Op. 64
OMEGA MAXIMS
Aphoristic Philosophy
Copyright © 1996-2009 John O'Loughlin
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CONTENTS
Aphs. 1-1045
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1. To progressively
devolve, in 'falling fire', from eyes to heart, as from spatial space to
repetitive time.
2. Conversely, to regressively devolve, in
'falling fire', from heart to eyes, as from repetitive time to spatial space.
3. To progressively
evolve, in 'rising air', from ears to lungs, as from sequential time to spaced
space.
4. Conversely, to regressively evolve, in
'rising air', from lungs to ears, as from spaced space to sequential time.
5. To progressively
devolve, in 'falling water', from tongue to womb, as from volumetric volume to
massed mass.
6. Conversely, to regressively devolve, in
'falling water', from womb to tongue, as from massed mass to volumetric volume.
7. To progressively
evolve, in 'rising vegetation', from phallus to brain, as from massive mass to
voluminous volume.
8. Conversely, to regressively evolve, in
'rising vegetation', from brain to phallus, as from voluminous volume to
massive mass.
9. To contrast the devolutionary nature of the
Devil and woman with the evolutionary nature of man and God.
10. The Diabolic is that
which devolves, in 'falling fire', from spatial space to repetitive time, and
vice versa.
11. The Divine is that
which evolves, in 'rising air', from sequential time to spaced space, and vice
versa.
12. The feminine is that
which devolves, in 'falling water', from volumetric volume to massed mass, and
vice versa.
13. The masculine is that
which evolves, in 'rising vegetation', from massive mass to voluminous volume,
and vice versa.
14. To devolve is to
fall, whether progressively or regressively, whereas to evolve is to rise,
whether progressively or regressively.
15. That which, as the
Devil and woman, devolves cannot be expected to evolve, and vice versa. At the last, God is supermasculine, not
feminine or subfeminine.
16. That man who goes beyond woman becomes
superman, who is One, in supermasculinity, with God.
17. The superman is
antithetical to the superwoman, who is One, in superfemininity, with the Devil.
18. The superwoman is the
beginning, whereas the superman is the ending.
19. The beginning
devolves, through the Devil, towards woman, whereas man evolves, through
Christ, towards the ending, which is God.
20. God is the goal of man or, at any rate, of
that man who is capable of evolving towards the superman.
21. God is in no sense the
beginning, least of all in terms of cosmic consciousness, or the Clear Light of
the Void.
22. That which symbolizes the beginning holds high
a torch in her hand, for she is a creature of the light, whose gender is superfeminine.
23. She is the devil of sensuality, the outer
Devil, who presides over the space-time continuum of 'falling fire'.
24. To worship the superfeminine is to be enslaved
to the Devil-of-Devils, the outer Devil of optical sensuality.
25. He who is enslaved to the Devil can never be
bound to God.
26. That man who is bound
to God is beyond freedom, for freedom is of sensuality, whereas binding is to
sensibility.
27. That which is most free (to diverge from outer
glory) contrasts, like eyes and ears, with that which is least free (to diverge
from outer glory).
28. That which is more (relative to most) free ...
contrasts, like tongue and phallus, with that which is less (relative to least)
free ...
29. The most free ... is
noumenally objective and the least free ... noumenally subjective, while the
more (relative to most) free ... is phenomenally objective and the less
(relative to least) free ... phenomenally subjective.
30. That which is least bound (to converge upon
inner glory) contrasts, like heart and lungs, with that which is most bound (to
converge upon inner glory).
31. That which is less (relative to least) bound
... contrasts, like womb and brain, with that which is more (relative to most) bound ...
32. The least bound ... is noumenally objective
and the most bound ... noumenally subjective, while the less (relative to
least) bound ... is phenomenally objective and the more (relative to most)
bound ... phenomenally subjective.
33. To contrast the immoral sensuality of the most
free divergence from outer glory with the moral sensuality of the least free
divergence from outer glory.
34. To contrast the objectively amoral sensuality
of the more (relative to most) free divergence from outer glory with the
subjectively amoral sensuality of the less (relative to least) free divergence
from outer glory.
35. To contrast the immoral sensibility of the
least bound convergence upon inner glory with the moral sensibility of the most
bound convergence upon inner glory.
36. To contrast the objectively amoral sensibility
of the less (relative to least) bound convergence upon inner glory with the
subjectively amoral sensibility of the more (relative to most) bound
convergence upon inner glory.
37. To diverge, in
immoral sensuality, as illusion from woe, and, in moral sensuality, as weakness
from humility.
38. To diverge, in objectively
amoral sensuality, as ignorance from hatred, and, in subjectively amoral
sensuality, as ugliness from pain.
39. To converge, in
immoral sensibility, as strength upon pride, and, in moral sensibility, as
truth upon joy.
40. To converge, in objectively
amoral sensibility, as beauty upon pleasure, and, in subjectively amoral
sensibility, as knowledge upon love.
41. The freedom to diverge (from outer glory) is
commensurate with the exercise of outer willpower, whereas the thraldom to
converge (upon inner glory) is commensurate with the exercise of inner
willpower.
42. Outer glory can be
hellish, heavenly, worldly, or purgatorial, with outer willpower
correspondingly diabolic, divine, feminine, or masculine.
43. Inner willpower can be diabolic, divine,
feminine, or masculine, with inner glory correspondingly hellish, heavenly,
worldly, or purgatorial.
44. Hence there are four kinds of outer
glory/willpower, no less than four kinds of inner willpower/glory.
45. Another name for
outer glory is evil, while the exercise of outer willpower is vice.
46. The exercise of inner
willpower is virtue, while another name for inner glory is goodness.
47. Hence vice diverges from evil, while virtue
converges upon goodness. For outer
willpower, being divergent, is vicious, while inner
willpower, being convergent, is virtuous.
48. Virtue and vice are molecular powers in
between elemental glories.
49. The vice of divergent willpower (freedom)
contrasts with the virtue of convergent willpower (thraldom), while the evil of
outer glory (damnation) contrasts with the goodness of inner glory (salvation).
50. Damnation is a curse, the only solution to
which is the freedom to sin, or diverge, in the vice of outer willpower.
51. Salvation is a blessing, the only guarantee of
which is the binding to grace, or convergence, in the virtue of inner
willpower.
52. The exercise of outer willpower is vicious
because it appertains to the sin of freedom (divergence) in relation to the
curse of damnation.
53. The exercise of inner willpower is virtuous
because it appertains to the grace of thraldom (convergence) in relation to the
blessing of salvation.
54. Evil is the curse of damnation, which
constrains (enslaves) to the outer glory of sensuality.
55. Goodness is the blessing of salvation, which
binds to the inner glory of sensibility.
56. That man who is not free (to sin) is damned
(by the outer glory).
57. That man who is bound (to grace) is saved (by
the inner glory).
58. Although freedom is a solution to the curse of
damnation (evil), it is not a guarantee of salvation, but simply a sinful vice.
59. Until one is
delivered from freedom, there can be no possibility of salvation through the
virtue of inner willpower.
60. Ultimately freedom is something from which one
needs to be delivered, if the blessing of salvation is to become a reality.
61. To be delivered from
freedom to the thraldom of virtue, converging, through grace, upon the blessing
of inner glory.
62. Thraldom, as here defined in connection with
binding to grace, should not be confused with enslavement or enthralment.
63. He who cannot sin, or diverge, because he is
constrained by the curse of outer glory ... is enslaved and/or enthralled, and
therefore damned.
64. Sin may be vicious, but
damnation is simply cursed, whether in connection with the outer glory of Hell,
Heaven, the World, or Purgatory.
65. Those who are damned
can only be liberated from the evil to which they are enslaved and/or
enthralled.
66. Liberated from evil, they are no longer damned
but free to sin in the vice of outer willpower.
67. Those who are sinful
can only be delivered from the vice to which their freedom brings them.
68. Delivered from vice, they are no longer sinful
but bound to grace in the virtue of inner willpower.
69. And the binding to grace will lead them to the
blessing of salvation in the inner glory of that which is good.
70. Whether one's inner glory is hellish,
heavenly, worldly, or purgatorial, it can only be achieved by virtue of inner
willpower, or that which, bound to sensibility, is orientated towards the
blessing of salvation.
71. To converge, through
the strength of diabolic grace, upon the salvation of hellish pride.
72. Conversely, to diverge, through the illusion
of diabolic sin, from the damnation of hellish woe.
73. To converge, through
the truth of divine grace, upon the salvation of heavenly joy.
74. Conversely, to diverge, through the weakness
of divine sin, from the damnation of heavenly humility.
75. To converge, through
the beauty of feminine grace, upon the salvation of worldly pleasure.
76. Conversely, to diverge, through the ignorance
of feminine sin, from the damnation of worldly hate.
77. To converge, through the
knowledge of masculine grace, upon the salvation of purgatorial love.
78. Conversely, to diverge, through the ugliness
of masculine sin, from the damnation of purgatorial pain.
79. To contrast the sinfulness of free will with
the gracefulness of bound will, the former vicious and the latter virtuous.
80. Free will exists as a solution to the curse of
evil, the elemental vacuum of an outer glory, whereas bound will exists as a
resolution to the blessing of goodness, the elemental plenum of an inner glory.
81. Too much emphasis on free will, the outer
willpower of vice, excludes the possibility of deliverance (from freedom) to
bound will, with its promise of salvation.
82. There are people who
lack a sense of good and evil, or right and wrong, because they are too exposed
to evil and wrongdoing to be capable of good and righteousness.
83. Moral ignorance, or the failure to understand
the distinction between sensuality and sensibility, evil/vice and virtue/good,
is at the root of that mentality which esteems freedom above all else.
84. Nevertheless, one must be careful to
distinguish between depriving a person of his freedom and delivering him to
thraldom. In other
words, between enslavement and redemption.
85. That man who has his
freedom taken from him becomes enslaved to evil, and is damned.
86. That man who voluntarily rejects freedom in
favour of thraldom, or binding, through grace, to virtue, is 'reborn' into the
promise of goodness, and saved.
87. The Damned can never be saved, nor the Saved be
damned.
88. Only when people reject sin, and thus the
freedom to engage in vice, will they be eligible for redemptive grace in the
binding to virtue of inner willpower.
89. Just as vice strives to escape from evil, so
virtue strives to attain to goodness.
90. People can only be vicious or virtuous, never
evil or good. For evil and goodness are,
respectively, conditions of outer glory and inner glory which, being elemental,
precede and succeed that which has molecular willpower.
91. Hence whereas the diabolic will of devils, the
divine will of gods, the feminine will of women, and the masculine will of men
can be vicious (in sensuality) or virtuous (in sensibility), the barbarous
glory of Hell, the cultural glory of Heaven, the civilized glory of the World,
and the natural glory of Purgatory will be evil (in sensuality) or good (in
sensibility).
92. Evil is always connected, like vice, with
sensuality, while virtue is always connected, like goodness, with sensibility.
93. The connection of
evil with sensuality is elemental, and therefore pertinent to a sensual vacuum,
whereas the connection of vice with sensuality is molecular, and therefore
pertinent to sensuality itself.
94. The connection of
virtue with sensibility is molecular, and therefore pertinent to sensibility
itself, whereas the connection of goodness with sensibility is elemental, and
therefore pertinent to a sensible plenum.
