Op. 66
OMEGANOTES
OF AN IDEOLOGICAL PHILOSOPHER
Aphoristic Philosophy
Copyright © 1996-2009 John O'Loughlin
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CONTENTS
1. Aphs. 1-563
2. Appendix: Corrected Aphorisms
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1. From fire to air via water and vegetation
(earth), as from materialism to idealism via realism and naturalism, or Hell to
Heaven via Purgatory and the Earth, or appearance to essence via quantity and
quality.
2. Appearance leads to quantity no less than
fire to water, or the Devil to woman, or crime to punishment. Conversely, quality leads to essence no less
than vegetation to air, or man to God, or sin to grace.
3. One could distinguish male from female in
terms of two coins - the first, or female, coin with things diabolic on the
tails side and feminine on the heads side, like fire and water, and the second,
or male, coin with things masculine on the tails side and divine on the heads
side, like vegetation and air. Such, to
use a simple analogy, is the difference, as I conceive it, between female and male.
4. Hence, for me, 'female' is not just relevant
to things feminine; it is also germane to things diabolic, i.e. superfeminine
in sensuality and subfeminine in sensibility.
Likewise, 'male' is not just relevant to things masculine; it is also
germane to things divine, i.e. submasculine in sensuality and supermasculine in
sensibility.
5. Conceived in the most general terms, males
and females are not just masculine or feminine; they are also, to greater or
lesser extents (depending on a number of factors, including class, ethnicity,
culture) divine or diabolic.
6. Just as there will always be more femininity
in females and masculinity in males, so there must always be more diabolism in
females and divinity in males. Such it
was in the beginning, and such it will continue to be, so long as males and
females exist, whether as men and women or, alternatively, as gods and devils.
7. Objectivity, which proceeds in barbed
fashion, whether with regard to divergence (external) or convergence
(internal), is always female, whereas subjectivity, which proceeds in curved
fashion, is usually male.
8. Both fire and water are objective, the former
in noumenal terms (as befitting appearance), the latter in phenomenal terms (as
befitting quantity). Conversely, both
vegetation and air are subjective, the former in phenomenal terms (as befitting
quality), the latter in noumenal terms (as befitting essence).
9. The noumenal elements of fire and air have
reference to the apparent and essential planes of Space and Time - the former
in terms of Space-Time, the latter in terms of Time-Space.
10. The phenomenal elements of water and
vegetation have reference to the quantitative and qualitative planes of Volume
and Mass - the former in terms of Volume-Mass, the latter in terms of
Mass-Volume.
11. The apparent planes or, rather,
plane-bisecting axis of Space-Time, in which the noumenal element of fire has
its throne, is spatial with regard to external contexts and repetitive with
regard to internal ones, both alike being metachemical.
12. The essential axis of Time-Space, in which the
noumenal element of air has its throne, is sequential with regard to external
contexts and spaced with regard to internal ones, both alike being
metaphysical.
13. The quantitative axis of Volume-Mass, in which
the phenomenal element of water has its place, is volumetric with regard to
external contexts and massed with regard to internal ones, both alike being
chemical.
14. The qualitative axis of Mass-Volume, in which
the phenomenal element of vegetation has its place, is massive with regard to
external contexts and voluminous with regard to internal ones, both alike being
physical.
15. By 'contexts' I imply an impersonal/personal
distinction between particles and wavicles, primary and secondary
manifestations of any given element, as with regard to science and religion on
the one hand, effectively that of the elemental extremes of subatomic bodies,
but with regard to politics and economics on the other hand, effectively that
of the molecular intermediaries of subatomic bodies (whether in particle or
wavicle modes).
16. Besides the elements of fire, air, water, and
vegetation, there are also, of course, subatomic elements such as photons,
protons, neutrons, and electrons, as well, in my estimation, as what I call
'elementinos', or photinos, protinos, neutrinos, and electrinos, which have
reference, in my work, to internal contexts, or those contexts, in other words,
in which supreme and sensible manifestations of impersonal/personal 'rebirth'
tend to prevail over whatever, in comparatively 'once born' fashion, is primal
and sensual, whether with regard to primary (particle) or secondary (wavicle)
options.
17. Just as fire and water are primary elements by
dint of their particle basis in appearance and quantity respectively, so I
maintain that vegetation and air are secondary elements by dint of their
wavicle basis or, rather, centre in quality and essence respectively.
18. Likewise I happen to believe that females,
corresponding to feminine and diabolic manifestations of mankind, are primary,
while males, corresponding to masculine and divine manifestations of mankind,
are secondary, given their qualitative and essential biases. Women, for instance, are not, on that
account, the 'second sex', although they will be reduced to a subordinate
status whenever or wherever Christian-type criteria, necessarily favouring
males (and men in particular), supplant the more standard 'Heathen' criteria
which tend to characterize average sexual and social relationships.
19. The essence of Christianity or, rather, of any
Christian-type ideology which is anxious to provide a solution (salvation) to
the moral problem (for men) of the World and its (inevitably) Heathen criteria,
is the offering of an alternative world or, more correctly, lifestyle ... in
which (in particular) men are freed from that chief characteristic of Heathen
norms, viz. female dominion, and thus encouraged to cultivate, within a
're-born' context, subjective values more germane, in any case, to what is
properly male. The Christian is one who
has abandoned wife (if married), daughter, sister, mother, grandmother, aunt,
girlfriend - in short, females in general - in order to follow the path of
Christ, which is effectively that of the Cross.
For Christianity is nothing if not a solution, for males, to the problem
of female domination, and that is why it is profoundly un-Christian for the
mouthpieces of Christ, viz. His ministers, to be anything but male.
20. Of course, the Church, in any or all of its
various denominations, is not and never has been truly Christian, in the sense
of advocating the separation of males from females to the extent of barring
mixed congregations. The Church panders
to the World even as, in theory if rarely in practice, it offers hope to men of
a better world in Christ. When such a
'better world' is not conveniently relegated to the grave, it is all too often
identified with economic betterment and ... family values - the very things
which Christ would have and, in fact, did regard as an obstacle to salvation!
21. Economics can be a stepping stone to religion,
as sins to grace, or masculine to divine, but it should not be turned into an
end-in-itself, else that which is properly pertinent to religion will be
'beyond the pale', and any possibility of Heaven through God accordingly be
ruled out. Unfortunately this is in fact
the case where, in particular, Protestant countries are concerned, whose
churches are, for the most part, such in name only, not in substance! For unless one accepts the reality of airy
idealism in its relationship to grace, there is no true religious dimension but
only the shameful alternative of Heathen dominion, the dominion of economics by
politics and science, as of masculinity by femininity and devility, vegetation
by water and fire. If Catholicism leaves
something to be desired from a truly religious standpoint, it is at least
broadly Christian and not, like the Protestant churches, heathenistically
pseudo-Christian. It may be compromised
by the World, but it is much less of the World.
22. Philosophically considered, the World is, for
me, a combination of feminine and masculine factors, of water and vegetation,
Purgatory and the Earth (or oceanic and terrestrial aspects of the
planet). It is an amoral compromise
between phenomenal manifestations of objectivity and subjectivity, evil and
good, and therefore something that falls short of moral perfection. Its amorality results from the combination,
through compromise, of relatively immoral (feminine) and relatively moral (masculine)
elements. Absolutely immoral (diabolic)
and absolutely moral (divine) elements are respectively behind and beyond it.
23. That which combines diabolic and divine
factors, fire and air, Hell and Heaven, I call Limbo. Like the World below, Limbo is also an amoral
compromise, albeit between noumenal manifestations of objectivity and
subjectivity, evil and good, and therefore it, too, falls short of moral
perfection. However, the Devil and God
do not compromise so easily or readily as woman and man, feminine and
masculine, given their comparatively absolutist standings in relation to the
noumenal planes of Time and Space, and so it often transpires that, scorning
each other, they elect to rule or to lead, as the case may be, women and men.
24. Whether the Devil rules women and men or
whether God leads men and women ... will depend upon the relationship of women
to men 'down below' in the phenomenal realms of Volume and
25. Thus it can be maintained that so long as
worldly compromise between feminine and masculine elements is the mean, the
Devil will rule society, whereas the deliverance of men from such worldly compromise
through Christ, or some Christ-equivalent Messiah who signifies the overcoming
of the World, effectively results in the otherworldly leadership of society by
God.
26. However, both the Devil and God have a vested
interest in either ruling the World (as in the Devil's case) or leading mankind
beyond it (as in God's case), since neither is at ease in the compromise of
Limbo, which stands to them as the World to men and women. In fact, it is their absolutist inability to
tolerate each other's company which drives them, the objective and subjective
extremes of life, to seek either dominion over or deliverance of the World
(from itself) and its feminine/masculine relativity.
27. Of course, the above is a slightly facetious
account of a more complex relationship, although fire and air, for instance,
are no less real, on their own exalted planes of existence, than water and
vegetation 'down below', in what are comparatively phenomenal planes of worldly
mundaneness. Fire is effectively the
first, or most basic and primitive element, and air the last and most evolved
element, so that air, arising from vegetation, is in no small degree oblivious
of the existence of fire (except, however, when it is accidentally or wilfully
burnt). Thus, contrary to Biblical
teachings, the Devil, corresponding to fire, is first and God, with His airy
correlations, decidedly last - in other words, that which, in elemental terms,
is the ultimate Creation rather than the root Creator. We proceed from the Devil and/or Hell to God
and/or Heaven, not vice versa, and this is so even in relation to the external
contexts of impersonal and personal deities, viz. stellar plane preceding solar
plane in the one context, and eyes preceding ears in the other context. Unfortunately, had theology grasped this
fact, the world, and the West in particular, would not have made the barbarous
mistake of taking the Devil for God and God for the Devil, with very different
historical consequences for all concerned!
28. It seems to me that there is a correlation, in
very general terms, between the four elements and the main racial groupings on
this planet, viz. red, white, black, and yellow, with fire correlating with the
red race, water with the white race, vegetation (earth) with the black race,
and air (gas) with the yellow race. At
any rate, I would argue, in general terms, for such a correlation, which finds
cultural confirmation, it seems to me, in the extents to which the different
elements, variously transmuted, figure in the ethnic traditions of each of the
races - fire figuring very prominently in the red man's culture (as in smoking
pipes, funeral pyres, cosmic worship, etc.); water figuring very prominently in
the white man's culture (as in baptism, alcoholic drinking, writing, etc.);
vegetation figuring very prominently in the black man's culture (as in eating,
sex, dancing, etc.); air figuring very prominently in the yellow man's culture
(as in sniffing and/or snorting, meditating, horse riding, etc.).
29. Basing racial generalizations on the elements,
which isn't as crazy as it might at first appear, does not encourage one to
acquiesce in the theory that the human race began in Africa, in the black man,
and slowly evolved from there to include red, white, and yellow alternatives to
him, alternatives which are no less traditionally indigenous, in global terms,
to the West, the North, and the East than he, the black man, is indigenous to
the South. On the contrary, an
elementally-inspired concept of man in relation to the four main races would
suggest that only the yellow race evolved from black ancestry, as air from
vegetation (earth), whereas the white race, somewhat antithetical to the black,
would be more likely to have evolved or, rather, devolved from the red man, the
Indian, as water from fire. In fact, I
am so convinced of the plausibility of this theory ... that I have no
difficulty in regarding the red man as the oldest and most primal race, just as
fire is the most primal element, and the yellow man, by contrast, as the
youngest and most evolved race, just as air is the most evolved element. In between, in phenomenal as opposed to
noumenal fashion, would appear to lie the white and black races - the former
corresponding to water and the latter to vegetation, the one broadly feminine
and the other no less broadly masculine.
Which is to say, that whereas the white race is more objective than
subjective, the black race, by contrast, is more subjective than objective,
given, like vegetation, to 'taking' whatever objectivity falls, in rain-like
fashion, upon it.
30. Of course, when one starts thinking in gender
terms, then 'feminine' and 'masculine' become only two aspects or
manifestations of what is more comprehensively female or male, manifestations
corresponding, in watery or vegetative fashion, to the phenomenal planes of
volume and mass. Behind and beyond these
phenomenal attributes are the noumenal attributes of diabolic and divine,
corresponding to fire and air, and it is here, it seems to me, that we are less
inclined to think in terms of black and white but more inclined, by contrast,
to think in terms of red and yellow, whether with regard to external or
internal contexts; whether, that is to say, with reference to
superfeminine-to-subfeminine in the one case, that of fire, or
submasculine-to-supermasculine in the other case, that of air. Fire falls through Space-Time and air rises
through Time-Space, while, down below in the phenomenal planes, water falls
through Volume-Mass and vegetation rises through Mass-Volume. Hence not only the possibility, indeed
probability, of a devolutionary progression from fire to water, red to white on
the one hand, but of an evolutionary progression from vegetation to air, black
to yellow on the other hand, the former reflective of diabolic and feminine
manifestations of objectivity, the latter, by contrast, no less reflective of
masculine and divine manifestations of subjectivity.
31. However, if this theory is valid, we should
have no hesitation in ascribing to the red and white races a primary character
overall, reflective of their elemental correspondence to fiery and watery modes
of objectivity, while reserving for the black and yellow races a secondary
character overall, reflective of their elemental correspondence to vegetative
and airy modes of subjectivity. Nor
should we have any difficulty in extrapolating white from red in the one case
and yellow from black in the other, the latter pair arising independently of
the former pair ... as vegetation and air may be said to arise independently of
fire and water, given their correspondence to that which is male as opposed to
female, and thus subjective as opposed to objective.
32. Thus not only, according to this theory, are
the races not derivable from a single source, one of African origin, but they
are not equal ... in the sense of having a similar or identical elemental
correspondence. Reds and Yellows
appertain to the noumenal planes of Space and Time (albeit in diametrically opposite
terms), whereas Whites and Blacks appertain to the phenomenal planes of Volume
and Mass (albeit in diametrically opposite terms). There are also grounds for arguing, on this
basis, that the female races, being primarily objective, are broadly evil and
the male races, their subjective counterparts, no less broadly good; though
this would be akin to making a distinction between science and politics on the
one side, that of fire and water, as between economics and religion on the
other side, that of vegetation and air.
In other words, one between the primary and secondary in both noumenal
and phenomenal manifestations.
33. There is a sense in which tobacco-smoking is a
white man's Hell, a manifestation of cultural fundamentalism that lies behind
his more characteristic humanism of alcohol-drinking, with its fluidal
(watery), or purgatorial connotations.
But if tobacco-smoking, being fiery, is hellish, then how are we to
describe the smoking of dope - say, hashish or marijuana - by comparison? The answer, it seems to me, is that
dope-smoking signifies a red man's Hell, a cultural fundamentalism per se,
and that the smoking of, say, 'joints' by Whites is therefore equivalent to
their having gone to a red man's Hell, as from phenomenal fundamentalism in
tobacco to noumenal fundamentalism in hashish.
Thus does the notion of Western or, more correctly, European decadence
present itself in relation to the smoking of dope by persons whose cultural
traditions were rooted in tobacco. They
have passed over from the relative hell of a mode of smoking which is
peripheral to the mainstream humanist culture of beer- or wine-drinking ... to
the absolute hell of a mode of smoking which is the fundamentalist per se,
and where, presumably, alcohol is peripheral in the guise of spirits, the
fieriest of alcoholic options.
34. One thing is absolutely clear: dope-smoking
could not be encouraged in a society that was led by God rather than ruled by
the Devil - in short, in a transcendentalist society. On the contrary, meditation of an airy character
would be the principal mode of cultural indulgence for those who related to
what could, I suppose, be regarded as a yellow man's Heaven.
35. And yet, how difficult it is to meditate now
in any so-called advanced industrial country!
How everything seems to obstruct one from taking meditation
seriously! One has only to consider how
polluted by traffic the air is ... to have grave reservations about focusing
one's attention upon the lungs and their divine truth. Personally, I can never venture out-of-doors,
or even open my bedroom window, without feeling thoroughly disgusted by the
amount of traffic pollution which poisons the air and makes breathing, that
God-given right, an increasingly hazardous experience! How can one take genuine spirituality
seriously in a world where what one consciously breathes-in has been spoiled by
the ever-present onslaught of exhaust fumes from the millions of cars, buses,
trucks, motorcycles, lorries, etc., which congest the roads, turning life into
a living hell? Not only do they look bad
with their so-often garish colours, the bitter fruit of commercial expedience;
they smell bad. In fact, they create an
almighty stench which is sometimes so overpowering as to make one feel
physically sick. And every year there
are more of them on the road, more dinosaur-like monsters which can only belch
fumes into the atmosphere and growl or snarl or hoot or rasp in a blatantly
subhuman manner - ample testimony, it seems to me, to the low moral calibre of
your average driver! In fact, so
barbarously subhuman has the whole sorry show become that the phenomenon known
as 'road rage' has gained, and will doubtless continue to gain, in momentum,
expressing the reptilian savagery into which a sizeable proportion of the human
race would seem to have sunk in this 'age of the motorcar', or whatever it is,
that has reflected so poorly on contemporary so-called civilization.
