from which Lucifer (Jehovah/Satan) 'fell', as solar from stellar
... in what I have elsewhere described as a submasculine revolt against
superfeminine primacy, the beginnings, in solar monotheism, of a heavenly
alternative to the stellar polytheism of the superdiabolic First Cause(s).
4. SUPERFEMININE BEGINNINGS.
Thus the Cosmos/Universe didn't begin with Jehovah/Satan, but with the
Clear Light of the Void, a superfeminine entity of stellar light and fire from
which smaller stars like the sun 'fell', in due process of cosmic
devolution. The concept of God as 'He',
as in some sense masculine, has no reference to the stellar Cosmos whatsoever,
but only to the sun, which may be held responsible, in some degree, for
creating life on Earth, since without it there would have been no nature, and
thus no plants, animals, birds, reptiles, etc.
5. SUPERMOTHERLY CREATOR.
Therefore while there is some truth in arguing that God (as
Jehovah/Satan) created the world, there would be no truth whatsoever in the
theory that God created the sun. On the
contrary, the sun was effectively created, along with other small stars, by the
Clear Light of the Void, or any large stellar star which may be held to have
preceded the sun, and to have preceded it not as a submasculine 'he' but as a
superfeminine 'she' - the supermotherly Creator whose essence is less
(sub)divine than superdiabolic.
6. SUBMASCULINE SUBGOD. The
superdiabolic polytheism of the Cosmos preceded the subdivine monotheism of the
Sun, as Hinduism preceded Judaism. For
whereas polytheism was stellar, monotheism was solar, and the consequence was
that a submasculine Subgod superseded a superfeminine Superdevil. In other words, that which is relatively
godly (if on submasculine and hence modest terms) came to pass for the first
time!
7. OUTER SUBGOD. Yet such a
Subgod, necessarily subdivine, is outer rather than inner, solar rather than
cardiac, scientific as opposed to religious, and thus morally inferior to the
Mohammedan Subgod of the 'Kingdom Within', the heart-god who stands to the
sun-god as subson to subfather, or blood to fire.
CYCLE 16
1. REVERSE METAPHORS. Blood is
the 'light' of the heart, just as, to reverse the metaphor,
fire is the 'heart' of the sun.
2. THE ESSENCE. It could be that
the heart, the 'seat of the soul', is to blood what fire is to light, which is
to say, the essence of the context in question, which finds its religious
personification in Mohammed/Allah no less surely than the sun ... in
Satan/Jehovah.
3. HEART/SUN ESSENCES.
Mohammed would be more essentially of the heart than Allah, just as
Satan would be more essentially of the sun than Jehovah.
4. SATANIC SUBMASCULINITY.
Satan is not the Cosmos from a Judaic point of view, for Jehovah is that
which 'sucks up' to the Cosmos in quasi-superfeminine idealism, whereas Satan
is submasculine through and through!
5. DIABOLIC SUPERFEMININITY. I
could not now regard that which was submasculine, and hence subdivine, as the
Devil. On the contrary, the Devil is
fundamentally a superfeminine ideality which has its Clear-Light basis in the
Cosmos, the original font of Creation.
6. DIVINE SUPERMASCULINITY.
Ultimately, God is not subdivine, nor even divine, but superdivine, the
supermasculine superdivinity of the Holy Spirit of Heaven, which is supreme being.
7. SUBMASCULINE BEAST. The
Subgod is a submasculine beast that revolted against ('fell from') the
superfeminine Devil ... of the Clear Light of the (stellar) Void, but is no
more a devil himself than ... the subfeminine angel ... of feminist humility
... is a god. Angel is no less distinct
from God ... the Holy Spirit of Heaven ... than beast from Devil ... the Clear
Light of the Void.
8. PERSONALITY SOURCE.
Certainly the stellar Cosmos cannot be personified as angelic, since
there is nothing humble about stars. On
the contrary, they are the source of superfeminine personality, which issues
optically from a psychic vacuum.
9. GOD AND ANGEL. Just as God is the most evolved degree of masculinity
(supermasculine), so the angelic is the most devolved degree of femininity
(subfeminine). The former is at
the furthest possible psychic remove from the submasculine beast, and the
latter at the furthest possible physical remove from the superfeminine Devil.
CYCLE 17
1. MYSTICAL BASIS. Television
beams personality at one from its mystical basis in the light.
2. PERSONALITY PARADE. How
morally obscene is the parade of superfeminine personality which so often
issues, in diabolical disarray, from the TV screen, sucking the life out of
those whose souls have fallen victim to its optical allure!
3. NEGATIVE POWER. The
Illusion-Devil of personality launches-out from the Woe-Hell of negative glory,
to claim fresh victims on the barbs of its negative power, a superfeminine tyrant
whose subjects idolize her mystical charms.
4. FINANCIAL SACRIFICES. Like
all tyrants, television is merciless in exacting tributes from its subjects,
who must make financial sacrifices in order that it may continue to rule at
their expense.
5. TELEVISION DISTINCTIONS.
Strictly speaking, colour television is submasculine compared to what
might be described as the quasi-superfeminine nature of black-and-white TV,
which is arguably more Jehovahesque than Satanic.
6. PHOTOGRAPHY. At the back
of, or anterior to, film ... there is always photography, whether
black-and-white or colour, which is to say, whether superfeminine or
quasi-submasculine, Hindu-like or Buddhist.
7. PHOTOGRAPHIC SLIDES. At the
back of cinema film there can only be photography, though more of the kind that
is projected, as slides, onto a white screen than as snaps as such.
8. ACTORS AND ACTRESSES. Film
and television actors are a sort of submen, by which I mean that they pertain
to the submasculine in an alpha-stemming context of light/heat. By a converse token, film and television
actresses are less superfeminine than quasi-submasculine. For the genuine superfeminine context is one
of photography, not film!
CYCLE 18
1. STAR-TEARS. Women's tears
are akin to stars that fall from the cosmos of their eyes ... in testimony to
the sadness of negative glory.
2. NUNS AND MONKS. Nuns can be
quasi-subfeminine saints, but not angels!
Likewise monks can be quasi-supermasculine saints, but not gods! For angels are no less genuinely subfeminine
(and humble) than gods are genuinely supermasculine (and universal).
3. LOWERED EYES. The 'humble
angel' keeps her eyes lowered, in contrast to the 'personality devil', whose
eyes are aflame with negative power, constraining submen to her superfeminine
whims.
4. BEYOND SAINTS. Angels are
more devolved than female saints (nuns), just as gods are more evolved than
masculine saints (monks). The saint is
Christian, whereas the angel and the god are Superchristian.
5. HUMILITY/UNIVERSALITY DESTINATIONS. Angels can no more depart the Subhell of
their subfeminine humility ... than gods depart the Superheaven of their
supermasculine universality.
6. SAVING AND DAMNING. The Second
Coming will save Christian men to the Superheaven of supermasculine
universality, and damn, relatively speaking, Christian women to the Subhell of
subfeminine humility, thereby creating gods and angels.
7. GODS AND ANGELS VIS-À-VIS DEVILS AND BEASTS. The gods and angels of the
supermasculine/subfeminine extremes of Superchristianity will contrast with the
devils and beasts of the superfeminine/submasculine extremes of
Superheathenism.
8. MONKS AND NUNS VIS-À-VIS MEN AND WOMEN. Likewise, it could be said that the monks and
nuns of the saintly extremes of Christianity contrast with the men and women of
the masculine/feminine divide of Heathenism.
CYCLE 19
1. REVERSED TRIANGLES.
Generally speaking, the Superheathen context (of the Supermother, Subfather,
and Subson) is symbolized by a pyramidal triangle, whereas the Heathen context
(of the Father, Mother, and Son) is symbolized by an inverted triangle. Hence the one context is symbolically
dominated by the Supermother, and the other context ... by the Son. The Heathen context reverses the Superheathen
situation.
2. REVERSED OBLIQUES. Although
the Christian and Superchristian contexts are non-triangular, the sort of
oblique ascent from the Virgin Mary to the Holy Ghost via the Christ Child is
effectively reversed in the Superchristian context, as the Second Coming and
the Holy Spirit of Heaven ascend away from the Mary Child of subfeminine
humility on the basis of two modes of objective selfishness from subjective
selflessness, the opposite of the Christian context, wherein objective
selflessness in Christian chastity/charity is rejected by two modes of
subjective selfishness in a heavenly ascent from prayer to contemplation.
3. EFFECTIVE BLASPHEMY. The
notion of God creating the Universe is so logically absurd as to be effectively
blasphemous! Even the Sun-God
(Jehovah/Satan) that may be held responsible, in some degree, for creating the
earth ... is only a Subgod, and thus no better than submasculine, which is to
say, beastly.
4. LARGELY SELF-CREATING. Most
of the earth, and thus by implication nature, is self-creating, since it exists
in relation not only to the sun but to the soil and, amongst other things, its
molten core. For, in reality, the
greater part of nature owes its existence less to the sun than to the earth
itself, which may be assumed to be its true creator.
5. WORLDLY PHENOMENON. Nature
owes less to the sun, a subgodly parallel, than to the earth itself, and is
thus a phenomenon of the World, having a mundane, or worldly, essence. For this reason, it is heathen rather than
divine.
CYCLE 20
1. FEMININE/MASCULINE CONTRASTS.
Collectivism/collectivity is basically feminine, having its roots, so to
speak, in the noumenal collectivism of the stellar Cosmos, where it is superfeminine,
and extending, via the feminine World, to World-denying subfemininity. Thus collectivism/collectivity contrasts with
the individualism/individuality of man, whether with regard to the
submasculine, the masculine, or the supermasculine.
2. FROM COLLECTIVISM TO INDIVIDUALISM. Collectivism begins in the Devil and ends in
the angelic subwoman. Conversely,
individualism begins in the beastly subman and ends in God.
3. PUBLIC AND PRIVATE.
Collectivism is largely public and, by contrast, individualism private -
the former feminine and the latter masculine.
Though it is also possible to think in terms of a sort of androgynous
cross between the two, as in 'collections of individuals' or 'individual
collectives', which is arguably less left or right wing than centrist
(Liberal), and thus profoundly amoral.
4. SUBMASCULINE/SUPERFEMININE CONTRASTS. Solar monotheism (Judaism/Satanism) contrasts
with stellar polytheism (Hinduism/Buddhism) as submasculine individualism with
superfeminine collectivism. Even the
submasculine beast will keep himself individually aloof from the collectivity
of superfeminine devils.
5. INDIVIDUALLY ALOOF. Just
so, the Heathen man will keep himself individually aloof from the collectivity
of Heathen women, as will the Christian man (monk) from the collectivity of
Christian women (nuns), and, last but hardly least, the Superchristian god
(superman) from the collectivity of Superchristian angels (subwomen).
6. HEAVEN AND HELL. Heaven is
no less private and individual than Hell is public and collective - all the
difference between the supermasculine god and superfeminine devils.
7. COMPETITION AND CO-OPERATION.
Competition, like collectivism, is feminine, whereas co-operation, like
individualism, is masculine. For the competitive mind is rooted in the collective, whereas the
co-operative mind is centred in the individual. People compete with others from a collective
point-of-view, and co-operate with others from an individual standpoint. The collective no more recognizes individuals
than the individual recognizes collectives.
One rejects individualism from a collective point-of-view, which is
competitive, and transcends collectivism from an individual standpoint, which
is co-operative. The transmutation of
collectivism devolves in the feminine (from superfeminine to subfeminine via
feminine), while the transmutation of individualism evolves in the masculine
(from submasculine to supermasculine via masculine).
8. REJECTION OF GOD. Society,
like socialism, will always reject God; for God is the supreme individual. High society will reject God from the Devil's
point-of-view; low society will reject Him from woman's point-of-view.
9. FROM ALPHA TO OMEGA. From the Devil (of superfeminine personality) to God (in supermasculine
universality) - from alpha to omega via the World/Overworld, etc.
10. SUBDEVILS AND SUBGODS.
Angels are no less subdevils than beasts are subgods, for neither
subwomen nor submen can be other than subdiabolic or subdivine respectively.
CYCLE 21
1. MODES OF FEMALE SALVATION.
Women can be saved, noumenally, from superfeminine personality to
subfeminine humility, and, phenomenally, from feminine sensuality to feminine
chastity, since in the former case they are progressing from Superheathen evil
to Superchristian good, whereas in the latter case they are progressing from
Heathen evil to Christian good. Thus, in
the one case, from an absolute evil to an absolute good ... as germane to
noumenal devolution, whilst, in the other case, from relative evil to relative
good ... as germane to phenomenal devolution.
2. MODES OF FEMALE DAMNATION.
Conversely, women can be damned, noumenally, from subfeminine humility
to superfeminine personality, and, phenomenally, from feminine chastity to
feminine sensuality, since in the former case they are regressing from
Superchristian good to Superheathen evil, whereas in the latter case they are
regressing from Christian good to Heathen evil.
A regression, in other words, from absolute good to absolute evil and
from relative good to relative evil.
3. MODES OF MALE SALVATION.
Men can be saved, noumenally, from submasculine emotionality to
supermasculine universality, and, phenomenally, from masculine intellectuality to
masculine spirituality, since in the former case they are progressing from
Superheathen evil to Superchristian good, whereas in the latter case they are
progressing from Heathen evil to Christian good. Thus, in the one case, from absolute evil to
absolute good ... as germane to noumenal evolution, whilst, in the other case,
from relative evil to relative good ... as germane to phenomenal evolution.
4. MODES OF MALE DAMNATION.
Conversely, men can be damned, noumenally, from supermasculine
universality to submasculine emotionality, and, phenomenally, from masculine
spirituality to masculine intellectuality, since in the former case they are
regressing from Superchristian good to Superheathen evil, whereas in the latter
case they are regressing from Christian good to Heathen evil. A regression, in other words, from absolute
good to absolute evil and from relative good to relative evil.
5. COMPARATIVE FEMALE DAMNATION.
When we compare the genders, on the other hand, the
Christian/Superchristian females are 'damned' vis-à-vis their male
counterparts, since the latter exist in a Christian/Superchristian Heaven which
is at a masculine/supermasculine remove from feminine/subfeminine Hell.
6. COMPARATIVE MALE DAMNATION.
Conversely, the Superheathen/Heathen males are 'damned' vis-à-vis their
female counterparts, since the latter exist in a Superheathen/Heathen Hell
which, existing at a superfeminine/feminine remove from submasculine/masculine
Heaven, has tended to be regarded in a superior, if not heavenly, light.
CYCLE 22
1. HEATHEN/CHRISTIAN MALES.
Heathen males are inclined to 'look up' to women, whereas Christian
males are disposed to 'look down' upon women - the former damned (cursed by
female domination) and the latter saved (from female domination). Damned to the Devil and saved by God, whether
relatively (Heathen/Christian) or absolutely (Superheathen/Superchristian).
2. CHRISTIAN SALVATION. The
Christian salvation, whether with regard to females (from sensuality to
chastity) or males (from intellectuality to spirituality) does not logically
lead to the Superchristian salvation, the true salvation (noumenal) of 'Kingdom
Come'. One does
not save from chastity to humility or, conversely, from spirituality to
universality. The person who has accepted
Christian salvation will not normally seek an alternative salvation. On the contrary, he/she lives on the
phenomenal plane of Christianity and is resigned to it. Christian salvation is effectively an
end-in-itself for such a person.
3. VISIONARY AFTERLIFE.
Because of its phenomenal limitations, Christianity cannot logically be
regarded as the precondition of noumenal salvation in Superchristianity, e.g.
Social Transcendentalism. The Omega
Point of the Church is not some Superchristian 'Kingdom Come' but the grave,
wherein 'Eternity' is achieved on the basis of a visionary afterlife. By and large, the Church is resigned to this
personal salvation of the grave, which fulfils rather than threatens its
existence.
4. SECOND COMING. Yet the
Church also acknowledges the possibility of a Second Coming and, in
consequence, 'Kingdom Come', in which there will be a 'resurrection of the
Dead' to Eternal Life. In other words something more than the visionary 'resurrection of
the Dead' in the grave ... through chemical changes in the brain. It acknowledges the possibility of Eternal
Life through the Second Coming, which is nothing less than the prospect of
noumenal salvation. Yet how can the
phenomenal, viz. Christians, be noumenally saved? Obviously, people who cling to chastity
(females) and to spirituality (males) cannot be saved to the noumenal Beyond,
since humility is only possible from a Superheathen basis in personality,
whilst universality is only possible from a like-basis in emotionality. One saves from noumenal evil to noumenal
good, as from phenomenal evil to phenomenal good. Thus Christians cannot be saved to either
humility or universality (unlike Superheathens), but only to the intermediate
salvation, through the Second Coming, of hallucinogenic enlightenment, which is
the only way in which the 'resurrection of the Dead', viz. visionary experience
in the grave, can be interpreted from a Superchristian standpoint, the
standpoint, as already intimated, of noumenal salvation.