95. That person who is given to freedom is a fool,
for folly is vicious, whereas the person given to thraldom is wise, since
wisdom is virtuous.
96. The fool diverges, in
sensuality, from outer glory, while the wise person converges, in sensibility,
upon inner glory.
97. To distinguish the most foolish sin of the
devil of sensuality from the least foolish sin of the god of sensuality.
98. To distinguish the more (relative to most)
foolish sin of the woman of sensuality from the less (relative to least)
foolish sin of the man of sensuality.
99. To distinguish the least wise grace of the
devil of sensibility from the most wise grace of the god of sensibility.
100. To distinguish the less (relative to least)
wise grace of the woman of sensibility from the more (relative to most) wise
grace of the man of sensibility.
101. The most foolish sin diverges,
as illusion, from the woe of barbarous outer glory, while the least foolish sin
diverges, as weakness, from the humility of cultural outer glory.
102. The more (relative to most) foolish sin
diverges, as ignorance, from the hate of civilized outer glory, while the less
(relative to least) foolish sin diverges, as ugliness, from the pain of natural
outer glory.
103. The least wise grace
converges, as strength, upon the pride of barbarous inner glory, while the most
wise grace converges, as truth, upon the joy of cultural inner glory.
104. The less (relative to least) wise grace
converges, as beauty, upon the pleasure of civilized inner glory, while the
more (relative to most) wise grace converges, as knowledge, upon the love of
natural inner glory.
105. The practice of vice
differs from the practice of virtue as sinful willpower from graceful
willpower, the former foolish and the latter wise.
106. Sinful willpower, diverging from the evil glory
of sensuality, is a vicious solution to the problem (curse) of damnation.
107. Graceful willpower, converging upon the good
glory of sensibility, is a virtuous resolution to the promise (blessing) of
salvation.
108. The curse is the original sin (elemental) from
which the subsequent sin (molecular) of outer willpower viciously diverges,
like the devil of sensuality from sensual hell, or the god of sensuality from
sensual heaven, or the woman of sensuality from the sensual world, or the man
of sensuality from sensual purgatory.
109. The blessing is the ultimate grace (elemental)
upon which the penultimate grace (molecular) of inner willpower virtuously
converges, like the devil of sensibility upon sensible hell, or the god of
sensibility upon sensible heaven, or the woman of sensibility upon the sensible
world, or the man of sensibility upon sensible purgatory.
110. In the Beginning was
the curse, and the curse was damnation.
111. In the End will be the
blessing, and the blessing will be salvation.
112. From the devil of 'falling fire' to the god of
'rising air' via the woman of 'falling water' and the man of 'rising
vegetation'.
113. To convert, in devolutionary fashion, from
'falling fire' to 'falling water', as from the Devil to woman, but to convert,
in evolutionary fashion, from 'rising vegetation' to 'rising air', as from man
to God.
114. To be delivered, in noumenal terms, from the
devil of sensuality to the devil of sensibility, as from the eyes to the heart,
or, in phenomenal terms, from the woman of sensuality to the woman of
sensibility, as from the tongue to the womb.
115. To be delivered, in phenomenal terms, from the
man of sensuality to the man of sensibility, as from the phallus to the brain,
or, in noumenal terms, from the god of sensuality to the god of sensibility, as
from the ears to the lungs.
116. The devil who converts to the woman of
sensibility (from barbarous sensibility) passes from 'falling fire' to 'falling
water', the pleasure that surpasses pride, whereas the woman who is delivered
to the woman of sensibility (from civilized sensuality) falls, in water, from
vice to virtue, tongue to womb.
117. The man who converts to the god of sensibility
(from natural sensibility) passes from 'rising vegetation' to 'rising air', the
peace that surpasses understanding or, more specifically, the joy that
surpasses love, whereas the god who is delivered to the god of sensibility
(from cultural sensuality) rises, in air, from vice to virtue, ears to lungs.
118. It is easier to be
delivered from vice to virtue, along a given diagonal axis, than to convert
from an inferior virtue to a superior one, falling or rising, as the case may
be, two planes.
119. The person who is delivered from vice to virtue
along a given diagonal axis is likely to experience salvation more completely
than the person who converts from an inferior virtue to a superior one.
120. Paradoxically, the noumenal virtue of 'falling
fire', viz. strength in relation to the heart, is inferior to the phenomenal
virtue of 'falling water', viz. beauty in relation to the womb, because it
pertains to the least virtuous grace, as compared with the less (relative to
least) virtuous grace.
121. The devil of sensibility is inferior to the
woman of sensibility, as that which is least virtuous is inferior to that which
is less (relative to least) virtuous, just as, in vice, the devil of sensuality
is inferior to the woman of sensuality, as that which is most vicious is
inferior to that which is more (relative to most) vicious.
122. Conversely, the god of sensibility is superior
to the man of sensibility, as that which is most virtuous is superior to that
which is more (relative to most) virtuous, just as, in vice, the god of
sensuality is superior to the man of sensuality, as that which is least vicious
is superior to that which is less (relative to least) vicious.
123. To claim that God
created woman would be a contradiction in terms, even by the shallow standards
of a sensual, or sensuality-bound, evaluation of God.
124. Woman stems from the Devil (whether of sensuality
or sensibility), whereas man aspires towards God (whether of sensuality or
sensibility).
125. At least, man has the capacity to aspire
towards God (the superman in sensibility, the subman in sensuality), provided
that he is not too constrained by woman from any such possibility, due to her
alignment with diabolical bases.
126. God is effectively excluded from the picture in
an age and/or society in which the Devil is free/bound
to do (at God's expense).
127. The exclusion of God
is never more cynically complete than when the Devil is taken for God, as,
unfortunately, tends to be the case with theology.
128. For theology relates not to 'rising air' but to
'falling fire', not to the universal end of all things, but to their cosmic
beginnings.
129. Theology upholds allegiance to the concept of
God as Creator, which is precisely the diabolical subversion of divinity that
relates to 'falling fire', whether in sensuality or sensibility, the eyes or
the heart.
130. Hence theology is fundamentally a thing of the
Devil, having a noumenally objective status that extends from sensuality to
sensibility, the superfeminine to the subfeminine, in what is effectively the
space-time continuum of 'falling fire'.
131. Just look at theologians, whose cassocks - a
sort of dress-like garment - would hardly suggest anything divine, i.e.
submasculine-to-supermasculine, but whose patently female attire, coupled, more
often than not, to clean-shaven faces, would confirm a
superfeminine-to-subfeminine axis, with the superfeminine aspect thereof more
characteristic, in space, of the looser, or flounced, cassock, whose
theological parallel can only be to the devil of sensuality, viz. that which
approximates to the cosmic First Mover, or stellar Clear Light.
132. Less diabolical than theology but still
patently feminine ... is sexology, wherein 'religion' descends, through a
process of devolutionary conversion, from the Devil to woman, or from the
Creator (even in a certain wider sense the Father) to the Mother, whose maternal
virtue is especially esteemed. Such a
sexological alternative to theology approximates to 'falling water', and where
theology extends from superfeminine to subfeminine on the space-time continuum,
sexology extends from outer to inner feminine on the volume-mass continuum.
133. Hence whereas theology devolves from
materialism to fundamentalism, as from eyes to heart, sexology devolves from
realism to humanism, as from tongue to womb.
134. Sexology is the civilized ally of theology, its
barbarous precondition, just as woman is allied, when free (unconstrained), to
the Devil.
135. This is because, like the diabolic, the
feminine is primarily objective, albeit of an objectivity, or negativity, that
pertains to the phenomenal planes rather than to the noumenal planes, to
'falling water' rather than to 'falling fire'.
136. Hence, whether in sensuality or sensibility,
the outer or the inner Father/Mother, theology and sexology appertain to that
which, being objective, goes against the subjective grains, as it were, of the
outer and the inner Son/Spirit ... of man and God respectively.
137. By contrast to sexology, philosophy is the
discipline which appertains to the mass-volume continuum of 'rising
vegetation', as one evolves, in phenomenal subjectivity, from outer to inner
masculine, naturalism to nonconformism, the phallus to the brain.
138. The philosopher is no
friend of sexology, for his will, when genuine, is to comprehend being through
nature, or taking/partaking, and, if capable, pass beyond man into God.
139. Hence the philosopher
struggles against woman, whether (in sensuality) as naturalism against realism
or (in sensibility) as nonconformism against humanism, as nature aspires ever
more towards culture.
140. He who passes beyond philosophy achieves
theosophy, which is the peace that surpasses (philosophical) understanding, the
divine praxis of God, whether in sensuality or, preferably, sensibility, primal
being or supreme being, and theosophy is the antithesis, in every respect, of
theology.
141. Theosophy appertains to the time-space
continuum of 'rising air', as one evolves, in noumenal subjectivity, from
submasculine to supermasculine, idealism to transcendentalism, the ears to the
lungs.
142. Theosophy is the
cultural resolution to natural striving through philosophy, the divine goal to
which the philosophical mind aspires, as it seeks a spiritual consummation to
the noumenal aspirations of man.
143. It cannot be said, in Biblical fashion, that
there was a fall of man, that man fell from God. On the contrary, my philosophy would indicate
that in the Beginning was the Devil, and that woman
fell from the Devil, as sexology from theology, or water from fire.
144. Hence while my philosophy can subscribe to the
concept of a fall of woman (from the Devil), it resolutely rejects the concept
of a fall of man, contending, instead, that man arises through nature from out
of, and in opposition to, woman, and that God arises from man, as theosophy
from philosophy, or air from vegetation.
145. Thus to contrast the rise of God (from man)
with the fall of woman (from the Devil), God being the end of all things and
the Devil their beginning.
146. Likewise, theosophy is the end of all things
and theology their beginning, with sexology and philosophy coming in-between
... as woman and man in between the Devil and God, or water and vegetation in
between fire and air.
147. Nietzsche was right to regard Christianity as a decadence in relation to Graeco-Roman classicism. For Christianity, emerging from out the
barbarism of the Dark Ages, eclipsed philosophy with theology, thus setting
things back from man to the Devil, or 'rising vegetation' to 'falling fire',
from whence the realism/humanism of 'falling water' was to ensue at the expense
of man and, above all, God, which is to say, at the expense of Christ and the
Holy Spirit. For it cannot be denied
that the history of Christianity in the West was rather more biased towards the
Father and the Mother than towards the Son and the Holy Spirit.
148. Those who achieved the Son and/or the Holy
Spirit to any appreciable extent ... were rather the Christian exception to the
Heathen rule!
149. Genuine Christians, whether nonconformist or
trans-cendentalist, have always been the exception to the (heathen) rule, a rule
in which the fundamentalism of the Father and the humanism of the Mother have
tended to prevail, in due deference to fire and water.
150. Hence it is the Devil and woman who have
dominated Western civilization, to the detriment, hitherto, of man and God.
151. The '
152. There can be no theosophical praxis while
theology still holds sway and constrains 'the faithful' to worshipful deference
towards the Devil, whether this Devil be called the Creator, the Father, the
Maker, the Lord, Allah, the Ground, Jehovah, the Clear Light, or whatever.
153. Only when the People are liberated from
theology ... can they be delivered to theosophical self-realization, wherein
lies the key to salvation.