36. Yes, we still live, despite the
late-twentieth-century collapse of Communism and other barbarous ideologies, in
a fundamentally barbarous age, when people are so dominated by the Devil that
they think nothing of polluting the air and rendering acquiescence in God, in
lung-centred meditation, all but impossible.
Not all people, of course, but still a significant number all the same,
some of whom are so morally ignorant and bestial that they think nothing of
daily polluting themselves as well, inhaling tobacco smoke into their lungs
with a frequency and determination which suggests to me an all-out war on God,
on what their religious traditions have all along refused to acknowledge as
divine, with consequences all-too-painfully familiar, if the insouciance with
which they light up another cigarette is anything to judge by! But isn't that the average modern man all
over, with his cynical dismissal of religious idealism as fit only for
'fairies' or 'cranks'? As if he were
truly a man and not a lamentably feminized male whose vegetative integrity has
long since dwindled to a subservient submission beneath the twin evils of water
and fire which rain down on him as he drives his motorvehicle along the
smoke-filled highways and byways of the urban hell, with or without a cigarette
dangling from his twitchy lips all the while!
Such a man is no Christian, whatever he may think of himself. He is a once-born Heathen, and what little
masculine respect he still has ... is severely compromised by the petrol and
water with which he drives his car, or whatever, to the limit of both its and
his endurance, a testing age for all concerned, even the innocent!
37. For my part, I would prefer to hear praying
people say: 'Lord, give us this day our daily breath and deliver us from
fools'; for it is the fools who are making the world ever more unfit for
self-respecting people to live in, and so long as they prevail, with their
overly democratic sentiments, there is not much prospect of a better world
coming to pass.
38. Stout, for instance Guinness, achieves an
earthy darkness in its fluidal presentation which suggests a vegetative essence
more correlative of masculine than of feminine connotations, and from which the
frothy head wells-up like air in bubbly intimation of divine resolution. Such a paradoxically masculine drink as stout
is arguably as Irish as, say, Gaelic Football or Hurling, and stands in marked
contrast to the light beers and lagers which, with smaller head, are more
resolutely feminine in their watery transparency. Yet even Irish stout is only
quasi-vegetative, given its fluidal substance.
And therefore the drinker of stout is still effectively feminizing
himself through fluidal intake, even though less blatantly so than the habitual
drinker, more usually English, of lager or light ale.
39. For my part I say, the less alcohol a man
drinks the more of a man he is. For
anyone who has a truly vegetative integrity will seek rather to minimize than
to maximize his fluidal intake, especially with regard to beers and wines.
40. There is besides vegetative and airy
approaches to alcohol, the watery and fiery approaches of larger and/or white
wine on the one hand, and of red wine and/or spirits on the other. Probably wine stands above beer or lager as
41. Certainly Gridiron, or American so-called
Football, stands behind
42. Thus it could be argued that spirits and
stouts are as far apart as it is possible for alcoholic drinks to get, with
wines and beers (including lagers) coming in between. Nevertheless, I am not advocating - and would
not advocate - alcohol-drinking of any description, not even with regard to
stouts, since alcoholism is one of the chief scourges of the modern world, not
least of all where the white man is concerned.
It is also one of the most expensive rip-offs.
43. What particularly interests me about alcohol,
apart from its cultural varieties and their applicability to different ethnic
traditions, is the consideration that even stout may not be all it seems, and
that, beneath its superficially masculine appeal, there is really a feminine
con-trick that has been used, with no inconsiderable success, against the (in
particular) Gaelic Irish by Anglo-Irish interests whose main concern, apart
from financial betterment, was to prevent them from becoming too naturalistic
and posing a stronger threat, in consequence, to British rule. How better, in this respect, than to provide
them with fluidal temptations that had the paradoxical appearance of a male
bias about them - vegetation and air, in stout and froth, seemingly getting the
better of water and fire? But, really, a
feminizing influence even so!
44. Increasingly my sense of the British, of what
it means to be British, is of one's being English or Anglo-Welsh,
Anglo-Scottish, or Anglo-Irish. In other
words, being British is not necessarily commensurate with
45. To be sure, being Gaelic is the opposite of
what it means to be British. It is to
have endured, and still be enduring, British rule in the forms of Anglo-Irish,
Anglo-Scottish, and Anglo-Welsh control, which descends from and remains loyal
to England. The Gaels are not British
but subject to the British forms of English imperialism. Hence for them
46. Certainly, I do not believe that Scotland and
Wales can or would wish to achieve independence from England on a politically
republican basis, given their predominantly Protestant populations, since what
applies to Ulster loyalists with regard to the desirability of monarchy
vis-à-vis the Catholic loyalty of the Irish Republic to papacy ... must surely
apply to Scotland and Wales, which would simply find secular republicanism -
something, incidentally, that Southern Ireland knows little or nothing about -
beneath them. That being the case, it is
unlikely that they would or could opt out of the U.K., much less Britain, when
they have a vested interest in clinging to monarchy, the very thing which this
writer regards as, in a manner of speaking, 'the next best thing', give or take
a scruple of conscience, to papacy. Nor
is it likely that either
47. No, there is only one way out of Great
Britain, and thus of English dominion, for Scotland and Wales, and that is to
join with Ireland in the formation of a Gaelic or, better, Cent(e)rist
Federation, a federation of Social Transcendentalist Centres, in which
religious sovereignty becomes its principal identity, an identity guaranteeing
one the right to religious self-realization in the context of what I call 'the
Centre', and where both papal and monarchic traditions would be transcended by
recognition of the advocate of this New Order as Messiah, effectively a
Second-Coming equivalence whose aim was to liberate the peoples of Ireland,
Scotland, and Wales not only from British dominion but from their own
State/Church and Protestant/Catholic schismatic relativity, drawing them away
from the Liberal/Christian dialectics towards a transcendentalist synthesis in
which only the religious sovereignty of the Centre would ultimately
prevail. Such a sovereignty,
guaranteeing one freedom from worshipful subjection (to tyrannical Godhead),
could only come to pass if the peoples of the various Gaelic countries voted
for it, and it would be to seek deliverance, as much as anything, from
political 'sins of the World' that they would be encouraged so to vote. For as long as politically republican and/or
parliamentary 'sins of the (mass/volume) World' continue to prevail, there will
be no 'end of the World' and, consequently, no prospect of 'Kingdom Come' ...
in a Centrist federation of
48. One thing the possibility of a Centrist
Federation ... would require is compromise by both Irish Nationalists and U.K.
Unionists alike, insofar as Irish unification could only be achieved on the
basis of the one camp accepting such unification within the wider structure,
necessarily supra-national, of a Centrist Federation, and the other camp
accepting the truncated loyalism, if you will, of federal unity between
Ireland, Scotland, and Wales in what would amount to a Gaelic partnership in
which regional autonomy between the component countries was premised upon a
unified cultural structure having an emblem distinct from both Nationalist and
Unionist traditions alike. Thus we are
effectively talking of a new 'country' which is more than Ireland and less than
the United Kingdom (of Great Britain and Northern Ireland), the development of
which, quite apart from the willingness of Scots and Welsh to join, would
require a democratically-expressed majority mandate from Irishmen on both sides
of the current border. For there is no
other basis for Irish unification than through democratic consent, and neither,
it seems to me, is there any basis for optimism regarding the concept of Irish
unification except in relation to that supra-national resolve of what I have
termed a Centrist Federation. Those who
object, whether as Nationalists or Unionists, to this alternative structure
would either have to live with the consequences of defeat, following a majority
democratic mandate, or leave Ireland - something that would mainly apply, in
any case, to Anglo-Irish intransigent Unionists, as well as to their Scottish
or Welsh counterparts ... in the event of a democratically-expressed majority
mandate for a federation of Social Transcendentalist Centres also transpiring
in Scotland and Wales in due course.
Doubtless,
49. Thus I look forward to a time when not only
will Ireland be united on the basis of agreement between its two main Christian
traditions to compromise with Social Transcendentalism and its prospect of a
Centrist Federation, but the remaining hard-line British influence will have
withdrawn to return to England and the English nationality that will be common
not only to Englishmen but to their Anglo-Irish, Anglo-Scotch, and Anglo-Welsh
counterparts, no longer finding any place for themselves in the post-British
Gaelic culture of our projected Centrist
federation of Ireland, Scotland, and Wales.
The decision to quit would, of course, rest with them and them
alone. But, although some would elect to
stay, the prospect of a Gaelic-speaking
50. Who are the Gaels? Gaels are anyone who, whether perceptibly
Celtic or not, would subscribe to the development of Gaelic culture within the
supra-national borders of a Centrist Federation. An 'O' or a 'M(a)c' in front of your surname
may be of some assistance in delineating Gaels, but it does not matter if your
surname lacks such a prefix, presumably because your family have dropped it at
some time or other, or because your surname happens to be of English or
Scandinavian or Norman or Dutch or some other descent. The important thing is to identify with the
country you happen to have been born in and to remember that the majority of
those who, long centuries ago, left Scandinavia or France or Britain or Holland
or wherever ... to settle in Ireland, not only left their historical countries,
but duly produced offspring who were or became Irish by dint of living in and
relating to Ireland. The same of course
applies to
51. Since I believe that both Protestants and
Catholics can be saved to the triadic Beyond of the Centrist Federation, it is
not my intention to save Catholics at the expense of Protestants, as though
only the former were Gaels, but to offer to people of both denominations the
opportunity of progressing beyond their respective religious traditions -
something I don't believe they would be too keen on, were it not for the
impasse and manifold difficulties which these traditions cause when they come
into dialectical conflict and clearly remain an obstacle to political and other
progress. The dialectic can be regarded,
paradoxically, as a sort of 'blessing in disguise', since it is necessary to
transcend it through the conception of a synthetic transmutation ... if there
is to be an end to inter-ethnic conflict and rivalry. The democratically expressed option on
religious sovereignty would give people just such a way-out of the dialectical
dilemma in which they find themselves; for they would cease to be Christians
and effectively become Superchristians, cease being either Catholics or
Protestants and become Social Transcendentalists. The State/Church relativity would be replaced
by the Centre, the context of religious sovereignty, and 'Kingdom Come', in the
form, initially, of the Centrist Federation ... would deliver them from 'sins
of the World', not least of all with regard to political sovereignty and its
parliamentary and/or republican corollary.
Such 'sins' would devolve upon the administrative Centre, the 'political'
aside to the three tiers of religious praxis, and it would be to serve,
predominantly though not of course exclusively, the religiously-sovereign
People's spiritual aspirations ... that the Centre would exist, as a sort of
benign Devil serving feminine, masculine, and divine manifestations of
religious praxis. A kind of final fire
allowing water, vegetation, and air to give, take, and be their respective
selves, as new orders of humanism, nonconformism, and transcendentalism took
root in the triadic Beyond.
52. Now, customarily, I have said that the first
(or humanist) tier of this triadic Beyond would be reserved for persons of
Anglican descent, the second (or nonconformist) tier for persons of Puritan
descent, and the third (or transcendentalist) tier for persons of Catholic
descent, and this is still my general belief.
What I didn't say before was that each tier would have to be subdivided
into mirrors of each of the other tiers, so that, for example, the bottom tier,
being humanist in its per se manifestation, would also have
quasi-nonconformist and quasi-transcendentalist subdivisions that would mirror,
on suitably modified terms, the per se subdivisions of the higher tiers,
those reserved, in other words, for persons of Puritan and Catholic
descent. These, in turn, would have
quasi-humanist and quasi-transcendentalist subdivisions in the case of the
nonconformist tier, and quasi-humanist and quasi-nonconformist subdivisions in
the case of the transcendentalist tier.
And this is important, because it means that each tier, besides having a
per se manifestation pertinent to itself, will also be open to a
modified form of that which is most applicable to each of the other tiers. No tier would be completely characterized by
any one thing, whether feminine, masculine, or divine (supermasculine). And in no tier would it be necessary to mix
the genders. In fact, it is important
that the genders be kept apart, that all modes of humanism, whether per se
down below or 'bovaryized' up above, be reserved for women, all modes of
nonconformism, whether per se in between or 'bovaryized' below and
above, be reserved for men, and all modes of transcendentalism, whether per
se up above or 'bovaryized' down below, reserved for supermen or, at any
rate, for that which, in two of the tiers, would be quasi-supermasculine, viz.
the quasi-transcendentalism within humanist and nonconformist tiers of certain
male persons of Anglican and Puritan descent.
Hence women in one of the three subdivisions in each case, men and
supermen in the others.
53. There exists a parallel, it seems to me,
between visions and dreams on the one hand, and photographs and films on the
other - the latter in many ways the more artificial modern equivalents of the
former. One can also note a sort of
stellar/solar distinction, amounting to the difference between light and fire,
between the plane of visions and photographs on the one hand, and that of
dreams and films on the other hand. For,
like visions, photos are products of light, whereas films are the products,
like dreams, of fire, which is to say, of a flickering series of moving images
that owe more to solar subjectivity than to stellar objectivity, to male than
to female criteria. And, being male or,
more exactly, submasculine in their fiery essence, films and dreams share a
sort of divine bias that sets them apart from the anterior and, in some sense,
higher media of visions and photographs, which are regarded by this writer as
diabolic, i.e. characterized by noumenal objectivity as that which precedes, in
stellar-over-solar fashion, the noumenal subjectivity of dreams and films.
54. Of course, the Bible gives us a picture of God
preceding the Devil, Jehovah preceding Satan, and thus it subscribes to the
delusion, as I regard it, of assuming that the higher plane of cosmic Creation
is morally superior to the lower plane of cosmic Creation, i.e. that the
stellar 'First Mover' is morally superior to the solar 'Fallen Angel', and
simply because the higher plane precedes the lower one, as light preceding
fire. Hence Jehovah is regarded as God
and Satan, corresponding to the 'fallen' context of solar fire, as the
Devil. Quite apart from the gross
limitation of subscribing to deities who are merely outer and cosmic in their
Creative origins, the Bible compounds its shortcomings by adhering to the
manifest falsehood of identifying the stellar plane with God and the solar
plane with the Devil, so that one could be forgiven for imagining that visions
are divine and dreams diabolic, or, equally, that photographs are divine and
films diabolic, or even, by gender extrapolation, that females are
fundamentally divine and males comparatively diabolic, with the usual
correlations of 'good' and 'evil' respectively attaching to each. In reality, however, nothing could be further
from the case! Satan is simply the 'fall
guy' that gets 'slagged off' by a society that is not prepared or able to 'turn
the tables' on Jehovah and admit that the Devil precedes God, not vice versa;
that the stellar plane corresponds to the Creatoresque 'First Cause' of the
Universe, whether polytheistically or monotheistically, and the solar plane, by
contrast, to the 'Fallen-Angel' Effect which emerged from it in due course of
cosmic devolution. First there is a
light, and then there comes a fire. But
it is the light which is diabolic and the fire, by contrast, divine.
55. Therefore to regard, say, photographs as in
any way morally superior to films ... would be equivalent to regarding Jehovah
as morally superior to Satan or, in personal terms, Moses and/or Saul as
morally superior to David. In short, to
extrapolate from Biblical falsehood the delusion of God preceding the Devil,
and to make-out a divine case, in consequence, for photographs at the expense of
films, given their basis in light as opposed to fire, or some fiery
parallel. Ditto for visions at the
expense of dreams!
56. Nevertheless, we can differentiate, even if
we're not prepared to follow Biblical procedure, between black-and-white
photographs and colour photos, not to mention between black-and-white films and
colour films, conceiving of the black-and-white contexts as closer, by dint of
their anterior or earlier manifestations, to what in religious terms one could
regard as a Hindu tradition, and the colour contexts, by contrast, as
paralleling a Judaic tradition, the sort of religious tradition that derived,
in some degree, from the older, Hindu one, but was nonetheless quite distinct
from it in terms of its more subjective and even male essence, owing a little
more, it seems to me, to the solar plane than to the stellar one, even if still
acknowledging the latter in relation to the monotheism of Jehovah-God. Thus not 'turning the tables' on the God-over-Devil
delusion but, nevertheless, bringing it down a plane from light to fire, from
Kali and Siva, as it were, to Jehovah and Satan, as though more disposed to
acknowledge colour visions and dreams than black-and-white ones.