5. INTERMEDIATE SALVATION.
Christians can be brought to 'Kingdom Come', but only via the Second
Coming, which is to say, on an intermediate basis in between the humility of
angelic subfemininity and the universality of divine supermasculinity. Such an intermediate position will be a
precondition of the Superchristian noumenal extremes of the Mary Child below
(subfeminine) and the Holy Spirit of Heaven above (supermasculine).
CYCLE 23
1. RACIAL TRANSMUTATION. A
Christian people who have been saved to synthetic spirituality ... may yet require the assistance of racial transmutation, in
order to pass beyond this to the properly noumenal extremes of 'Kingdom Come'.
2. NOUMENAL ROUTE TO SALVATION.
For Superheathen peoples, however, the route to Superchristian salvation
is more direct, since those who, as superwomen, were given to the devil of
personality can be saved to the angel of humility, while those who, as submen,
were given to the beast of emotionality can be saved to the god of
universality.
3. HEATHEN/SUPERHEATHEN INKLING OF SALVATION. Just as Heathen peoples can know chastity (if
female) and spirituality (if male) while remaining predominantly either sensual
or intellectual, so Superheathen peoples can know humility (if superfeminine)
and universality (if submasculine)
while remaining predominantly either optical or emotional.
4. CHRISTIAN/SUPERCHRISTIAN INKLING OF DAMNATION. Conversely, just as Christian peoples can
know sensuality (if feminine) and intellectuality (if masculine) while
remaining predominantly either chaste or spiritual, so Superchristian peoples
can know personality (if subfeminine) and emotionality (if supermasculine)
while remaining predominantly either humble or universal.
5. FROM LAST TO FIRST. No
people can be absolutely any one thing or another, i.e. one thing or another all the time,
but they can certainly be predominantly one thing or another, depending on
whether they are Superheathen/Heathen 'born' or Christian/Superchristian
'reborn'. The significant feature about
'Kingdom Come' is that those who, depending on their gender, were predominantly
optical or emotional in the Superheathen past will become predominantly
universal or humble in the Superchristian future, thereby passing from one
noumenal extreme to another ... as Superchristian criteria effect the gradual
transmutation of life on Earth from an alpha-stemming to an omega-oriented bias
... thanks to a variety of technological and cultural procedures.
6. SAVED TO ANGELS. To save
superwomen from the Clear Light of the Void to the Mary Child of subfeminine
humility (eyes lowered or shaded instead of aggressively seductive in naked
glare), as devils become angels, and optical immodesty is rejected.
7. SAVED TO GODS. To save
submen from Jehovah/Allah/the Father to the Holy Spirit of Heaven in
supermasculine universality (calmly one with the air one breathes), as beasts
become gods, and emotional agitation is rejected.
CYCLE 24
1. DEVIL/DEMON DICHOTOMY. Just as superwomen can be of the light per se or of lightfire (the fiery core of a light context), so
we can distinguish the one from the other on the basis of a devil/demon
dichotomy, the former genuinely superfeminine and the latter
quasi-submasculine. Generally
speaking, I have tended, in the past, to characterize such a distinction in
terms of a Hindu/Buddhist analogy, equating the superfeminine per se
with black-and-white photography, and the quasi-submasculine 'bovaryization' of
the superfeminine with colour photography.
2. BEAST/WARRIOR DICHOTOMY.
Similarly, just as a subman can be of the fire per se
or of firelight (the light-aside of a fiery context), so we can distinguish the
one from the other on the basis of a beast/warrior dichotomy, the former
genuinely submasculine and the latter quasi-superfeminine. Generally speaking, I have tended, in the
past, to characterize such a distinction in terms of a Satanic/Judaic analogy,
equating the submasculine per se with colour film and the
quasi-superfeminine 'bovaryization' of the submasculine with black-and-white film.
3. DEMON/WARRIOR DISTINCTION.
It could be said that whereas the demon 'comes on' to the beast, the
warrior 'sucks up' to the devil.
4. COMPARATIVE SUPERHEATHEN STANDINGS. The beast is subdivine and the warrior quasi-superdiabolic,
whereas the demon is quasi-subdivine and the devil ... superdiabolic.
5. COMPARATIVE STANDINGS OF ANGELS TO DEVILS. Compared to devils, angels are subdiabolic,
but it makes things easier to regard them simply as angelic vis-à-vis the Devil
per se.
6. COMPARATIVE STANDINGS OF BEASTS TO GODS. Likewise, compared to gods, beasts are
subdivine, but it makes things easier to regard them simply as bestial
vis-à-vis God per se.
CYCLE 25
1. SUPREME BEING. What people have
taken for God, namely the Judaic and/or Christian 'Creator', is really
subdivine and therefore no more than bestial.
For God is the supreme (level of) willing that, as an air-focused
meditation technique, makes possible the supreme (level of) being, which is
Heaven. God/Heaven has nothing
whatsoever to do with a 'Creator', least of all a 'Creator of the Universe',
and everything to do with an ultimate level of willing/being.
2. ABSOLUTE CONTRAST. This
ultimate level of willing/being, of positive power/glory, is the Holy Spirit of
Heaven, which contrasts absolutely with the Clear Light of the Void, the primal
level of being/willing, in negative glory/power. Such an absolute contrast is nothing less
than one between superfeminine primacy and supermasculine supremacy, or, in
simple terms, Hell/the Devil and God/Heaven.
3. COMPLEMENTARY OPPOSITES.
There is obviously a sense in which submen are subhuman and supermen no
less superhuman, but, equally, one should remember that submen and superwomen
are complementary, as are supermen and subwomen - the former in Superheathen
terms and the latter within a Superchristian framework.
CYCLE 26
1. ETHNIC CORRELATIONS VIS-À-VIS THE CHRISTIAN AFTERLIFE. The possibility of all corpses being subject
to a visionary afterlife in the grave, irrespective of whether they had
formerly lived as Heathens or Christians, must be greater than the
converse. For, unless their brains had
been removed prior to burial, they would surely be exposed to chemical changes
in the brain and thus be subliminally conscious, in an otherworldly manner, of
what that meant. Where they would
differ, however, would be in regard to the extent to which these chemical
changes were purely visionary or subject, on the other hand, to the subversive intrusion,
from a visionary standpoint, of either intellectual, emotional, or sensual
overtones. Now I hold that where the
corpse of a devout Christian, a lifelong Catholic, would be the most likely to
experience pure visions, the corpse of a Heathen, or Protestant, would be more
likely to experience impure visions, which is to say, visions coloured by
either subliminal thoughts, emotions, or feelings of a sensual nature,
depending on his psychic bias and, in some correlative sense, denominational
past. For it is my belief that where the
Catholic brain will be quasi-spiritual by dint of Catholicism's emphasis on
prayer, the Puritan brain will be intellectual by dint of Puritanism's emphasis
on writing (letters, sermons, epistles with regard to the New Testament, etc.),
the Presbyterian brain will be quasi-emotional by dint of Presbyterianism's
emphasis on reading (especially from the Old Testament, with its poetic
psalms), and the Anglican brain will be quasi-sensual by dint of Anglicanism's
emphasis on speech (as with regard to the Eucharist). Doubtless other factors, both hereditary and
environmental, also play a part in the conditioning of any given brain towards
the likelihood of a particular posthumous bias, but, whatever the reasons,
there can be little doubt that the part played by ethnicity in one's posthumous
fate is significant, and that, as one had
lived, so shall one 'live again', if only for the duration of one's
death (which is to say, until extensive decomposition of the brain puts an end
to the Afterlife and reduces the corpse to a skeleton).
2. SPIRITUALITY OF THE GRAVE.
Christianity offers one - meaning principally men - the 'peace that
surpasses understanding', or the spirituality, ultimately, of the grave, which
is not only beyond intellectuality per se but, more appositely,
beyond the quasi-spiritual 'bovaryization' of the intellect through prayer, and
hence the final mode of 'understanding' prior to a visionary 'peace'. But that is all that Christianity, and by implication
Christ, can offer one.
3. SUPERCRISTIAN GOOD. For
something more, for something which is truly of ultimate significance, one must
turn to the Second Coming and/or True World Messiah, who would rather speak of
the calmness that surpasses emotionality (not to mention, for females, the
humility that surpasses personality), and thus of true salvation, which is less
a substitution of phenomenal grace for phenomenal sin ... than a substitution
of noumenal grace for noumenal sin, a conversion, in short, from absolute sin in
Superheathen evil to absolute grace in Superchristian good, the goodness of
'Kingdom Come', which will also embrace the intermediate goodness of
hallucinogenic enlightenment for Christians who opt for Superchristian
salvation ... through the Second Coming, in order that they may achieve a
synthetic spirituality as a precondition of subsequent humble and/or universal
grace as and when the time is adjudged ripe.
4. MESSIANIC RELATIVITY. He who
is Second Coming to Christians, meaning principally Catholics, may well be True
World Messiah to Superheathens, or those who, whether Hindus/Buddhists,
Judaists/Satanists, or Islamics/Mohammedans, can be saved more directly from
absolute sin to absolute grace, thereby passing either from personality to
humility (if female) or from emotionality to universality (if male).
CYCLE 27
1. LIGHT/FIRE DISTINCTIONS.
For me, there is a sort of superfeminine/submasculine distinction,
analogous to that between the light and the fire, devil and beast, between
Hindus and Buddhists, Judaists and Satanists, and Islamic Fundamentalists and
Mohammedans, as though the first in each pair primarily related to different
manifestations of the Light (stellar, solar, and bloody respectively), whereas
the second in each pair primarily related to different manifestations of the
Fire (stellar, solar, and cardiac respectively).
2. BLOCKING-DEVICE REDUCTION.
The only thing that will really guarantee a 'rebirth', or transmutation from
absolute sin to absolute grace, in the future ... will be the development and
siting in space of large blocking devices, or 'solar panels', such that will
progressively reduce the sun's influence and thus permit people to be
predominantly omega-orientated rather than, as before, alpha-stemming in their
moral integrities.
3. EXCEPTION TO THE RULE.
Thus, for the first time, there will be more supermasculine calm for men
than submasculine emotion, more subfeminine humility for women than
superfeminine personality. The alpha
will become the exception to the rule, the shadow side of the moral psyche, in
which gods and angels will have supplanted beasts and devils. Even those who, as former Christians, had
opted for the 'resurrection of the Dead' through hallucinogenic enlightenment,
would be as saintly spirituals to spiritual saints, leading a superior form of
spiritual life to what they would have known as Christians, prayerfully waiting
upon the grave. And even that will, in
due course, be superseded by properly divine and angelic extremes ... as racial
and cultural transmutation, voluntarily entered into, bring the 'phenomenal' to
a genuinely noumenal salvation.
4. RACIAL GENERALIZATIONS.
Racial transmutations for the Irish cannot be the same as those for the
British, since the Irish are a predominantly Catholic and thus Christian
people, whereas the British are a predominantly Protestant and thus Heathen
people, for whom Christianity is, by and large, a lost cause. Hence whereas the Irish will ultimately
require a pattern of racial transmutation in keeping with their omega-oriented
Christian traditions, the British can only be transmuted backwards, as it were,
in terms of Superheathen cultural influence, so that, eventually, they or, more
correctly, their descendants ... will be in a position, as effective
Superheathens, to be directly saved to 'Kingdom Come' at both universal and
humble extremes, rather than have to pass through an hallucinogenic salvation
... like, presumably, the Christic Irish.
My personal view is that, because of their contrary moral biases
traditionally, caucasoid Asians and Blacks are more
suited to
5. NECESSITY OF RACIAL INTERBREEDING.
Certainly, one cannot ignore race in its relationship to culture and,
beyond that, to morality. Only a fool
would pretend that racial transmutation was of no consequence to historical and
moral progress! For one thing, it
dilutes the blood, and thus precludes the kind of strength-affirming Paganism
that tends to characterize those peoples overly enamoured of 'racial
purity'. For another thing, it breaks
down national barriers and tends to encourage a universal perspective in people
which transcends race. Thirdly, it helps
to quicken the slow and even, in some respects, to slow the quick, bringing
disparate cultures together. Fourthly,
it breaks down prejudice, since racial (and thus sexual) exclusiveness is a
major cause of prejudice, which can only be eliminated through interbreeding. In short, the more cross-fertilization there
is, the more will people come together into one universal family of brotherly
(and sisterly) love. Difference is
conflict. Similarity is peace - the
peace of divine calm above and of angelic humility below.
CYCLE 28
1. APPEARANCE AND ESSENCE. The
superwoman is the most external/centrifugal of persons, whereas the superman is
the most internal/centripetal of persons.
Appearance and essence, Devil and God.
2. CONTRARY MODES OF GENDER DOMINATION. Men dominate women physically, through sex,
but women dominate men metaphysically, as personality rides-out on the back of
sensuality, and man is constrained, as submasculine beast, to the Devil.
3. PARADOXICAL CHRISTIANS. One
wonders what business women can have in the 'House of Christ', since they are
fundamentally creatures of the World, if not also of the Devil. But, then again, women can be converted from
sensuality to chastity, becoming less Heathen and more Christian.
4. INTERDEPENDENT SALVATIONS. Salvation
is not just for men, neither phenomenally nor noumenally, but is also for
women, since the rejection of sin by men cannot last unless women also reject
it, thereby passing to either Christian (phenomenal) or Superchristian
(noumenal) grace. A sinful woman will
always be a threat to a graceful man.
CYCLE 29
1. PRECURSORS OF PHOTOS.
Drawings and paintings are, in effect, the precursors of monochromatic
photos and colour photos respectively; which is to
say, drawings and paintings are metaphysically aligned with the stellar in both
its primary (light) and secondary (lightfire) manifestations, and are
accordingly correlative of diabolic and demonic alternatives.
2. METAPHYSICAL RELATIONSHIP OF DRAWINGS TO PAINTINGS. One could argue that whereas drawings are,
like black-and-white photos, superfeminine, paintings, like colour photos, are
quasi-submasculine. Hence drawings stand
to paintings as devils to demons, with, religiously, Hindu- and Buddhist-like
implications ... as between the Clear Light of the Void (Space) and, for want
of a better term, the Clear Fire of the Void, this latter the fiery core of a
stellar star.
3. SUPERNATURAL VISIONS. Even
older than drawings and paintings are sculptures and stained-glass windows,
while more ancient again, though of analogous import, are supernatural visions,
whether primary, and monochromatic, or secondary, and polychromatic. Yet such visions would be no better than
diabolic (if monochromatic) and demonic (if polychromatic), since appertaining
to pre-Judaic levels of spirituality, which have their basis in a negatively
superconscious part of the psyche correlating with 'cosmic consciousness'.
4. SUBCONSCIOUS DREAMS. By
contrast to supernatural visions, dreams would correspond to the subconscious,
an altogether more solar-like part of the psyche with Judaic implications ...
such as would suggest that whereas monochromatic dreams were Jehovah-like,
polychromatic dreams have a Satanic correlation which more accords with the
Clear Fire of Time than with, say, the Clear Light of Time, or the
quasi-superfeminine light-aside, in this latter instance, to properly
submasculine fire. Thus while colour
dreams would correlate with the subdivine beast, their black-and-white counterparts
would suggest to this thinker the likelihood of a warrior correlation, the
former Davidian and the latter Mosaic.
Like colour films vis-à-vis black-and-white films, colour dreams are
more (sub)masculine than black-and-white ones, but
both alike are naturalistic as opposed to idealistic ... unlike, by contrast,
visions and photos.
5. MOLECULAR INTERMEDIARY.
Also naturalistic in this solar-like sense of a Judaic/Communist plane,
are carnivals and pageants, and it seems to me that whereas carnivals correlate
with the quasi-superfeminine on account of their overly spectacular and
therefore light-affirming nature, pageants have a submasculine correlation more
Satanic (or Marxist) than Jehovahesque (or Leninist). Yet both of these would contrast not with
visions, as do dreams, but with sculptures/stained-glass windows and
drawings/paintings. In fact, I would
argue for a distinction between carnivals/pageants and, further,
parades/festivals, contending that the former would more exactly parallel sculptures/stained-glass
windows and the latter ... drawings/paintings, as we move through the relative
(molecular) towards a return to the absolute (elemental) in the form of a
filmic antithesis, in both black-and-white and colour, to dreams, this latter
effectively communistic where dreams would be Judaic, just as photos, their
noumenal counterpart, are effectively fascistic where visions would be Hindu.