154. It remains for the People to democratically
elect to be delivered, through Messianic auspices, to theosophical
self-realization, thereby passing into Eternity, wherein 'Father Time' shall
have no place.
155. Besides theosophical self-realization, there
will also be a place or places, in what I am apt to call the triadic Beyond, for
a certain amount of sexological and philosophical self-realization, though
these inferior alternatives to theosophy will of course be conditioned by the
prevailing truth.
156. Hence not only a 'new heaven' of spiritual
space, but a 'new purgatory' of intellectual volume, and a 'new earth' of
instinctual mass, as truth, knowledge, and beauty achieve deliverance from the
strength of emotional time and liberation from the illusion of spatial space.
157. To contrast, in both sensuality and
sensibility, the materialism of 'falling fire' with the idealism of 'rising
air', the former barbarous and the latter cultural.
158. To contrast, in both sensuality and
sensibility, the realism of 'falling water' with the naturalism of 'rising
vegetation', the former civilized and the latter mundane.
159. Materialism is no less diabolic, in its
noumenal objectivity, than idealism, its subjective counterpart, is divine.
160. Realism is no less feminine, in its phenomenal
objectivity, than naturalism, its subjective counterpart, is masculine.
161. The Devil is a materialist and God an idealist,
whether in sensuality (outer sense) or sensibility (inner sense).
162. Woman is a realist and
man a naturalist, whether in sensuality (outer sense) or sensibility (inner
sense).
163. The materialism of
theology contrasts with the idealism of theosophy, as fire with air.
164. The realism of
sexology contrasts with the naturalism of philosophy, as water with vegetation.
165. In a broader way, the
materialism of science contrasts with the idealism of religion, as hotness with
lightness.
166. Likewise, the realism of politics contrasts
with the naturalism of economics, as coldness with heaviness.
167. To devolve, in 'falling fire', from the primal
doing of outer materialism to the supreme doing of inner materialism, as from
eyes to heart.
168. To evolve, in 'rising air', from the primal
being of outer idealism to the supreme being of inner idealism, as from ears to
lungs.
169. To devolve, in 'falling
water', from the primal giving of outer realism to the supreme giving of inner
realism, as from tongue to womb.
170. To evolve, in 'rising vegetation', from the
primal taking of outer naturalism to the supreme taking of inner naturalism, as
from phallus to brain.
171. To contrast the doing of materialism, whether
outer or inner, with the being of idealism, the former germane to the
spatial-repetitive axis of space-time and the latter to the sequential-spaced
axis of time-space.
172. To contrast the giving of realism, whether
outer or inner, with the taking of naturalism, the former germane to the
volumetric-massed axis of volume-mass and the latter to the massive-voluminous
axis of mass-volume.
173. Materialism does ... because it is
germane to fire, whereas idealism is ... because it is germane to air.
174. Realism gives ... because it is germane
to water, whereas naturalism takes ... because it is germane to
vegetation.
175. To descend, in doing and giving, from fire to
water, but to ascend, in taking and being, from vegetation to air.
176. To descend, in
scientific doing and giving, from cosmology to chemistry, but to ascend, in
scientific taking and being, from physics to ontology.
177. To descend, in religious doing and giving, from
theology to sexology, but to ascend, in religious taking and being, from
philosophy to theosophy.
178. To descend, in
political doing and giving, from authoritarianism to parliamentarianism, but to
ascend, in political taking and being, from republicanism to totalitarianism.
179. To descend, in economic doing and giving, from
feudalism to capitalism, but to ascend, in economic taking and being, from
socialism (and/or communism) to corporatism.
180. The doing of materialism is premised upon the
'fieriness' of photons in sensuality and of photinos in sensibility.
181. The being of idealism is premised upon the
'airiness' of protons in sensuality and of protinos in sensibility.
182. The giving of realism is premised upon the 'wateriness'
of electrons in sensuality and of electrinos in sensibility.
183. The taking of naturalism is premised upon the
'earthiness' of neutrons in sensuality and of neutrinos in sensibility.
184. To descend, along the space-time continuum of
'falling fire', from the outer materialism of photons to the inner materialism
of photinos, as from primal doing to supreme doing.
185. To ascend, along the
time-space continuum of 'rising air', from the outer idealism of protons to the
inner idealism of protinos, as from primal being to supreme being.
186. To descend, along the
volume-mass continuum of 'falling water', from the outer realism of electrons
to the inner realism of electrinos, as from primal giving to supreme giving.
187. To ascend, along the mass-volume continuum of
'rising vegetation', from the outer naturalism of neutrons to the inner
naturalism of neutrinos, as from primal taking to supreme taking.
188. The elemental, or
'once born', religions of sensuality (Heathen) descend from photons to electrons,
and ascend from neutrons to protons.
189. The elementalino, or
'reborn', religions of sensibility (Christian) descend from photinos to
electrinos, and ascend from neutrinos to protinos.
190. It is also possible to be delivered from
elemental to elementalino, sensuality to sensibility, devolving from photons to
photinos in materialism and from electrons to electrinos in realism, but
evolving from neutrons to neutrinos in naturalism and from protons to protinos
in idealism.
191. The materialist deliverance
is from the eyes to the heart, devolving from photons to photinos in doing.
192. The idealist
deliverance is from the ears to the lungs, evolving from protons to protinos in
being.
193. The realist
deliverance is from the tongue to the womb, devolving from electrons to
electrinos in giving.
194. The naturalist
deliverance is from the phallus to the brain, evolving from neutrons to
neutrinos in taking.
195. To be delivered, in scientific
materialism, from the elemental photon particles of the eyes to the elemental
photino particles of the heart.
196. To be delivered, in
scientific idealism, from the elemental proton particles of the ears to the
elemental protino particles of the lungs.
197. To be delivered, in
scientific realism, from the elemental electron particles of the tongue to the
elemental electrino particles of the womb.
198. To be delivered, in
scientific naturalism, from the elemental neutron particles of the phallus to
the elemental neutrino particles of the brain.
199. To be delivered, in
religious materialism, from the elemental photon wavicles of the eyes to the
elemental photino wavicles of the heart.
200. To be delivered, in
religious idealism, from the elemental proton wavicles of the ears to the
elemental protino wavicles of the lungs.
201. To be delivered, in
religious realism, from the elemental electron wavicles of the tongue to the
elemental electrino wavicles of the womb.
202. To be delivered, in
religious naturalism, from the elemental neutron wavicles of the phallus to the
elemental neutrino wavicles of the brain.
203. To be delivered, in
political materialism, from the molecular photon particles of the eyes to the
molecular photino particles of the heart.
204. To be delivered, in
political idealism, from the molecular proton particles of the ears to the
molecular protino particles of the lungs.
205. To be delivered, in
political realism, from the molecular electron particles of the tongue to the molecular
electrino particles of the womb.
206. To be delivered, in
political naturalism, from the molecular neutron particles of the phallus to
the molecular neutrino particles of the brain.
207. To be delivered, in
economic materialism, from the molecular photon wavicles of the eyes to the
molecular photino wavicles of the heart.
208. To be delivered, in
economic idealism, from the molecular proton wavicles of the ears to the
molecular protino wavicles of the lungs.
209. To be delivered, in economic
realism, from the molecular electron wavicles of the tongue to the molecular
electrino wavicles of the womb.
210. To be delivered, in
economic naturalism, from the molecular neutron wavicles of the phallus to the
molecular neutrino wavicles of the brain.
211. To contrast the scientific materialism ... of
cosmology with the scientific idealism ... of ontology.
212. To contrast the scientific realism ... of
chemistry with the scientific naturalism ... of physics.
213. To contrast the religious materialism ... of
fundamentalism with the religious idealism ... of transcendentalism.
214. To contrast the religious realism ... of
humanism with the religious naturalism ... of nonconformism.
215. To contrast the political materialism ... of
authoritarianism with the political idealism ... of totalitarianism.
216. To contrast the political realism ... of
parliamentarianism with the political naturalism ... of republicanism.
217. To contrast the economic materialism ... of
feudalism with the economic idealism of corporatism.
218. To contrast the economic realism ... of
socialism with the economic naturalism of capitalism.
219. To descend from the metachemistry of 'falling
fire' to the chemistry of 'falling water', as from the Devil to woman, but to
ascend from the physics of 'rising vegetation' to the metaphysics of 'rising
air', as from man to God.
220. Thus to apperceive a diabolic/divine antithesis
(absolute) between metachemistry and metaphysics, fire and air, but a
feminine/masculine antithesis (relative) between chemistry and physics, water
and vegetation.
221. Fire is the metachemical element that leads, in
due process of 'cooling', to the chemical element of water, which falls, as
rain, upon the physical element of vegetation, the precondition of the
metaphysical element of oxygen.
222. In like fashion, it
could be contended that science is a metachemical discipline and politics a
chemical one, whereas economics is a physical discipline and religion a
metaphysical one.
223. However, it should be noted that science is
only in its per se manifestation in
materialism, viz. cosmology, wherein metachemistry is the mean. In idealism (ontology), by contrast, science
is compromised by metaphysics and thus 'bovaryized' away from its (materialist)
mean, as is also the case in both realism (chemistry) and naturalism (physics).
224. Likewise, religion is only in its per se manifestation in idealism, viz.
transcendentalism, wherein metaphysics is the mean. In materialism (fundamentalism), by contrast,
religion is compromised by metachemistry and thus 'bovaryized' away from its
(idealist) mean, as is also the case in both realism (humanism) and naturalism
(nonconformism).
225. Similarly, politics is only in its per se manifestation in realism, viz.
parliamentarianism, wherein chemistry is the mean. In naturalism (republicanism), by contrast,
politics is compromised by physics and thus 'bovaryized' away from its
(realist) mean, as is also the case in both materialism (authoritarianism) and
idealism (totalitarianism).
226. Finally, economics is only in its per se manifestation in naturalism, viz.
capitalism, wherein physics is the mean.
In realism (socialism), by contrast, economics is compromised by
chemistry and thus 'bovaryized' away from its (naturalist) mean, as is also the
case in both idealism (corporatism) and materialism (feudalism).
227. To contrast the
materialism of cosmology, authoritarianism, feudalism, and fundamentalism with
the idealism of ontology, totalitarianism, corporatism, and transcendentalism.
228. To contrast the
realism of chemistry, parliamentarianism, socialism, and humanism with the
naturalism of physics, republicanism, capitalism, and nonconformism.
229. Wherever materialism holds sway, science will
be in its per se manifestation, while
politics, economics, and religion will all be in 'bovaryized' manifestations of
variably subordinate standing.
230. Wherever idealism holds sway, religion will be
in its per se manifestation, while
economics, politics, and science will all be in 'bovaryized' manifestations of
variably subordinate standing.
231. Wherever realism holds sway, politics will be
in its per se manifestation, while
science, economics, and religion will all be in 'bovaryized' manifestations of
variably subordinate standing.
232. Wherever naturalism holds sway, economics will
be in its per se manifestation, while
religion, politics, and science will all be in 'bovaryized' manifestations of
variably subordinate standing.
233. To be delivered, in scientific
materialism, from the outer cosmology of the clear fire of space to the inner
cosmology of the clear blood of time.
234. To be delivered, in
scientific idealism, from the outer ontology of the clear beat of time to the
inner ontology of the clear air of space.