57. Be that as it may, we have to acknowledge a
distinction between 'Hinduesque' black-and-white photographs and films,
corresponding in some sense to a light-based approach to stellar and solar
planes, and 'Judaic' colour photos and films, corresponding, by contrast, to a
fire-centred approach to stellar and solar planes. Whether or not a parallel exists with Kali
and Siva in the one case or with Jehovah and Satan in the other, this
distinction is very real, and would seem to indicate a devolution of perceptual
material from a purely optical to an optical/aural synthesis which parallels a
shift from light to fire, photographs being purely optical but films
increasingly aural, even to the extent of the greater importance attached to
music, not least of all in vocal terms!
58. Now although photographs are still fundamentally
of the light even when in colour, we can differentiate the noumenal objectivity
of black-and-white photographs, corresponding to the superfeminine, from what
may be called the noumenal quasi-subjectivity of colour photos, corresponding
to the quasi-submasculine (though still fundamentally superfeminine). Conversely, although films are still
fundamentally of the fire, even when in black-and-white, we can differentiate
the noumenal subjectivity of colour films, corresponding to the submasculine,
from what may be called the noumenal quasi-objectivity of black-and-white
films, corresponding to the quasi-superfeminine (though still fundamentally
submasculine). This allows us to
distinguish that which is effectively 'Hinduesque' in superfeminine and
quasi-superfeminine light, viz. black-and-white photographs and films, from
that which is effectively 'Judaic' in submasculine and quasi-submasculine fire,
viz. colour films and photos. The fiery
light of black-and-white films, as of Siva, is still fundamentally submasculine,
while the lightfire, so to speak, of colour photos, as of Jehovah, is still
fundamentally superfeminine.
59. A curious limitation of Western civilization,
perhaps more so in Christian times than today, is to view life in terms of
light and dark, and to regard the one as good and the other as evil. In reality, however, both light and dark are
evil, since associated with fire and water, though the former is arguably
absolutely evil and the latter relatively so.
What we have here are terms that pertain to the female side of life, the
world, etc., in their association with the objective elements of fire and water
or, at any rate, with a higher type of fire and a lower type of water. For brightness and darkness are never more
recognizably such than in the heights of space and in the depths of the ocean,
where their relationship to fire and water is taken to extremes. In fact, in general terms woman is akin to
the stars and to the oceanic depths in her ability both to rise above man in
brightness and to sink beneath him in darkness, to encompass him, one might
say, from the objective 'above' and the objective 'below'. She is both hotter and colder than man, and
in hotness and coldness we have the essence of fire and water, of noumenal and
phenomenal factors which complement the brightness and darkness of her overall
appearance.
60. Thus a society which simply views things in
terms of light and dark is displaying a markedly female bias, a sadly lopsided
interpretation of life that is likely to result in female domination, as when
theology and sexology ruled the Christian West to the detriment, needless to
say, of philosophy and theosophy.
Latterly, we find psychology and sociology, the secular counterparts of
the aforementioned female disciplines, and a similar lopsided view of the world
that is further complicated by the delusion of equating the one with good and
the other with evil, light and dark, when, in point of fact, they are unequally
evil or, at any rate, immoral (objective) in absolute and relative terms.
61. What, then, are the male counterparts to light
and dark, the descriptive appearances of fire and water? Appertaining, as already intimated, to
philosophy and theosophy, such counterparts are thick and thin, the descriptive
appearances of vegetation (earth) and air, and like vegetation and air they are
both moral, which is to say, associated with subjective elements in relative
(phenomenal) and absolute (noumenal) terms.
It is good to be thick or thin, just as it is good to be heavy or light,
since heaviness and lightness are the respective essences of vegetation and
air, the phenomenal and noumenal factors which males display to a greater
extent as a rule than females, given their subjective bias. If, in general terms, women are hotter and
colder by turns, then men are heavier and lighter, capable of bogging down in
more depression and dejection than women, but equally capable of being gayer
and more light-hearted, as we say, when they break free of the 'sloughs of
despond' and soar on wings of gladness towards some joyful peak, usually in
consequence of having broken free of women or, at any rate, of the female
elements in their own make-up. Thus they
achieve an airy liberation from the vegetative heaviness and moroseness which
is often attributable to the fact of being too much under the influence of
female elements, whether with regard to fire or water. Yet there is still an intrinsic degree of
heaviness which attaches to vegetation, to the flesh, to the earth, to
masculine ideals, and which will always have an association with sin by dint of
its phenomenally subjective nature.
Still it is relatively good, like the hardness from whence it stems.
62. However, if we can distinguish between quality
and essence in this fashion, with regard to vegetation, we can also do so with
regard to air, regarding softness in qualitative terms, and seeing it as the
next best thing to lightness, the essence of the element in question. Men are qualitatively not only harder than
women, they are also, in some sense, softer than them, the respective
qualitative concomitants of vegetation and air.
63. Certainly, it could be said, in relative
terms, that women are both rougher and smoother than men, since roughness and
smoothness are the respective qualitative concomitants of fire and water, whose
essence, as we have seen, is hotness and coldness. Thus from an appearance in brightness and
darkness, the noumenal and phenomenal antipodes of female experience, women
gravitate, via roughness and smoothness, to an essence in hotness and coldness,
an essence diametrically antithetical to the heaviness and lightness of men.
64. Strictly speaking, it could be argued that
women are usually expected to reflect more brightness and darkness, in relation
to fire and water, than either roughness and smoothness or hotness and
coldness, whereas men, by contrast, are expected to reflect more hardness and
softness or heaviness and lightness, in relation to vegetation and air, than
thickness and thinness. In other words,
the expectation is that, being primary, women will adhere more closely to the
particle aspects of their gender bias, while men, the secondary sex, will
endeavour to adhere more closely to the wavicle aspects of a gender bias in
which quality and essence should accordingly take precedence over appearance
and quantity. Of course, in reality this
doesn't always transpire, but it will be found that when men and women are being
more resolutely true to themselves, a drift towards the female and male
extremes will occur as a matter of course, with appearance and quantity
typifying the female gender, and quality and essence the male one, whether in
phenomenal or noumenal terms in either case.
65. I have implied a quantitative attribute to
each of the elements, whether objective or subjective, so that we think of fire
and water, for instance, in quantitative terms.
But I do not thereby wish to give the impression that we begin with a
quantitative description and then extrapolate descriptions of appearance,
quality, and essence from it, as though the quantitative factor was invariably
first. Such, in reality, is not the
case, and to do adequate justice to each of the elements and their respective
attributes we shall have to return to a subatomic framework in which they have
their attributive base, whether with regard to the photons/photinos of
Space-Time, the protons/protinos of Time-Space, the electrons/electrinos of
Volume-Mass, or the neutrons/neutrinos of Mass-Volume.
66. Hence we can define Space-Time, the noumenal
axis of photons/photinos, in one of four ways: either in terms of appearance,
with regard to light; of quantity, with regard to fire; of quality, with regard
to roughness; or of essence, with regard to hotness.
67. Likewise we can define Time-Space, the
noumenal axis of protons/protinos, in one of four ways: either in terms of
appearance, with regard to thinness; of quantity, with regard to air; of
quality, with regard to softness; or of essence, with regard to lightness.
68. Similarly, we can define Volume-Mass, the
phenomenal axis of electrons/electrinos, in one of four ways: either in terms
of appearance, with regard to darkness; of quantity, with regard to water; of
quality, with regard to smoothness; or of essence, with regard to coldness.
69. Finally, we can define Mass-Volume, the
phenomenal axis of neutrons/neutrinos, in one of four ways: either in terms of
appearance, with regard to thickness; of quantity, with regard to vegetation;
of quality, with regard to hardness; or of essence, with regard to heaviness.
70. Thus with the space-time axis of
photons/photinos, we descend from light to heat via fire and roughness, whereas
with the time-space axis of protons/protinos we ascend from thinness to
lightness via air and softness.
71. Thus with the volume-mass axis of
electrons/electrinos, we descend from darkness to coldness via water and
smoothness, whereas with the mass-volume axis of neutrons/neutrinos we ascend
from thickness to heaviness via vegetation and hardness.
72. Fire is accordingly no more than the
quantitative description of Space-Time, which also embraces light (brightness),
roughness, and heat (hotness) - the light of Space-Time being its appearance,
the roughness its quality, and the heat its essence.
73. Air is accordingly no more than the
quantitative description of Time-Space, which also embraces thinness, softness,
and lightness - the thinness of Time-Space being its appearance, the softness
its quality, and the lightness its essence.
74. Water is accordingly no more than the
quantitative description of Volume-Mass, which also embraces darkness,
smoothness, and coldness - the darkness of Volume-Mass being its appearance,
the smoothness its quality, and the coldness its essence.
75. Vegetation is accordingly no more than the
quantitative description of Mass-Volume, which also embraces thickness,
hardness, and heaviness - the thickness of Mass-Volume being its appearance,
the hardness its quality, and the heaviness its essence.
76. Strictly speaking, we cannot say of fire that
its essence is hotness, since heat does not derive from a quantity but a
quality, viz. the roughness that is its molecular precondition. Roughness and hotness exist as molecular and
elemental forms of photon/photino wavicles, whereas light and fire exist as
elemental and molecular forms of photon/photino particles. The particle precedes the wavicle, so before
there can be roughness or hotness there must first be light or fire, the latter
of which derives its quantitative description from the former. Hence light precedes fire, as roughness
precedes heat, in the metaphysical or, rather, metachemical unfolding of
Space-Time.
77. Likewise, thinness precedes air, as softness
precedes lightness, in the metaphysical unfolding of Time-Space, the appearance
and quantity of Time-Space appertaining to the elemental and molecular forms of
proton/protino particles, with its quality and essence appertaining to the
molecular and elemental forms of proton/protino wavicles. Hence we can derive lightness from softness,
the essence of Time-Space from its quality, but not from air, since, as a
quantitative description, air precludes direct association with essence.
78. Similarly, darkness precedes water, as
smoothness precedes coldness, in the chemical unfolding of Volume-Mass, the
appearance and quantity of Volume-Mass appertaining to the elemental and
molecular forms of electron/electrino particles, with its quality and essence
appertaining to the molecular and elemental forms of electron/electrino
wavicles. Hence we can derive coldness
from smoothness, the essence of Volume-Mass from its quality, but not from
water, since, as a quantitative description, water precludes direct association
with essence.
79. Finally, thickness precedes vegetation, as
hardness precedes heaviness, in the physical unfolding of Mass-Volume, the
appearance and quantity of Mass-Volume appertaining to the elemental and
molecular forms of neutron/neutrino particles, with its quality and essence
appertaining to the molecular and elemental forms of neutron/neutrino
wavicles. Hence we can derive heaviness
from hardness, the essence of Mass-Volume from its quality, but not from
vegetation, since, as a quantitative description, vegetation precludes direct
association with essence.
80. It is my belief that Space-Time precedes
Volume-Mass, as photons/photinos precede electrons/electrinos, and that
Mass-Volume then precedes Time-Space, as neutrons/neutrinos precede
protons/protinos. Put in quantitative
terms, this would be equivalent to the element of fire preceding water,
followed, in due course, by the elements of vegetation (earth) and air, this
latter, corresponding to Time-Space, being the last element to arise. Hence, for me, the Devil is what comes first,
God last, and woman and man somewhere in between.
81. Now because Space-Time is the first and most
basic axis of subatomic elements, it follows that its per se
manifestation will be in appearance, the first and most basic subatomic subdivision
of photons/photinos. Thus the per se
manifestation of Space-Time will be in elemental photon/photino particles, and
hence light. Fire, roughness, and
hotness, corresponding to quantitative, qualitative and essential modes of
Space-Time, will accordingly be its 'bovaryized' manifestations.
82. Likewise, because Volume-Mass is the second
and more (relative to most) basic axis of subatomic elements, it follows that
its per se manifestation will be in quantity, the second and more
(relative to most) basic subatomic subdivision of electrons/electrinos. Thus the per se manifestation of
Volume-Mass will be in molecular electron/electrino particles, and hence
water. Darkness, smoothness, and
coldness, corresponding to apparent, qualitative and essential modes of
Volume-Mass, will accordingly be its 'bovaryized' manifestations.
83. Similarly, because Mass-Volume is the third
and less (relative to least) basic axis of subatomic elements, it follows that
its per se manifestation will be in quality, the third and less
(relative to least) basic subatomic subdivision of neutrons/neutrinos. Thus the per se manifestation of
Mass-Volume will be in molecular neutron/neutrino wavicles, and hence
hardness. Thickness, vegetation, and
heaviness, corresponding to apparent, quantitative and essential modes of
Mass-Volume, will accordingly be its 'bovaryized' manifestations.
84. Finally, because Time-Space is the fourth and
least basic axis of subatomic elements, it follows that its per se
manifestation will be in essence, the fourth and least basic subatomic
subdivision of protons/protinos. Thus
the per se manifestation of Time-Space will be in elemental
proton/protino wavicles. Thickness, air,
and softness, corresponding to apparent, quantitative and qualitative modes of
Time-Space, will accordingly be its 'bovaryized' manifestations.
85. That which, in Space-Time, is chiefly
characterized by elemental particles will be the per se
manifestation of an axis which is, by definition, materialist, since
materialism is deducible to the most basic subdivision of the subatomic (in
this case of photons/photinos).
86. That which, in Volume-Mass, is chiefly
characterized by molecular particles will be the per se
manifestation of an axis which is, by definition, realist, since realism is
deducible to the more (relative to most) basic subdivision of the subatomic (in
this case of electrons/electrinos).
87. That which, in Mass-Volume, is chiefly
characterized by molecular wavicles will be the per se
manifestation of an axis which is, by definition, naturalist, since naturalism
is deducible to the less (relative to least) basic subdivision of the subatomic
(in this case of neutrons/neutrinos).
88. That which, in Time-Space, is chiefly
characterized by elemental wavicles will be the per se
manifestation of an axis which is, by definition, idealist, since idealism is
deducible to the least basic subdivision of the subatomic (in this case of
protons/protinos).
89. Hence the space-time axis of photons/photinos
manifests, besides materialism per se, quasi-realist,
quasi-naturalist, and quasi-idealist forms of materialism, corresponding to the
quantitative, qualitative and essential subdivisions of its basic element.
90. Hence the volume-mass axis of
electrons/electrinos manifests, besides realism per se,
quasi-materialist, quasi-naturalist, and quasi-idealist forms of realism,
corresponding to the apparent, qualitative and essential subdivisions of its
basic element.
91. Hence the mass-volume axis of
neutrons/neutrinos manifests, besides naturalism per se, quasi-materialist,
quasi-realist, and quasi-idealist forms of naturalism, corresponding to the
apparent, quantitative and essential subdivisions of its basic element.
92. Hence the time-space axis of protons/protinos manifests,
besides idealism per se, quasi-materialist, quasi-realist, and quasi-naturalist
forms of idealism, corresponding to the apparent, quantitative and qualitative
subdivisions of its basic element.
93. Since science corresponds to materialism, politics
to realism, economics to naturalism, and religion to idealism, it follows that
adherence to Space-Time will always result in materialistic forms of science,
politics, economics, and religion; that adherence to Volume-Mass will always
result in realistic forms of science, politics, economics, and religion; that
adherence to Mass-Volume will always result in naturalistic forms of science,
politics, economics, and religion; and, finally, that adherence to Time-Space
will always result in idealistic forms of science, politics, economics, and
religion.
94. Whereas appearance and quantity are primary
attributes, corresponding to elemental and to molecular particles, quality and
essence are secondary attributes, corresponding to molecular and to elemental
wavicles.
95. The 'primary' does not denote cultural or
moral superiority so much as precedence, since it is the base from which the
'secondary' springs.
96. The space-time axis of materialism has
reference to a metachemical basis, which is the noumenal antithesis of
Time-Space.
97. The volume-mass axis of realism has reference
to a chemical basis, which is the phenomenal antithesis of Mass-Volume.
98. The mass-volume axis of naturalism has
reference to a physical basis or, rather, centre, which is the phenomenal
antithesis of Volume-Mass.
99. The time-space axis of idealism has reference
to a metaphysical centre, which is the noumenal antithesis of Space-Time.
100. The secondary, or wavicle, element is an
abstraction from the primary, or particle, element. Yet it is the primary element which, in its
apparent and quantitative bases, signifies form as against content.
101. The form of the concrete primary element
contrasts with the content of the abstract secondary element.
102. More comprehensively, the form of the apparent
element and the concretion of the quantitative element, corresponding to
elemental and to molecular particles, contrast with the content of the
qualitative element and the abstraction of the essential element, corresponding
to molecular and to elemental wavicles.