6. STELLAR/SOLAR PLANES.
Certainly it helps to distinguish the alpha elemental from the omega or,
rather, super-alpha elemental ... on the basis of a Hindu/Fascist distinction
(subdivisible between primary and secondary options) where the stellar plane is
concerned, reserving for the solar one underneath (also subdivisible between
primary and secondary options) a Judaic/Communist distinction. Doubtless the molecular realms in between are
rather more Christian and Parliamentary, or Catholic/Monarchist and
Protestant/Liberal respectively, than Judaic/Communist or Hindu/Fascist, and I
would hold that whereas carnivals/pageants are broadly monarchist and
parades/festivals no less broadly liberal, sculptures/stained-glass windows are
Catholic and drawings/paintings effectively Protestant, thereby aligning,
relative to their molecular status, Monarchism and Liberalism with Judaism and
Communism, but Catholicism and Protestantism with Hinduism and Fascism, so that
we can speak of a progression or, more correctly in regard to these alpha
parallels, regression ... from Judaism to Monarchism on the one hand, and from
Liberalism to Communism on the other, that of the submasculine, while reserving
for the superfeminine spectrum, so to speak, a devolutionary regression from
Hinduism to Catholicism on the one hand, and from Protestantism to Fascism on
the other hand.
7. FULL GAMUT. The 'Fascism' of photography vis-à-vis the 'Communism' of film. A contemporary Superheathen parallel to the
'Hinduism' of visions and the 'Judaism' of dreams. Likewise, intermediate between these
elemental alpha-stemming extremes, one could speak of the 'Catholicism' of
sculptures/stained-glass windows vis-à-vis the 'Monarchism' of
carnivals/pageants on the one hand, but the 'Protestantism' of
drawings/paintings vis-à-vis the 'Liberalism' of parades/festivals on the other
hand.
CYCLE 30
1. WORLDLY PLANE. Theatre
differs from the netherworldly plane of dreams - carnivals/pageants -
parades/festivals - films ... as a worldly art form having its basis not in
acting but in speech. For although in
practice acting and speaking tend to overlap, the former is more germane to
emotionality and the latter to sensuality, which is nothing short of a
submasculine/feminine distinction, as relevant to the planes in question.
2. NOCTURNAL 'DRAMA'. Wet
dreams are the 'theatre' of sleep.
3. THEATRE. I would argue that,
being a worldly art form, theatre is less Catholic or Protestant than ...
royalist or republican, not to mention socialist or, at any rate, social at the
television-play extreme and personal at the contrary extreme ... of wet dreams.
4. DRAMATIC DISTINCTIONS. By
and large, I would argue for a tragedy/comedy distinction between 'royalist'
and 'republican' drama, the sort of distinction which is arguably rather more
tragic and comic at the 'personal' and 'social' extremes of wet dreams and
television plays!
CYCLE 31
1. UNIVERSAL MAN. The type of
the 'universal man' is the furthest removed of human beings from the Universe,
since he relates not to personality (in the mystical alpha) but to universality
(in the gnostical omega), and is accordingly of an extreme evolutionary
character.
2. MORAL TRANSVALUATION. When
people come to understand my work, they will realize that Satan is as
preferable to Jehovah as ... David to Moses, the beast (or shepherd boy) to the
warrior (or Egyptian prince). For the
beast is properly submasculine, and hence subdivine, whereas the warrior is
quasi-superfeminine, and hence quasi-superdiabolic, which is to say, nearer to
the Devil per se, the devil of cosmic light.
3. PARALLEL 'SELL OUT'.
Likewise, they will realize that Mohammed is as preferable to Allah as
... the heart to the blood, the 'fiery core' to its 'light-aside', since Islam
(Shi'ite) took the same road as Judaism in deferring, through upper-class will,
to the cosmic light of Hindu primacy, and such a road smacks of a 'sell out' to
the Devil, the 'sell out' in this case being to value blood above the heart, so
that Allah ranks above Mohammed in much the same way that Jehovah ranks above
Satan (or Moses above David) in Judaism, which is less rooted, fundamentally,
in the alpha-most region of the 'Kingdom Within', viz. heart/blood, than ...
naturalistically, in the omega-most region of the 'Kingdom Without', wherein
sunlight takes moral precedence over sunheat/fire in the Satanic core.
4. DAVID AND GOLIATH. David
was a beast, or shepherd boy, who 'got lucky' against the demon named Goliath
who 'came on' to him from a contrary realm, the realm, we may well believe, of
Clear-Light primacy, or bona fide philistinism.
CYCLE 32
1. RELATIONSHIP OF EARTH TO MOON.
Just as the sun in some sense stands in an omega relationship to the
Cosmos, so, by contrast, the earth stands in an alpha relationship to the moon,
since, like the Cosmos, the earth is basically feminine, whereas the moon has a
masculine correlation deriving from its materialistic essence.
2. RELATIONSHIP OF ANGLICANISM TO PURITANISM. Yet this alpha/omega dichotomy between the
earth and the moon does not, contrary to superficial appearances, translate
into a Catholic/Protestant polarity. On
the contrary, Protestantism is itself divisible in such a fashion, with
Anglicanism as the denomination which is most of the World and Puritanism as
the denomination which has a lunar and thus, by implication, purgatorial
correlation. Thus Anglicanism and
Puritanism form a sort of alpha/omega polarity relative to Protestantism, with
Presbyterianism taking a pseudo-netherworldly position as the denomination
which is closest to the sun without, however, being of the sun (like Judaism),
since Protestantism tends, like Christianity in general, to be more lunar than
solar or stellar, with a trinity which is correspondingly more
cerebral/intellectual than soulful or spiritual. Hence even the Father is less genuinely
fundamentalist/naturalist than pseudo-fundamentalist, having His basis in
neither the blood nor the sun but the emotional aspect of the brain, which is
to the left, as it were, of its properly intellectual aspect, like
Presbyterianism to the left of Puritanism, the Father to the left of the Son,
Rugby League to the left of Rugby Union or even, in political terms, the
Liberals to the left of the Conservatives.
3. CATHOLIC DENOMINATIONS.
Catholicism also has its alpha and omega, or feminine and masculine poles,
with Eastern Orthodoxy broadly reflective of the alpha and Roman Catholicism of
the omega, as between the Blessed Virgin and the Holy Ghost. It also, of course, has an intermediate
denomination/deity, which is rather akin to the Celtic Church traditionally,
and which may be identified with the Christ Child, the deity most correlative,
so I maintain, with a quasi-spiritual 'bovaryization' of the intellect through
prayer, since aptly symbolizing the interiorization of the intellect contrary
to any adult predilections for writing, reading, or speaking. For it is this quasi-spiritual form of
intellectuality, necessarily thoughtful, which most prepares the psyche for the
grave, and thus for the 'visionary afterlife' which is properly spiritual - the
spirituality, in short, of the Holy Ghost.
4. MORAL JUDGEMENT. So morally
ignorant and un-Christian was the twentieth century, that people voluntarily
opted for cremation rather than burial, so accustomed were they to a
light-based and cinema/television-conditioned lifestyle closer, in effect, to
the fiery alpha than to the spiritual omega.
Hence they willingly agreed to have their corpse reduced to a pile of
smouldering ashes rather than suffer a spiritual afterlife in the grave. They were not even Heathen (Protestant), but
effectively Superheathen, for whom there was no afterlife (as I have defined it
both here and elsewhere), but simply death, and thus a complete shutdown of
psychic activity. And so they wished to have
their corpse disposed of as quickly as possible. Yet cremation is, in some sense, a moral
judgement, whereby instead of going straight to Heaven (in the narrowly
Christian sense of posthumous 'visionary' experience in the grave) ones goes if
not straight ... then presently to Hell or, at any rate, to a fiery Subheaven
which is closer to the Satanic beast.
Thus do they 'meet their Maker'!
CYCLE 33
1. CEREBRAL CORE AND ASIDE. In
the more or less Protestant context of the Father and the Son (Christ), the
Father takes precedence over the Son in Presbyterianism, but the Son takes
precedence over the Father in Puritanism, given the emotional/intellectual
distinctions which exist between the two denominations. Now if, for the sake of clarification, we identify
the Father with the emotional aspect of the brain and Christ with its properly
intellectual aspect, it soon becomes evident that the emotional brain
corresponds to the core of the context, necessarily cerebral, in question,
since the core is everywhere fiery compared to the light-aside, as in the solar
and cardiac contexts already investigated, and the emotional brain, or
emotional aspect thereof, is nothing if not a fiery core whose light-aside
corresponds to what is commonly called the intellect. Thus Christ stands to the Father pretty much
as Allah to Mohammed or Jehovah to Satan - that is to say, as the light-aside
to a fiery core. Such a light,
necessarily intellectual, would not exist were it not for the Father, Whose
emotional essence corresponds to the fiery core of the brain. Neither, we may believe, would blood exist
without the heart, or sunlight without the sun.
Nevertheless, the fact that Christ takes precedence over the Father in
Puritanism would suggest to me that Puritanism followed both Islam and Judaism
in deferring to Clear-Light primacy by attaching more importance to the
light-aside of its particular context than to the fiery core itself, thus
putting Christ on a par with Allah and Jehovah ... as the primary deity of
Protestantism.
2. UNTRANSVALUATED DEFERENCE.
Yet if the light-aside of both the solar and cardiac contexts, viz.
sunlight and blood, is quasi-superfeminine compared to the submasculinity of
the fiery core, viz. sunfire and heart, then the light-aside of the cerebral
context, viz. intellect, can only be quasi-superfeminine compared to the fiery
core, viz. brain emotionality, of that context, which is arguably
submasculine. Thus Protestantism would
be guilty of the same moral error as was earlier committed by both Judaism and
Islam ... in ascribing more significance to the light-aside of their respective
contexts than to the core itself. Puritanism would rank with Islam and Judaism against
Presbyterianism, Mohammedanism (Sunni Moslem), and Satanism, or those sects in
which the core takes precedence over the aside. For in siding with the light-aside, in this
case intellectual, at the expense of the fiery core, one is effectively placing
the Devil above God, since such a procedure attests to an untransvaluated
deference to the Clear Light, the diabolic primacy of which takes precedence
over the Clear Fire of the Void ... as Hinduism over Buddhism, or monochromatic
visions over polychromatic ones. Even
the negative core of a stellar star, the Clear Fire of the Void, would be less
diabolical than the fierce light which radiates from it as the Clear Light of
the Void, and we may believe that whereas the light is primary and thus
superfeminine, the lightfire, or negative core of a stellar star, is secondary
and thus quasi-submasculine, which is to say, demonic rather than diabolic, a
compacted entity which, existing in a direct relationship to the Void, serves
to glorify light rather than to generate heat.
3. MALE AND FEMALE BRAINS.
With regard to the above, one might contrast the female brain with the
male brain, the latter of which is not only larger than the former but,
existing independently of a physical void (the womb), is primarily a generator
of heat (emotions) rather than light (personality), and thus stands closer to
the solar sun than to the stellar cosmos.
CYCLE 34
1. STELLAR CONTRAST. To
contrast the Clear Light of the Void with the Clear Fire of the Void ... as one
would contrast Hinduism with Buddhism or
2. SOLAR CONTRAST. Conversely,
to contrast the Clear Fire of Time with the Clear Light of Time ... as one
would contrast Satanism with Judaism or Satan with Jehovah - the latter merely
the light-aside of the former.
3. STELLAR/SOLAR COINS. No
less than
4. IDEALIST/NATURALIST DISTINCTIONS.
A modern equivalent of the above 'coins', or dichotomies, would be
Fascism (light-primal) and Nazism (heat-secondary) with regard to idealism, but
Communism (heat-primal) and Bolshevism (light-secondary) with regard to
naturalism, the cultural parallel having less to do with visions and dreams
than with photos and films, photos being no less idealistic than films are
naturalistic.
5. FILM NATURALISM VIS-À-VIS PHOTOGRAPHIC IDEALISM. Film actors/producers are all somehow
communistic in their naturalist stance before life, a stance no less contrary to
the idealism of photography than the Judaic/Satanic essence of dream naturalism
could be regarded as being contrary to the visionary idealism of
Hinduism/Buddhism.
CYCLE 35
1. SCOOTERS AND MOPEDS.
Whereas the Fascist/Nazi dichotomy within modern idealism would
translate into a transportational distinction between, say, Lambretta-type
streamlined scooters and Vespa-type bubble-panel and/or plain scooters, the
Communist/Bolshevik, or Marxist/Leninist, dichotomy within modern naturalism
would just as credibly translate into a transportational distinction between,
say, fixed-pedal plain mopeds and a more streamlined type of retractable-pedal
moped. For scooters
stand to mopeds as idealism to naturalism, the stellar to the solar, or, in
political parlance, Fascism to Communism.
2. MOTORBIKES AND TRIKES. By
contrast to mopeds, motorbikes are rather more fundamentalist, and thus
Neo-Islamic and/or Vampiresque in their correlation, due in large part to
engine and panelling, with heart and blood, as though they stood in an
antithetical relationship to mopeds ... as two-wheeled vehicles owing more, by
dint of the absence of pedals, to the 'Kingdom Within' at its alpha-most level
than to the 'Kingdom Without' at its omega-most level. In this respect, they are probably the
fundamentalist counterpart to trikes, which must surely stand in an
antithetical relationship to scooters - namely, as transcendentalist
three-wheeled vehicles owing more to the spirit than to the soul, and thus
standing closer, in a metaphysical manner-of-speaking, to the lungs/air than to
the heart/blood, the avoidance of a petrol engine being of especial
significance in their transcendence not only of the heart but, owing to the
engine's use of petrol, the blood as well, which must surely rank as an
additional factor to streamlining in the identification of motorbikes with the
blood, an identification which, in the 'Kingdom-Without' contexts of scooters
and mopeds, would translate into light and fire respectively. Hence a stellar/spiritual antithesis between
scooters and trikes would be paralleled, on the next spectrum down, by a
solar/soulful antithesis between mopeds and motorbikes.
3. OPEN-TOPPED AND ENCLOSED CARS.
Doubtless, one could distinguish, on a like-alpha/omega basis, between
open-topped cars and enclosed cars on the next spectrum down, the
lunar/intellectual one, so to speak, and I would argue that whereas mopeds and
motorbikes constitute a naturalist/fundamentalist antithesis, open-topped and
enclosed cars are constitutive of a materialist/nonconformist one.
4. BUSES AND COACHES.
Likewise, on the bottom spectrum ... of worldly mundaneness, I would
argue for a planar/sensual antithesis between, for example, single-decker
buses/coaches and double-decker buses/coaches, contending that whereas the
former were realistic and alpha-stemming, the latter are humanistic and
omega-orientated.
5. VANS AND LORRIES. Obviously
a similar dichotomy between open-topped vans/lorries and enclosed vans/lorries
would also have to be allowed for, and it could well transpire that
vans/lorries are intermediate between cars above and buses below ... rather
than either strictly materialist/nonconformist or realist/humanist.
CYCLE 36
1. SUBDIVISIONS OF THE BRAIN/MIND.
I used to think that the fourfold physiological subdivisions of the
brain to which my philosophy was especially partial, viz. backbrain, right
midbrain, left midbrain, and forebrain, should be exactly correlated with
psychological subdivisions of the mind, viz. subconscious, unconscious,
conscious, and superconscious, so that one would have a
physiological/psychological pairing as follows: backbrain/subconscious, right
midbrain/unconscious, left midbrain/conscious, and
forebrain/superconscious. These days,
however, I would consider such pairings too facile, even though I am still very
much partial to subdivisions in both physiological and psychological
contexts. For it seems to me that, in
light of my recent contentions relating to the different kinds or stages of
idealism and naturalism, not to mention realism and materialism (about which
more in a moment), one should allow for the notion of, say, superconscious mind
in all four subdivisions of the brain, so that the progression or, rather,
devolutionary regression of idealism from visions to photos via
sculptures/stained-glass windows and drawings/paintings ... follows a
superconscious course, necessarily negative vis-à-vis the alpha-stemming
constitution of idealism, through all four physiological subdivisions of the
overall brain.
2. NEGATIVE SUPERCONSCIOUS MIND.
Thus visions (both monochromatic and polychromatic) as germane to
negative superconscious mind in the backbrain; sculptures/stained-glass windows
as germane to negative superconscious mind in the right midbrain; drawings/paintings
as germane to negative superconscious mind in the left midbrain; and photos as
germane to negative superconscious mind in the forebrain. Consequently, it could be argued that not
only does negative superconsciousness stretch through all four subdivisions of
the brain, but that, as we pass from one to another such subdivision, largely
though not exclusively on the basis of a devolutionary regression, the cultural
manifestations of superconscious mind change accordingly, as outlined above.
3. NEGATIVE SUBCONSCIOUS MIND.
Having briefly dealt with the negative, or alpha-stemming,
superconscious, let us now concentrate on its subconscious counterpart, the
mode of mind most correlative, so I shall contend, with naturalism, and thus
advance the theory that the negative subconscious likewise stretches through
all four subdivisions of the brain, beginning with dreams and ending, as
before, with films. Thus dreams (both
monochromatic and polychromatic) as germane to negative subconscious mind in
the backbrain; carnivals/pageants as germane to negative subconscious mind in
the right midbrain; parades/festivals as germane to negative subconscious mind
in the left midbrain; and films as germane to negative subconscious mind in the
forebrain. As before, I shall argue that
negative subconsciousness in the forebrain is the most devolved form of the
subconscious, a form antithetical to its backbrain counterpart, wherein
subconsciousness is most (rather than least) subconscious.