235. To be delivered, in
scientific realism, from the outer chemistry of the clear ice of volume to the
inner chemistry of the clear child of mass.
236. To be delivered, in scientific
naturalism, from the outer physics of the clear vegetation of mass to the inner
physics of the clear cells of volume.
237. To be delivered, in
religious materialism, from the outer fundamentalism of the holy light of hell
(the void) to the inner fundamentalism of the holy soul of hell.
238. To be delivered, in
religious idealism, from the outer transcendentalism of the holy sound of
heaven to the inner transcendentalism of the holy spirit of heaven.
239. To be delivered, in
religious realism, from the outer humanism of the holy taste of the world to
the inner humanism of the holy id of the world.
240. To be delivered, in
religious naturalism, from the outer nonconformism of the holy touch of
purgatory to the inner nonconformism of the holy mind of purgatory.
241. To be delivered, in
political materialism, from the outer authoritarianism of the unclear fire of
the eyes to the inner authoritarianism of the unclear blood of the heart.
242. To be delivered, in
political idealism, from the outer totalitarianism of the unclear beat of the
ears to the inner totalitarianism of the unclear air of the lungs.
243. To be delivered, in
political realism, from the outer parliamentarianism of the unclear ice of the
tongue to the inner parliamentarianism of the unclear child of the womb.
244. To be delivered, in
political naturalism, from the outer republicanism of the unclear vegetation of
the earth to the inner republicanism of the unclear cells of the brain.
245. To be delivered, in
economic materialism, from the outer feudalism of the unholy light of hell (the
void) to the inner feudalism of the unholy soul of hell.
246. To be delivered, in
economic idealism, from the outer corporatism of the unholy sound of heaven to
the inner corporatism of the unholy spirit of heaven.
247. To be delivered, in
economic realism, from the outer socialism of the unholy taste of the world to
the inner socialism of the unholy id of the world.
248. To be delivered, in
economic naturalism, from the outer capitalism of the unholy touch of purgatory
to the inner capitalism of the unholy mind of purgatory.
249. To contrast the idealism of God (subman in
sensuality, superman in sensibility) with the materialism of the Devil
(superwoman in sensuality, subwoman in sensibility).
250. To contrast the realism of woman (anti-woman in
sensuality, pro-woman in sensibility) with the naturalism of man (anti-man in
sensuality, pro-man in sensibility).
251. Whereas science
specializes in what is clear, or pertinent to elemental particles, religion
specializes in what is holy, or pertinent to elemental wavicles.
252. Whereas politics specializes in what is
unclear, or pertinent to molecular particles, economics specializes in what is
unholy, or pertinent to molecular wavicles.
253. The 'clearness' and 'holiness' of science and
religion contrast, as first and last things, with the 'unclearness' and
'unholiness' of politics and economics, which pertain not to elemental
absolutes but to molecular relativities.
254. To pass from the metachemical clearness of
science to the metaphysical holiness of religion via the chemical unclearness
of politics and the physical unholiness of economics.
255. To devolve from the
clearness of the Devil to the unclearness of woman, but to evolve from the
unholiness of man to the holiness of God.
256. To devolve, in outer materialism, from the
elemental photon particles of cosmology to the molecular photon particles of
authoritarianism, but to evolve, therewith, from the molecular photon wavicles
of feudalism to the elemental photon wavicles of fundamentalism.
257. To devolve, in inner materialism, from the
elemental photino particles of cosmology to the molecular photino particles of
authoritarianism, but to evolve, therewith, from the molecular photino wavicles
of feudalism to the elemental photino wavicles of fundamentalism.
258. To devolve, in outer idealism, from the
elemental proton particles of ontology to the molecular proton particles of
totalitarianism, but to evolve, therewith, from the molecular proton wavicles
of corporatism to the elemental proton wavicles of transcendentalism.
259. To devolve, in inner idealism, from the
elemental protino particles of ontology to the molecular protino particles of
totalitarianism, but to evolve, therewith, from the molecular protino wavicles
of corporatism to the elemental protino wavicles of transcendentalism.
260. To devolve, in outer realism, from the
elemental electron particles of chemistry to the molecular electron particles
of parliamentarianism, but to evolve, therewith, from the molecular electron
wavicles of socialism to the elemental electron wavicles of humanism.
261. To devolve, in inner realism, from the
elemental electrino particles of chemistry to the molecular electrino particles
of parliamentarianism, but to evolve, therewith, from the molecular electrino
wavicles of socialism to the elemental electrino wavicles of humanism.
262. To devolve, in outer naturalism, from the
elemental neutron particles of physics to the molecular neutron particles of
republicanism, but to evolve, therewith, from the molecular neutron wavicles of
capitalism to the elemental neutron wavicles of nonconformism.
263. To devolve, in inner naturalism, from the
elemental neutrino particles of physics to the molecular neutrino particles of
republicanism, but to evolve, therewith, from the molecular neutrino wavicles
of capitalism to the elemental neutrino wavicles of nonconformism.
264. That which is 'outer' is of sensuality and
therefore evil/vicious, whereas that which is 'inner' is of sensibility and
therefore virtuous/good.
265. To devolve, in
science/politics, from the clearness of elemental element/elementino particles
to the uncleanness of molecular element/elementino particles.
266. To evolve, in
economics/religion, from the unholiness of molecular element/elementino
wavicles to the holiness of elemental element/elementino wavicles.
267. As before, the
diabolic/feminine devolves ... from clearness to unclearness, while the
masculine/divine evolves ... from unholiness to holiness.
268. The metachemical nature of materialism, or that
which appertains to the space-time continuum of 'falling fire', ensures that
only the discipline most correlative with this nature, i.e. cosmological
science, is in its rightful element/elementino, viz. the photon in sensuality
and the photino in sensibility.
269. The metaphysical nature of idealism, or that
which appertains to the time-space continuum of 'rising air', ensures that only
that discipline most correlative with this nature, i.e. transcendentalist
religion, is in its rightful element/elementino, viz. the proton in sensuality
and the protino in sensibility.
270. The chemical nature of realism, or that which
appertains to the volume-mass continuum of 'falling water', ensures that only
that discipline most correlative with this nature, i.e. parliamentary politics,
is in its rightful element/elementino, viz. the electron in sensuality and the
electrino in sensibility.
271. The physical nature of naturalism, or that
which appertains to the mass-volume continuum of 'rising vegetation', ensures
that only that discipline most correlative with this nature, i.e. capitalist
economics, is in its rightful element/elementino, viz. the neutron in
sensuality and the neutrino in sensibility.
272. From the most
metachemical materialism of cosmology to the least metachemical materialism of
fundamentalism via the more (relative to most) metachemical materialism of
authoritarianism and the less (relative to least) metachemical materialism of
feudalism.
273. From the least metaphysical idealism of
ontology to the most metaphysical idealism of transcendentalism via the less
(relative to least) metaphysical idealism of totalitarianism and the more (relative
to most) metaphysical idealism of corporatism.
274. From the most chemical
realism of chemistry to the least chemical realism of humanism via the more
(relative to most) chemical realism of parliamentarianism and the less
(relative to least) chemical realism of socialism.
275. From the least
physical naturalism of physics to the most physical naturalism of nonconformism
via the less (relative to least) physical naturalism of republicanism and the
more (relative to most) physical naturalism of capitalism.
276. Since that which appertains to metachemistry is
materialist, and materialism is never more itself than in its elemental
particle manifestation, we must distinguish scientific materialism from its
political, economic, and religious counterparts on the basis of a cosmological
ascendancy over authoritarian, feudal, and fundamentalist 'bovaryizations'
thereof.
277. Since that which appertains to metaphysics is
idealist, and idealism is never more itself than in its elemental wavicle
manifestation, we must distinguish religious idealism from its economic,
political and scientific counterparts on the basis of a transcendentalist
ascendancy over corporate, totalitarian, and ontological 'bovaryizations'
thereof.
278. Since that which appertains to chemistry is
realist, and realism is never more itself than in its molecular particle
manifestation, we must distinguish political realism from its scientific,
economic, and religious counterparts on the basis of a parliamentary ascendancy
over chemical, socialist, and humanist 'bovaryizations' thereof.
279. Since that which appertains to physics is
naturalist, and naturalism is never more itself than in its molecular wavicle
manifestation, we must distinguish economic naturalism from its religious,
scientific, and political counterparts on the basis of a capitalist ascendancy
over nonconformist, physical, and republican 'bovaryizations' thereof.
280. Thus we may contend that the elemental particle
element/elementino is par excellence scientific, whether in the per
se context of materialism, or in the idealist, realist, and naturalist
contexts of 'bovaryized' science.
281. Likewise, we may contend that the elemental
wavicle element/elementino is par excellence religious,
whether in the per se context of idealism, or in the materialist,
realist, and naturalist contexts of 'bovaryized' religion.
282. Similarly, we may contend that the molecular
particle element/elementino is par excellence political,
whether in the per se context of realism, or in the naturalist,
materialist, and idealist contexts of 'bovaryized' politics.
283. Finally, we may contend that the molecular
wavicle element/elementino is par excellence economic, whether
in the per se context of naturalism, or in the idealist, materialist,
and realist contexts of 'bovaryized' economics.
284. To devolve from the metachemical per se
of elemental photon/photino particles to the chemical per se of
molecular electron/electrino particles, and to evolve from the physical per
se of molecular neutron/neutrino wavicles to the metaphysical per se
of elemental proton/protino wavicles.
285. No less than materialism has an elemental
particle basis and idealism, by contrast, an elemental wavicle centre, so
realism has a molecular particle basis and naturalism ... a molecular wavicle
centre.
286. The Devil and woman
are based, through devility and femininity, in particles, whereas man and God
are centred, through masculinity and divinity, in wavicles.
287. It is from this particle/wavicle distinction
that there arises an objective/subjective dichotomy, the former negative and
the latter positive.
288. Woman is very much the 'second sex', given the
fact that God is beyond man in terms of a superior order (metaphysical) of
subjectivity, whereas the Devil is behind woman in terms of an inferior order
(metachemical) of objectivity.
289. Just as metachemistry and chemistry are on the
same side, as it were, of the gender fence, so likewise are
physics and metaphysics.
290. The fiery metachemistry of the Devil and the
watery chemistry of woman respectively contrast with the earthy physics of man
and the airy metaphysics of God.
291. The woe of the space hell and the illusion of the
space devil contrast with the humiliation of the time heaven and the weakness
of the time god.
292. The hatred of the volume world and the
ignorance of the volume woman contrast with the pain of the mass purgatory and
the ugliness of the mass man.
293. The strength of the time devil and the pride of
the time hell contrast with the truth of the space god and the joy of the space
heaven.
294. The beauty of the mass woman and the pleasure
of the mass world contrast with the knowledge of the volume man and the love of
the volume purgatory.
295. To fall from the woe of the space hell to the
pride of the time hell via the illusion of the space devil and the strength of
the time devil.
296. To rise from the humiliation of the time heaven
to the joy of the space heaven via the weakness of the time god and the truth
of the space god.
297. To fall from the hatred of the volume world to
the pleasure of the mass world via the ignorance of the volume woman and the
beauty of the mass woman.
298. To rise from the pain of the mass purgatory to
the love of the volume purgatory via the ugliness of the mass man and the
knowledge of the volume man.