103. To concretize from appearance to quantity is
the opposite of to abstract from content to essence.
104. Science always has to do, in greater or lesser degrees
of appearance, with form, whereas politics always has to do, in greater or
lesser degrees of quantity, with concretion.
105. Economics always has to do, in greater or
lesser degrees of quality, with content, whereas religion always has to do, in
greater of lesser degrees of essence, with abstraction.
106. From the formal materialism of science to the
concrete realism of politics, but from the conceptual naturalism of economics
to the abstract idealism of religion.
107. The political quasi-realism, economic
quasi-naturalism, and religious quasi-idealism of Space-Time will be tempered
by the formal materialism of science.
108. The scientific quasi-materialism, economic
quasi-naturalism, and religious quasi-idealism of Volume-Mass will be tempered
by the concrete realism of politics.
109. The scientific quasi-materialism, political
quasi-realism, and religious quasi-idealism of Mass-Volume will be tempered by
the conceptual naturalism of economics.
110. The scientific quasi-materialism, political quasi-realism,
and economic quasi-naturalism of Time-Space will be tempered by the abstract
idealism of religion.
111. The appearance of formal materialism is light.
112. The quantity of concrete realism is water.
113. The quality of conceptual naturalism is
hardness.
114. The essence of abstract idealism is lightness.
115. From the materialist materialism of elemental
photon/photino particles to the quasi-idealist materialism of elemental
photon/photino wavicles via the quasi-realist materialism of molecular
photon/photino particles and the quasi-naturalist materialism of molecular
photon/photino wavicles within the metachemical axis of Space-Time.
116. From the quasi-materialist realism of elemental
electron/electrino particles to the quasi-idealist realism of elemental
electron/electrino wavicles via the realist realism of molecular
electron/electrino particles and the quasi-naturalist realism of molecular
electron/electrino wavicles within the chemical axis of Volume-Mass.
117. From the quasi-materialist naturalism of
elemental neutron/neutrino particles to the quasi-idealist naturalism of
elemental neutron/neutrino wavicles via the quasi-realist naturalism of
molecular neutron/neutrino particles and the naturalist naturalism of molecular
neutron/neutrino wavicles within the physical axis of Mass-Volume.
118. From the quasi-materialist idealism of
elemental proton/protino particles to the idealist idealism of elemental
proton/protino wavicles via the quasi-realist idealism of molecular
proton/protino particles and the quasi-naturalist idealism of molecular
proton/protino wavicles within the metaphysical axis of Time-Space.
119. Chemical science, corresponding to
quasi-materialist realism, is once removed from the materialist per se
(metachemical) of science; physical science, corresponding to quasi-materialist
naturalism, is twice removed from the materialist per se of science; and
metaphysical science, corresponding to quasi-materialist idealism, is thrice
removed from the materialist per se of science.
120. Metachemical politics, corresponding to
quasi-realist materialism, is once removed from the realist per se
(chemical) of politics; metaphysical politics, corresponding to quasi-realist
idealism, is twice removed from the realist per se of politics; and
physical politics, corresponding to quasi-realist naturalism, is thrice removed
from the realist per se of politics.
121. Metaphysical economics, corresponding to
quasi-naturalist idealism, is once removed from the naturalist per se
(physical) of economics; metachemical economics, corresponding to
quasi-naturalist materialism, is twice removed from the naturalist per se
of economics; and chemical economics, corresponding to quasi-naturalist
realism, is thrice removed from the naturalist per se of economics.
122. Physical religion, corresponding to
quasi-idealist naturalism, is once removed from the idealist per se
(metaphysical) of religion; chemical religion, corresponding to quasi-idealist
realism, is twice removed from the idealist per se of religion; and
metachemical religion, corresponding to quasi-idealist materialism, is thrice
removed from the idealist per se of religion.
123. From astronomy to fundamentalism via
authoritarianism and feudalism within the metachemical axis (diabolic) of
Space-Time.
124. From chemistry to humanism via
parliamentarianism and liberalism and/or socialism within the chemical axis
(feminine) of Volume-Mass.
125. From physics to nonconformism via republicanism
and capitalism within the physical axis (masculine) of Mass-Volume.
126. From ontology to transcendentalism via
totalitarianism and corporatism within the metaphysical axis (divine) of
Time-Space.
127. Only astronomy, parliamentarianism, capitalism,
and transcendentalism, corresponding to metachemical science, chemical
politics, physical economics, and metaphysical religion respectively, are
germane to per se positions or standings within their respective
axes. All the rest correspond to
'bovaryized' modes of science, politics, economics, and religion which stand -
and in the circumstances can only stand - in subordinate relationships to their
respective per se disciplines.
128. Science is always apparent, even when
'bovaryized', and thus contrasts with the essential nature of religion.
129. Politics is always quantitative, even when
'bovaryized', and thus contrasts with the qualitative nature of economics.
130. The man who reduces everything to formal
appearances is almost bound to deny the 'reality' of abstract essences, since such
a man, a scientist, is by definition a materialist.
131. Strictly speaking, abstract essences do not
possess a reality; they are idealistic, and should only be conceived of in
idealist terms. Still, idealism is just
as much a part of the overall equation of things as realism or, for that
matter, naturalism and materialism. You
cannot live without idealism; for, in the final analysis, air exists, and we
need to breathe air in order to survive.
Even the scientist breathes air, if unreflectively and without due
consideration for its idealistic significance on the plane of true, or genuine,
religion.
132. Scientists do more to pollute air, as a rule,
than their religious counterparts.
133. By true, or genuine, religion I, of course,
mean transcendentalism, the idealistic idealism that treats of the spirit in
its relationship to that universal medium, the air. Naturalist, realist, and materialist forms of
religion do not do this, since their principal elements are respectively
vegetation, water, and fire.
134. Naturalist religion, being vegetative, has
reference, through the brain, to the word; realist religion, being watery, has
reference, through the womb, to the child; materialist religion, being fiery,
has reference, through the heart, to the soul, that seat of the emotions. Only idealist religion, being airy, has
reference, through the lungs, to the spirit.
135. Naturalist religion is more generically known
as nonconformism; realist religion more generically known as humanism;
materialist religion more generically known as fundamentalism; and idealist
religion more generically known as transcendentalism.
136. All the above types of religion, whether
quasi-idealistic 'bovaryizations' of their respective elements or (in the one
case) not, are of the 're-born', or internal varieties of religious observance,
and contrast, in sensibility, with the 'once born', external forms of religion
which, though entitled to the same generic descriptions, have less to do with
either the brain, the womb, the heart, or the lungs than with the phallus
(focus of the flesh), the tongue, the eyes, or the ears. For here, too, a correlation with the
elements is feasible - phallus with vegetation, tongue with water, eyes with
fire, and ears with air. In fact, such
'once born' forms of religion have reference to the elements rather than to
their internal, or 're-born' counterparts, the elementinos. Thus they are cruder and more basic.
137. You can no more have religion without
economics, than politics without science.
For religion is an abstraction from economics, as air from vegetation,
and has reference, when true, to the peace (more correctly dance) that
surpasses understanding (meaning the vegetative intellect, or word), which,
unlike the essence of things, has a qualitative correlation, the necessary
conceptual precondition of anything abstract.
138. Just as the wise man rises from economics to
religion, so the fool remains bogged down in economic considerations and
interests, to the exclusion of anything idealistic. Yet there is a relationship, all the same,
between naturalism and idealism, vegetation and air, sin and grace, and one
cannot live exclusively in either realm even if, depending on one's
circumstances, one tends to predominantly favour one realm over the other.
139. Strictly speaking, folly and wisdom, having to
do with sin and grace, are male attributes, like masculinity and divinity, and
contrast with what may be called the female attributes of evil and good, which,
like devility and femininity, appertain to crime and punishment.
140. There is therefore a sense in which males, if
properly masculine and/or divine, are beyond evil and good, whether in terms of
sinful folly or, more completely, graceful wisdom. For the male side of life has less to do with
evil and good than with folly and wisdom, which are secondary to evil and good
in much the same way that economics and religion are secondary to science and
politics, those particle-based primary disciplines with a more specifically
female origin in objectivity. In fact,
we can in general terms describe science as evil, politics as good, economics
as foolish, and religion as wise, bearing in mind the apparent/quantitative and
qualitative/essential distinctions, deducible to particle and wavicle subdivisions
of the basic elements and/or elementinos, in both elemental and molecular
modes.
141. A correlation assuredly exists, therefore,
between materialism, the elemental particle element/elementino, and evil;
between realism, the molecular particle element/elementino, and good; between
naturalism, the molecular wavicle element/elementino, and folly; and between
idealism, the elemental wavicle element/elementino, and wisdom. Such a correlation or, rather, series of correlations
... are equivalent to scientific, political, economic, and religious
distinctions, with diabolic, feminine, masculine and divine implications,
whether literally or with regard to their 'bovaryized' manifestations.
142. If evil and good are equivalent to crime and to
punishment, the feminine figure weighing punishment against crime in her scales
of justice, then such terms have no genuine applicability to economics and to
religion, since they are specifically female attributes whose objective
origins, divisible between noumenal and phenomenal planes, reflect the struggle
of diabolic and feminine powers, as between fire and water. Evil and good are therefore terms which
should be reserved for science and politics, whether directly or indirectly. Crime is evil and punishment, the punishment
of crime, alone good. Science is either
evil or, if accountable to politics, deals with and combats evil, whereas
politics is either good, dealing with the happiness of the greater number, or,
if under the shadow of science, effectively evil, serving to advance an evil
cause. In such fashion, women are either
evil or good, not exactly one thing or the other, of course, but predominantly
so, with leanings towards crime or punishment, science or politics, appearance
or quantity, cruelty or justness (in combating evil), as the case may be. Broadly, the dress is symbolic of the one and
the skirt of the other, with due noumenal and phenomenal objective implications
respectively. The woman wearing a dress
is recognizably evil, compared to the one garbed in a skirt. She is sartorially closer to materialism than
to realism. She has not decided or, on
such-and-such a particular occasion, has not opted to descend from devility to
femininity, crime to punishment. She is
fire rather than water.
143. To descend (fall) from the evil of materialism
in Space-Time to the goodness of realism in Volume-Mass, as from fire to water,
but to ascend (rise) from the folly of naturalism in Mass-Volume to the wisdom
of idealism in Time-Space, as from vegetation to air.
144. Just as the woman who converts from evil to
good tends to prefer the use of a skirt to a dress, so the man who converts
from folly to wisdom tends to prefer the use of a (one-piece) zippersuit to
trousers. She falls from noumenal
objectivity to phenomenal objectivity, while he rises from phenomenal
subjectivity to noumenal subjectivity.
145. It is therefore unlikely that the wise man
would be partial to trousers and/or jeans at the expense of zippersuits, since
trousers tend to reflect the molecular relativity of masculinity, whereas
zippersuits more readily connote with the elemental absolutism of divinity.
146. When evil and good enter into religion, it is
on the basis of quasi-idealistic materialism, or fundamentalism, and
quasi-idealistic realism, or humanism.
The former's approach to essence is via the elemental wavicle
photon/photino of hotness, while the latter's approach to essence is via the
elemental wavicle electron/electrino of coldness. The one is a fourth- and the other a third-rate
approach to essence.
147. Conversely, on the male side of the gender
divide folly and wisdom enter into religion on the basis of quasi-idealistic
naturalism, or nonconformism, and idealistic idealism, or
transcendentalism. The former's approach
to essence is via the elemental wavicle neutron/neutrino of heaviness, while
the latter's approach to essence is via the elemental wavicle proton/protino of
lightness. The one is a second- and the
other a first-rate approach to essence, commensurate, as I have contended, with
religion per se.
148. The 'fool' is one who, being specifically
masculine, allows water and/or fire to rain down on him rather than 'turn his
back' on it and achieve liberation through the air. He is bogged down in vegetation and consequently
acquiescent in the female objectivity of evil and good. As a man, he is not, of course, intrinsically
biased towards evil and good himself, but is only relatively beyond them in
relation to his folly, not absolutely beyond them in relation to wisdom.
149. One becomes wise not because of evil and good,
but in spite of evil and good, since the female aspect of things in noumenal
and phenomenal forms of objectivity does not directly encourage a man to become
wise but, rather, profits from his folly, which is to say, his ongoing
acquiescence in evil and good, diabolic and feminine, crime and punishment,
etc., etc.
150. The wise man has turned away from folly, the
folly of sin and its acquiescence, by association, in crime and punishment, in
order to achieve grace. He was once a
fool who became disillusioned with his folly and, following Christ's example,
turned away from sin. He is not a family
man but, rather, closer to one who has turned away from woman in order to
achieve, via the Cross/Supercross, an accommodation with God. The truly wise man, a superman, is beyond the
flesh, though not only with regard to the physical body but also with regard to
the brain, since 'the word' is the mode of folly which corresponds to the
understanding, to intellectual sin in nonconformist 'rebirth', and is thus a
shortfall from that 'peace' which comes through the spirit when once one
acquiesces in the lungs and gives oneself up to the breath, achieving, via the
'ultimate Father', the 'ultimate Holy Spirit'.
151. The danger with and limitation of 'the Cross'
as a symbol of fleshy denial ... is that one may come to identify both the
heart and the lungs with the (crucified) body, rather than limit the latter to
the flesh. In fact, one may even come to
exaggerate the importance of the brain in relation to the physical body,
deeming it to be apart from the flesh.
Then follows the spiritual error of taking 'the word' too seriously in
relation to religion, with consequences all-too-Christian in a literally
nonconformist way.
152. No, the heart is no-less fundamentally anterior
to the physical body than the lungs are transcendentally posterior to it, both
alike appertaining to the noumenal planes of Time and Space in their
diametrically antithetical ways, the one as inner personal Devil and the other
as inner personal God. Obviously it is
the lungs rather than the heart which matters from a Superchristian, or
transcendentalist, standpoint, and so it is to the lungs that one must rise if
one is to achieve salvation from the world of fleshy relativity, including that
of the brain. Only those who have a
supermasculine capacity to be Superchristian can expect to achieve this, and
theirs is effectively the way of the Supercross.
153. Whereas the Cross merely leads a man to realize
his phenomenal self (brain) in relation to 'the word', the Supercross will lead
the superman to realize his noumenal self (lungs) in relation to the spirit,
thus bringing him to God.
154. That which is attuned to 'the word' is mind and
phenomenal; that, by contrast, which is attuned to the breath is spirit and
noumenal. The spirit stands to the mind
as superego to ego, and in realization of the significance of the breath it
passes beyond self to identification with the universal spirit ... of the air. The mind, affiliated to the intellect, can
only become conscious; the spirit, attuned to the breath, becomes
superconscious, and thus One with the Holy Spirit of Heaven. The mind, achieving consciousness through
realization of 'the word', can only become One with the Holy Mind of (the)
Earth. The Superchristian superman is a
'Son of God' who rides the lungs to the essence of the breath. The Christian man, by contrast, is a 'Son of
Man' who rides the brain to the essence of 'the word'. The former achieves lightness, the latter
heaviness. Spiritual joy as opposed to
intellectual pleasure. Transcendentalist
grace as against nonconformist sin.
Wisdom rather than folly.
155. The cruelty of evil, which is crime, stands
apart from the justness of goodness, which is punishment, pretty much as
diabolic from feminine, the Devil from woman, fire from water.
156. Fundamentally, goodness is no more than an
adroitness or appropriateness (cleverness, smartness, etc.) with regard to
dealing with evil, a turning of the hose, so to speak, upon the fiery evil
which threatens to barbarously sweep all before it in its criminal
preoccupation with cruelty. The 'good'
person, specifically when feminine, justly opposes crime with punishment,
thereby protecting civilization from the ravages of barbarism.
157. A society that rejects the punishment of
criminal behaviour is neither good nor civilized, but may well be one that, if
formerly civilized, has 'gone to the dogs' of Hell, the Devil, barbarism,
etc. It is giving a free hand to the
criminal.
158. The stupidity of folly, which is sin, stands
apart from the kindness of wisdom, which is grace, pretty much as masculine
from divine, man from God, vegetation from air.
159. Wisdom is really a kindness with regard to
folly, a forgiveness of folly and its preoccupation, through moral stupidity,
with sin. The wise person, especially
when supermasculine, seeks to redeem sin through grace, thereby advancing
culture at the expense of nature.
160. A society that rejects the redemption of sinful
behaviour is neither wise nor cultural, but may well be one that, if formerly
cultural, has 'gone to the dogs' of the Earth, man, nature, etc. It is giving free rein to the sinner.