4. NEGATIVE UNCONSCIOUS MIND. Likewise,
I shall argue that wet dreams are germane to negative unconscious mind in the
backbrain; that royalist drama (tragic) is germane to negative unconscious mind
in the right midbrain; that republican drama (comic) is germane to negative
unconscious mind in the left midbrain; and that television drama is germane to
negative unconscious mind in the forebrain, this latter the most devolved, and
therefore least unconscious, form of dramatic unconsciousness.
5. NEGATIVE CONSCIOUS MIND.
Before I proceed from realism, as above, to materialism, I should point
out that the principal cultural manifestations of this spectrum of mind
(conscious) are literary, and that literature can be subdivided, no less than
theatre, along lines correlating with our fourfold physiological subdivisions
of the brain. Such subdivisions would, I
believe, be as follows: poetry, short stories, novels, and philosophy, and I
shall argue for a correlation between poetry and the backbrain, short stories
and the right midbrain, novels and the left midbrain, and philosophy and the
forebrain. Thus poetry as germane to
negative conscious mind in the backbrain; short stories as germane to negative
conscious mind in the right midbrain; novels as germane to negative conscious
mind in the left midbrain; and philosophy as germane to negative conscious mind
in the forebrain. A devolutionary
regression, as before, would therefore place poetry in the alpha-most
subdivision of the brain as the least devolved form of negative consciousness,
and philosophy in the alpha-least subdivision of the brain as the most devolved
form of negative consciousness, a form which was no less noumenally beyond
short stories/novels ... than poetry is noumenally behind them, so to speak. For, of course, the backbrain/forebrain
subdivisions of the overall brain are here, with regard to negative conscious
mind, no less elemental than the right-midbrain/left-midbrain subdivisions of
it molecular. And what applies to the
conscious in its alpha-stemming manifestations applies no less to the
superconscious, the subconscious, and the unconscious, as already discussed.
CYCLE 37
1. POSITIVE MIND. Where there
is negative mind there is always the possibility of positive mind, whether with
regard to the superconscious, the subconscious, the conscious, or the
unconscious, and what has been argued of negative mind can just as logically be
argued of its positive, or omega-oriented, antithesis - namely, that any given
manifestation of it is to be found in all four subdivisions of the brain ...
from the backbrain to the forebrain via the right and left midbrains.
2. DEVOLUTIONARY/EVOLUTIONARY DISTINCTION. The real distinction between negative and
positive mind will be that whereas the former is devolutionary, the latter is
evolutionary, since the one is symptomatic of a regression from particle
primacy, while the other is symptomatic of a progression towards wavicle
supremacy. Thus whereas negative mind
becomes regressively less idealistic or naturalistic or materialistic or
realistic ... the more it devolves from alpha primacy, positive mind becomes
progressively more transcendentalist or fundamentalist or nonconformist or
humanist ... the more it evolves towards omega supremacy. Now this applies to all manifestations of
negative/positive mind, from the superconscious and subconscious at the
noumenal top, so to speak, to the conscious and unconscious at the phenomenal
bottom.
3. DIVERGENCE AND CONVERGENCE.
The alpha-stemming manifestations of mind (negative) are generally
characterized by a certain distancing from the experiencer, since they tend to
happen to him, whereas the omega-oriented manifestations of mind (positive) are
more directly experienced as manifestations of a personal commitment on the
part of their practitioner. There is,
furthermore, the suggestion of a scientific/religious distinction between the
two orders of mind, since negative mind expresses a divergence from self or,
more correctly, not-self, whereas positive mind expresses or, more correctly,
impresses a convergence towards self, a suggestion complicated by the fact that
both the not-self and the self are divisible between noumenal and phenomenal
manifestations.
4. EXPRESSION AND IMPRESSION.
Hence whereas negative superconscious mind expresses negative being in
idealism, positive superconscious mind impresses positive being in
transcendentalism. Likewise, whereas
negative subconscious mind expresses negative doing in naturalism, positive
subconscious mind impresses positive doing in fundamentalism. Similarly, whereas negative conscious mind
expresses negative taking in materialism, positive conscious mind impresses
positive taking in nonconformism. And,
finally, whereas negative unconscious mind expresses negative giving in
realism, positive unconscious mind impresses positive giving in humanism.
5. EXPLOSIVE AND IMPLOSIVE.
The expression of negative being, doing, taking, and giving is
explosive, whereas the impression of positive being, doing, taking, and giving
is implosive. The particle alpha explodes
centrifugally, the wavicle omega implodes centripetally. The explosion of negative mind into particles
expresses the negative being, doing, taking, or giving of the not-self, whereas
the implosion of positive mind into wavicles impresses the positive being,
doing, taking, and giving of the self.
CYCLE 38
1. THE SELF. What, then, is
the self in both its phenomenal and noumenal forms? Clearly, the opposite of the not-self ... as
described earlier in relation, for example, to visions, dreams, poetry, and wet
dreams at the alpha-most points of their respective psychological spectra. It does not happen to one as negative being,
doing, etc., but is something one directly invests in oneself. It is not visionary but spiritual, not
emotional but soulful, not intellectual but devotional, not sensual but
graceful. It is religious (in the best
sense of that word), musical, prayerful, and choreographic. It is true or strong or knowledgeable or
beautiful. It is not illusory or weak or
ignorant or ugly. It is good, not
evil! It is reborn, not once-born!
2. NEGATIVE AND POSITIVE ORDERS OF WILL. It is the will of negative mind to diverge
from negative being, doing, taking, and giving, but the will of positive mind
to converge towards positive being, doing, taking, and giving. For the will that is negative is an
expression of power with regard to the explosive nature of the not-self,
whereas the will that is positive is an impression of power with regard to the
implosive nature of the self.
3. OBJECTIVE/SUBJECTIVE DISTINCTIONS.
Before I proceed further, I should like to clarify the distinction
between the self/not-self not simply on the basis of a noumenal/phenomenal
dichotomy, but in terms, moreover, of the objective and the subjective, so that
we can distinguish not only between, say, the noumenal self and the phenomenal
self, but also, and more specifically, between the objective noumenal self, or
heart, and the subjective noumenal self, or lungs, on the one hand, and between
the objective phenomenal self, or sex organs, and the subjective phenomenal
self, or brain, on the other hand. Thus
will we do justice to the four levels of self, which exist in a contrary
relationship to the four levels of not-self, viz. the objective noumenal
not-self of the eyes, the subjective noumenal not-self of the ears, the
objective phenomenal not-self of the tongue, and the subjective phenomenal
not-self of the flesh, or, in other words, the senses of sight, hearing,
tasting, and touching. The sense of
smell is also, in some degree, connected to taste, although the nose is more
generally a filter and channel for the passage of air into the lungs, and is
accordingly of a function which brings it closer to the subjective noumenal
self, wherein sensuality is transcended.
4. CRUDE AND FINE. All
sensuality is effectively crude, by dint of its association with the not-self,
whether noumenally or phenomenally, objectively or subjectively. In this respect, it contrasts with the
fineness of that which one would associate with the self, whether noumenally or
phenomenally, objectively or subjectively.
5. PRIMARY AND SECONDARY. The
subjective noumenal/phenomenal self is no more exclusively subjective ... than
the objective phenomenal/noumenal self exclusively objective. On the contrary, it is primarily and, as it were, predominantly subjective. Hence the lungs are primarily about
breathing-in (subjective) and only secondarily about breathing-out (objective),
whereas the heart is primarily about pumping-out (objective) and only
secondarily about pumping-in (subjective).
6. PSYCHCO-PHYSICAL CORRELATIONS.
It should be possible to maintain that whereas negative mind is
associated with the not-selves, positive mind has
associations, by contrast, with the selves, both noumenal/phenomenal and
objective/subjective. Now it seems to me
that the division of mind into superconscious, subconscious, conscious, and
unconscious aspects enables us to infer that each subdivision will also be
associated with a particular sense/organ, irrespective of to which subdivision
of the overall brain it may appertain.
Hence it should be feasible to contend that the negative superconscious,
for example, will always be associated, in some degree, with the eyes,
irrespective of whether with regard to the backbrain, the right midbrain, the
left midbrain, or the forebrain, whereas the positive superconscious will
always be associated with the lungs, whether with regard to one or another of
the above-mentioned subdivisions of the overall brain. Likewise, while the negative subconscious
will be associated with the ears, its positive counterpart will have
associations with the heart. Similarly,
whereas the negative conscious will be associated with the tongue, its positive
counterpart will have associations with the brain. And, finally, while the negative unconscious
will be associated with the flesh, its positive counterpart will have
associations with the womb. Thus we have
a crude/fine distinction between the contrary orders of mind and their respective
associations with the sensuous 'Kingdom Without' and the spiritual 'Kingdom
Within'.
7. RELATIONSHIP BETWEEN DIVERGENCE AND CONVERGENCE. Obviously, just as negative mind devolves
from the alpha-most association with the physical senses through the backbrain
to the alpha-least association with the physical senses through the forebrain,
so, by a contrary token, positive mind evolves from the omega-least association
with the physical organs through the backbrain to the omega-most association
with the physical organs through the forebrain.
Positive mind does not so much diverge, in negative will, from an
exterior vacuum ... as converge, in positive will, towards an interior plenum,
wherein it is saved. For salvation is
precisely the opposite of damnation - the convergence of mind, through positive
willpower, upon a plenum ... as opposed to the divergence of mind, through
negative willpower, from a vacuum. The
mind that diverges from the hell of whichever external physical organ is
damned, whereas the mind that converges upon the heaven of whichever internal
physical organ is saved ... whether relatively or absolutely, with regard to
the phenomenal or to the noumenal, in objective or, more importantly,
subjective terms. Let us therefore take
a look at the various modes of salvation, from the unconscious in relation to
the womb to the superconscious in relation to the lungs.
CYCLE 39
1. UNCONSCIOUS DANCE. Dance is
to the positive unconscious what theatre (drama) is to the negative
unconscious, and we may hold that the convergence of the unconscious, through
positive will, upon the womb as the interior focus for the impression of bodily
grace ... will vary in intensity and quality according to whether such a
convergence takes place via the backbrain, the right midbrain, the left
midbrain, or the forebrain, with a correspondingly different kind of dance in
consequence. Broadly, I am going to
contend that the dancing per se, as it were, of this unconscious
convergence is through the right midbrain, which is the subdivision of the
overall brain most correlative, so I maintain, with the body, and that the mode
of dancing with which this correlates will be between loving couples in what
can only be described as an intensely romantic, even harmonious, co-operation
of objective phenomenal self with objective phenomenal self. Less harmonious but more melodic, so to
speak, will be the mode of dancing that corresponds to the convergence of
unconscious mind through the left midbrain, wherein we may envisage a correlation
with the subjective phenomenal self, and such dancing, almost intellectually
aloof from the interior body per se, viz. the womb, is more likely to be
of the ballroom variety, the couples virtually holding each other at arm's
length, so to speak, than of anything more sexually intimate. However, if Mass and Volume are
characteristic of the more phenomenal approaches to dance, then Time and Space
are their noumenal counterparts, with the convergence of unconscious mind
through the backbrain making for a correlation with Time, presumably through
some intensely rhythmic and/or collective mode of dance that defers to the
heart, and the convergence of unconscious mind through the forebrain making for
a more spatial if not spaced approach to dance, such as one would associate
with free dancing or freak dancing or even belly dancing, or that which, far
from paying an oblique tribute to the heart, would seem to be paying such a
tribute, via the forebrain, to the lungs ... in what could only be described as
a quasi-spiritual mode of dance, one whose musical parallel would be
pitch. Yet all dancing, whether of the
interior body per se or of some, as it were, 'bovaryized' approximation
to something other than Inner Mass, is fundamentally of the objective
phenomenal self even in its elemental forms where, as we have seen, it either
takes the form of a deference, via the backbrain, to objective noumenal self or
of a deference, via the forebrain, to subjective noumenal self. At bottom, however, it is still the cultural
manifestation of the objective phenomenal self, since it is the unconscious
which converges upon the womb to establish a graceful impression with that self
which is its mode of salvation.
2. CONSCIOUS DEVOTION. Having
dealt with the positive unconscious, I should like to proceed to the positive
conscious, which I regard as converging, through positive willpower, upon the
brain in what is, by and large, a context of devotion. Such a cerebral context is rather more purgatorial
than mundane, and would seem to be the type of interior rebirth congenial to
those who have turned their back on the intellect, and thus literature, in
pursuit of inner knowledge. Doubtless
the convergence of the conscious upon the brain is more in its per se
mode when associated with the left midbrain, the most lunar or purgatorial part
of the overall brain, than when associated with any of its other subdivisions,
and so much must this be the case ... that the other modes of devotion should
be considered 'bovaryizations' of the purgatorial realm. Now if letter/sermon writing is the Christic per
se of positive conscious mind, then its 'bovaryized' modes will include
speaking, reading, and praying, with speaking significant of the convergence of
positive conscious mind upon the right midbrain, reading significant of the
convergence of such mind upon the backbrain, and praying significant of its
convergence upon the forebrain, these latter two modes of positive conscious
activity being elemental where the other two modes - viz. writing and speaking
- are molecular. Of course, by
'speaking' I do not mean any old conversation or chatter, but, on the contrary,
the sort of ecclesiastical responses and chants, not to mention aural readings,
that follow, it seems to me, from a devotional premise having its physical
basis in the convergence of positive conscious mind upon the right midbrain,
the most bodily-oriented subdivision of the overall brain. Certainly, I would have no hesitation in
regarding devotion as broadly, though not exclusively, Protestant, with
letter/sermon writing effectively Puritan, Bible reading effectively
Presbyterian, speaking effectively Anglican, and praying, that quasi-spiritual
mode of devotion and exception to the Protestant rule, effectively Catholic;
though this is, as ever, to generalize the issue for the sake of categorical
clarity. Nevertheless, one would have to
contrast the purgatorial realm with the mundane realm on the basis of a sort of
Christian/Heathen or, better, nonconformist/humanist dichotomy, since the
distinction in question is between the conscious and the unconscious with
regard to positive mind.
3. SUBCONSCIOUS MUSIC. Having
dealt with the positive conscious, let us now turn to its subconscious
parallel, the order of positive mind which is antithetical to the spectrum of
negative mind stretching from dreams to films (as already discussed), and which
one would have difficulty not associating with music. For music is a discipline of the soul, as we
may call the convergence of subconscious mind upon the heart, and the soul is
never more accurately articulated than when such a convergence takes places via
the backbrain, the subdivision of the brain most correlative with the heart,
and the musical result is accordingly rhythmic.
Yet if music is most fundamentalist with regard to rhythm, then it is
more (relative to most) fundamentalist with regard to harmony, less (relative
to least) fundamentalist with regard to melody, and least fundamentalist with
regard to pitch, as we proceed from the convergence of subconsciousness through
the backbrain to its convergence through the forebrain via the intermediate,
and therefore molecular, realms of the right and left midbrains - the former
deferring, in harmony, to the womb, and the latter deferring, in melody, to the
brain. Fundamentally, however, music is
most 'true' to itself in rhythm and least 'true' to itself in pitch, although
the quasi-spiritual 'bovaryization' of the soul through pitch could only rank
higher the more omega-orientated the person and the less soulful, in
consequence, his commitment to cultural fundamentalism. Yet the soul is no less metaphysical than the
mind (the convergence of consciousness upon the brain) or, lower down in the
mundane realm, the id (the convergence of unconsciousness upon the womb), since
a species of self, in this instance objectively noumenal, which contrasts with
the subjective noumenal not-self of sensual naturalism ... from dreams to
films.
4. SUPERCONSCIOUS MEDITATION.
Higher than the cultural fundamentalism, however, of the soul ... is the
cultural transcendentalism of the spirit, or the convergence of
superconsciousness upon the lungs, which is never more transcendentalist than
when such a convergence takes place via the forebrain, and the metaphysical
result is the spiritual per se ... of the Holy Spirit of Heaven, or
union between the superconscious and the subjective noumenal self (of
air-breathing lungs) through meditation.
Thus it is that the convergence, through the forebrain, of positive
superconscious mind upon the lungs brings both the mind in question and the
lungs to the Holy Spirit which, being universal, is the ultimate salvation of
the self. Yet if meditation is the most
transcendentalist mode of spirituality, then it should follow that the convergence
of superconsciousness through the backbrain upon the lungs will make, in a
deference to the heart, for the least transcendentalist mode of spirituality,
namely for singing, whilst its convergence through the right midbrain will
make, in deference to the womb, for the less (relative to least)
transcendentalist mode of spirituality in kissing, and its convergence through
the left midbrain will make, in deference to the brain, for the more (relative
to most) transcendentalist mode of spirituality in the sniffing and/or snorting
of certain chemicals, including incense.