299. To descend, along the
space-time continuum of 'falling fire', from the outer metachemistry of
woe/illusion to the inner metachemistry of strength/pride.
300. To ascend, along the
time-space continuum of 'rising air', from the outer metaphysics of
humiliation/weakness to the inner metaphysics of truth/joy.
301. To descend, along the
volume-mass continuum of 'falling water', from the outer chemistry of
hatred/ignorance to the inner chemistry of beauty/pleasure.
302. To ascend, along the
mass-volume continuum of 'rising vegetation', from the outer physics of
pain/ugliness to the inner physics of knowledge/love.
303. Both the metachemical and chemical
elements/elementinos have a tendency to diverge/converge objectively, since
objectivity is of the essence (nature) of metachemistry and chemistry, viz.
fire and water.
304. Both the physical and metaphysical elements/elementinos
have a tendency to diverge/converge subjectively, since sub-jectivity is of the
essence (nature) of physics and metaphysics, viz. vegetation and air.
305. The chemical element/elementino is less
objective than the metachemical element/elementino, since it operates within
the phenomenal sphere.
306. The metaphysical element/elementino is more
subjective than the physical element/elementino, since it operates within the
noumenal sphere.
307. An element/elementino whose essence is
objective will do in the noumenal sphere (of metachemistry) and give
in the phenomenal sphere (of chemistry).
308. An element/elementino whose essence is
subjective will take in the phenomenal sphere (of physics) and be
in the noumenal sphere (of metaphysics).
309. Materialism is a term applying to that
element/elementino whose essence, being metachemically objective, is to do.
310. Idealism is a term applying to that
element/elementino whose essence, being metaphysically subjective, is to be.
311. Realism is a term applying to that
element/elementino whose essence, being chemically objective, is to give.
312. Naturalism is a term applying to that
element/elementino whose essence, being physically subjective, is to take.
313. The photon, being
metachemically objective in space, has a tendency to do spatially,
whereas the photino, being metachemically objective in time, has a tendency to do
repetitively.
314. The proton, being
metaphysically subjective in time, has a tendency to be sequentially,
whereas the protino, being metaphysically subjective in space, has a tendency
to be spacedly.
315. The electron, being
chemically objective in volume, has a tendency to give volumetrically,
whereas the electrino, being chemically objective in mass, has a tendency to give
massedly.
316. The neutron, being
physically subjective in mass, has a tendency to take massively, whereas
the neutrino, being physically subjective in volume, has a tendency to take
voluminously.
317. That which is metachemically objective in space
is superfeminine, which is to say, of a super-unconscious essence, whereas that
which is metachemically objective in time is subfeminine, which is to say, of a
sub-unconscious essence.
318. That which is metaphysically subjective in time
is submasculine, which is to say, of a subconscious essence, whereas that which
is metaphysically subjective in space is supermasculine, which is to say, of a
superconscious essence.
319. That which is chemically objective in volume is
anti-feminine, which is to say, of an outer unconscious essence, whereas that
which is chemically objective in mass is pro-feminine, which is to say, of an
inner unconscious essence.
320. That which is physically subjective in mass is
anti-masculine, which is to say, of an outer conscious essence, whereas that
which is physically subjective in volume is pro-masculine, which is to say, of
an inner conscious essence.
321. Hence to contrast the super-unconscious and
sub-unconscious essences of the metachemical options (photons/photinos) with
the subconscious and superconscious essences of the metaphysical options
(protons/protinos).
322. Hence to contrast the outer and inner
unconscious essences of the chemical options (electrons/electrinos) with the
outer and inner conscious essences of the physical options
(neutrons/neutrinos).
323. To descend, along the space-time axis of
'falling fire', from the super-unconscious essence of photons to the
sub-unconscious essence of photinos, as from superfeminine to subfeminine,
spatial (primal) doing to repetitive (supreme) doing.
324. To ascend, along the time-space axis of 'rising
air', from the subconscious essence of protons to the superconscious essence of
protinos, as from submasculine to supermasculine, sequential (primal) being to
spaced (supreme) being.
325. To descend, along the volume-mass axis of
'falling water' from the outer unconscious essence of electrons to the inner
unconscious essence of electrinos, as from anti-feminine to pro-feminine,
volumetric (primal) giving to massed (supreme) giving.
326. To ascend, along the mass-volume axis of
'rising vegetation', from the outer conscious essence of neutrons to the inner
conscious essence of neutrinos, as from anti-masculine to pro-masculine,
massive (primal) taking to voluminous (supreme) taking.
327. Since that which is metachemically and/or
chemically objective is unconscious (in one degree or another), it is also
unnatural, which is to say, incapable of consciousness.
328. Since that which is physically and/or
metaphysically subjective is conscious (in one degree or another) it is also
natural, which is to say, capable of consciousness.
329. Hence to contrast the unnaturalness of the
metachemical and chemical elements/elementinos with the naturalness of the
physical and metaphysical elements/elementinos.
330. Whereas the photon is
super-unconscious/super-unnatural, the photino is
sub-unconscious/sub-unnatural, which is to say, subfeminine as opposed to
superfeminine.
331. Whereas the proton is subconscious/subnatural,
the protino is superconscious/supernatural, which is to say, supermasculine as
opposed to submasculine.
332. Whereas the electron is sensually
unconscious/unnatural, the electrino is sensibly unconscious/unnatural, which
is to say, pro-feminine as opposed to anti-feminine.
333. Whereas the neutron is sensually
conscious/natural, the neutrino is sensibly conscious/natural, which is to say,
pro-masculine as opposed to anti-masculine.
334. The superfeminine is
super-unnatural because it is super-unconscious, whereas the subfeminine is
sub-unnatural because it is sub-unconscious.
335. The submasculine is
subnatural because it is subconscious, whereas the supermasculine is
supernatural because it is superconscious.
336. The anti-feminine is
sensually unnatural because it is sensually unconscious, whereas the
pro-feminine is sensibly unnatural because it is sensibly unconscious.
337. The anti-masculine is
sensually natural because it is sensually conscious, whereas the pro-masculine
is sensibly natural because it is sensibly conscious.
338. To fall, through
conversion, from superfeminine/subfeminine to anti-feminine/pro-feminine, but
to rise, through conversion, from anti-masculine/pro-masculine to
submasculine/super-masculine.
339. To fall, through
conversion, from super-unnatural/sub-unnatural to outer unnatural/inner
unnatural, but to rise, through conversion, from outer natural/inner natural to
subnatural/supernatural.
340. To fall, through conversion, from
super-unconscious/sub-unconscious to outer unconscious/inner unconscious, but
to rise, through conversion, from outer conscious/inner conscious to
subconscious/superconscious.
341. To be metachemically delivered from
super-unconscious/super-unnatural to sub-unconscious/sub-unnatural, thereby
passing from eyes to heart in 'falling fire'.
342. To be metaphysically delivered from
subconscious/subnatural to superconscious/supernatural, thereby passing from
ears to lungs in 'rising air'.
343. To be chemically delivered from outer to inner
unconscious/unnatural, thereby passing from tongue to womb in 'falling water'.
344. To be physically delivered from outer to inner
conscious/natural, thereby passing from phallus to brain in 'rising
vegetation'.
345. Theology is rooted in the metachemical materialism
of 'falling fire', and is accordingly of the Devil (whether in superfeminine
super-unconsciousness or subfeminine sub-unconsciousness).
346. Theosophy is centred in the metaphysical
idealism of 'rising air', and is accordingly of God (whether in submasculine
subconsciousness or supermasculine superconsciousness).
347. Sexology is rooted in the chemical realism of
'falling water', and is accordingly of woman (whether in anti-feminine outer
unconsciousness or pro-feminine inner unconsciousness).
348. Philosophy is centred in the physical
naturalism of 'rising vegetation', and is accordingly of man (whether in
anti-masculine outer consciousness or pro-masculine inner consciousness).
349. Man needs to be liberated from both theology
and sexology, in order that the theosophy of the superman may come to pass,
thus lifting nature towards supernature, wherein cultural idealism has its
divine throne.
350. To contrast the
diabolical barbarism of materialism with the divine culture of idealism, as one
would contrast fire with air.
351. To contrast the
feminine chemistry of realism with the masculine nature of naturalism, as one
would contrast water with vegetation.
352. Civilization stems from barbarism no less than
water from fire, but it also falls back on barbarism, like woman upon the
Devil.
353. Culture stems from nature, as air from
vegetation, but nature also aspires towards culture, like man towards God.
354. The Son can convert
to, and achieve union with, the Holy Spirit ... but the Mother cannot, because
of woman.
355. Women can only fall back upon the Devil, which
is to say, the theological Creator, or 'Father', and thus revert to barbarism
(from civilization).
356. Really, the theological axis of 'falling fire'
is from superfeminine to subfeminine, and thus 'the Creator' is no 'Father' but
a kind of supermother and/or submother whose status is barbarous, which is to
say, diabolical.
357. The concept of the ascension of the Virgin into
Heaven is profoundly subversive of both Heaven and the path of ascension (from
masculine to Divine, or nature to culture) itself.
358. The Virgin, being feminine, could only 'ascend'
or, more correctly, descend ... backwards, from woman to the Devil, which is to
say, from the world to Hell, the womb to the heart.
359. The Son, being
masculine, could only ascend forwards, from man to God, which is to say, from
purgatory to Heaven, the brain to the lungs.
360. I prefer the option of deliverance (of outer God)
from ears to lungs, since it is easier to progress, in divinity, from
sensuality to sensibility than to ascend, through conversion, two planes,
abandoning the purgatorial brain for the heavenly lungs.
361. The person who is
sensually divine can be delivered to sensible divinity, passing from primal to
supreme being. He, on the other hand,
who is sensibly purgatorial (in Christ) cannot be delivered to sensible
divinity, but must abandon his masculinity, achieving, through conversion, an
approximation to such divinity.
362. The Holy Spirit is not the Holy Spirit of
Heaven. On the contrary, it is a
Christian shortfall from the possibility of true divinity in the heavenly
Beyond.
363. The Holy Spirit is akin to the best philosophy,
whereas the Holy Spirit of Heaven appertains to theosophical praxis in the airy
Beyond.
364. Besides philosophy,
purgatorial cerebration affords us, through Protestant naturalism, the literary
alternatives of fiction and poetry, the former effectively closer to the Son,
the latter to the Father.
365. The only mode of literature which is not naturalist (whether in Protestant or Catholic terms) is
drama, which corresponds, in its basics, to the outer realism of the
anti-feminine.
366. Hence drama is the only literature of sensuality
(as opposed to sensibility), a literature rooted in the tongue ... of outer
realism.
367. It is for this reason that drama is basically evil/vicious, unlike poetry, fiction, and philosophy, which
have virtuous/good associations by dint of their naturalist standing in
relation to the brain.
368. The brain is of course
the context in which the three manifestations of literary naturalism, loosely
corresponding to the Trinity, have their respective homes.
369. Although some literature is religious, literature
can also be economic, political, or scientific, with progressively less
correspondence to the Trinity in consequence.
370. Religious philosophy, fiction, and poetry will
more nearly correspond to the Trinity, and can therefore be regarded as nonconformist.
371. Whereas poetry is a literature of reading and
fiction a literature of writing, philosophy is a literature of thinking.