161. Traditionally, the sincere confession of sins
has led, in all genuinely Christian societies, to absolution and the redemptive
wisdom of grace. The sinner has
acknowledged his folly and sought to atone for it through confession. But he has returned, more often than not, to
his folly and a renewed commitment to sin.
He has been adjudged man, and man, being masculine, is prone to
sin. Such is the Christian norm, which,
centred in masculine nonconformism, has its fulcrum, so to speak, in the
phenomenal realm of vegetation, commensurate with Mass-Volume, and not in the
noumenal realm of air, commensurate with Time-Space. Hence sin has tended to overshadow grace, and
grace itself has not been achieved on anything like genuine terms, with
reference to sustained high-level meditation, but largely in relation to
absolution for sinful contrition. In
short, an intellectual grace, commensurate with the verbal forgiveness of sins
by priests, has tended to prevail, and such a cerebral grace, identifiable, in
Catholic terms, with the Holy Ghost, will easily succumb to the folly of
renewed sin in fleshy stupidity. Lacking
genuine spiritual authenticity the received grace of the Catholic penitent is
ever vulnerable to sinful folly, and folly it is, at the end of the day, that
tends to prevail. Hence man remains
bogged down in sinful habits even as he seeks their forgiveness through
confession. The masculine predominates
over the divine (supermasculine), and the stupidity of folly continues to
characterize the average Christian man's relationship to religion. Folly and goodness, sin and punishment,
stupidity and adroitness, masculine and feminine, join hands to perpetuate the
World, an amoral context of compromise between fleshy Earth and watery
Purgatory. Such are the limitations of
Christianity!
162. The Superchristian disposition to which, as a
self-confessed Social Transcendentalist, I subscribe, would not encourage such
a mass-volume perspective on man as Christianity has tended to do in its
phenomenal limitations, but would be determined, instead, to up-the-stakes, as
it were, from sin to grace by actually having an authentic commitment to grace
in place through meditation, thereby transcending the cerebral limitations
which have characterized the Christian commitment to grace through verbal absolution. Even the masculine level of Superchristianity
in the second tier of my projected triadic Beyond would be less sinful to the
extent that its devotees would be encouraged, as nonconformists, to participate
in synthetic contemplation of the truth through enhanced self-knowledge,
passing from the Christian 'word' of New Testament tradition to the
Superchristian 'word' of, presumably, disc presentation of my work via
computers. The 'sinfulness' of such
middle-level Superchristians would be much more informed by grace than would
otherwise have been possible, and the emphasis on sin which coloured Christian
thinking would no longer apply. Besides,
a post-worldly set-up like the triadic Beyond, commensurate with 'Kingdom
Come', would not be subject to the same amoral criteria as applied to the
World, where heterosexual compromise between the masculine and feminine aspects
of life was ever the mean. On the
contrary, the bottom two tiers of this triadic arrangement would reflect, in
their different ways, the salvation of men and women from the World ... of,
amongst other things, heterosexual relationships ... to the Otherworld ... of
post-heterosexuality, whether in terms of a bias for lesbianism below or for
homosexuality above, since once Purgatory and the Earth (in the religious sense
we are here adumbrating) are torn asunder, the World ceases to meaningfully
exist and the post-worldly structures of 'Kingdom Come' take its place. This is already effectively the case where
lesbians and homosexuals are concerned, since they operate, to all intents and
purposes, on a post-worldly basis which intimates of 'Kingdom Come'. Little wonder that they find scant
encouragement or understanding in the Church, rooted, as it is, in the
'increase-and-multiply' ethic of the paganistic Old Testament!
163. Concerning lesbians and homosexuals, I am of
the opinion, after due philosophical deliberation, that they are the sort of
people who would feel more at ease within 'Kingdom Come' than they do in the
World (amoral society as presently constituted), and that their place would
accordingly be, as already suggested, in the bottom two tiers of the triadic
Beyond, lesbians, by and large, in the humanist tier and homosexuals in the
nonconformist one. Thus I regard
lesbians and homosexuals strictly within terms of Mass and Volume, which
confirms a phenomenal bias towards bodily sex.
Sex is, fundamentally, a physical and therefore effectively lower-class
phenomenon, as germane not to Limbo (Hell and Heaven) but to the World
(Purgatory and the Earth). Thus even
post-worldly sex, as we may call lesbianism and homosexuality, is of a
phenomenal status that could only be relative to Volume and Mass. There could be no question of active lesbians
or homosexuals finding a place for themselves in the third and top tier of my
triadic Beyond, since where Space is concerned one is above the phenomenal
planes of Volume and Mass, and thus above any possibility of physical sexual
relations with other people. One would
be expected, as a superman, to be celibate, in keeping with the commitment of
third-tier people to authentic grace, although, in practice, this celibacy need
not exclude occasional recourse, by supermen, to the use of plastic
inflatables, or so-called 'sex dolls', whose airy constitution would be
eminently compatible with transcendentalism.
Even the homosexual or lesbian use of plastic inflatables would not be
incompatible with this third tier, albeit more in connection with persons who
were affiliated to the quasi-nonconformist and quasi-humanist subdivisions
thereof than for those more genuinely supermasculine individuals in its per se
subdivision.
164. However, all this is of course relative to the
individual's background or private life, not to the context of meditative
praxis as such. And the same of course
applies to homosexuals and lesbians down below, in the nonconformist and
humanist tiers of our triadic Beyond, whose various commitments to religious
praxis would be conducted independently of their sexual background or predilections. Gender separation is, in any case, of the
essence of 'Kingdom Come', and such an arrangement is simply more reflective of
post-worldly sexual relationships than of anything overly heterosexual, and
hence worldly. Heterosexuals would not,
of course, be excluded from the triadic Beyond, but they would probably find it
harder to live with than their lesbian or homosexual counterparts. Eventually, it is to be expected that
heterosexuality will die out, as artificial reproductive methods gradually supersede
natural reproduction, thereby enabling more and more people to become ever-more
post-worldly, and hence culturally integrated into 'Kingdom Come'. You cannot indefinitely sustain an amoral
sexuality germane to the World in a society which is no longer of the World but
decidedly Oherworldly in its religious aspirations. Heterosexuality in such a society would be
anachronistically at loggerheads with the praxis of Social Transcendentalism.
165. When one considers gender in relation to evil
and good on the one hand, and in relation to folly and wisdom on the other, it
becomes obvious that the female character of the former pair and the male
character of the latter pair means that any society in which evil and good tend
to predominate over folly and wisdom, even, in extreme cases, to the effective
exclusion of the latter pair, will be so female-dominated as to have
effectively bent or twisted males, in quasi-feminine and quasi-diabolic
fashion, away from what is properly male towards an accommodation with evil and
good, whereas that society, by contrast, in which folly and wisdom tend to
preponderate ... will be so male-dominated or, rather, biased ... as to have
effectively bent females, in quasi-masculine and quasi-divine fashion, away
from what is properly female towards an accommodation with folly and
wisdom. Hence the concept of 'bentness'
cannot be divorced from the extents to which gender is expected or made to
compromise with that which is more germane to the opposite sex than to the sex
to which one properly belongs. The 'bent
male' is effectively a female in his commitment to evil and/or good, while the
'bent female' is effectively a male in her commitment to folly and/or wisdom. At least this is so to all intents and
purposes, even if, in reality, gender retains a certain ineluctable fixity or
immutability which remains 'true' to itself even as it is superficially, in
social terms, acquiescing in its opposite, with whatever detrimental
consequences. For, believe it or not,
there are detrimental consequences from being at cross-purposes with one's
gender, not least with regard to diminished self-respect, tension, nervousness,
aggravation, ambivalence, etc. In this
respect, English males are usually at a disadvantage to their Irish counterparts,
since 'bentness' is more characteristic of males in England and of females in
Ireland, and one need only listen to the voices of Englishmen to realize how
pressurized English males often are to conform to female-dominated criteria and
acquiesce in evil and good at the expense of folly and wisdom. This, at any rate, is more so of English
'gentlemen' than of their proletarian counterparts, many of whom would be more
willing to identify with folly ... in arguably Irish proletarian fashion.
166. If a man is 'bent' from being too given to evil
and good, crime and punishment, devility and femininity, at the expense of
folly and wisdom, then, by a converse token, a woman is 'bent' from being too
given to folly and wisdom, sin and grace, masculinity and divinity, at the
expense of evil and good. A society or
country like Britain in which, in due Heathen fashion, evil and good take
precedence over folly and wisdom ... will consequently have a large number of
'bent males' and not a few domineering females.
In fact, the degree to which men are held in contempt by women in
England ... would be inconceivable on any but a Heathen basis, wherein the
female elements in life are granted considerable freedom to 'rule the
roost' and dominate things male,
constraining the latter to a merely masculine acquiescence in their objective
will. By contrast, a country like Eire
in which, traditionally, folly and wisdom take precedence over evil and good,
will have a large number of 'bent females' and not a few liberated (from the
World) males (including priests). In
fact, the degree to which women are if not held in contempt, then treated with
moral caution and suspicion in Eire ... would be inconceivable on any but a
Christian basis, wherein the male elements in life are given ecclesiastical
encouragement to develop at the expense of things female, constraining the
latter to a merely feminine acquiescence in their subjective will. Hence whereas, in England, women are free to
cultivate the diabolic and/or feminine in Superheathen/Heathen terms, in Eire,
by contrast, they have traditionally been expected to defer to Christian
Otherworldliness and remain phenomenally subordinate to phenomenal and noumenal
or, at any rate, quasi-noumenal (given the absence of authentic grace) manifestations
of masculine and divine subjectivity, slotting in below men in suitably
feminine terms. Without a shadow of a
doubt, the latter arrangement, although characterized by Christian limitations,
is wiser and therefore better for men.
No man in his right mind would sincerely wish to be dominated by women!
167. So we may contrast, broadly and in general
terms, the female-based structures that tend to focus on evil and good with the
male-centred structures that tend, by contrast, to focus on folly and wisdom,
deeming sin and grace to be of more relevance (to males) than crime and
punishment. If the female-based
structures tend to result, in due primary fashion, in a bias towards autocracy
and democracy, fire and water, then the male-centred structures tend to result,
in due secondary fashion, in a bias towards bureaucracy and theocracy,
vegetation and air. The one will have a
parliamentary democracy with a constitutional monarchy behind it, an evil
accountable to the general good, whereas the other will have a republican
democracy with an infallible papacy behind or, rather, beyond it. (Though, in
point of fact, the Church is torn between alpha and omega, theological
mysticism and ideological gnosticism, the Behind and the Beyond, rather like
the Bible itself, divisible into two often conflicting testaments, and thus the
Church doesn't extend as far beyond secular power as would be the case were
there no adherence to cosmic-based divinity in the guise of Jehovah, and more
incentive, instead, for the cultivation of authentic grace - something that can
only happen in relation to 'Kingdom Come' and, consequently, following a
democratically-engineered transcendence of both Church and State by and through
the Centre, as identified by me with the context of religious sovereignty and
the rights of the People to civil, natural, and cultural modes of religious
observance in a three-tier structure, as already discussed.)
168. Be that as it may, the distinction between
these two types of society, broadly identifiable with
169. If it is just to punish the cruelty of crime,
then it is kind to forgive the stupidity of sin. The 'good woman' can therefore be contrasted
with the 'wise man', as one who is just rather than kind.
170. Absolutely antithetical to the kindness of the
'wise man' is the cruelty of the 'evil woman', while relatively antithetical to
the stupidity of the 'foolish man' is the justness of the 'good woman'.
171. Because both evil and goodness are objective
attributes, they are alike immoral, the former absolutely so ... in relation to
the noumenal axis of Space-Time, the latter relatively so ... in relation to
the phenomenal axis of Volume-Mass.
Since this is a distinction between devility and femininity, we may
categorize evil in terms of vicious immorality, but goodness in terms of
virtuous immorality, since the latter appertains to the redeemed female whose
will is to punish cruelty. Goodness is
not therefore commensurate with morality, but only with the adroit directing of
immorality towards a punishing end. The
'good woman' is virtuously immoral (just).
172. Conversely, because both folly and wisdom are
subjective attributes, they are alike moral, the former relatively so ... in
relation to the phenomenal axis of Mass-Volume, the latter absolutely so ... in
relation to the noumenal axis of Time-Space.
Since this is a distinction between masculinity and divinity, we may
categorize folly in terms of vicious morality and wisdom in terms of virtuous
morality, since the latter appertains to the redeemed male whose will is to
avoid sin by cultivating authentic grace.
Yet the sinner, or stupid male, is not immoral on account of his fleshy
folly but simply viciously moral, his subjectivity being rather more phenomenal
than noumenal.
173. Consequently we may contrast the fall from
vicious immorality to virtuous immorality, evil to goodness in females, with
the rise from vicious morality to virtuous morality, folly to wisdom in
males. Crime is viciously immoral
(noumenally objective) and punishment ... virtuously immoral (phenomenally
objective), whereas sin is viciously moral (phenomenally subjective) and grace
... virtuously moral (noumenally subjective).
Cruelty devolves to justness on the female side of the gender divide,
and stupidity evolves to kindness on the male side of the gender divide. There is nought crueller than the Devil or
kinder than God, the space-time and time-space extremes of noumenal experience.
174. To contrast the Devil's fear of punishment
(from woman) with man's hope of forgiveness (from God).
175. To contrast woman's anger at cruelty (by the
Devil) with God's sorrow at stupidity (by man).
176. Man's stupidity stands at a vicious
disadvantage to woman's adroitness (in justly combating evil) in the World,
since a superficial or matter-of-fact appraisal of the two attributes would
suggest that it is better to be adroit than stupid. And, for this reason, men are usually annexed
to the dominion of justness in its struggle with cruelty. But the sinful stupidity of men is still
moral compared or, rather, contrasted with the immorality of the punishing
adroitness of women, and on that account it can be redeemed through grace and
elevated, temporarily or otherwise, to the wisdom of virtuous morality, wherein
one is saved from Heathen enslavement through female bewitchment. However, only authentic grace can ultimately
free males from the threat posed to stupidity by feminine guile, since by
itself verbal absolution is insufficient to prevent them from sliding back into
stupidity and succumbing, willy-nilly, to the dominance of justice. This is why the Church, far from saving men
from the World, has been obliged to defer to it in defence of family values and
other such patently Heathen norms.
177. The stupidity of sinful folly is, in blunt
elemental terms, to opt for the flesh, in vegetative masculine will, and
subsequently find that one is under assault from water and fire to a degree
which constrains one's masculine integrity to female domination, effectively
excluding the possibility of airy grace.
Such a folly, whilst arguably tolerable at first, becomes increasingly
onerous the more family growth there is, since vegetation, viz. sex, shrinks
under pressure of female commitment to water and fire, viz. pregnancy and
children.
178. Even though the 'good woman' is esteemed above
the 'evil woman', the former being objectively phenomenal in Volume-Mass and
the latter objectively noumenal in Space-Time, it is logical to consider the
one a second- and the other a first-rate female, since women are rooted in the
devility of Space-Time.
179. Conversely, because the 'wise man' is esteemed
above the 'foolish man', the former being subjectively noumenal in Time-Space
and the latter subjectively phenomenal in Mass-Volume, it is logical to
consider the one a first- and the other a second-rate male, since men are
centred in the divinity of Time-Space.
180. Men who, because they become 'bent', can be
effectively identified with goodness and/or evil, are respectively third- and
fourth-rate males, whose commitments to quasi-feminine and quasi-diabolic norms
preclude them from being recognizably Christian.
181. Women who, because they become 'bent', can be
effectively identified with folly and/or wisdom, are respectively third- and
fourth-rate females, whose commitments to quasi-masculine and quasi-divine norms
preclude them from being recognizably Heathen.
182. Thus it can be seen that first- and fourth-rate
females stand as far apart as is commensurate with diabolic and divine or, at
any rate, quasi-divine antitheses, while first- and fourth-rate males likewise
stand as far apart as is commensurate with divine and diabolic or, rather,
quasi-diabolic antitheses.
183. In England, one would not speak of political
autocrats and democrats in terms of the Evil and the Good but, rather, in terms
of the Great and the Good, the former likely to include peers and royals as
against, in the latter instance, elected representatives of the People.
184. In Ireland, one would not speak of religious bureaucrats
and theocrats in terms of the Foolish and the Wise but, rather, in terms of the
Faithful and the Wise or, at any rate, the Cloth, the former likely to include
the vast majority of sinful church-goers and the latter their ministering
clergy.