Thus the cultivation of the subjective noumenal self (both
psychologically and metaphysically) may be regarded as stretching from the
least transcendentalist context of singing to the most transcendentalist
context of meditating via the less (relative to least) transcendentalist
context of kissing, and the more (relative to most) transcendentalist context
of sniffing. One might say that whereas
meditating is the transcendentalist per se of the Divine, the context
that brings the subjective noumenal self to a unitary accommodation with the
universal self (of the air being breathed), singing is a quasi-fundamentalist
mode of transcendentalism, kissing a quasi-humanist mode of transcendentalism,
and sniffing a quasi-nonconformist mode of transcendentalism. Yet the spirit is revealed, to a greater or
lesser extent, in all modes of transcendentalism, just as the soul is revealed,
to greater or lesser extents, in all modes of fundamentalism, the mind ... in
all modes of nonconformism, and the id ... in all modes of humanism.
5. REVELATIONS OF THE SOUL.
Thus while the soul is most revealed through the convergence of
subconsciousness upon the heart via the backbrain in rhythmical music, the
fundamentalist per se of the soul, it is more (relative to most) revealed
through the convergence of subconsciousness upon the heart via the right
midbrain in harmonic music, which is the quasi-humanist mode of
fundamentalism. Conversely, while the
soul is least revealed through the convergence of subconsciousness upon the
heart via the forebrain in pitch-oriented music, the quasi-transcendentalist
mode of fundamentalism, it is less (relative to least) revealed through the
convergence of subconsciousness upon the heart via the left midbrain in melodic
music, which is the quasi-nonconformist mode of fundamentalism.
6. REVELATIONS OF THE MIND.
Similarly, while the mind is most revealed through the convergence of
consciousness upon the brain via the left midbrain in letter writing, the
puritan or, rather, nonconformist per se of the mind, it is more
(relative to most) revealed through the convergence of consciousness upon the
brain via the forebrain in thoughtful praying, which is the
quasi-transcendentalist mode of nonconformism.
Conversely, while the mind is least revealed through the convergence of
consciousness upon the brain via the right midbrain in responsive speaking, the
quasi-humanist mode of nonconformism, it is less (relative to least) revealed
through the convergence of consciousness upon the brain via the backbrain in
scriptural reading, which is the quasi-fundamentalist mode of nonconformism.
7. REVELATIONS OF THE ID.
Finally, while the id is most revealed through the convergence of
unconsciousness upon the womb via the right midbrain in romantic dancing, the
humanist per se of the id, it is more (relative to most) revealed,
through the convergence of unconsciousness upon the womb via the backbrain in
tap dancing, which is the quasi-fundamentalist mode of humanism. Conversely, while the id is least revealed
through the convergence of unconsciousness upon the womb via the left midbrain
in ballroom dancing, the quasi-nonconformist mode of humanism, it is less
(relative to least) revealed through the convergence of unconsciousness upon
the womb via the forebrain in belly dancing, which is the
quasi-transcendentalist mode of humanism.
CYCLE 40
1. ELEMENTAL AND MOLECULAR.
What all this and other such variations on a theme of positive mind
tells us ... is that where the least and most omega-oriented modes of any given
positive self (not necessarily synonymous with the degree of that self's
revelation in relation to its context) are elemental, the less (relative to least)
and more (relative to most) omega-oriented modes of such a self are molecular,
being intermediate between the elemental extremes. Furthermore, we should distinguish the least
and less omega-oriented manifestations of any given self from the more and most
omega-oriented manifestations of it on the basis of an old/new brain dichotomy,
with, broadly, those selves that pertain to the backbrain and the right
midbrain being affiliated to the old brain, and those which, by contrast,
pertain to the left midbrain and the forebrain being affiliated to the new
brain. Hence in the context of
transcendentalism, for example, the least and less omega-oriented
manifestations of the subjective noumenal self, viz. singing and kissing, will
be affiliated to the old brain, whilst its more and
most omega-oriented manifestations, viz. sniffing and meditating, will be
affiliated to the new brain.
2. OLD/NEW BRAIN SPIRITUAL DISTINCTIONS. Now what applies to the subjective noumenal
self, or spirit, applies no less to the objective noumenal self, or soul, as
well as to the subjective phenomenal self, or mind, and to the objective
phenomenal self, or id. It also applies,
in a reverse kind of way, to the fourfold levels of the not-self, or negative
self, from the alpha-most to the alpha-least, with both the alpha-most and
alpha-more (relative to most) forms of the not-self being affiliated to the old
brain, but the alpha-less (relative to least) and alpha-least forms of it being
affiliated to the new brain. Hence, with
regard to negative transcendentalism, we can list visions and stained-glass
windows as being affiliated to the old brain by dint of their association with
the backbrain and the right midbrain respectively, whereas paintings and photos
would have to be affiliated to the new brain on account of their association
with the left midbrain and the forebrain respectively. Thus whereas the old brain would have visions
and stained-glass windows pitted, as alpha-most and alpha-more, against singing
and kissing, as omega-least and omega-less, the new brain would have paintings
and photos pitted, as alpha-less and alpha-least, against sniffing and
meditating, as omega-more and omega-most.
3. OLD/NEW BRAIN SOULFUL DISTINCTIONS. Likewise, in terms of the soul, the old brain
would have dreams and carnivals pitted, as alpha-most and alpha-more, against
rhythmic music and harmonic music, as omega-least and omega-less, whereas the
new brain would have parades and films pitted, as alpha-less and alpha-least,
against melodic music and pitchful music, as omega-more and omega-most.
4. OLD/NEW BRAIN INTELLECTUAL DISTINCTIONS. Similarly, with regard to the mind, the old
brain would have poetry and short stories pitted, as alpha-most and alpha-more,
against reading and speaking, as omega-least and omega-less, whereas the new
brain would have novels and philosophy pitted, as alpha-less and alpha-least,
against writing and praying, as omega-more and omega-most.
5. OLD/NEW BRAIN PHYSICAL DISTINCTIONS. Finally, with regard to the id, the old brain
would have wet dreams and royalist drama pitted, as alpha-most and alpha-more,
against tap dancing and romantic dancing, as omega-least and omega-less,
whereas the new brain would have republican drama and television drama pitted,
as alpha-less and alpha-least, against ballroom dancing and belly dancing, as
omega-more and omega-most.
6. NOT-SELVES VIS-À-VIS SELVES.
However that may be, the alpha contexts of negative self are always
distinguishable from the omega contexts of positive self on the basis of an
exterior/interior, particle/wavicle, crude/fine division, with those in the
former contexts (not-self) symptomatic of a divergence from a sensory vacuum,
and those in the latter contexts (self) symptomatic of a convergence upon an
organic plenum. The former are, as it
were, vicious, and the latter virtuous.
For the not-self, in whichever manifestation, is forever inferior, both
morally and qualitatively, to the self, whether with regard to subjectivity or
to objectivity at both phenomenal and noumenal levels. The visionary not-self will always be morally
inferior to the spiritual self, the emotional not-self morally inferior to the
soulful self, the intellectual not-self morally inferior to the devotional self,
and the sensuous not-self morally inferior to the graceful self. Only the 'reborn' of the self can have any
experience of salvation, whether with regard to the Mother (of the objective
phenomenal self), the Son (of the subjective phenomenal self), the Father (of
the objective noumenal self), or the Holy Spirit (of the subjective noumenal
self). But we still have to distinguish
between salvation in the old brain and salvation in the new brain, on both
molecular and elemental terms with regard to any given noumenal/phenomenal
self, as well as between damnation (of the not-self) in the old and new brains
- this latter having been the prevailing form of damnation in the twentieth
century, a century more damned than saved.
CYCLE 41
1. CLEAR/UNCLEAR LIGHT. To
distinguish, on the plane of negative transcendentalism, between the Clear
Light of the Outer Void (Space) with regard to the alpha-most objective
noumenal not-self and the Unclear Light of the Outer Void with regard to the
alpha-more (relative to most) objective noumenal not-self on the one hand, but
between the Unclear Light of the Inner Void with regard to the alpha-less
(relative to least) objective noumenal not-self and the Clear Light of the
Inner Void with regard to the alpha-least objective noumenal not-self on the
other hand.
2. HOLY/UNHOLY SPIRIT.
Conversely, to distinguish, on the plane of positive transcendentalism,
between the Holy Spirit of Outer Heaven with regard to the omega-least
subjective noumenal self and the Unholy Spirit of Outer Heaven with regard to
the omega-less (relative to least) subjective noumenal self on the one hand,
but between the Unholy Spirit of Inner Heaven with regard to the omega-more
(relative to most) subjective noumenal self and the Holy Spirit of Inner Heaven
with regard to the omega-most subjective noumenal self on the other hand.
3. CLEAR/UNCLEAR FIRE.
Similarly, to distinguish on the plane of negative fundamentalism,
between the Clear Fire of Outer Time with regard to the alpha-most subjective noumenal
not-self and the Unclear Fire of Outer Time with regard to the alpha-more
(relative to most) subjective noumenal not-self on the one hand, but between
the Unclear Fire of Inner Time with regard to the alpha-less (relative to
least) subjective noumenal not-self and the Clear Fire of Inner Time with
regard to the alpha-least subjective noumenal not-self on the other hand.
4. HOLY/UNHOLY SOUL.
Conversely, to distinguish, on the plane of positive fundamentalism,
between the Holy Soul of Outer Hell (Subheaven) with regard to the omega-least
objective noumenal self and the Unholy Soul of Outer Hell with regard to the
omega-less (relative to least) objective noumenal self on the one hand, but
between the Unholy Soul of Inner Hell with regard to the omega-more (relative
to most) objective noumenal self and the Holy Soul of Inner Hell with regard to
the omega-most objective noumenal self on the other hand.
5. CLEAR/UNCLEAR ICE.
Likewise, to distinguish, on the plane of negative nonconformism,
between the Clear Ice of Outer Volume with regard to the alpha-most objective
phenomenal not-self and the Unclear Ice of Outer Volume with regard to the
alpha-more (relative to most) objective phenomenal not-self on the one hand,
but between the Unclear Ice of Inner Volume with regard to the alpha-less
(relative to least) objective phenomenal not-self and the Clear Ice of Inner
Volume with regard to the alpha-least objective phenomenal not-self on the
other hand.
6. HOLY/UNHOLY MIND.
Conversely, to distinguish, on the plane of positive nonconformism,
between the Holy Mind of Outer Purgatory with regard to the omega-least
subjective phenomenal self and the Unholy Mind of Outer Purgatory with regard
to the omega-less (relative to least) subjective phenomenal self on the one
hand, but between the Unholy Mind of Inner Purgatory with regard to the
omega-more (relative to most) subjective phenomenal self and the Holy Mind of
Inner Purgatory with regard to the omega-most subjective phenomenal self on the
other hand.
7. CLEAR/UNCLEAR SOIL.
Finally, to distinguish, on the plane of negative humanism, between the
Clear Soil of Outer Mass with regard to the alpha-most subjective phenomenal
not-self and the Unclear Soil of Outer Mass with regard to the alpha-more
(relative to most) subjective phenomenal not-self on the one hand, but between
the Unclear Soil of Inner Mass with regard to the alpha-less (relative to
least) subjective phenomenal not-self and the Clear Soil of Inner Mass with
regard to the alpha-least subjective phenomenal not-self on the other hand.
8. HOLY/UNHOLY ID. Conversely,
to distinguish, on the plane of positive humanism, between the Holy Id of the
Outer World with regard to the omega-least objective phenomenal self and the
Unholy Id of the Outer World with regard to the omega-less (relative to least)
objective phenomenal self on the one hand, but between the Unholy Id of the
Inner World with regard to the omega-more (relative to most) objective
phenomenal self and the Holy Id of the Inner World with regard to the
omega-most objective phenomenal self on the other hand.
CYCLE 42
1. RELATIONSHIP BETWEEN LIGHT/SPIRIT AND BRAIN. In all of the above examples, the 'outer'
contexts appertain to the old brain and the 'inner' contexts, by contrast, to
the new brain. Hence whereas the
Clear/Unclear Light of the Outer Void and the Holy/Unholy Spirit of Outer
Heaven appertain to the old brain, the Unclear/Clear Light of the Inner Void
and the Unholy/Holy Spirit of Inner Heaven appertain to the new brain.
2. RELATIONSHIP BETWEEN FIRE/SOUL AND BRAIN. Likewise, whereas the Clear/Unclear Fire of
Outer Time and the Holy/Unholy Soul of Outer Hell appertain to the old brain,
the Unclear/Clear Fire of Inner Time and the Unholy/Holy Soul of Inner Hell
appertain to the new brain.
3. RELATIONSHIP BETWEEN ICE/MIND AND BRAIN. Similarly, whereas the Clear/Unclear Ice of
Outer Volume and the Holy/Unholy Mind of Outer Purgatory appertain to the old
brain, the Unclear/Clear Ice of Inner Volume and the Unholy/Holy Mind of Inner
Purgatory appertain to the new brain.
4. RELATIONSHIP BETWEEN SOIL/ID AND BRAIN. Finally, whereas the Clear/Unclear Soil of
Outer Mass and the Holy/Unholy Id of the Outer World appertain to the old
brain, the Unclear/Clear Soil of Inner Mass and the Unholy/Holy Id of the Inner
World appertain to the new brain.
CYCLE 43
1. PHOTONS AND PHOTINOS.
Whereas the element of the objective noumenal not-self is the photon,
the element of the subjective noumenal self is the photino.
2. PROTONS AND PROTINOS. Whereas
the element of the subjective noumenal not-self is the proton, the element of
the objective noumenal self is the protino.
3. NEUTRONS AND NEUTRINOS.
Whereas the element of the objective phenomenal not-self is the neutron,
the element of the subjective phenomenal self is the neutrino.
4. ELECTRONS AND ELECTRINOS.
Whereas the element of the subjective phenomenal not-self is the
electron, the element of the objective phenomenal self is the electrino.
CYCLE 44
1. NEGATIVE/POSITIVE SUPERCONSCIOUS.
The objective noumenal not-self, or negative superconscious, is of the
Clear/Unclear Light of the Void, whereas the subjective noumenal self, or
positive superconscious, is of the Holy/Unholy Spirit of Heaven.
2. NEGATIVE/POSITIVE SUBCONSCIOUS.
The objective noumenal not-self, or negative subconscious, is of the
Clear/Unclear Fire of Time, whereas the objective noumenal self, or positive
subconscious, is of the Holy/Unholy Soul of Hell.
3. NEGATIVE/POSITIVE CONSCIOUS.
The objective phenomenal not-self, or negative conscious, is of the
Clear/Unclear Ice of Volume, whereas the subjective phenomenal self, or
positive conscious, is of the Holy/Unholy Mind of Purgatory.
4. NEGATIVE/POSITIVE UNCONSCIOUS.
The subjective phenomenal not-self, or negative unconscious, is of the
Clear/Unclear Soil of Mass, whereas the objective phenomenal self, or positive
unconscious, is of the Holy/Unholy Id of the World.
CYCLE 45
1. OBJECTIVE NOUMENAL NOT-SELF.
From the elemental photon particles of the alpha-most objective noumenal
not-self to the elemental photon wavicles of the alpha-least objective noumenal
not-self via the molecular photon particles of the alpha-more (relative to
most) objective noumenal not-self and the molecular photon wavicles of the
alpha-less (relative to least) objective noumenal not-self.
2. SUBJECTIVE NOUMENAL SELF.
From the elemental photino particles of the omega-least subjective
noumenal self to the elemental photino wavicles of the omega-most subjective
noumenal self via the molecular photino particles of the omega-less (relative
to least) subjective noumenal self and the molecular photino wavicles of the
omega-more (relative to most) subjective noumenal self.
3. SUBJECTIVE NOUMENAL NOT-SELF.
From the elemental proton particles of the alpha-most subjective
noumenal not-self to the elemental proton wavicles of the alpha-least
subjective noumenal not-self via the molecular proton particles of the
alpha-more (relative to most) subjective noumenal not-self and the molecular
proton wavicles of the alpha-less (relative to least) subjective noumenal
not-self.
4. OBJECTIVE NOUMENAL SELF.
From the elemental protino particles of the omega-least objective
noumenal self to the elemental protino wavicles of the omega-most objective
noumenal self via the molecular protino particles of the omega-less (relative
to least) objective noumenal self and the molecular protino wavicles of the
omega-more (relative to most) objective noumenal self.
5. OBJECTIVE PHENOMENAL NOT-SELF.
From the elemental neutron particles of the alpha-most objective
phenomenal not-self to the elemental neutron wavicles of the alpha-least
objective phenomenal not-self via the molecular neutron particles of the
alpha-more (relative to most) objective phenomenal not-self and the molecular
neutron wavicles of the alpha-less (relative to least) objective phenomenal
not-self.