372. These trinitarian subdivisions of cerebral
naturalism correspond to the emotional brain, the intellectual brain, and the
spiritual brain, or, in religious terms, to the Father, the Son, and the Holy
Ghost.
373. Poetry is a literature to be read aloud in due
emotional fashion, whereas fiction is a literature to be read aloud in regard
to dialogue but mentally in regard to description, and philosophy a literature
to be read mentally, in due spiritual fashion.
374. It would be as illogical to read poetry
mentally ... as to read philosophy aloud.
Neither would it be logical to read fiction either aloud or mentally, as
though it were poetry or philosophy.
375. Fiction should be less emotional than poetry
and less spiritual than philosophy, since its correspondence is to the
intellectual brain and thus, in a certain sense, to the 'Second Person' of the
Trinity.
376. Christ Himself taught in parables, or stories,
which he made up in due fictional vein.
Certainly He was neither a poet nor a philosopher. Nor, for that matter, was He strictly a
writer, since basically illiterate.
377. The philosopher will be 'beyond the pale' of
that society which takes the poet seriously, since the Father tends to exclude
the Holy Spirit, and vice versa.
378. Protestant societies tend from the novelist to
the poet, as from the Son to the Father, whereas Catholic societies should tend
from the short-story writer to the philosopher, as from the Christ Child to the
Holy Ghost.
379. The short-story writer is a sort of mini-writer
whose correspondence to the Christ Child, the Catholic Son, should allow for
the development of philosophy, both in fictional terms and beyond it ... in the
philosopher-proper.
380. Short stories, or short prose (as I prefer to
think of my own overly philosophical efforts in the genre), permit of more
subjectivity than novels, and are accordingly the most suitable literary form
for intimating of divine possibilities in the philosophical Beyond.
381. Yet such a 'Beyond', loosely corresponding to
the 'Third Person' of the Trinity, is still short of the spiritual brain
conceived as a thoughtless essence, and this thoughtless essence of mental
awareness is still short of the spirit per se, the cynosure of which is to be
found in the universal self, or lungs.
382. This universal self, the self open to the
universal medium (of the air) transcends the Holy Spirit in and through the
Holy Spirit of Heaven, the lung-centred context which is beyond the purgatorial
Holy Spirit (of the brain).
383. The Holy Spirit of Heaven is commensurate with
God per se, and thus with the true transcendentalism which operates, through
meditation, on the plane of theosophical praxis, wherein knower and known, the
universal self and the universal medium, become as one.
384. One must leave the brain
behind, with its trinitarian associations, in order to achieve oneness between
the universal self, or lungs, and the universal medium, or air.
385. The ears are a better
pointer to supreme being than ever the brain could be, for the ears are germane
to primal being and thus the necessary idealistic precondition of supreme
being.
386. Really, the brain can all too easily become an
end-in-itself, either with regard to the pseudo-fundamentalism of the Father,
or emotional aspect thereof, or with regard to the pseudo-transcendentalism of
the Holy Ghost, or spiritual aspect thereof, the Son functioning as a pointer,
depending on His perceived denominational status, in either direction.
387. Hence rather than being a stepping-stone to the
lungs, the brain too easily becomes an obstacle to true spirituality, confining
its devotees to the purgatorial heaven of the Holy Spirit (in Catholicism) or
to the purgatorial 'hell' of the Father (in Protestantism).
388. Neither Catholics nor Protestants are directly
destined for transcendentalist or fundamentalist salvations, since Christianity
'fights shy' of both genuine Heaven and genuine Hell, the lungs and the heart,
in the interests of its own purgatorial integrity in the brain.
389. To achieve either a
genuine Heaven or a genuine Hell, one would have to abandon Christianity,
effectively converting from the brain to the lungs and/or heart, as the case
may be.
390. Since materialism is
premised upon elemental particles, the most basic subatomic structure, it
should be logically possible to distinguish between four different kinds of
materialism, viz. the metachemical, the metaphysical, the chemical, and the
physical.
391. Metachemical materialism, rooted in elemental
photon/photino particles, is the per se manifestation of
materialism, and contrasts with the metaphysical materialism of elemental
proton/ protino particles.
392. Chemical materialism, rooted in elemental
electron/electrino particles, contrasts with the physical materialism of
elemental neutron/neutrino particles.
393. Since idealism is premised upon elemental
wavicles, the most advanced subatomic structure, it should be logically
possible to distinguish between four different kinds of idealism, viz. the
metaphysical, the metachemical, the physical, and the chemical.
394. Metaphysical idealism, centred in elemental
proton/protino wavicles, is the per se manifestation of
idealism, and contrasts with the metachemical idealism of photon/photino
wavicles.
395. Physical idealism,
centred in elemental neutron/neutrino wavicles, contrasts with the chemical
idealism of elemental electron/electrino wavicles.
396. Since realism is
premised upon molecular particles, the less (relative to least) basic subatomic
structure, it should be possible to distinguish between four kinds of realism,
viz. chemical, physical, metachemical, and metaphysical.
397. Chemical realism, rooted in molecular
electron/electrino particles, is the per se manifestation of realism,
and contrasts with the physical realism of molecular neutron/neutrino
particles.
398. Metachemical realism, rooted in molecular
photon/photino particles, contrasts with the metaphysical realism of molecular
proton/protino particles.
399. Since naturalism is
premised upon molecular wavicles, the more (relative to most) advanced
subatomic structure, it should be logically possible to distinguish between
four kinds of naturalism, viz. physical, chemical, metaphysical, and
metachemical.
400. Physical naturalism, centred in molecular
neutron/neutrino wavicles, is the per se manifestation of
naturalism, and contrasts with the chemical naturalism of molecular
electron/electrino wavicles.
401. Metaphysical naturalism,
centred in molecular proton/protino wavicles, contrasts with the metachemical
naturalism of molecular photon/photino wavicles.
402. Since science is materialist,
we should distinguish the metachemical materialism of cosmology from the
metaphysical materialism of ontology, further distinguishing each of these from
the chemical materialism of chemistry and the physical materialism of physics.
403. Since religion is
idealist, we should distinguish the metaphysical idealism of transcendentalism
from the metachemical idealism of fundamentalism, further distinguishing each
of these from the physical idealism of nonconformism and the chemical idealism
of humanism.
404. Since politics is
realist, we should distinguish the chemical realism of parliamentarianism from
the physical realism of republicanism, further distinguishing each of these
from the metachemical realism of authoritarianism and the metaphysical realism
of totalitarianism.
405. Since economics is
naturalist, we should distinguish the physical naturalism of capitalism from
the chemical naturalism of socialism, further distinguishing each of these from
the metaphysical naturalism of corporatism and the metachemical naturalism of
feudalism.
406. Science is always associated, in its subatomic
basis, with elemental particles, whereas religion can only be subatomically
associated with elemental wavicles.
407. Politics is always associated, in its subatomic
basis, with molecular particles, whereas economics can only be subatomically
associated with molecular wavicles.
408. From the most
genuinely materialist science of cosmology to the least genuinely materialist
science of ontology via the more (relative to most) genuinely materialist
science of chemistry and the less (relative to least) genuinely materialist
science of physics.
409. From the most genuinely idealist religion of
transcendentalism to the least genuinely idealist religion of fundamentalism via
the more (relative to most) genuinely idealist religion of nonconformism and
the less (relative to least) genuinely idealist religion of humanism.
410. From the most genuinely realist politics of
parliamentarianism to the least genuinely realist politics of republicanism via
the more (relative to most) genuinely realist politics of authoritarianism and
the less (relative to least) genuinely realist politics of totalitarianism.
411. From the most genuinely naturalist economics of
capitalism to the least genuinely naturalist economics of socialism via the
more (relative to most) genuinely naturalist economics of corporatism and the
less (relative to least) genuinely naturalist economics of feudalism.
412. To metachemically descend, along the space-time
continuum of 'falling fire', from the materialism of cosmology to the idealism
of fundamentalism via the realism of authoritarianism and the naturalism of
feudalism.
413. To metaphysically ascend, along the time-space
continuum of 'rising air', from the materialism of ontology to the idealism of
transcendentalism via the realism of totalitarianism and the naturalism of
corporatism.
414. To chemically descend, along the volume-mass
continuum of 'falling water', from the materialism of chemistry to the idealism
of humanism via the realism of parliamentarianism and the naturalism of
socialism.
415. To physically ascend, along the mass-volume
continuum of 'rising vegetation', from the materialism of physics to the
idealism of nonconformism via the realism of republicanism and the naturalism
of capitalism.
416. To metachemically descend, in spatial space,
from the materialism of elemental photon particles to the idealism of elemental
photon wavicles via the realism of molecular photon particles and the
naturalism of molecular photon wavicles.
417. To metachemically descend, in repetitive time,
from the materialism of elemental photino particles to the idealism of
elemental photino wavicles via the realism of molecular photino particles and
the naturalism of molecular photino wavicles.
418. To metaphysically
ascend, in sequential time, from the materialism of elemental proton particles
to the idealism of elemental proton wavicles via the realism of molecular
proton particles and the naturalism of molecular proton wavicles.
419. To metaphysically ascend, in spaced space, from
the materialism of elemental protino particles to the idealism of elemental
protino wavicles via the realism of molecular protino particles and the
naturalism of molecular protino wavicles.
420. To chemically descend,
in volumetric volume, from the materialism of elemental electron particles to
the idealism of elemental electron wavicles via the realism of molecular
electron particles and the naturalism of molecular electron wavicles.
421. To chemically descend, in massed mass, from the
materialism of elemental electrino particles to the idealism of elemental
electrino wavicles via the realism of molecular electrino particles and the
naturalism of molecular electrino wavicles.
422. To physically ascend,
in massive mass, from the materialism of elemental neutron particles to the
idealism of elemental neutron wavicles via the realism of molecular neutron
particles and the naturalism of molecular neutron wavicles.
423. To physically ascend,
in voluminous volume, from the materialism of elemental neutrino particles to
the idealism of elemental neutrino wavicles via the realism of molecular
neutrino particles and the naturalism of molecular neutrino wavicles.
424. Just as the space-time continuum of 'falling
fire' is from photon sensuality to photino sensibility, as from eyes to heart,
so the time-space continuum of 'rising air' is from proton sensuality to
protino sensibility, as from ears to lungs.
425. Just as the volume-mass continuum of 'falling
water' is from electron sensuality to electrino sensibility, as from tongue to
womb, so the mass-volume continuum of 'rising vegetation' is from neutron
sensuality to neutrino sensibility, as from phallus to brain.
426. One could distinguish the sensual part of the
space-time continuum from its sensible part on the basis of an
autocratic/aristocratic divide.
427. One could distinguish the sensual part of the
time-space continuum from its sensible part on the basis of a
theocratic/meritocratic divide.
428. One could distinguish the sensual part of the
volume-mass continuum from its sensible part on the basis of a
democratic/bureaucratic divide.
429. One could distinguish the sensual part of the
mass-volume continuum from its sensible part on the basis of a
technocratic/plutocratic divide.
430. To contrast the
spatial space of autocracy with the repetitive time of aristocracy, as one
would contrast photons with photinos in the barbarism of 'falling fire'.
431. To contrast the
sequential time of theocracy with the spaced space of meritocracy, as one would
contrast protons with protinos in the culture of 'rising air'.