185. The Great in Britain are no more truly evil in
relation to unbridled autocracy than the Cloth in Ireland are truly wise in
relation to unbridled theocracy or, rather, theosophy. Autocracy is constitutionally held in check
by parliament in the one case, while the Vatican holds religion back from the
possibility of theosophy in the other case, constraining grace to the verbal
absolution of 'the word' in due phenomenal terms. The former is an exercise of political good
upon evil, whereas the latter, paradoxically, transpires to being a
manifestation of religious evil which has the effect of thwarting the
development of wisdom to a point of authentic grace (through meditation).
186. The Church, despite its professed commitment to
wisdom, remains rooted in religious evil, the evil of cosmic Godhead and the
subservience, in consequence, of its flock, the Faithful, to Old-Testament
notions of divinity, the very thing which precludes true spirituality in
meditative independence of the Cosmos.
People trailing cassocks, those dress-like modes of attire with a
superfeminine basis, under pedimental roofs are not going to encourage a break
with cosmic Godhead when their power and privilege rests, through the Old
Testament, upon uncritical adherence to mystical theocracy. For them and the pope in particular,
gnostical theosophy is simply 'beyond the pale', an 'atheistic' rejection,
through meditative self-will, of 'the Creator' and other such primitive
notions. Which is why, ultimately, the
People must be given the opportunity to decide for themselves whether they want
to remain enslaved to such a fundamentalist conservatism or break free of it,
under Messianic guidance, in due process of judgemental deliverance, electing
for religious sovereignty and the right, in consequence, to spiritual
self-determination in the triadic Beyond of 'Kingdom Come'.
187. Social Transcendentalism is the most
ideologically evolved form of religion there has ever been or is ever likely to
be, the ideological culmination of a struggle to free mankind from mystical
theocracy ... that they may be introduced to gnostical theosophy and pass from
alpha to omega, the cosmic to the universal, the First Cause to the Last
Effect. Thus Social Transcendentalism
takes-up from where the New Testament leaves off, and carries things from the
Cross to the Supercross, from Christianity to Superchristianity, the First
Coming to the Second Coming. There is,
in me, a sort of combination of Marxian and Nietzschean ideas which are
reconciled through synthetic transmutation to the point of Social
Transcendentalism. This ideology is
neither communist nor fascist but centrist, inextricably connected with ‘the
Centre’ conceived as the context of a religiously sovereign People, and what it
offers is salvation from the World and the prospect, in consequence, of
millennial fulfilment in a triadic Beyond.
The theology of theocracy has been replaced by the ideology of
theosophy, which enjoins men, in due transcendentalist fashion, to aspire
towards, and in some cases literally achieve, authentic grace, leaving the
'understanding' of 'the word' for the 'peace' that is its spiritual
fulfilment. I do not have an interest in
theorizing about 'the Creator' or other such primitive and fundamentally evil
concepts of divinity. I am solely
interested in the liberation of mankind from the last vestiges of
Creator-worship and in encouraging them to give or take or be their respective
selves, whichever self (or antiself in the case of women) happens to be most
relevant to the individual personally.
Neither am I omega-pointing everybody into ultimate divinity. I am allowing for feminine and masculine
shortfalls, in massed mass and voluminous volume, from the supermasculinity of
spaced space. But I am expecting those
shortfalls to be conditioned by ultimate divinity, and thus to reflect
something of the authentic grace that would be the superman's due. I am speaking, in due ideological fashion, of
the triadic Beyond, not of three Beyonds.
And for this and other reasons I believe I am the Messianic teacher who,
having seen through the Church on effectively Second-Coming terms, desires to
establish the Centre in its place, the Superchristian context of religious
sovereignty that would allow, with its full-flowering, for the cultivation,
through transcendental meditation, of authentic grace, the joyful wisdom of the
ultimate dance in which the spirit and the universal spirit, the superconscious
and the breath of airy lightness, become one in the sublime glory of ultimate
Heaven.
188. To contrast the free will of
noumenal/phenomenal objectivity with the natural determinism of
phenomenal/noumenal subjectivity, thereby distinguishing that which is female
in Space-Time (diabolic) and Volume-Mass (feminine) from that which is male in
Mass-Volume (masculine) and Time-Space (divine).
189. Free will proceeds, in due objective fashion,
from the diabolic and feminine aspects of life in crime and punishment, whereas
natural determinism adheres, in due subjective fashion, to the masculine and divine
aspects of life in sin and grace.
190. There is about free will a suggestion of fiery
and/or watery elementalism, which contrasts with the natural determinism of
vegetative and/or airy elementalism - the former options respectively
super-unnatural and unnatural, but the latter options respectively natural and
supernatural.
191. Strictly speaking, the exponent of free will,
whether literally female or effectively so in some quasi-feminine and/or
quasi-diabolic 'bovaryization' of maleness, is either a materialist or a
realist, for whom evil and good are the main reference-points in his or,
rather, her relationship to life.
192. Likewise, the adherent of natural determinism,
whether literally male or effectively so in some quasi-masculine and/or quasi-divine
'bovaryization' of femaleness, is either a naturalist or an idealist, for whom
folly and wisdom are the main reference-points in his relationship to life.
193. Thus it can be said, without equivocation, that
females are more generally and even genuinely partial to free will and males,
by contrast, to natural determinism, since the one is either Superheathen (if
evil) or Heathen (if good), whereas the other is either Christian (if foolish)
or Superchristian (if wise).
194. Either one is viciously or virtuously immoral,
depending on the type of free will, but immoral one remains whether in evil or
goodness, crime or punishment, cruelty or justness.
195. Either one is viciously or virtuously moral,
depending on the type of natural determinism, but moral one remains whether in
folly or wisdom, sin or grace, stupidity or kindness.
196. Free will can only be reconciled with natural
determinism if it is limited to the feminine context of goodness and obliged to
take a subordinate position beneath both the folly of natural determinism (sin)
and the wisdom of supernatural determinism (grace), thereby being confined to
the humanist realm of massed mass.
197. You cannot reconcile the Devil to God, noumenal
objectivity to noumenal subjectivity, evil to wisdom. The superfeminine must be excluded from any
context, society, country in which the supermasculine becomes paramount.
198. One of the chief errors of Christianity has
been to equate sin with evil and grace with goodness, when, in point of fact,
neither evil nor goodness have any authentic relationship to religion. Hell and thus, by implication, the Devil has
been associated with the 'down below', while Heaven and thus, by implication,
God's association has been with the 'up above', so that a false antithesis
between evil and good was inferred which had the well-nigh criminal effect of
demeaning and denigrating the Earth, the masculine, the vegetative, etc., while
that which was genuinely evil tended to be either overlooked or, worse still,
conveniently subsumed within the general scope of cosmic Godhead where, not
altogether surprisingly, it was associated with divinity, and hence moral
goodness! As I hope to have
demonstrated, however, the 'down below' of the Earth, man, nature, etc., is
anything but evil, while the 'up above' of Heaven, God, supernature, etc., is
anything but good. These contexts,
conforming to economic and religious per se manifestations
of morality respectively, are germane to folly and wisdom, and thus have
reference solely to man and God, not to the Devil and God.
199. Thus it is as illogical and criminally
irresponsible to equate sin with evil as to equate grace with goodness, bearing
in mind their association, in lower and higher modes of morality, with folly
and wisdom. The Devil presides not over
sin but over crime, not over folly but over evil, and evil has as much to do
with the Earth as folly with Hell!
Conforming, by contrast, to scientific and political per se
manifestations of immorality respectively, evil and goodness have reference
solely to the Devil and woman, to Hell and Purgatory, to crime and punishment,
and it is therefore manifestly subversive of the Church to have allowed these
female terms to invade religion, and to have done so, moreover, on the basis of
undermining and discrediting the phenomenally subjective realm of natural
determinism from a base so obviously rooted, in due theological fashion, in
free will.
200. Conceived in terms of free will, freedom is a
threat to the binding to self of natural determinism, since the more emphasis
there is on free will in any given society, the less respect there can be for
natural determinism, and thus for that subjective adherence to self which is
ever characteristic of morality. Hence
societies rooted in evil and good, crime and punishment, will have a preference
for free will at the expense of natural determinism, esteeming freedom (in
vicious and virtuous immorality) above binding (to vicious and virtuous
morality).
201. A 'free society' will accordingly be one in which
the Superheathen/Heathen norms of female-based criteria take precedence over
and even seek, where possible, to exclude those male-centred criteria
commensurate with Christian/Superchristian binding. Such a society can only be ranged against the
natural determinism of sinful and/or graceful bindings to self which typify the
moral alternative to free will, and hence to freedom in general. Traditionally, free societies have tended to
oppress and discriminate against bound ones, seeking their subversion and/or
destruction.
202. The struggle of bound societies, peoples, etc.,
against the dominance of peoples rooted in free will is designed to liberate
the former from the immoral clutches of the latter and enable them, once
liberated, to get on with their bound commitments without outside interference
or sanction. Liberation is not
commensurate with freedom ... in the specifically immoral sense to which that
term properly applies but, on the contrary, with the deliverance of bound
peoples from the dominance of freedom as understood by the exercise of free
will against them by an alien people, power, or whatever. The liberation struggle has only one end in
mind, and that is to return the people concerned to binding in natural
determinism. Freedom for them is the
enemy, because it is what led to their enslavement at the hands of the Free,
and such enslavement can only be to the detriment of natural determinism, whose
will to binding, whether in phenomenal or noumenal terms, ever typifies the
subjective alternative to female-based criteria of objective interference.
203. Granted that liberation of enslaved peoples is
motivated by respect for and adherence to binding, one must distinguish,
further, between liberation from evil and/or good on the one hand, and deliverance
from folly on the other, since although the two are not in theory incompatible,
we have to allow for such a distinction if only to separate, in our minds, the
extents to which morality can be conditioned by either vicious or virtuous
considerations, the former affiliated, in due earthly fashion, to the folly of
sin or, at any rate, to fleshy self-indulgence, and the latter affiliated, in
due heavenly fashion, to the wisdom of grace; though, in point of fact, the
sort of grace pedalled by the Catholic Church is, as we have argued, less than
authentic ... in view of its verbal nature and, therefore, we cannot
categorically maintain that Catholic deliverance from folly is anything but
provisional and temporary, serving rather to perpetuate the stupidity of sin
than to transcend it from the standpoint of breath-centred meditation. Nevertheless, even if pseudo-grace has tended
to characterize the 'wisdom' of Catholic deliverance from sin, a distinction
has still existed between outright folly and what may be called quasi-wisdom in
relation to different kinds of bound people, the former arguably Pagan and the
latter Christian, with contrasting moral perspectives in consequence. Obviously, those who achieve liberation from
the dominance of evil and/or good on the basis of Pagan morality are content to
live with what Christians would call sin, and not seek deliverance from it in
the form of a confessorial contrition whose expectation is graceful forgiveness
through verbal absolution. What
Christians identify with salvation does not consciously enter into account
where the Pagan Liberated are concerned.
Their binding will be only relatively as opposed to absolutely beyond
evil and goodness, since for them deliverance from the vicious morality of
phenomenal self-indulgence is an irrelevant consideration.
204. Yet, curiously, the numbers of people or
peoples who could be regarded as genuinely Pagan in their earth-centeredness,
these days, is not as great as might at first be supposed, bearing in mind the
extent to which Christian criteria entered into the imperial equation during
the dominance of free will over their lives, adding a new, if necessarily
incomplete, dimension of binding to their pagan traditions. For free will and natural determinism have
always co-existed, to greater or lesser extents, even in the West, where the
female elements, although traditionally predominant, have not been able to
entirely vanquish the male elements or dominate them to an extent which made a
Christian alternative to Heathen criteria impossible to sustain. Even today, natural determinism is alive and
well in most Western countries, even if the ratio of freedom to binding is some
of those countries is such as to suggest that natural determinism still has a
long way to go if anything like a male bias is eventually to emerge, signalling
their own liberation from the hegemony of evil and good, and thus from the
Heathen immorality of free will. I
refer, in particular, to
205. To descend, in Space-Time, from the strength of
love to the love of strength, but to ascend, in Time-Space, from the truth of
joy to the joy of truth.
206. To descend, in Volume-Mass, from the beauty of
pride to the pride of beauty, but to ascend, in Mass-Volume, from the knowledge
(carnally) of pleasure to the pleasure of knowledge.
207. To descend, in Space-Time, from the weakness of
hatred to the hatred of weakness, but to ascend, in Time-Space, from the
illusion of woe to the woe of illusion.
208. To descend, in Volume-Mass, from the ugliness
of humiliation to the humility of ugliness, but to ascend, in Mass-Volume, from
the ignorance of pain to the pain of ignorance.
209. Just as the external and internal alternatives
of any given axis of descent or ascent are divisible into impersonal and
personal manifestations, the former significant of elemental and molecular
particles, the latter signifying molecular and elemental wavicles, so we must
distinguish negative from positive characteristics therein, on the basis of an
impersonal/personal dichotomy having reference to particles and wavicles in
primary and secondary modes of elementalism.
210. Hence to distinguish, in Space-Time, the
weakness of hatred from the strength of love with regard to spatial space, but
the hatred of weakness from the love of strength with regard to repetitive
time.
211. Likewise to distinguish, in Volume-Mass, the
ugliness of humiliation from the beauty of pride with regard to volumetric
volume, but the humility of ugliness from the pride of beauty with regard to
massed mass.
212. Similarly to distinguish, in Mass-Volume, the
ignorance of pain from the knowledge of pleasure with regard to massive mass,
but the pain of ignorance from the pleasure of knowledge with regard to
voluminous volume.
213. Finally to distinguish, in Time-Space, the
illusion of woe from the truth of joy with regard to sequential time, but the
woe of illusion from the joy of truth with regard to spaced space.
214. Since things proceed from particles to
wavicles, primary to secondary modes in both external and internal, 'once born'
and 're-born' contexts, we have to regard the latter options, corresponding, in
each case, to personal manifestations of their particular subatomic elements,
as constituting a positive alternative to what are patently negative
preconditions.
215. Thus if Space-Time is typified by reference to
a conflict of interests between weakness and strength, hatred and love, then we
must distinguish the impersonal, primary character of the weakness of hatred
from the personal, secondary character of the strength of love in spatial
space, while likewise distinguishing the impersonal, primary character of the
hatred of weakness from the personal, secondary character of the love of
strength in repetitive time.
216. Similarly if Volume-Mass is typified by
reference to a conflict of interests between ugliness and beauty, humility and
pride, then we must distinguish the impersonal, primary character of the
ugliness of humiliation from the personal, secondary character of the beauty of
pride in volumetric volume, while likewise distinguishing the impersonal,
primary character of the humility of ugliness from the personal, secondary
character of the pride of beauty in massed mass.
217. Likewise if Mass-Volume is typified by
reference to a conflict of interests between ignorance and knowledge, pain and
pleasure, then we must distinguish the impersonal, primary character of the
ignorance of pain from the personal, secondary character of the knowledge of
pleasure in massive mass, while likewise distinguishing the impersonal, primary
character of the pain of ignorance from the personal, secondary character of
the pleasure of knowledge in voluminous volume.
218. Finally, if Time-Space is typified by reference
to a conflict of interests between illusion and truth, woe and joy, then we
must distinguish the impersonal, primary character of the illusion of woe from
the personal, secondary character of the truth of joy in sequential time, while
likewise distinguishing the impersonal, primary character of the woe of
illusion from the personal, secondary character of the joy of truth in spaced
space.
219. The secondary aspect of any given element
implies a revolt against the primary aspect, but it is a revolt that, being
positive, has reference to personal fulfilment, and this whether the axis in
which the revolt occurs happens to be objective or subjective, diabolic and/or
feminine (female) or masculine and/or divine (male).
220. Thus the strength of love is no less expressive
of a rejection of the weakness of hatred in spatial space, than the love of
strength expresses a rejection of the hatred of weakness in repetitive time.
221. Thus the beauty of pride is no less expressive
of a rejection of the ugliness of humiliation in volumetric volume, than the
pride of beauty expresses a rejection of the humility of ugliness in massed
mass.
222. Thus the knowledge of pleasure is no less
expressive of a rejection of the ignorance of pain in massive mass, than the
pleasure of knowledge expresses a rejection of the pain of ignorance in
voluminous volume.
223. Thus the truth of joy is no less expressive of
a rejection of the illusion of woe in sequential time, than the joy of truth
expresses a rejection of the woe of illusion in spaced space.
224. Revolt against hatred drives the metachemical
devotee of materialism to love, no less surely than revolt against humility
drives the chemical devotee of realism to pride.
225. Revolt against pain drives the physical devotee
of naturalism to pleasure, no less surely than revolt against woe drives the
metaphysical devotee of idealism to joy.