6. SUBJECTIVE PHENOMENAL SELF.
From the elemental neutrino particles of the omega-least subjective phenomenal
self to the elemental neutrino wavicles of the omega-most subjective phenomenal
self via the molecular neutrino particles of the omega-less (relative to least)
subjective phenomenal self and the molecular neutrino wavicles of the
omega-more (relative to most) subjective phenomenal self.
7. SUBJECTIVE PHENOMENAL NOT-SELF.
From the elemental electron particles of the alpha-most subjective
phenomenal not-self to the elemental electron wavicles of the alpha-least
subjective phenomenal not-self via the molecular electron particles of the
alpha-more (relative to most) subjective phenomenal not-self and the molecular
electron wavicles of the alpha-less (relative to least) subjective phenomenal
not-self.
8. OBJECTIVE PHENOMENAL SELF.
From the elemental electrino particles of the omega-least objective
phenomenal self to the elemental electrino wavicles of the omega-most objective
phenomenal self via the molecular electrino particles of the omega-less
(relative to least) objective phenomenal self and the molecular electrino
wavicles of the omega-more (relative to most) objective phenomenal self.
CYCLE 46
1. ELEMENTINOS. In all the
omega-oriented, or 'reborn', contexts, the elementinos (as one may call
photinos, protinos, neutrinos, and electrinos) are both smaller and therefore
finer than the elements of the alpha-stemming contexts. Thus they have a higher wavicle threshold
than their larger antitheses. Yet they
are still divisible, like their alpha-stemming counterparts, between objective
and subjective options ... only the photino and neutrino being subjective.
2. ELEMENTS VIS-À-VIS ELEMENTINOS.
The elements, being larger than elementinos, are fundamentally vacuums
from which negative will diverges, whereas the elementinos, being smaller than
elements, are essentially plenums towards which positive will converges. Hence to diverge from
photons, protons, neutrons, and electrons, but to converge upon photinos,
protinos, neutrinos, and electrinos.
Or, more specifically, to diverge objectively from
photons and neutrons, but subjectively from protons and electrons; and to
converge objectively upon electrinos and protinos, but subjectively upon
neutrinos and photinos.
3. CONTRARY MODES OF CONVERGENCE/DIVERGENCE. That which converges/diverges
objectively does so in a rectilinear fashion (+), whereas that which
converges/diverges subjectively does so in a curvilinear fashion (o). Thus there are two contrary external and
internal modes of convergence/divergence.
CYCLE 47
1. SCIENTIFIC EXTREME RIGHT VIS-À-VIS RELIGIOUS EXTREME LEFT. That which is of the objective noumenal
not-self, like optical idealism, is of the scientific Extreme Right, whereas
that which is of the subjective noumenal self, like airy transcendentalism, is
of the religious Extreme Left.
2. SCIENTIFIC EXTREME LEFT VIS-À-VIS RELIGIOUS EXTREME RIGHT. Conversely, that which is of the subjective
noumenal not-self, like aural naturalism, is of the scientific Extreme Left,
whereas that which is of the objective noumenal self, like blood-based
fundamentalism, is of the religious Extreme Right.
3. SCIENTIFIC RIGHT VIS-À-VIS RELIGIOUS LEFT. Similarly, that which is of the objective
phenomenal not-self, like lingual materialism, is of the scientific Right,
whereas that which is of the subjective phenomenal self, like cerebral
nonconformism, is of the religious Left.
4. SCIENTIFIC LEFT VIS-À-VIS RELIGIOUS RIGHT. Conversely, that which is of the subjective
phenomenal not-self, like tactile realism, is of the scientific Left, whereas
that which is of the objective phenomenal self, like maternal humanism, is of
the religious Right.
CYCLE 48
1. ALPHA EXTREME RIGHT VIS-À-VIS OMEGA EXTREME LEFT. Broadly, 'Leftism' is identifiable with
subjectivity and 'Rightism', by contrast, with objectivity, the former radical
and the latter conservative. Thus in the
idealist/transcendentalist distinction, for example, between the eyes and the
lungs, the former are identifiable with noumenal not-self objectivity, and
hence the alpha Extreme Right, while the latter are identifiable with noumenal
self subjectivity, and hence the omega Extreme Left.
2. ALPHA EXTREME LEFT VIS-À-VIS OMEGA EXTREME RIGHT. Similarly, in the naturalist/fundamentalist
distinction between the ears and the heart, the former are identifiable with
noumenal not-self subjectivity, and hence the alpha Extreme Left, while the
latter are identifiable with noumenal self subjectivity, and hence the omega
Extreme Right.
3. ALPHA RIGHT VIS-À-VIS OMEGA LEFT.
Likewise, in the materialist/nonconformist distinction between the
tongue and the brain, the former is identifiable with phenomenal not-self
objectivity, and hence the alpha Right, while the latter is identifiable with
phenomenal self subjectivity, and hence the omega Left.
4. ALPHA LEFT VIS-À-VIS OMEGA RIGHT.
Finally, in the realist/humanist distinction between the flesh and the
womb, the former is identifiable with phenomenal not-self subjectivity, and
hence the alpha Left, while the latter is identifiable with phenomenal self
objectivity, and hence the omega Right.
CYCLE 49
1. BRIGHTNESS VIS-À-VIS LIGHTNESS.
To contrast the alpha-most to alpha-least extreme right-wing nature of
the Clear/Unclear Brightness (Light) of the Void (in both external and internal
manifestations) with the omega-least to omega-most extreme left-wing nature of
the Holy/Unholy Lightness (Spirit) of Heaven (in both external and internal
manifestations).
2. HOTNESS VIS-À-VIS BADNESS.
To contrast the alpha-most to alpha-least extreme left-wing nature of
the Clear/Unclear Hotness (Fire) of Time with the omega-least to omega-most
extreme right-wing nature of the Holy/Unholy Badness (Soul) of Hell.
3. COLDNESS VIS-À-VIS GOODNESS.
To contrast the alpha-most to alpha-least right-wing nature of the
Clear/Unclear Coldness (Ice) of Volume with the omega-least to omega-most
left-wing nature of the Holy/Unholy Goodness (Mind) of Purgatory.
4. DARKNESS VIS-À-VIS HEAVINESS.
To contrast the alpha-most to alpha-least left-wing nature of the
Clear/Unclear Darkness (Soil) of Mass with the omega-least to omega-most
right-wing nature of the Holy/Unholy Heaviness (Womb) of the World.
CYCLE 50
1. FASCISM AND TRANSCENDENTALISM.
From the extreme right-wing negative noumenal
objectivity of fascism to the extreme left-wing positive noumenal subjectivity
of transcendentalism, as from the eyes to the lungs, light to air.
2. COMMUNISM AND FUNDAMENTALISM.
From the extreme left-wing negative noumenal
subjectivity of communism to the extreme right-wing positive noumenal
objectivity of fundamentalism, as from the ears to the heart, fire to blood.
3. PARLIAMENTARIANISM AND NONCONFORMISM. From the right-wing negative phenomenal
objectivity of parliamentarianism to the left-wing positive phenomenal
subjectivity of nonconformism, as from the tongue to the brain, water to
thought.
4. REPUBLICANISM AND HUMANISM.
From the left-wing negative phenomenal subjectivity of
republicanism to the right-wing positive phenomenal objectivity of humanism, as
from the flesh to the womb, earth to sperm.
CYCLE 51
1. SUPERFEMININITY VIS-À-VIS SUPERMASCULINITY. To contrast the
superfemininity of the objective noumenal not-self with the supermasculinity of
the subjective noumenal self, Devil with God, antispirit with spirit.
2. ALPHA/OMEGA SUBMASCULINITY.
To contrast the alpha submasculinity of the subjective noumenal not-self
with the omega submasculinity of the objective noumenal self, beast with
warrior, antisoul with soul.
3. ALPHA/OMEGA MASCULINITY. To
contrast the alpha masculinity of the objective phenomenal not-self with the
omega masculinity of the subjective phenomenal self, sinner with saint,
antimind with mind.
4. ALPHA/OMEGA FEMININITY. To
contrast the alpha femininity of the subjective phenomenal not-self with the
omega femininity of the objective phenomenal self, whore with angel, anti-id
with id.
CYCLE 52
1. SPATIAL/SPACED SPACE. To
distinguish between the spatial Space of antispirit (light) and the spaced
Space of spirit (breath cycle), whether external or internal.
2. SEQUENTIAL/REPETITIVE TIME.
To distinguish between the sequential Time of antisoul (fire) and the
repetitive Time of soul (heartbeat), whether external or internal.
3. VOLUMETRIC/VOLUMINOUS VOLUME.
To distinguish between the volumetric Volume of
antimind (ice) and the voluminous Volume of mind (bookish thoughts), whether
external or internal.
4. MASSED/MASSIVE MASS. To distinguish between the massed Mass of the anti-id (soil) and
the massive Mass of the id (pregnant womb), whether external or internal.
CYCLE 53
1. MASS/TIME ATTRACTIONS. Mass
is attracted towards Time, and Volume towards
Space. Hence the attraction, negatively,
of massed Mass towards sequential Time on the one hand, but the attraction,
positively, of massive Mass towards repetitive Time on the other hand - the
former alpha subjective, the latter omega objective.
2. VOLUME/SPACE ATTRACTIONS.
Likewise, the attraction, negatively, of volumetric Volume towards
spatial Space on the one hand, but the attraction, positively, of voluminous
Volume towards spaced Space on the other hand - the former alpha objective, the
latter omega subjective.
3. POLITICAL LEFT AND RELIGIOUS RIGHT. The negative attraction of the republican
Left towards the communist Far Left is objectively paralleled by the positive
attraction of the humanist Right towards the fundamentalist Far Right.
4. POLITICAL RIGHT AND RELIGIOUS LEFT. Similarly, the negative attraction of the
parliamentary Right towards the fascist Far Right is subjectively paralleled by
the positive attraction of the nonconformist Left towards the transcendentalist
Far Left.
CYCLE 54
1.
2. CATHOLIC NONCONFORMISM.
Although the voluminous Volume of nonconformism tends towards the spaced
Space of transcendentalism, as from the religious Left to the religious Extreme
Left, or the Son to the Holy Spirit, it should not be inferred that this
implies a special predilection on the part of Protestantism towards
transcendentalism. On the contrary, it
is the nonconformism (prayer) of Catholicism which is most orientated towards
the heavenly Beyond and the possibility, in consequence, of an extreme
left-wing religious alternative to Christianity. For, despite its indubitably populist conservatism,
Catholicism still opens out, through prayerful nonconformism, towards a
properly spiritual salvation in the heavenly Beyond, turning its back, in the
process, on the massive-Mass-to-repetitive-Time attraction which leads from the
Mother to the Father in due fundamentalist fashion, the heart duly eclipsing
the womb.
3. PROTESTANT NONCONFORMISM.
Only an anti-Catholic reductionist of overly Protestant tendency would
seek to reduce Catholicism to a Mass/Time fatality on the basis of its
'Heathen' populism, overlooking the Volume/Space relationship which
characterizes its properly Christian dimension, a dimension as
nonconformist/transcendentalist as the popular dimension 'lower down' is
humanist/fundamentalist. No, such
populism does not exclude the truly Christian alternative but, rather, extends
Christianity to the masses, both male and, especially, female, who would
otherwise be overlooked and scorned ... as, unfortunately, tends to the case
with Protestant nonconformism, particularly in its overly masculine or
purgatorial manifestations, as in Puritanism and Presbyterianism. However that may be, it is more damaging to
exclude the masses from religion than to embrace them on a 'pseudo-Christian'
basis via Mass and Time; for Christianity is not intended to be a specifically
middle-class religion. Yet the
'nonconformism' of Protestantism does not lead 'over the moon', in a
Saturn-oriented bias for transcendentalist Space but, on the contrary, either
remains loyal to the intellect per se, as in the strictly
voluminous case of Puritanism (the Son), with its epistolary New-Testament bias
towards writing, or 'bovaryizes' the intellect towards Time, as in the case of
the rather more patriarchal Presbyterianism ... with its poetical Old-Testament
bias towards reading, or, alternatively, towards Mass, as in the case of
Anglicanism ... with its dramatic bias towards speaking, so that
quasi-emotional (the Father) and quasi-sensual (the Mother) modes of
intellectual devotion tend to be the prevailing norms, and things either remain
at an overworldly/netherworldly remove from the possibility of spiritual
salvation or, worse again, 'bog down' in the World, where they tend to glorify
what is Heathen to the detriment of all that is Christian, the dramatic taking precedence,
through the Mother, over the poetic and the epistolary, as in the strictly
Anglican mode of nonconformism. Only the
quasi-spiritual 'bovaryization' of the intellect through prayer actually leads
the mind towards spaced Space, and this tends to be the mode of nonconformism
one would most readily associate with Catholicism, which is arguably more
mindful of the Beyond than its superficially more nonconformist detractors
would allow!
4. UNIVERSALITY OF ETERNAL LIFE.
Yet, that said, there is still a significant distinction between the
'spirituality' of the grave and the spirituality, or, rather, universality, of
Eternal Life ... the other side of Christendom, as espoused by me with regard
to 'Kingdom Come'. This latter is not so
much beyond prayer/contemplation in the cerebral afterlife of the grave ... as
antithetical to emotionality in the meditative calm of pure transcendentalism,
which is as religiously extreme left wing as it is possible to be, the joyful
liberation of the noumenally saved spirit in the holiness of universal Heaven.
CYCLE 55
1. BRAIN/MIND DISTINCTIONS. To
distinguish, further to my previous theorizing on the subject, between the old
brain and the old mind on the one hand, and between the new brain and the new
mind on the other hand, conceiving of the old brain as host to
elemental/molecular particle elements, the old mind as host to
molecular/elemental wavicle elements, the new brain as host to
elemental/molecular particle elementinos, and the new mind as host to molecular/elemental
wavicle elementinos.
2. PHOTON PARTICLES/WAVICLES OF THE OLD BRAIN/MIND. Thus the alpha-most elemental photon
particles and the alpha-more (relative to most) molecular photon particles of
the objective noumenal not-self (eyes) would appertain to the old brain,
whereas the alpha-less (relative to least) molecular photon wavicles and the
alpha-least elemental photon wavicles of the objective noumenal not-self would
appertain to the old mind.
3. PHOTINO PARTICLES/WAVICLES OF THE NEW
BRAIN/MIND. Conversely, the
omega-least elemental photino particles and the omega-less (relative to least)
molecular photino particles of the subjective noumenal self (lungs) would
appertain to the new brain, whereas the omega-more (relative to most) molecular
photino wavicles and the omega-most elemental photino wavicles of the
subjective noumenal self would appertain to the new mind.
4. PROTON PARTICLES/WAVICLES OF THE OLD BRAIN/MIND. Likewise, the alpha-most elemental proton
particles and the alpha-more (relative to most) molecular proton particles of
the subjective noumenal not-self (ears) would appertain to the old brain,
whereas the alpha-less (relative to least) molecular proton wavicles and the
alpha-least elemental proton wavicles of the subjective noumenal not-self would
appertain to the old mind.
5. PROTINO PARTICLES/WAVICLES OF THE NEW
BRAIN/MIND. Conversely, the
omega-least elemental protino particles and the omega-less (relative to least)
molecular protino particles of the objective noumenal self (heart) would
appertain to the new brain, whereas the omega-more (relative to most) molecular
protino wavicles and the omega-most elemental protino wavicles of the objective
noumenal self would appertain to the new mind.
6. NEUTRON PARTICLES/WAVICLES OF THE OLD BRAIN/MIND. Likewise, the alpha-most elemental neutron
particles and the alpha-more (relative to most) molecular neutron particles of
the objective phenomenal not-self (tongue) would appertain to the old brain,
whereas the alpha-less (relative to least) molecular neutron wavicles and the
alpha-least elemental neutron wavicles of the objective phenomenal not-self
would appertain to the old mind.
7. NEUTRINO PARTICLES/WAVICLES OF THE NEW BRAIN/MIND. Conversely, the omega-least elemental
neutrino particles and the omega-less (relative to least) molecular neutrino
particles of the subjective phenomenal self (brain) would appertain to the new
brain, whereas the omega-more (relative to most) molecular neutrino wavicles
and the omega-most elemental neutrino wavicles of the subjective phenomenal
self would appertain to the new mind.
8. ELECTRON PARTICLES/WAVICLES OF THE OLD BRAIN/MIND. Finally, the alpha-most elemental electron
particles and the alpha-more (relative to most) molecular electron particles of
the subjective phenomenal not-self (flesh) would appertain to the old brain,
whereas the alpha-less (relative to least) molecular electron wavicles and the
alpha-least elemental electron wavicles of the subjective phenomenal not-self
would appertain to the old mind.