432. To contrast the
volumetric volume of democracy with the massed mass of bureaucracy, as one
would contrast electrons with electrinos in the civilization of 'falling
water'.
433. To contrast the
massive mass of technocracy with the voluminous volume of plutocracy, as one
would contrast neutrons with neutrinos in the nature of 'rising vegetation'.
434. One could say that whereas autocracy embraces
'falling fire' through the eyes, aristocracy embraces it through the heart.
435. One could say that whereas theocracy embraces
'rising air' through the ears, meritocracy embraces it through the lungs.
436. One could say that whereas democracy embraces
'falling water' through the tongue, bureaucracy embraces it through the womb.
437. One could say that whereas technocracy embraces
'rising vegetation' through the phallus, plutocracy embraces it through the
brain.
438. To descend, along the
space-time continuum, from the diabolical sensuality of autocracy to the
diabolical sensibility of aristocracy.
439. To ascend, along the
time-space continuum, from the divine sensuality of theocracy to the divine sensibility
of meritocracy.
440. To descend, along the
volume-mass continuum, from the feminine sensuality of democracy to the
feminine sensibility of bureaucracy.
441. To ascend, along the
mass-volume continuum, from the masculine sensuality of technocracy to the
masculine sensibility of plutocracy.
442. To distinguish the ruling-class nature, in
photons/photinos, of autocracy/aristocracy from the leading-class nature, in
protons/protinos, of theocracy/meritocracy.
443. To distinguish the governing-class nature, in
electrons/electrinos, of democracy/bureaucracy from the representing-class
nature, in neutrons/neutrinos, of technocracy/plutocracy.
444. The ruling-class nature of 'falling fire'
contrasts with the leading-class nature of 'rising air', as the Devil with God,
or Hell with Heaven.
445. The governing-class nature of 'falling water'
contrasts with the representing-class nature of 'rising vegetation', as woman
with man, or the world with purgatory.
446. To distinguish the rule of barbarism along the
space-time continuum from the leadership of culture along the time-space
continuum, as one would distinguish fire from air, first from last.
447. To distinguish the governance of civilization
along the volume-mass continuum from the representation of nature along the
mass-volume continuum, as one would distinguish water from vegetation, second
from third.
448. In relation to time and space, on whichever
axis, both the ruling and leading classes are upper.
449. In relation to volume and mass, on whichever
axis, both the governing and representing classes are lower.
450. Strictly speaking, upper class equals upper
case, whereas lower class equals lower case, though in the interests of
stylistic accessibility I will persist with a more conventional usage
throughout the remainder of this text.
451. A society ruled by the ruling class will tend
to exclude the leading class, whereas a society lead by the leading class will
tend to exclude the ruling class.
452. Man and woman can live with either the Devil or
God, but the Devil and God cannot, as a rule, live
with each other.
453. The triadic Beyond would be a society in which
there was a place, on separate tiers of sensible deliverance, for bureaucrats,
plutocrats, and meritocrats, but no place for aristocrats.
454. Put differently, this means that whereas there
would be a place for two kinds of sensible lower class, there could only be
room for one kind of sensible upper class - namely, the meritocracy.
455. I do not envisage the triadic Beyond as a
context of classlessness, since classlessness is a term which now strikes me as
having an anarchic connotation, unworthy of structured societies.
456. I distinguish between a bureaucratic lower
class of the 'new earth', a plutocratic lower class of the 'new purgatory', and
a meritocratic upper class of the 'new heaven'.
457. To envisage a
governing class brought low, a representative class raised up, and a leading
class raised upon the latter's shoulders, as woman, man, and superman achieve
their respective standings in the New Order of the triadic Beyond.
458. Is this not commensurate with a left brought
low, a right raised up, and an extreme right raised upon the latter's shoulders
... as mass, volume, and space go forward into Eternity on the most sensible
terms, and at the expense, needless to say, of time?
459. One thing it is not
commensurate with is fascism, or the extreme right-wing bias of 'rising air'
alone.
460. Nor, of course, is it
commensurate with feudalism, or the extreme left-wing bias of 'falling fire'
alone.
461. Rather, it is commensurate with Social
Transcendentalism, or the simultaneous existence, within a triadic framework,
of humanist left-wing, nonconformist right-wing, and transcendentalist extreme
right-wing idealistic alternatives.
462. This contrasts with the sort of British
pluralism which allows for the simultaneous existence of extreme left-wing,
left-wing, and right-wing alternatives, in whatever context, but effectively
excludes the Extreme Right, especially in religion.
463. Such a system constrains woman and man to the
Devil, and thus precludes their alliance, in an alternative framework, with
God, in what I am wont to regard as 'Kingdom Come', the Social
Transcendentalist 'Kingdom' (Centre) of
the Triadic Beyond.
464. It is for the People
to decide whether or not they want to realign themselves, as men and women,
with God, or remain enslaved to the Devil.
465. Such a decision can only be made
democratically, in accordance with the will of the self-appointed champion and
prophet of the Social Transcendentalist Beyond, who regards himself as
effectively corresponding to a Second Coming/True World Messiah.
466. From the metachemical devility of fiery doing
to the metaphysical divinity of airy being via the chemical femininity of
watery giving and the physical masculinity of vegetative taking.
467. From the diabolic doing of metachemistry to the
divine being of metaphysics via the feminine giving of chemistry and the
masculine taking of physics.
468. From the metachemistry
of art to the metaphysics of music via the chemistry of dance and the physics
of sculpture.
469. To contrast the
metachemical fieriness of art with the metaphysical airiness of music, further contrasting
each of these with the chemical fluidity of dance and the physical solidity of
sculpture.
470. To distinguish, within
a metachemical/metaphysical antithesis, the noumenal objectivity of dresses
(cassocks, gowns, etc.) from the noumenal subjectivity of boilersuits and/or
zippersuits.
471. To distinguish, within
a chemical/physical antithesis, the phenomenal objectivity of skirts from the
phenomenal subjectivity of trousers (denims, cords, etc.).
472. To fall from dresses to skirts within the metachemical/chemical
axes of 'falling fire/water', but to rise from trousers to zippersuits within
the physical/metaphysical axes of 'rising vegetation/air'.
473. To devolve, within the
space-time continuum of metachemistry, from flounced dresses to tapered
dresses, as from divergence to convergence in noumenal objectivity.
474. To evolve, within the
time-space continuum of metaphysics, from boilersuits to zippersuits, as from
divergence to convergence in noumenal subjectivity.
475. To devolve, within the
volume-mass continuum of chemistry, from flounced skirts to tapered skirts, as
from divergence to convergence in phenomenal objectivity.
476. To evolve, within the
mass-volume continuum of physics, from flared trousers to tapered trousers, as
from divergence to convergence in phenomenal subjectivity.
477. In all the four main
sartorial contexts named above, the passage from divergence to convergence is
akin to a deliverance from sensuality to sensibility, vice to virtue, sin to
grace.
478. To be delivered from the metachemical
sensuality of that which is objectively divergent in spatial space to the
metachemical sensibility of that which is objectively convergent in repetitive
time, as from the eyes to the heart.
479. To be delivered from the metaphysical
sensuality of that which is subjectively divergent in sequential time to the
metaphysical sensibility of that which is subjectively convergent in spaced
space, as from the ears to the lungs.
480. To be delivered from the chemical sensuality of
that which is objectively divergent in volumetric volume to the chemical
sensibility of that which is objectively convergent in massed mass, as from the
tongue to the womb.
481. To be delivered from the physical sensuality of
that which is subjectively divergent in massive mass to the physical
sensibility of that which is subjectively convergent in voluminous volume, as
from the phallus to the brain.
482. To descend, in sensuality, from the barbarity
of objective divergence through metachemistry to the civility of objective
divergence through chemistry, as from super-unnature to outer unnature, but to
descend, in sensibility, from the barbarity of objective convergence through
metachemistry to the civility of objective convergence through chemistry, as
from sub-unnature to inner unnature.
483. To ascend, in sensuality, from the nature
(mundaneness) of subjective divergence through physics to the culture of
subjective divergence through metaphysics, as from outer nature to subnature,
but to ascend, in sensibility, from the nature of subjective convergence
through physics to the culture of subjective convergence through metaphysics,
as from inner nature to supernature.
484. Barbarity can lead to civility, as the Devil to
woman, but both alike are objective, and therefore opposed to the subjectivity
of nature and culture.
485. Nature can lead to culture, as man to God, but
both alike are subjective, and therefore beyond the objectivity of barbarism
and civilization.
486. Barbarism is against culture, as the Devil
against God, while civilization is against nature, as woman against man.
487. Man is more pro-God, whether in sensuality or
sensibility, than against woman, while God is more pro-Himself, whether in
sensuality or sensibility, than against the Devil.
488. Only that which is primarily objective, like
fire and water, can be against anything, the former against air, the latter
against vegetation.
489. Vegetation is masculine whether it strives, in
sensuality, towards the sun or, in sensibility, towards the air.
490. In the first instance,
we have outer nature striving towards subnature; while, in the second instance,
we have inner nature striving towards supernature.
491. Water is feminine whether it falls, in
sensuality, towards the sea or, in sensibility, towards the earth.
492. In the first instance,
we have outer unnature paradoxically falling towards super-unnature (reflected
stars); while, in the second instance, we have inner unnature paradoxically falling
towards sub-unnature (planetary core).
493. To equate the space-time axis of 'falling fire'
with the Behind, whether in sensuality (space) or in sensibility (time).
494. To equate the time-space axis of 'rising air'
with the Beyond, whether in sensuality (time) or in sensibility (space).
495. Hence space-time is behind volume-mass, as fire
is behind water, whereas time-space is beyond mass-volume, as air is beyond
vegetation.
496. Both volume-mass and mass-volume are akin to
limbos in between the hell of space-time and the heaven of time-space.
497. Volume-mass is a feminine limbo and mass-volume
a masculine limbo, the former appertaining to the world of 'falling water' and
the latter appertaining to the purgatory of 'rising vegetation'.
498. Really, one might be forgiven for reversing the
above parallels, so that the volume-mass continuum of 'falling water' is
identified with Purgatory and the mass-volume continuum of 'rising vegetation'
with the World; though this would not be consistent with my habitual
identification of purgatory with man and of the world with woman.
499. Nevertheless, a rational consideration of the
matter would suggest that water was more purgatorial than worldly, and
vegetation, by contrast, more worldly than purgatorial.
500. In which case, one would be inclined to
identify the feminine with Purgatory and the masculine with the World, the
former appertaining to the 'falling water' of volume-mass chemistry and the
latter to the 'rising vegetation' of mass-volume physics.
501. Both Purgatory and the World would, however, be
contexts of limbo in between Hell and Heaven, the former appertaining to the
'falling fire' of space-time metachemistry, and the latter appertaining to the
'rising air' of time-space metaphysics.
502. If Purgatory is feminine, then it would be
closer to Hell than to Heaven, bearing in mind the objective connection between
water and fire.
503. If the World is masculine, then it would be
closer to Heaven than to Hell, bearing in mind the subjective connection
between vegetation and air.
504. Purgatory is the limbo that, being feminine,
borders on Hell, whereas the World is the limbo that, being masculine, borders
on Heaven.
505. There is a sense in which the molecular
contexts of realism and naturalism correspond to alternative kinds of limbo in
between the elemental contexts of materialism and idealism.