226. Actually, we should distinguish the particle
predominance of the external contexts from the wavicle preponderance of the
internal contexts, since where this differential between elements and
elementinos is concerned, the impersonal and primary character of the former is
going to be more dominant than the impersonal and primary character of the
latter, bearing in mind the larger size of elements vis-à-vis elementinos.
227. The 're-born' contexts of personal and
secondary modes will accordingly be less expressive of a revolt against a
negative precondition and correspondingly more expressive of a positive drive
towards some ideal or perfect condition, some desirable goal, more especially
as the secondary modes are associated with subjective aspirations in masculine
and/or divine terms. For this is what
ultimately distinguishes the 're-born' from the 'once born', allowing for a
more deeply positive approach to personal fulfilment than could be achieved in
relation to a sensual revolt against some primal negativity. The relation of sensibility to supremacy,
personal-to-impersonal internal elements, or elementinos, is much more
favourable to the secondary mode (of sensibility) than ever the relationship of
sensuality to primacy in the personal-to-impersonal conflict that rages,
externally, within the elements.
228. When the negative and positive aspects of an
element are germane to an objective disposition, we are dealing with
collectivistic arrangements. When, by
contrast, such aspects of an element are germane to a subjective disposition,
we are dealing with individualistic arrangements.
229. Thus it should follow that the female axes of
Space-Time and Volume-Mass are broadly collectivistic in their adherence to an
objective disposition, whereas the male axes of Mass-Volume and Time-Space are
broadly individualistic in their adherence to a subjective disposition.
230. We can therefore compare the metachemical
collectivism of Space-Time with the chemical collectivism of Volume-Mass, the
former objective in noumenal terms, the latter so phenomenally.
231. Likewise, we can compare the physical
individualism of Mass-Volume with the metaphysical individualism of Time-Space,
the former subjective in phenomenal terms, the latter so noumenally.
232. Whereas the metachemical collectivism of
Space-Time is rooted in materialism, the chemical collectivism of Volume-Mass
is rooted in realism.
233. Whereas the physical individualism of
Mass-Volume is centred in naturalism, the metaphysical individualism of
Time-Space is centred in idealism.
234. Whereas materialism corresponds to the formal
devility of elemental particle appearances, realism corresponds to the concrete
femininity of molecular particle quantities.
235. Whereas naturalism corresponds to the
conceptual masculinity of molecular wavicle qualities, idealism corresponds to
the abstract divinity of elemental wavicle essences.
236. It is because the metachemical and chemical
forms of collectivism are affiliated to particles ... that we can think of them
as being rooted in materialism and realism.
237. It is because the physical and metaphysical
forms of individualism are affiliated to wavicles ... that we can think of them
as being centred in naturalism and idealism.
238. Because collectivism appertains to the female
side of life and individualism to its male side, we are faced with a gender struggle
between that which, being objective, is rooted in some antiself and that which,
being subjective, is centred in some self, whether phenomenal or noumenal in
either case.
239. Just as collectivism can be noumenal or
phenomenal, diabolic or feminine, so it can be impersonal or personal, negative
or positive, in both external and internal contexts of 'once born' elements and
're-born' elementinos.
240. Just as individualism can be phenomenal or
noumenal, masculine or divine, so it can be impersonal or personal, negative or
positive, in both external and internal contexts of 'once born' elements and
're-born' elementinos.
241. Thus the antiselves of noumenal and phenomenal
modes of objectivity can be negative or positive, affiliated primarily to particles
or secondarily to wavicles, in either external or internal contexts.
242. Thus the selves of phenomenal and noumenal
modes of subjectivity can be negative or positive, affiliated primarily to
particles or secondarily to wavicles in either external or internal contexts.
243. Subatomically, antiselves correspond to
photons/photinos in Space-Time and to electrons/electrinos in Volume-Mass,
while selves, by contrast, correspond to neutrons/neutrinos in Mass-Volume and
to protons/protinos in Time-Space.
244. Although I have tended to identify Mass-Volume
with neutrons/neutrinos throughout this text, I should also like to allow for
the possibility of deuterons/deuterinos in this connection (and this in
contrast to my previous use, in Maximum Omega, of positrons/positrinos
for this context, about which more anon), the reason being that I like to
differentiate more clinically between the sort of masculine male who
heathenistically acquiesces in female domination, and the sort, arguably far
fewer in number, who are capable of a more genuinely nonconformist resolve to
transcend or, at any rate, avoid compromising with women in sexual and/or
social terms, thus effectively setting themselves phenomenally apart from the
generality of men through a mode of individualism that would seem to be less
characterized by neutrons and/or neutrinos than by the neutron/neutrino coupled
to proton/protino compositeness of deuterons and/or deuterinos, which is to
say, less by a neutron/neutrino neutral acquiescence in female dominion than by
a proton/protino-conditioned resolve to remain independent and subject, in
consequence, to the next best thing, barring conversion, from a proton/protino
centring in idealism, whether externally or internally.
245. The best and highest men are always consciously
committed to individualism, to remaining subjectively selfish, and thus they
contrast with the generality of men who either acquiesce in female collectivism
from a masculine standpoint (in the neutron/neutrino) or, worse still, have allowed
themselves to identify with collectivism of one sort or another, in consequence
of being bent away from maleness in quasi-feminine or quasi-diabolic
terms. If the former are guilty of sin,
then the latter are guilty of either punishment or crime, as the case may be,
and have accordingly ceased to be genuinely masculine (in terms of a
qualitative centring), but become effectively female in the manners described.
246. Whereas the deuteron/deuterino male is more
likely to be homosexual than celibate, given the fact that he still adheres to
a phenomenal manifestation of subatomic acquiescence, and is consequently
sinful (and foolish) on a higher level than the neutron/neutrino male of
heterosexual disposition, the quasi-feminine and quasi-diabolic males are going
to be less than heterosexual in their 'bovaryized' departures from masculinity,
and correspondingly more disposed, in quantitative and apparent terms, either
to anal intercourse within the heterosexual context or to masturbation, the
former arguably quasi-feminine and the latter quasi-diabolic, since concretion
and form would seem to have replaced content in their approximations to and
accommodations of female norms. Thus far
from being foolish in sinful coitus, the 'bent' males will find themselves
exposed to either good (if quasi-feminine) or evil (if quasi-diabolic) in
punishing and criminal forms of sexuality, the former, as I say, identifiable
with anal heterosexuality and the latter with masturbation, presumably more in
connection with some pornographic stimulus of a photographic order than of
anything cinematographic.
247. Concerning the re-ascription of
positrons/positrinos, those positive electrons/electrinos, from revolutionary
masculine to revolutionary feminine parallels, it seems to me that there is
about this species of subatomicity the basis for a sexual analogy with
lesbianism, since there must be a capacity for sexually assertive behaviour in
women with a positive drive that would be quite lacking in, if not alien to,
their more conventionally feminine counterparts, and which could also be
expected to alienate the generality of men.
I might even say that an inclination towards active heterosexual coitus
in women is proto-lesbian, suggestive of a quasi-masculine bias that would remove
the woman concerned from the 'straight' realm of negative femininity
(electrons/electrinos) to the 'bent' realm in question, thus rendering her the
sexual antithesis of those males whose quasi-feminine 'bentness' leads to
anal-biased heterosexuality.
248. Nevertheless, such proto-lesbian behaviour as
would be compatible with the woman on top of and actively riding her male
partner is obviously less radical than outright lesbianism, wherein the
capacity of one or both (feminine) partners to engage in some form of
dildo-enhanced coitus would confirm a positron and/or positrino parallel more
latent than potential. And, being
genuinely lesbian, it would be as much beyond notions of female 'bentness' in
quasi-masculine or, for that matter, quasi-divine terms (presumably in relation
to the use of a personal dildo and/or vibrator for self-induced vaginal
stimulation) as homosexuality is if not beyond then certainly distinct from
concepts of male 'bentness' in quasi-feminine and/or quasi-diabolic terms, as
already described.
249. Both the homosexual and lesbian commitments to
sexuality are less 'bent' than more resolutely masculine and feminine
respectively, since, as we have argued, 'bentness', commensurate with gender
'bovaryization', accrues to those who have effectively crossed over from their
own gender to that of the opposite gender in response to either immoral, if
female-dominated, or moral, if male-liberated, kinds of societal pressures, the
one rooted in free will, the other centred in natural determinism.
250. Thus I have no hesitation, at last, in
ascribing a positron/positrino parallel to revolutionary women, whose
positivity can co-exist, in independent self-determination, with the
deuteron/deuterino positivity of those revolutionary men whose masculinity, far
from acquiescing in the World (of heterosexual amorality), stands in a sort of
Christ-like aloofness from it which is the next best thing, barring spiritual
conversion, to the proton/protino positivity of that smaller number of higher
males whom one would identify with divinity.
I refer, in particular, to the supermasculine positivity of supermen,
and thus to protino sensibility in meditative commitment, as devotees of God,
to the joy of truth.
251. In fact, one should always bear in mind that
the internal contexts of the elementinos are never more germane to religion
than when affiliated, through personal 'rebirth', to their wavicle
subdivisions, particularly in connection with elemental wavicle elementinos,
the abstract nature of which is commensurate with essence, whether in
quasi-idealistic guise (as in the cases of positrinos and deuterinos) or
properly idealistic guise (as in the case of the protino), and that all
particle-based 'rebirths' are comparatively scientific and/or political, correlating
impersonally with supremacy as opposed, in wavicle modes, to correlating
personally with sensibility. Even
molecular wavicle elementinos would be closer, as economic parallels, to
religion than their elemental and molecular particle counterparts, bearing in
mind their qualitative nature in what is a more relative mode of personal
sensibility. And the same of course
applies to 'heathenistic' neutrinos and Superheathen or, rather, Subheathen
photinos.
252. When we endeavour to think of a sartorial
parallel to the neutron/neutrino vis-à-vis deuteron/deuterino modes of
masculinity, the former effectively Heathen through what, in human terms, would
be a heterosexual acquiescence in the World, and the latter of a type of
nonconformism that, certainly in sensibility, would be more genuinely
Christian, it seems to me that the neutral masculinity of neutron/neutrino
males will more likely favour a sports-jacket-and-tie type arrangement in
particle-based modes of neutrality, but a suit-and-tie type arrangement in its
wavicle-centred modes, whether we then distinguish neutron from neutrino
parallels, in external and internal contexts, on the basis of cut or texture
and style (presumably in terms of flared verses straight in the external
context and of straight verses tapering in the internal context, with the
further possibility of a heavier material in the one and a lighter or, at any
rate, less heavy material in the other).
Without wishing to become too technical, it can be assumed, at any rate,
that a particle/wavicle distinction will exist between sports jackets and
suits, and that we can then extrapolate external and internal, 'once born' and
're-born', parallels from due consideration of the texture and style of such
masculine attire.
253. But such attire is, it seems, of a rather
secular nature compared to the sort of masculine attire with which we would
have to associate the deuteron/deuterino male, whose commitment to masculinity
is unequivocally subjective in phenomenal terms, and not subject, in consequence,
to the sort of amoral compromise with feminine objectivity of his neutral
counterpart. I refer, of course, to
zipper-jacket type attire of a sufficiently curvilinear and therefore 'hip'
style to be commensurate with the sort of subjectivity we have in mind, a
subjectivity usually stopping well short of covering the buttocks, and normally
worn in conjunction with jeans and/or joggers of one description or
another. Again, we should distinguish
the external from the internal varieties, the 'once born' from the 're-born',
on the basis of textural and stylistic contrasts in the manner already
described, the latter likely to favour a comparatively centripetal approach to
'rebirth' even when impersonal and personal distinctions between particle-based
and wavicle-centred modes of 'homosexual' attire have been taken into account.
254. If the external contexts of sartorial
elementalism start out flared (centrifugal) and become straight as we proceed
from impersonal primal to personal sensual, and the internal sartorial contexts
start out straight and become tapered (centripetal) as we proceed from
impersonal supreme to personal sensible, then what applies to masculine
contexts in both conventional and radical modes must also apply to their
feminine counterparts, where we can distinguish the conventional from the
radical on the basis of skirts vis-à-vis tights or, more comprehensively, of
sports jacket-like separates and suit combinations with regard to conventional
females, and jeans and tights with regard to the unconventional, or radical
variety.
255. Thus just as men are divisible into 'straight'
and 'hip' categories in both external and internal contexts, so women follow a
similar pattern of sartorial distinctiveness, depending whether they are
recognizably 'straight' or 'hip', heterosexual or lesbian, electron/electrino
objective or positron/positrino subjective.
256. Now just as the masculine external sartorial
contexts begin flared and end straight, evolving from particle-based impersonal
to wavicle-centred personal alternatives, so must the feminine contexts do
likewise, progressing from openly centrifugal attire of an unmatching contrast
to suited combinations in which the skirt and jacket form a stylistic and
textural, not to mention tonal, harmony.
Of course, it is debatable whether the external straightness of
wavicle-centred skirts is going to be as straight as the internal straightness
of the sort of particle-based skirts that conform to impersonal 'rebirth' in
electrino negativity, and thus we may be forgiven for conceiving of the former
as having pleats and maybe even a turned-up visible seam, such as one would
equate with its masculine equivalence with regard to trousers and/or jeans,
where the term 'turn-ups' would be more appropriate.
257. Thus if the external straightness of skirts is
still perceptibly 'outer' in relation to such stylistic devices as turned-up
seams, it is nevertheless more likely to favour a zip than buttons where
reference to its phenomenal standing in wavicle sensuality is concerned,
something unlikely to apply not only to its impersonal pre-condition in the
'once born' realm of flared skirts, but to its impersonal post-condition, so to
speak, in the 're-born' realm of straight skirts, even if a categorical
assertion to this effect would probably be difficult if not impossible to
sustain.
258. Be that as it may, a particle/wavicle
distinction can be inferred on the basis of buttons vis-à-vis zips, and from
the internal straight skirt to the internal tapering skirt, the latter likely
to be worn in conjunction with a matching jacket, is but a comparatively short
step within the electrino options from impersonal supreme to personal sensible,
as from a scientific and/or political parallel to an economic and/or religious
one.
259. Of course, one could be more comprehensively
exacting as to the fourfold subdivisions of each context, whether external or
(as here) internal, but rather than tire the reader's patience with that, I
shall quickly pass to the radical feminine contexts of positron/positrino
lesbianism, and contrast both the jeans and tights of their impersonal and
personal options with the skirts and suits of conventional females, who are
more likely, being straight, to be heterosexual.
260. Naturally, it doesn't necessarily follow that
all radical females prefer tights to, say, joggers or even jeans to pants of a
trouser-like character, but for ease of logical consistency it will help if we
settle for a convenient generalization in which jeans and tights become the principal
claimants to a particle/wavicle dichotomy in both external and internal
contexts, even if, in practice, pants would probably serve as a useful
alternative to tights in the external context, where straightness rather than
tapering is the most probable design in view of its affiliation to a
centrifugal base.
261. Yet the particle/wavicle dichotomy between
unmatching and matching attire would still have to be borne in mind, as would
the likelihood of a button vis-à-vis zip distinction between the impersonal and
the personal in both external and internal contexts. Certainly, we are anticipating the use of
short jackets with or without a zip here, and can expect the internal context
to begin straight in impersonal supremacy and to culminate tapering in personal
sensibility, just as in the conventional feminine context of skirts.
262. However, unlike her heterosexual counterpart,
the liberated female, as we may call the lesbian radical, is subjectively
tapered in her most evolved manifestation, and thus sexually independent of
men. Her tights do not encourage male
attention but exist to remind men of her positive status in positrino
'rebirth'. She is no less beyond the
World than the radical male of 'bomber-jacket' homosexuality, and both alike
are sartorially nearer, in consequence, to the salvation of 'Kingdom Come' in
what I have elsewhere described as a triadic Beyond.
263. The criteria I have applied to 'phenomenal'
modes of attire with regard, for instance, to both trousers and skirts, could
with equal assurance be applied to their 'noumenal' counterparts, whose
affiliation is less with Volume and Mass than with Time and Space, whether in
space-time objectivity or in time-space subjectivity, the former descending, in
due materialist fashion, from superfeminine to subfeminine, and the latter
ascending, in due idealist fashion, from submasculine to supermasculine.
264. Hence we can distinguish just as logically
between dresses and gowns with regard to Space-Time ... as between boilersuits
and zippersuits with regard to Time-Space, dresses and boilersuits appertaining
to the particle-based manifestations of each axis, gowns and zippersuits to
their wavicle-centred alternatives, where we would be conscious of a straight
and/or tapering style according to whether our reference was to the external or
to the internal modes of personal allegiance, the former expressive of
sensuality, the latter of sensibility.