9. ELECTRINO PARTICLES/WAVICLES OF THE NEW
BRAIN/MIND. Conversely, the
omega-least elemental electrino particles and the omega-less (relative to
least) molecular electrino particles of the objective phenomenal self (womb)
would appertain to the new brain, whereas the omega-more (relative to most)
molecular electrino wavicles and the omega-most elemental electrino wavicles of
the objective phenomenal self would appertain to the new mind.
CYCLE 56
1. OLD/NEW BRAIN AND MIND DICHOTOMY BETWEEN ELEMENTS/ELEMENTINOS. Hence we can distinguish, it seems to me, the
elements from the elementinos on the basis of an old and/or new brain/mind
dichotomy, with particle/wavicle elements appertaining to the old brain/mind, but
particle/wavicle elementinos appertaining,
by contrast, to the new brain/mind.
2. ELEMENTS VIS-À-VIS ELEMENTINOS IN BOTH PHYSIOLOGICAL AND
PSYCHOLOGICAL MODES. Thus it should
follow that elements, or the larger particles/wavicles, will always appertain
to the old brain/mind, whereas elementinos, or the smaller particles/wavicles,
will always appertain to the new brain/mind.
3. STATE/CHURCH PARALLELS.
Particle elements/elementinos stand to wavicle elements/elementinos
pretty much as the State to the Church, whether on the 'particle/wavicle' terms
of the old brain/mind, or on the 'particle/wavicle' terms of the new
brain/mind, wherein we can envisage a presidential/messianic as opposed to a
monarchic/papal distinction. For whereas
the 'particle/wavicle' elements of the old brain/mind would indeed suggest an
unconstitutional distinction between autocratic forms of State and Church, the
'particle/wavicle' elementinos of the new brain/mind would suggest the
attainment of a constitutional distinction between democratic forms of State
and Church - this latter only likely to reach full maturity, so I contend, on
the basis of religious sovereignty for the People and the consequent
establishment, following a majority democratic mandate, of what I am apt to
term a Social Theocratic/Transcendentalist Centre, commensurate with 'Kingdom
Come'.
CYCLE 57
1. THE NATURE OF DEATH. It is
said that, at death, one 'gives up the ghost'.
But what is this 'ghost' one 'gives up', if not one's breathing of the
air that keeps one alive? Thus, at death,
one ceases to breathe and loses consciousness ... only to be taken over, slowly
but surely, by the unconscious, with its 'inner light'. For, assuredly, that which replaces the
'ghost' of one's spiritual breathing can only be a light, since light thrives
in a vacuum and, besides, death is normally followed - at any rate
traditionally - by burial, which brings one's corpse more under the influence
of the earth's core. Now the earth's
core is a kind of inner light compared with the external light, for example, of
the sun or, more completely, the cosmos in general. Thus to die is effectively to succumb,
following loss of consciousness, or the 'ghost', to the earth's core and sink
back, via chemical changes in the brain, into the visionary unconscious. It is not, I repeat not, to
experience a higher spiritual plane, as though spirituality had anything to do
with the inner light of a visionary afterlife!
Rather, it is to fail from a Christian standpoint, the standpoint, we
may believe, of spiritual peace, and embrace not the Holy Ghost, still less the
Son (Christ), but a condition closer, in effect, to the Mother, since a return,
in more than a simple physical sense, to 'Mother Earth'. Can one therefore look upon this condition as
a sort of spiritual Beyond? Is it not, rather, a kind of visionary Beneath? A condition less Christian than Heathen in its visionary unfolding? For one has already 'given up the ghost', and
thus ceased to lead anything approximating to a spiritual life. One has lost one's consciousness in the
process, becoming, thereafter, a plaything of the unconscious, the visionary
essence of which, being internal, is closer to 'Mother Earth' than ever it is
to 'Father Heaven' or, rather, 'Hell' (given that Heaven is the spiritual 'peace'
of the Holy Ghost which follows upon the purgatorial 'understanding' of the
Son). If one does not exactly return to
one's 'Fatherly Maker' in the solar/stellar context of the outer light (though
cremation would be an equivalent phenomenon, as, more barbarously, would having
been blown-up in a war or whatever), one has assuredly returned to one's
'Motherly Maker' in the mundane context of the inner light, and thus ceased to
have anything to do with either the Son or the Holy Ghost, the intellectual
understanding or the spiritual peace that lies beyond it in what is truly the
'Kingdom of Heaven'. One has, I repeat,
failed as a Christian, ceased to be Christian, and become, instead, a
heathenistic corpse. So much for the
'spirituality of the grave', the 'afterlife' of posthumous visionary experience
which many people, and not a few clergymen, would be only too ready to mistake
for Heaven! Alas, it would be nearer the
truth to say that there had been more Heaven in life, whilst one was yet
breathing, than can ever be found in the grave!
2. SUPERHUMAN CREATION. Only,
however, with the establishment, under Messianic auspices, of 'Kingdom Come'
... will there be any real prospect of Heaven ... as a truly spiritual
condition both dependent upon and inseparable from the air one breathes or,
rather, that post-human life forms would breathe ... as man was transmuted
forwards, little by little, from a human creature capable of spirituality who
nevertheless dies ... to a superhuman one who won't die ... because his brain
will be artificially supported and just as artificially sustained.
3. MILLENNIAL BEYOND. Yes,
only in 'Kingdom Come' could there be such a thing as Eternal Life, the life of
a life form that does not and cannot die because it lives on a largely artificial
plane ... above the mortality of the flesh and its sinful/heathen
shortcomings. Call it superman,
superbeing, suprabeing, ultrabeing, or all four ... in successively more
advanced stages of post-human, even post-cyborg, Eternal Life, the life of the
millennial Beyond, wherein spirituality will peak at an all-time high of
maximum joy in the lightness of the Holy Spirit of Heaven. Backbrain
collectivizations, right-midbrain collectivizations, left-midbrain
collectiviza-tions, and, finally, forebrain collectivizations ... of ever-more
evolving/evolved post-human life?
That is conceivably the kind of prospect which lies in store for
humanity in the millennial Beyond ... of 'Kingdom
Come'. That is what, amongst other
things, the Second Coming has to offer those who, mindful of the Heathen fate
in store for those who die, yearn prayerfully for a better world to come, a
world in which, ultimately, there is no death, as people know it, but only
Eternal Life, the life of the spirit, of superconscious mind, at one, via the
forebrain, with the air it breathes and/or has pumped into it in the blessed
peace of ultimate salvation.
CYCLE 58
1. SUPERCHRISTIAN BEYOND.
Since I tend to identify 'Kingdom Come' with Social Transcendentalism,
and that, in turn, with Superchristianity, I should like to clarify my position
in relation to the Social Transcendentalist alternative to the World and its
Heathen afterlife (inner light). As the
reader may recall from previous texts, I divide the Superchristian Beyond, as
it were, into three parts, deities, stages, tiers, or whatever one would like
to call its equivalents to the Christian Trinity, meaning the strictly Catholic
triad of the Blessed Virgin, the Christ Child, and the Holy Ghost. These Superchristian equivalents, by
contrast, are the Mary Child, the Second Coming, and the Holy Spirit of Heaven,
and whereas the first is subfeminine, the second is quasi-supermasculine (from
a masculine standpoint), and the third properly supermasculine, the
supermasculinity of the superman.
Actually, the third part of the Superchristian triad is or has the
capacity to become rather more than that, but, for the time being, it will
suffice to think of it in supermasculine terms.
2. SUBFEMININE NADIR. Now if
the subfeminine is regarded as the nadir or basis of our Superchristian
'Kingdom of Heaven', then the supermasculine is very firmly its zenith or apex,
the most genuinely heavenly mode of divine redemption, while the
quasi-supermasculine plane of the Second Coming, which would be broadly
intellectual in a contemplation-inducing fashion, is intermediate between these
two extremes - the one below and the other above. In fact, there is also another dimension to
each of these Superchristian planes, but, since it is secondary, I shall refrain
from elaborating on it at present. What
I shall elaborate on, however, is the relationship between each of
these planes and their cultural corollaries, as well as attempt to clarify,
once again, the concept of 'resurrecting the Dead'. For the 'resurrection of the Dead' is crucial
to the establishment of 'Kingdom Come', even though its interpretation can only
be loosely applied to 'the Dead' as such, since what is dead is dead and
subject, as we have seen, to decomposition.
All it really means, this phrase, is the resurrection, through
legalization, of the inner light of the cerebral afterlife on the basis of
synthetic hallucinogens like LSD, which are less spiritual than visionary and
therefore eminently suited, so I contend, to fill the role of an artificial
alternative to 'Mother Earth', an alternative which is only truly possible to a
people who have died to the World the better to be reborn into the Social
Transcendentalist Beyond, renouncing 'sins of the World' in order to embrace
the grace of religious sovereignty, with its Superchristian 'rights'. Thus until one has democratically died to the
World via the Second Coming, one cannot legally enter the 'Kingdom of Heaven',
not even at its nadir in what I contend would be a broadly subfeminine realm of
artificial visionary experience. For LSD
trips, for example, in resurrecting the inner light on visionary terms,
correspond to the subfeminine ... as the basis upon which to advance humility
for the subfeminine Redeemed, all those who, in superfeminine contexts, would
otherwise be the victims of personality and thus given, through optical allure,
to the outer light. Such a diabolic
situation, so characteristic of the superfeminine, is precisely what LSD trips,
or hallucinogenic enlightenment, would be designed to save women from ... in
order that they may be saved to ... the visionary humility of the Inner Light,
and thus become angelic in their subfeminine redemption. Hence LSD is not for supermen ... so much as
their subfemale counterparts in 'Kingdom Come', whose appreciation of what is
effectively a synthetic parallel to the inner light of 'Mother Earth' could
only be greater, bearing in mind the bias of women, necessarily more
superficial than men, for visionary appearances as opposed to spiritual
essences. The angelic subwoman will
consequently be someone for whom the humility-inducing inner light of LSD, or
some such synthetic hallucinogen, is a guarantor of eternal salvation from the
diabolical threat of resurgent personality, rooted, superheathenly, in the
outer light. She will be a committed
Superchristian.
3. PSEUDO-SUPERMEN. Yet there
will be males whose closeness, culturally and temperamentally, to the subwomen
... would preclude one from regarding them as properly supermasculine. Males, I mean, who would be, at best,
pseudo-supermasculine in their cultural propinquity with these subfeminine
females, and for them the appropriate 'drug' in 'Kingdom Come' would be cocaine
or, at any rate, something that requires to be sniffed/snorted as opposed to
swallowed. For such a nasal method of
drug consumption is assuredly closer to the spirit
than to the id, closer to the superconscious than to the unconscious, and
therefore more masculine than feminine.
Nevertheless, its usage implies recourse to a higher mode of the inner
light ... such that removes it, in some degree, from the fieriness of the
earth's molten core without entirely bringing it into harmony with the
lightness of the air's space. Hence its
propinquity to the subfeminine obliges one to regard it in a
pseudo-supermasculine light, and to conceive of it as a secondary dimension to
what would properly be affiliated to the Mary Child. Yet such a dimension must also be legislated
for, and consequently it would be no less necessary to legalize cocaine, or
some derivative thereof, than LSD ... come the official establishment, under
Messianic auspices, of 'Kingdom Come'.
For a people who had democratically opted to die to the flesh of
'worldly sin' would have every right to the inner light of otherworldly
grace. Such grace precludes the
existence of punishment, or penalties for criminal wrongdoing, and therefore
the decriminalization of drugs would be a matter of divine necessity in
'Kingdom Come', if graceful people, or those who, constituting a majority, had
democratically opted for religious sovereignty, were not to be regarded as
criminals and duly punished from a less than heavenly viewpoint, the viewpoint
of a Superheathen dispensation. For whereas
sin is Christian and grace ... Superchristian, crime is Heathen and punishment
... Superheathen, and nothing Superheathen, much less Heathen or Christian,
could expect to find favour in a Superchristian civilization.
CYCLE 59
1. INTERMEDIATE REALM. Now if
LSD-induced humility is to be regarded as the nadir of 'Kingdom Come', or of an
avowedly Superchristian civilization run on Social Transcendentalist lines,
then what may be called VDU-induced intellectuality ... should be regarded as
germane to an intermediate realm lying in-between the humility of the Mary
Child and the universality of the Holy Spirit of Heaven. Such an intermediate realm would approximate
to the second deity of our Superchristian triad, viz. the Second Coming, and
could be conceived of as standing in a sort of purgatorial light vis-à-vis the
Superchristian nadir down below in the subfeminine depths, and the
Superchristian zenith up above in the supermasculine heights, a light, I mean,
which would enable us to regard it as serving, in addition to the strictly
purgatorial, a dual purpose, both in terms of its relationship to 'the below'
and to 'the above'. In the first case,
that of its relationship to subfeminine humility, it would be concerned to
deliver a poetical impression. In
the second case, that of its relationship to supermasculine universality, it
would be concerned to deliver a philosophical impression. In between, would come
the strictly purgatorial realm of a fictional impression ... also
delivered via VDU.
2. SECOND TIER OF 'KINGDOM COME'.
Thus the second tier of 'Kingdom Come' would be divisible between a
quasi-subfeminine context of abstract superpoems, which formerly Christic
females could be expected to find it congenial to contemplate, and, above this,
an androgynous context of avant-garde fiction ... likely to appeal to both
genders, and, finally, a quasi-supermasculine context of transcendental
philosophy (theosophy), such that only the most Heaven-oriented of formerly
Christic males could be expected to appreciate, all aspects of this second tier
deriving from my oeuvre (for I am, after all, the self-proclaimed 'literary'
Second Coming), and existing on computer disc (both hard and soft) for VDU
appreciation.
3. SUPERCHRISTIAN PURGATORY. Thus
whereas the first tier of our projected Superchristian civilization could be
regarded as being especially applicable to formerly Superheathen females, the
second tier would have more relevance to formerly Christian (Catholic) persons,
irrespective of gender, given its intellectual rather than visionary
essence. It would, as I say, constitute
a kind of Superchristian Purgatory, in which one could dally or from which one
could either regress or progress towards the Superchristian extremes. Again, its division is largely gender-based,
since the poetic/philosophic extreme division is of a character that would tend
to condition either humility or universality, but in a way, relative to the
mind, that was rather more 'middle class' than either 'lower class' or 'upper
class', as befitting an intellectual middle-ground (never more strictly 'middle
class' than in the fictional context) lying in-between visionary and spiritual
extremes, a sort of mesamorphic plane in between endomorphic (below) and
ectomorphic (above) planes, whose cultural appeal could only be rather more for
'intellectuals' than for 'the sensual' or 'the spiritual'.
4. DRUG CORRELATIONS OF SECOND TIER.
However that may be, such an intermediate plane would initially be open
to all former Christians, who would subsequently discover whether they were
meant to regress down via poetry, remain in Purgatory with fiction, or progress
up via philosophy. Probably those whose
drug bias was for heroin would feel more at home there than in the visionary or
spiritual realms of 'the below' and 'the above', since a correlation
indubitably exists, at this computerized level of literature, between fiction
and heroin, not to mention poetry and hashish, just as, traditionally,
correlations would have existed between book fiction and alcohol, and book
poetry and tobacco, which is to say, between 'water' in relation to the
intellect and 'fire' in relation to the soul.
Now although it would be better for people not to inject or smoke, those
who habitually do so would find the second tier of 'Kingdom Come' more to their
tastes than either of the other tiers, bearing in mind its purgatorial essence,
and could be expected to dally there until such time, if ever, as they were
ripe for the 'visionary below' or the 'spiritual above'.
5. INTELLECTUAL EMPHASIS OF SECOND TIER. One could not, in the event of legalizing LSD
and cocaine, reasonably discriminate against hashish and heroin, thereby
criminalizing their use. For virtually
all spectra of human life have to be accounted for ... even when there is a
specific bias for one spectrum rather than another, and in 'Kingdom Come',
which is a context of grace, it would not be feasible to discriminate against
one category of drug user for the sake of another, particularly in view of the
fact that each category has its specific cultural niche, whether vis-à-vis the
outer light, the outer spirit or, as in the case of LSD, the inner light. Nevertheless the principal emphasis in the
second tier of our Superchristian civilization must be intellectual, with drugs
subsidiary to the prevailing element of computerized graphics/texts. In fact, those who were overly given to
smoking and/or injecting (not to mention the far greater number of persons coming
across from Christian sin whose preferred 'drugs' were tobacco or alcohol, and
who would therefore exist in an obsolescent relationship, drug-wise, to VDU
literature) would not be encouraged to attend the second-tier Centres at the
same time/day as their more puritanical counterparts or, at the very least,
would have to contemplate/read in a separate section of the Superchristian
Purgatory than those entitled to philosophy, thus precluding the sort of
inconvenience to the latter which could arise from having drug users in their
midst. Yet no-one need feel pressurized
to smoke and/or inject fiery/watery drugs just because they were available or,
at any rate, legal, albeit on a strictly non-commercial basis. Quite the contrary, the pressure will rather
be on those who do so either to quit using them altogether or, failing that,
regress to the use of LSD or cocaine instead, with, in the first instance, the
reward of philosophical study and the option, thereafter, of progressing-on up
to the spiritual realm, and, in the second instance, the reward of
regressing-back down to the visionary realm - the former from VDU philosophy to
transcendental meditation, the latter from VDU poetry to hallucinogenic
contemplation.