506. This would be in
relation to any given axis, whether in sensuality or in sensibility, rather than
with regard to dissimilar axes, continuums, or whatever.
507. In such fashion, it could be maintained that
politics and economics are as alternative kinds of limbo in between science and
religion, the former effectively hellish and the latter heavenly.
508. Certainly science corresponds to the objective
first thing and religion to the subjective last thing, with an elemental
particle/wavicle distinction between the two extremes on whatever plane.
509. To distinguish the
photon metachemistry of primal doing from the photino metachemistry of supreme
doing, as one descends through the elemental/molecular subdivisions of spatial
space to the elemental/molecular subdivisions of repetitive time on the basis
of barbarous (hellish) manifestations of materialism, realism, naturalism, and
idealism.
510. To distinguish the
proton metaphysics of primal being from the protino metaphysics of supreme
being, as one ascends through the elemental/molecular subdivisions of
sequential time to the elemental/molecular subdivisions of spaced space on the
basis of cultural (heavenly) manifestations of materialism, realism,
naturalism, and idealism.
511. To distinguish the electron chemistry of primal
giving from the electrino chemistry of supreme giving, as one descends through
the elemental/molecular subdivisions of volumetric volume to the
elemental/molecular subdivisions of massed mass on the basis of civilized
(purgatorial) manifestations of materialism, realism, naturalism, and idealism.
512. To distinguish the
neutron physics of primal taking from the neutrino physics of supreme taking,
as one ascends through the elemental/molecular subdivisions of massive mass to
the elemental/molecular subdivisions of voluminous volume on the basis of
natural (worldly) manifestations of materialism, realism, naturalism, and
idealism.
513. To devolve, within the superfemininity of
sensual metachemistry, from the materialism of elemental photon particles to
the idealism of elemental photon wavicles via the realism of molecular photon particles
and the naturalism of molecular photon wavicles, as from alpha-most to
alpha-least via alpha-more (relative to most) and alpha-less (relative to
least) manifestations of spatial space.
514. To devolve, within the subfemininity of
sensible metachemistry, from the materialism of elemental photino particles to
the idealism of elemental photino wavicles via the realism of molecular photino
particles and the naturalism of molecular photino wavicles, as from omega-least
to omega-most via omega-less (relative to least) and omega-more (relative to
most) manifestations of repetitive time.
515. To evolve, within the submasculinity of sensual
metaphysics, from the materialism of elemental proton particles to the idealism
of elemental proton wavicles via the realism of molecular proton particles and
the naturalism of molecular proton wavicles, as from alpha-most to alpha-least
via alpha-more (relative to most) and alpha-less (relative to least)
manifestations of sequential time.
516. To evolve, within the supermasculinity of
sensible metaphysics, from the materialism of elemental protino particles to
the idealism of elemental protino wavicles via the realism of molecular protino
particles and the naturalism of molecular protino wavicles, as from omega-least
to omega-most via omega-less (relative to least) and omega-more (relative to
most) manifestations of spaced space.
517. To devolve, within the anti-femininity of
sensual chemistry, from the materialism of elemental electron particles to the
idealism of elemental electron wavicles via the realism of molecular electron
particles and the naturalism of molecular electron wavicles, as from alpha-most
to alpha-least via alpha-more (relative to most) and alpha-less (relative to
least) manifestations of volumetric volume.
518. To devolve, within the pro-femininity of
sensible chemistry, from the materialism of elemental electrino particles to
the idealism of elemental electrino wavicles via the realism of molecular
electrino particles and the naturalism of molecular electrino wavicles, as from
omega-least to omega-most via omega-less (relative to least) and omega-more
(relative to most) manifestations of massed mass.
519. To evolve, within the anti-masculinity of sensual
physics, from the materialism of elemental neutron particles to the idealism of
elemental neutron wavicles via the realism of molecular neutron particles and
the naturalism of molecular neutron
wavicles, as from alpha-most to alpha-least via alpha-more (relative to most)
and alpha-less (relative to least) manifestations of massive mass.
520. To evolve, within the pro-masculinity of
sensible physics, from the materialism of elemental neutrino particles to the
idealism of elemental neutrino wavicles via the realism of molecular neutrino
particles and the naturalism of molecular neutrino wavicles, as from
omega-least to omega-most via omega-less (relative to least) and omega-more
(relative to most) manifestations of
voluminous volume.
521. To contrast the alpha of sensuality with the
omega of sensibility, as one would contrast evil with good, or virtue with
vice, or sin with grace, or freedom with devotion.
522. To fall from the eyes
to the heart on the space-time continuum of metachemical barbarity, but to rise
from the ears to the lungs on the time-space continuum of metaphysical culture.
523. To fall from the tongue to the womb on the
volume-mass continuum of chemical civility, but to rise from the phallus to the
brain on the mass-volume continuum of physical nature.
524. To contrast the
spatial space of the eyes with the repetitive time of the heart, but the
sequential time of the ears with the spaced space of the lungs.
525. To contrast the
volumetric volume of the tongue with the massed mass of the womb, but the
massive mass of the phallus with the voluminous volume of the brain.
526. To fall in the
objectivity of unconsciousness, but to rise in the subjectivity of
consciousness, whether with regard to the noumenal or phenomenal manifestations
thereof.
527. The objectivity of
unconsciousness, or of the unconscious in one or another of its manifestations,
makes for a selfless disposition, as in the cases of the diabolic and the
feminine.
528. The subjectivity of
consciousness, or of the conscious in one or another of its manifestations,
makes for a selfish disposition, as in the cases of the masculine and the
divine.
529. The selflessness,
through unconscious objectivity, of fire and water contrasts with the
selfishness, through conscious subjectivity, of vegetation and air.
530. To fall, in the
space-time continuum of metachemistry, from the sensual selflessness of the
eyes to the sensible selflessness of the heart, as from superfeminine to
subfeminine.
531. To rise, in the
time-space continuum of metaphysics, from the sensual selfishness of the ears
to the sensible selfishness of the lungs, as from submasculine to
supermasculine.
532. To fall, in the
volume-mass continuum of chemistry, from the sensual selflessness of the tongue
to the sensible selflessness of the womb, as from anti-feminine to
pro-feminine.
533. To rise, in the
mass-volume continuum of physics, from the sensual selfishness of the phallus
to the sensible selfishness of the brain, as from anti-masculine to
pro-masculine.
534. It is not that the selfless is bad or the
selfish good; on the contrary, both attributes appertain to either sensuality
or sensibility.
535. The selfless is either
of Hell or purgatory, the Devil or woman, whereas the selfish is either of the
world or Heaven, man or God.
536. The selfishness of God (the Holy Spirit of
Heaven) is alone commensurate with supreme being, for
it is the superconscious subjectivity of unity between the universal self, or
lungs, and the universal medium, or air.
537. The superman is alone divinely selfish, and
thus the most subjective of beings.
538. The superman's subjectivity derives from the
superconsciousness which is established through unity of his universal self
with the universal medium.
539. Ultimately, our spiritual consciousness derives
from the air we breathe, since that alone is superconscious.
540. The brain is only intellectually conscious.
541. Thought is the 'spirit' (mind) of the brain,
and contrasts with both the emotional consciousness (soul) of the blood and the
spiritual consciousness (spirit) of the air.
542. Since both blood and
air pass through the brain, the latter is also subject to emotional and
spiritual manifestations of consciousness.
543. Such emotional and spiritual manifestations of
consciousness are akin to the Father and the Holy Spirit either side of the
Son, Who is of course commensurate with intellectual consciousness, or mind.
544. It is because the brain is host to two marginal
types of consciousness as well as to its own capacity for intellect ... that it
is the one of which the three deities, or manifestations of consciousness, are
pertinent.
545. Dreams are what happen when the intellectual
cynosure of the brain withdraws from the scene, leaving the two extreme
protagonists to 'fight it out' in a tussle between soul and spirit, the former
animated, in seemingly anarchic or haphazard fashion, by the latter.
546. Thus it could be said that, with the withdrawal
of the Son from consciousness with sleep, the Holy Spirit animates the Father,
thereby giving rise to dreams, the psychic fieriness fanned by the spirit.
547. Thus dreams are no more strictly of the brain
than emotions or awareness. On the
contrary, the brain becomes, with sleep, the arena in which the soul and the
spirit enter into immortal struggle.
548. The cynosure of the
soul is not the brain but the heart, from which organ blood is pumped around
the body (including the brain).
549. Likewise, the cynosure of the spirit is not the
brain but the lungs, through which organ air enters the body (including the
brain).
550. The heart and the
lungs are akin, in sensibility, to the Devil and God, whereas the blood and the
air are akin, in sensibility, to Hell and Heaven.
551. The brain is akin to the man (Christ) of
sensibility, whereas thought is akin to the world in sensibility.
552. The womb is akin to the woman (Mother) of
sensibility, whereas children are akin to purgatory in sensibility.
553. Children are only purgatorial so long as they
are in the womb, where they are enveloped by fluid.
554. Outside the womb,
children regress towards Hell, which is to say, the space-time continuum of
'falling fire', wherein the eyes and the heart are the principal organs, the
former in relation to optical curiosity vis-à-vis the world generally, the
latter in relation to familial love.
555. The space-time
continuum is the principal axis of childhood, one to which women are drawn, as
to their metachemical source in the Devil.
556. Men are much less suited to looking after
children than women, given their mass-volume disposition, in the world, towards
'rising vegetation'.
557. The attraction of Hell
over purgatory, or of the Devil over woman, will always be stronger than the
contrasting attraction of the world and/or man, given the objective
correlations which exist between the metachemical and the chemical, viz. fire
and water.
558. I have spoken of the barbarism of
metachemistry, or of metachemical barbarity, but one could just as logically
gravitate from the general to the particular and speak of barbarous
metachemistry in connection with the materialism of elemental photon/photino
particles.
559. Thus to distinguish the barbarous metachemistry
of elemental photon/photino particles from civilized, natural, and cultural
manifestations of metachemistry in connection with realist, naturalist, and
idealist subdivisions of space-time.
560. Likewise, to distinguish the barbarous
metaphysics of elemental proton/protino particles from civilized, natural, and
cultural manifestations of metaphysics in connection with realist, naturalist,
and idealist subdivisions of time-space.
561. Similarly, to distinguish the barbarous
chemistry of elemental electron/electrino particles from civilized, natural,
and cultural manifestations of chemistry in connection with realist,
naturalist, and idealist subdivisions of volume-mass.
562. Finally, to distinguish the barbarous physics
of elemental neutron/neutrino particles from civilized, natural, and cultural
manifestations of physics in connection with realist, naturalist, and idealist
subdivisions of mass-volume.
563. Clearly, the barbarous subdivision of any given
axis, or continuum, is always materialist, and hence scientific; whereas the
civilized subdivision thereof is always realist, and hence political; the
natural subdivision thereof always naturalist, and hence economic; and the
cultural subdivision thereof always idealist, and hence religious.
564. Thus to devolve metachemically from the
barbarity of cosmology to the culture of fundamentalism via the civility of
authoritarianism and the nature of feudalism.
565. Thus to evolve metaphysically from the
barbarity of ontology to the culture of transcendentalism via the civility of
totalitarianism and the nature of corporatism.