6. 'THREE IN ONE'. Thus one
should distinguish between a kind of Father - Son - Holy Ghost (Three-in-One)
of the second tier of 'Kingdom Come', as between VDU poetry - fiction -
philosophy, or hashish - heroin - puritanical abstinence, this latter alone
commensurate with the study of my philosophy, and thus a prerequisite of subsequent
progress to the meditative tier above.
Conversely, a tobacco-smoking habit would automatically qualify one for
admission to the poetry section, whilst an alcohol-drinking habit would just as
automatically lead to the fiction section, a combination of smoking and
drinking (as of doping and injecting) entitling one to alternate/choose between
the two sections, but not permitting one access to the third section. For people should be judged according to
their drug habits, with those who smoke being foregone candidates for the
poetry section, those who drink being foregone candidates for the fiction
section, and those who neither drink nor smoke being qualified for the
philosophy section.... This does not mean to say that they would have to read
philosophy in preference to poetry or fiction, but, rather, have that option,
whereas the rest of formerly Christian humanity would not have the philosophy
option until such time as they had learnt to dispense with tobacco and alcohol
and/or hashish and heroin, after the fashion of proto-transcendentalists. Actually, those who smoked and/or drank would
be advised to gravitate, in 'Kingdom Come', to hashish and/or heroin instead,
in order to come into line, as it were, with the VDU-based medium of computer
literature, thereby abandoning something more relevant to books and the 'open'
commercial societies of the Christian/Heathen past. Though anyone who could give-up smoking or
drinking anyway need not feel obliged to dope or inject instead, but would be
entitled to gravitate to the philosophy section as a prerequisite of subsequent
spiritual progress.
CYCLE 60
1. THIRD TIER OF 'KINGDOM COME'.
Just as Superheathen females would be the principal candidates for the
subfeminine humility of the first tier of 'Kingdom Come', so Superheathen males
would be the principal candidates for the supermasculine universality of its
third, and highest, tier, namely that of the Holy Spirit of Heaven, in what
would be a context largely, if not exclusively, given to meditation. However, as in the case of the first tier of
our projected triadic Beyond, there would be a primary and a secondary form of
the universality to which it aspires, a distinction, in other words, between
the properly supermasculine meditation of air-breathing calmness, and what
could be called a pseudo-subfeminine context of yoga posturings and/or
aerobics, the former reserved for males and the latter for females whose
entitlement to the third tier ... would be premised on the basis of a long-term
commitment to yogic practices, and who were, in any case, manifestly
ectomorphic, or slender, in build, not to say, in a certain related sense, of
an upper-class disposition. Thus just as
certain males would be foregone candidates for the subfeminine tier of 'Kingdom
Come' by dint of their cocaine habits, so there would be females who, for a
variety of reasons, couldn't be regarded in a strictly subfeminine light, but
had to be admitted to its third tier ... as a matter of moral necessity. Yet they would not, as pseudo-subwomen, be
permitted to encroach upon the transcendental meditation of their
supermasculine counterparts, but would be confined to a separate section of the
third-tier Centres ... wherein their more bodily approach to transcendentalism
could be conducted at a discreet remove from those for whom any physical
work-outs or yogic posturings would be completely irrelevant. For, in the final analysis, those 'higher'
women would not be supermen but still fundamentally women, and no genuinely
spiritual organization can afford to gloss over or underestimate the gender
divide! There can be no amoral
equalitarianism in 'Kingdom Come'. For
men are of a physical and psychological disposition that can outstrip women in
spiritual development, and if they are to progress towards the post-Human
Millennium, they will certainly have to turn their back on women and get on
with the morally more significant task of spiritual purification.
2. POSSIBILITY OF MOVEMENT.
The sketch of 'Kingdom Come' outlined above, in all three tiers, should
indicate the possibility of movement up and down the scale, so to speak, from
one tier to another, since it is my belief that the initial judgements which
will tend to consign people to one tier rather than another ... can be
reversed, in the course of time, if there is sufficient evidence of a 'change
of heart' or, more correctly, of a willingness to undergo a new lifestyle, for
better or worse, on the part of those for whom confinement to any given tier
could not be indefinitely sustained.
Certainly, it is probable that a majority of those initially assigned to
a particular tier ... would be unable or unwilling to move to another one,
especially in the case of those for whom the inner light was the only viable
option. Yet there must be an allowance
made for exceptional circumstances, even for people who abuse their third-level
entitlement to be 'kicked out of Heaven' to some inferior realm of 'Kingdom
Come', so that there is both hope and fear, hope of being able to move up from
below and fear, if insincere, of having to move down from above. Now especially in the purgatorial middle tier
would there be the possibility of movement either way, depending upon one's
entitlement and/or record. But, by and
large, I envisage a situation whereby those in the bottom tier and those, by
contrast, in the top one ... remain where they are ... in keeping with their
contrary standings in humility and universality, subfemininity and
supermasculinity. The movement either way
would mostly come from pseudo-supermen moving up to the second tier in the
event of 'kicking' their cocaine habit and, conversely, of pseudo-subwomen
moving down to the second tier in the event of not pulling their aerobic
weight, or whatever, in regard to the yogic exercises and posturings of their
more bodily mode of transcendentalism, with the possibility, in both cases, of
further movement up or down ... as and when circumstances permit. Certainly, the Mary Child and the Holy Spirit
of Heaven will remain poles apart while there is a purgatorial intermediate
realm of judgemental assessment to ensure that those whose entitlement to the
one or the other is upheld for the sake of all that is genuinely good and
holy. The context of the inner light
below would not be allowed to encroach upon that of the inner spirit above, nor
will subwomen, whatever their status, find any way of transforming themselves
into supermen.
3. VIDEO ALTERNATIVE. In
addition to the 'resurrection of the Dead' to the inner light of LSD/cocaine,
the first tier of 'Kingdom Come' would be given to video, so that people could
watch videos instead of tripping and/or snorting, and thus gradually gravitate
to a context from which subsequent movement ... to the poetry and/or fiction
sections of the computer-based second tier ... could be achieved. Yet such movement would presuppose the
rejection of LSD and/or cocaine as a precondition of promotion to the
purgatorial realm, as it were, of the Second Coming, and would also involve the
rejection, at least in a Centrist context, of videos.
4. HOLOGRAPHIC STIMULUS. If
the first tier is video-based and the second tier computer-based, then the
third tier would have to be holography-based, with all manner of spiritually
edifying holograms in situ to assist the devotee, whether pseudo-subfeminine or
supermasculine, with her/his meditations.
In fact, it is likely that the higher the plane of meditation, as in the
genuinely supermasculine context, the more abstract and fewer in number would
the holograms become, until, at the topmost level, they would scarcely figure
at all, not even as a vehicle for spiritual sublimation. The true meditator would be beyond all
visionary aids to the union of his self with the universal self in focused
breath. He would be truly saved!
CYCLE 61
1. SENSE AND SENSIBILITY. To
contrast idealism with transcendentalism, naturalism with fundamentalism,
materialism with nonconformism, and realism with humanism ... on the basis of a
distinction between sensuality and sensibility, elements and elementinos.
2. DEVOLVING WITHIN SPACE. To
devolve from the sequential Space of the Clear Light of the Outer Void to the
spatial Space of the Clear Light of the Inner Void via the massed Space of the
Unclear Light of the Outer Void and the volumetric Space of the Unclear Light
of the Inner Void.
3. EVOLVING WITHIN SPACE. To
evolve from the repetitive Space of the Holy Spirit of Outer Heaven to the
spaced Space of the Holy Spirit of Inner Heaven via the massive Space of the
Unholy Spirit of Outer Heaven and the voluminous Space of the Unholy Spirit of
Inner Heaven.
4. DEVOLVING WITHIN TIME. To
devolve from the sequential Time of the Clear Fire of Outer Time to the spatial
Time of the Clear Fire of Inner Time via the massed Time of the Unclear Fire of
Outer Time and the volumetric Time of the Unclear Fire of Inner Time.
5. EVOLVING WITHIN TIME. To
evolve from the repetitive Time of the Holy Soul of Outer Hell to the spaced
Time of the Holy Soul of Inner Hell via the massive Time of the Unholy Soul of
Outer Hell and the voluminous Time of the Unholy Soul of Inner Hell.
6. DEVOLVING WITHIN VOLUME. To
devolve from the sequential Volume of the Clear Ice of Outer Volume to the
spatial Volume of the Clear Ice of Inner Volume via the massed Volume of the
Unclear Ice of Outer Volume and the volumetric Volume of the Unclear Ice of
Inner Volume.
7. EVOLVING WITHIN VOLUME. To
evolve from the repetitive Volume of the Holy Mind of Outer Purgatory to the
spaced Volume of the Holy Mind of Inner Purgatory via the massive Volume of the
Unholy Mind of Outer Purgatory and the voluminous Volume of the Unholy Mind of
Inner Purgatory.
8. DEVOLVING WITHIN MASS. To
devolve from the sequential Mass of the Clear Soil of Outer Mass to the spatial
Mass of the Clear Soil of Inner Mass via the massed Mass of the Unclear Soil of
Outer Mass and the volumetric Mass of
the Unclear Soil of Inner Mass.
9. EVOLVING WITHIN MASS. To
evolve from the repetitive Mass of the Holy Id of the Outer World to the spaced
Mass of the Holy Id of the Inner World via the massive Mass of the Unholy Id of
the Outer World and the voluminous Mass of the Unholy Id of the Inner World.
CYCLE 62
1. PHOTON DEVOLUTION. To
devolve from the sequential Space of elemental photon particles to the spatial
Space of elemental photon wavicles via the massed Space of molecular photon
particles and the volumetric Space of molecular photon wavicles.
2. PHOTINO EVOLUTION. To
evolve from the repetitive Space of elemental photino particles to the spaced
Space of elemental photino wavicles via the massive Space of molecular photino
particles and the voluminous Space of molecular photino wavicles.
3. PROTON DEVOLUTION. To
devolve from the sequential Time of elemental proton particles to the spatial Time
of elemental proton wavicles via the massed Time of molecular proton particles
and the volumetric Time of molecular proton wavicles.
4. PROTINO EVOLUTION. To
evolve from the repetitive Time of elemental protino particles to the spaced
Time of elemental protino wavicles via the massive Time of molecular protino
particles and the voluminous Time of molecular protino wavicles.
5. NEUTRON DEVOLUTION. To devolve from the sequential Volume of elemental neutron
particles to the spatial Volume of elemental neutron wavicles via the massed
Volume of molecular neutron particles and the volumetric Volume of molecular
neutron wavicles.
6. NEUTRINO EVOLUTION. To evolve from the repetitive Volume of elemental neutrino
particles to the spaced Volume of elemental neutrino wavicles via the massive
Volume of molecular neutrino particles and the voluminous Volume of molecular
neutrino wavicles.
7. ELECTRON DEVOLUTION. To
devolve from the sequential Mass of elemental electron particles to the spatial
Mass of elemental electron wavicles via the massed Mass of molecular electron
particles and the volumetric Mass of molecular electron wavicles.
8. ELECTRINO EVOLUTION. To
evolve from the repetitive Mass of elemental electrino particles to the spaced
Mass of elemental electrino wavicles via the massive Mass of molecular
electrino particles and the voluminous Mass of molecular electrino wavicles.
CYCLE 63
1. IDEALIST DEVOLUTION. To
devolve from the naturalist idealism in elemental photon particles of the Clear
Light of the Outer Void to the idealist idealism in elemental photon wavicles
of the Clear Light of the Inner Void via the realist idealism in molecular
photon particles of the Unclear Light of the Outer Void and the materialist
idealism in molecular photon wavicles of the Unclear Light of the Inner Void.
2. TRANSCENDENTALIST EVOLUTION.
To evolve from the fundamentalist transcendentalism in elemental photino
particles of the Holy Spirit of Outer Heaven to the transcendentalist
transcendentalism in elemental photino wavicles of the Holy Spirit of Inner
Heaven via the humanist transcendentalism in molecular photino particles of the
Unholy Spirit of Outer Heaven and the nonconformist transcendentalism in
molecular photino wavicles of the Unholy Spirit of Inner Heaven.
3. NATURALIST DEVOLUTION. To
devolve from the naturalist naturalism in elemental proton particles of the
Clear Fire of Outer Time to the idealist naturalism in elemental proton
wavicles of the Clear Fire of Inner Time via the realist naturalism in molecular
proton particles of the Unclear Fire of Outer Time and the materialist
naturalism in molecular proton wavicles of the Unclear Fire of Inner Time.
4. FUNDAMENTALIST EVOLUTION.
To evolve from the fundamentalist fundamentalism in elemental protino
particles of the Holy Soul of Outer Hell to the transcendentalist
fundamentalism in elemental protino wavicles of the Holy Soul of Inner Hell via
the humanist fundamentalism in molecular protino particles of the Unholy Soul
of Outer Hell and the nonconformist fundamentalism in molecular protino
wavicles of the Unholy Soul of Inner Hell.
5. MATERIALIST DEVOLUTION. To
devolve from the naturalist materialism in elemental neutron particles of the
Clear Ice of Outer Volume to the idealist materialism in elemental neutron
wavicles of the Clear Ice of Inner Volume via the realist materialism in
molecular neutron particles of the Unclear Ice of Outer Volume and the
materialist materialism in molecular neutron wavicles of the Unclear Ice of
Inner Volume.
6. NONCONFORMIST EVOLUTION. To
evolve from the fundamentalist nonconformism in elemental neutrino particles of
the Holy Mind of Outer Purgatory to the transcendentalist nonconformism in
elemental neutrino wavicles of the Holy Mind of Inner Purgatory via the humanist
nonconformism in molecular neutrino particles of the Unholy Mind of Outer
Purgatory and the nonconformist nonconformism in molecular neutrino wavicles of
the Unholy Mind of Inner Purgatory.
7. REALIST DEVOLUTION. To
devolve from the naturalist realism in elemental electron particles of the
Clear Soil of Outer Mass to the idealist realism in elemental electron wavicles
of the Clear Soil of Inner Mass via the realist realism in molecular electron
particles of the Unclear Soil of Outer Mass and the materialist realism in
molecular electron wavicles of the Unclear Soil of Inner Mass.
8. HUMANIST EVOLUTION. To
evolve from the fundamentalist humanism in elemental electrino particles of the
Holy Id of the Outer World to the transcendentalist humanism in elemental
electrino wavicles of the Holy Id of the Inner World via the humanist humanism
in molecular electrino particles of the Unholy Id of the Outer World and the
nonconformist humanism in molecular electrino wavicles of the Unholy Id of the
Inner World.
CYCLE 64
1. PRIMAL DOING VIS-À-VIS SUPREME BEING. To contrast the extreme right-wing status of
primal doing with the extreme left-wing status of supreme being ... with regard
to the noumenal distinction, relative to photons/photinos, between idealism and
transcendentalism.
2. PRIMAL BEING VIS-À-VIS SUPREME DOING. To contrast the extreme
left-wing status of primal being with the extreme right-wing status of supreme
doing ... with regard to the noumenal distinction, relative to
protons/protinos, between naturalism and fundamentalism.
3. PRIMAL GIVING VIS-À-VIS SUPREME TAKING. To contrast the right-wing
status of primal giving with the left-wing status of supreme taking ... with
regard to the phenomenal distinction, relative to neutrons/neutrinos, between
materialism and nonconformism.
4. PRIMAL TAKING VIS-À-VIS SUPREME GIVING. To contrast the left-wing
status of primal taking with the right-wing status of supreme giving ... with
regard to the phenomenal distinction, relative to electrons/electrinos, between
realism and humanism.
CYCLE 65
1. BEING AND CULTURE. To perceive a correlation between being and culture ... with regard
to extreme left-wing subjectivity, whether primal or supreme.
2. DOING AND BARBARISM. To perceive a correlation between doing and barbarism ... with
regard to extreme right-wing objectivity, whether primal or supreme.
3. GIVING AND CIVILIZATION. To perceive a correlation between giving and civilization ... with regard
to right-wing objectivity, whether primal or supreme.
4. TAKING AND NATURE. To perceive a correlation between taking and nature ... with regard
to left-wing subjectivity, whether primal or supreme.
CYCLE 66
1. NEGATIVE AND POSITIVE BARBARISM.
The negative barbarism of primal doing
vis-à-vis the positive barbarism of supreme doing, as regards idealism and
fundamentalism, eyes and heart.
2. NEGATIVE AND POSITIVE CULTURE.
The negative culture of primal being vis-à-vis the positive culture of supreme being, as regards naturalism and transcendentalism,
ears and lungs.
3.