265. Whatever the exact stylistic niceties of each mode
of attire in whichever context, we can be confident that dresses will suggest a
particle-based standing compared to the longer kinds of objectively noumenal
attire known as gowns, while boilersuits will suggest a like-standing compared
to the more comprehensively streamlined kinds of subjectively noumenal attire
known as zippersuits. Hence there should
exist a parallel between dresses and boilersuits on the one hand, as between
gowns and zippersuits on the other, though the axes to which each mode of attire
belongs will indicate that, being affiliated to materialist and to idealist
absolutes respectively, such parallels are as far apart as the Devil and God
or, more to the point, first-rate female and male alternatives. Certainly there is nothing mediocre, or
second- and third-rate, about noumenal modes of attire, even if their wearers
sometimes fail to conform to first-rate gender extremes.
266. In general terms, one can be logically assured
that the superfeminine modes of noumenal attire will extend from flared
(centrifugal) dresses to straight gowns in spatial space, while the subfeminine
modes that internally supersede them in repetitive time will extend from
straight dresses to tapering gowns.
267. Likewise one can be logically assured that the
submasculine modes of noumenal attire will extend from flared (centrifugal)
boilersuits to straight zippersuits in sequential time, while the
supermasculine modes that internally supersede them in spaced space will extend
from straight boilersuits to tapering zippersuits.
268. Hence from a scientific and/or political
inception in either case to an economic and/or religious culmination thereof,
the external leading to the internal in diametrically opposite terms, as we
either descend through Space-Time or ascend through Time-Space, passing from
primal and/or sensual to supreme and/or sensible manifestations of impersonal
and personal attire.
269. As we have seen, particles and wavicles do not
necessarily give us a centrifugal/centripetal distinction, even if the external
forms of subatomicity are centrifugal and the internal forms centripetal. We proceed, as a rule, from centrifugal to
straight in external contexts, and from straight to centripetal in internal
ones, so that only the extreme modes are going to be expressive of a
centrifugal/centripetal antithesis, those appertaining to external particles in
impersonal primacy and to internal wavicles in personal sensibility.
270. The external wavicles in personal sensuality
and the internal particles in impersonal supremacy, by contrast, will be
comparatively straight, even if the 'straightness' appertaining to the external
contexts owes something to its centrifugal pre-condition, while the
'straightness' of the internal contexts owes something to its centripetal
post-condition or, if that sounds too sweepingly teleological, presages the
possibility of a centripetal culmination.
Neither of these types of 'straightness' is identical and, for that
reason, it is perfectly logical to differentiate between them on the basis of
their differing allegiances or alignments within external and internal
contexts. Certainly it would be
difficult if not impossible to confound the two, particularly in view of their
dissimilar subatomic structures with regard to personal and impersonal
manifestations of sensuality and supremacy.
The one will always have an economic and/or religious correlation and
the other, by contrast, a scientific and/or political one, each of which are
flanked by the centrifugal and centripetal extremes of, in the one case, a
primal scientific and/or political subdivision and, in the other case, a
sensible economic and/or religious subdivision.
271. Now I believe this distinction between two
contrasting types of 'straightness' in between centrifugal and centripetal
extremes will hold whether we are referring to the objective axes or to their
subjective counterparts; that subjectivity will still be centrifugal to begin
with and objectivity centripetal to end with, even when and if, as seems
demonstrably more likely the case, the subjective axes will always be less
extensively centrifugal to begin with than the objective ones, while the
objective axes will always be less intensively centripetal to end with than the
subjective ones, bearing in mind the gender differential that exists between
objectivity and subjectivity, and the connection of the one with barbed and of
the other with curved modes of either divergence (if external) or convergence
(if internal), as the case may be.
Things diverge more extensively in objective terms than ever they do
subjectively, while, conversely, things converge more intensively in subjective
terms than ever they do objectively.
272. Nevertheless, even 'straight' contexts or modes
will diverge or converge to some extent, bearing in mind their association with
contrary modes of extreme divergence (centrifugal) or convergence (centripetal)
in pre- and post-conditions of their respective personal and impersonal
integrities, though their disposition towards either divergence (if outer) or
convergence (if inner) will be conditional upon the gender bias towards
objectivity or subjectivity of the axis to which they pertain. A completely neutral 'straightness' would be
hard to imagine in relation to the push and pull of centrifugal and centripetal
extremes which characterize the respective external and internal contexts. In fact, the nearest one could come to
imagining such a neutral 'straightness' would be in terms of a simultaneous or
oscillatory relationship to both external and internal contexts at once, now
personally sensual, now impersonally supreme, but never either for very long.
273. The distinction between external and internal
contexts, elements and elementinos, is effectively one between public and
private, the former affiliated to the centrifugal and the latter to the
centripetal. Hence the terms 'public'
and 'private' would not be commensurate with a
distinction between particles and wavicles, nor with their impersonal
and personal correlations in relation to collectivistic (primal and sensual) or
individualistic (supreme and sensible) categories. On the contrary, 'public' and 'private' are
alike divisible into these categories, since the one is germane to that which
is external and the other to that which is internal. One can have a public individualism no less
than a private collectivism, the former identifiable with a sensual disposition
in wavicle elements and the latter with a supreme disposition in particle
elementinos, as between personal and impersonal manifestations of
'straightness'.
274. Thus the public and private domains, being
subdivisible into particle and wavicle modes of primary and secondary
elements/elementinos, are equivalent to external and to internal contexts,
whether with reference to objective or to subjective axes. They are also, in more general human terms,
equivalent to extroversion and to introversion respectively, since 'the
extrovert' is external and 'the introvert' internal, the externalization of life
being public and its internalization private.
275. Regardless of whether extroversion is primary
or secondary, impersonal or personal, it will have reference to the
centrifugally-oriented realm of the external contexts, from primal science
and/or politics to sensual economics and/or religion in the public domain.
276. Conversely, whether introversion is primary or
secondary, impersonal or personal, it will have reference to the
centripetally-oriented realm of the internal contexts, from supreme science
and/or politics to sensible economics and/or religion in the private domain.
277. Although science and/or politics will always be
collectivistic in their particle-based primariness, and economics and/or
religion be individualistic in their wavicle-centred secondariness, the
distinction between the public and private manifestations of each discipline is
an important one, since it tells us whether the discipline in question is
externalized or internalized, characterized by extroversion or by introversion,
and likely, in consequence, to be 'once born' or 're-born', governed by a
centrifugal inception or aspirant towards a centripetal culmination. If the former, then we are extrapolating from
elements; if the latter, then we are extrapolating from elementinos, and can
anticipate greater refinement, the sort of refinement that, taken to religious
extremes, makes for enhanced sensibility.
278. Religion in the public domain of centrifugal
forces is never more than externally 'straight'. Only in relation to the centripetal
aspirations of the private domain does it effectively taper towards a
curvilinear point, the Omega Point, as it were, of consummate individualism,
and never more so than with regard to the noumenal subjectivity of true idealism.
279. One has to distinguish the folly of the
Christian Sinful, who acknowledge the phenomenal self-indulgence of masculine
will as 'sin', from the folly of the non-Christian Heathen, who simply indulge
their vegetative appetites without shame or formalized repentance, and whose
folly is all the more stupid in consequence.
If the former are sinners by dint of their Christian
self-acknowledgement of sin, then the latter are simply worldly philistines
whose Heathen ignorance of or indifference to sin places them in a morally
inferior category, a category in which the stupidity of folly is either taken
for granted or not recognized as such by dint of the absence of sufficient
wisdom or, at any rate, a conscious commitment to wisdom.
280. However, having already drawn attention to the
inauthentic nature of Christian grace, with its verbal shortcomings in relation
to meditative praxis, I feel bound to emphasize that the vegetativeness of
Christian sin is rather less centred in the flesh, with specific reference to
the phallus, than in the brain, given the 're-born' context in which
Christianity operates, and that 'sins of the flesh' are accordingly less
Christian than Heathen in their 'once born' nature.
281. Of course, one can be saved, in Christ, from
phallus to brain, rising, in due masculine fashion, from massive mass to
voluminous volume, as, presumably, where the verbal absolution of sinful
confessions is concerned. But, in
reality, the brain, being vegetative, is still a realm of sin, still pertains
to phenomenal self-indulgence, and thus falls short of a true redemption of sin
in (authentic) grace, the sort of grace that can only be achieved, in relation
to the 're-born' sin of the brain, through the lungs, and thus in connection
with meditation of an airy nature (supernature), which is effectively the
solution to Christian sin in the 'peace (sic) that surpasses understanding'.
282. Thus the verbal absolution of 'the word' is
only the trading of one order of sin for another, the 'sins of the flesh' for
the 'sins of the brain', and not a solution to the problem of sin as such. People continue to sin because they are
trapped in a vicious circle of vegetative masculinity, rarely or never
ascending beyond the brain to the true salvation of the lungs.
283. Yet even those who sin or, rather, indulge
heathenistically in the flesh, who do not anticipate the inauthentic grace of
verbal absolution for something which is, in any case, pertinent to a 'once
born' rather than to a 're-born' context, to fleshy sensuality as opposed to
cerebral sensibility, even they are not entirely bereft of grace or of the
possibility, in other words, of some form of wisdom, since they are often
disposed to music, and thus exercise their ears in connection with the external
authentic grace of aurally being into music, the airwaves of which excite their
eardrums and usually have the effect, if truly graceful, of making them more
kindly disposed towards their fellow human beings. There is wisdom here in this external grace,
but it is a 'once born', or Heathen, form of wisdom that owes little or nothing
to Christian criteria and would not be compatible with the 'Kingdom Within' of
moral sensibility, neither in cerebral sin nor in respiratory grace. It is something from which one would have to
be saved if one wished, instead, to savour the lung-centred alternative of
internal grace.
284. But that means rising from sequential time to
spaced space along the time-space axis of idealism, and so one would have to be
externally centred in Time-Space to be in with a chance of that kind of
salvation, the salvation-of-salvations.
No use being into Mass-Volume, trading one type of sin for another,
unless, however, one was prepared to convert from voluminous volume to spaced
space, jumping two planes (over the repetitive time of Space-Time) in what
would effectively be a change of religion and/or class and race. Not an easy matter, by any means, but not
impossible either, even if at a distinct disadvantage to the aural devotee of
external grace in the, by and large, time aspect of Time-Space.
285. Just as there are people who are more cerebral
than respiratory or intellectual than spiritual, so people exist who are more
respiratory than cerebral or spiritual than intellectual. There are those who are preponderantly
disposed to 're-born' sin and others, by contrast, whose preponderant
disposition is towards 're-born' grace.
286. Likewise, just as there are people who are more
sensual than aural, more instinctual than musical, so people exist who are more
aural than sensual, more musical than instinctual. There are those who are predominantly
disposed to 'once born' sin and others, by contrast, whose predominant
disposition is towards 'once born' grace.
287. In fact, the notion of 'once born' sin is only
really credible from a transcendentalist standpoint, where a distinction
between grace and sin, wisdom and folly, would be readily acknowledged by those
with a predominating disposition towards grace of an aural nature (subnature). People who are more disposed to the flesh, by
contrast, would not normally think of their sensual indulgences in terms of
'sin', unless, however, they also happened to be nominally Christian, and thus
open to the possibility of inauthentic grace via verbal absolution (from a
priest). For the Heathen, on the
contrary, fleshy indulgences are something to take for granted, even when and
if they achieve a degree of external grace via, presumably, music.
288. Yet they still differ from those who, on
whatever grounds, relate more to the ears than to the phallus, and for whom a
sensual descent into the flesh is the exception to the rule, an exception which
they would be perfectly prepared to regard as sinful.
289. Such sin, being fleshy, is 'once born', has a
Heathen association which distinguishes it from the Christian sin of cerebral
'rebirth'. It is sinful from the
standpoint of external grace, not from the standpoint of internal grace, which
exists in respiratory 'rebirth' above the phenomenal plane of cerebral sin, and
has reference, in consequence, to the spiritual 'peace', or fulfilment, that
surpasses mere intellectualism.
290. 'The word' is what is really sinful from the
standpoint of internal grace, and consequently it is only people who are
preponderantly centred in internal grace who would be disposed to regarding it,
the intellect, as sinful. Those who are
centred in the intellectual sphere of 'the word', however, would be no less
indisposed to regarding their cerebral self-indulgences as sinful ... than their
fleshy counterparts of a predominantly phallic disposition down below, in the
mundane realm of Heathen folly, could be expected to regard their sensual
self-indulgences as sinful.
291. In either case, one needs to be centred in
grace before a distinct conception of sin, corresponding to the type of grace
to which one subscribes, is going to be either possible or desirable. People who are overly given to phenomenal
self-indulgence would not, as a rule, be disposed to such a conception
themselves. And this includes Christians
as well as Heathens,‘re-born’ sinners as well as their 'once born'
counterparts.
292. Strange as it may seem, a majority of
Christians are not aware of the degree to which their acquiescence in 'the word',
the phenomenal self-indulgence of cerebral knowledge, is sinful, or even that
it could be sinful at all. And this is
partly because they have been led to regard fleshy self-indulgence as alone
sinful, and to regard cerebral deliverance from it through 'the word', whether
the New Testament 'word of Christ' or the verbal absolution of a priest
following confession, as commensurate with grace. But, as we have shown, such a deliverance is
from massive mass to voluminous volume in Mass-Volume, and thus from Heathen
'once born' sin in the flesh to Christian 're-born' sin in the brain, both of
which contexts appertain to the phenomenal axis of vegetative masculinity.
293. Instead of being encouraged to abandon sin
altogether, the average sinner is merely encouraged to abandon Heathen sin for
Christian sin, and to embrace the inauthentic grace of verbal absolution,
centred in 'the word', as a reward for so doing! Thus the penitent is left with the impression
that he has been saved from sin to grace when, in point of fact, he has only
been saved from a lower mode of sin to a higher one in which 'the word' takes
on undue religious significance.
294. Even inauthentic grace, associated with verbal
absolution, is fundamentally sinful, since no more than a quasi-idealistic form
of naturalism. For religious thought, or
prayer, is still affiliated to the brain, and thus to the phenomenal realm of
vegetative naturalism. It falls short of
meditation. Salvation from Mass to
Volume is always a shortfall from true salvation, and therefore not something
in which the person anxious to secure an accommodation with God can place much
confidence. It is nothing short of a
Christian con-trick, substituting its own level of sin for the Heathen sin to
which, through some sort of Christian conscience, many people remain uneasily
attached.
295. Yet, in reality, Heathen or external sin is
only such from an aural-centred standpoint in external grace, which is
effectively Subchristian, and not something that should enter into Christian
account, bearing in mind its commitment to 're-born' criteria. The confessee is supposed to be Christian,
not Heathen, and consequently his confessions should revolve around cerebral
sin. Of course, in a way they do, since
the brain is being used for purposes of confessing. But, in practice, too many Christians are
fundamentally more Heathen in their fleshy appetites than Christian, and, in
any case, they will remain sinners even after verbal absolution.
296. For the truly Graceful are an 'Elect of
Spirit', and for this 'Elect of Spirit' ... sin is the exception to the rule,
and therefore not something to make a habit of confessing. The Superchristian, or sensible,
transcendentalist, will be too given to cultivating the spirit, through
meditation, to have either the time or the inclination for sin. He will remain aloof from the sinful and
their mundane limitations, for he is not, in truth, a Christian.
297. Neither, if internal, is he a Subchristian,
though he will be aware that the salvation of Subchristians to
Superchristianity, of aural grace to respiratory grace, is always possible and
eminently desirable if there is to be a deepening of truth and enhancement of
sensibility. It may not be possible to
convert the majority of Christians, bogged down in their cerebral sin, from
voluminous volume to spaced space, but there is no reason why a majority of the
devotees of sequential time should not be able to ascend the time-space axis of
religious idealism in what would amount to a comparatively straightforward
process of internal salvation, formally abandoning the aural grace of the ears
for the respiratory grace of the lungs.
298. The plane of Space, which begins spatial and
ends spaced, can also be regarded as the plane of the spirit (perceptions), but
of the spirit that is evil (noumenally objective) in the spatial context and
wise (noumenally subjective) in the spaced context. The spiritual plane, incorporating two kinds
of Space, is supernoumenal, whether in metachemical superfemininity (evil) or
in metaphysical supermasculinity (wise).
299. The plane of Time, which begins sequential and
ends repetitive, can also be regarded as the plane of the soul (emotions), but
of the soul that is wise (noumenally subjective) in the sequential context and evil
(noumenally objective) in the repetitive context. The soulful plane, incorporating two kinds of
Time, is subnoumenal, whether in metaphysical submasculinity (wise) or in
metachemical subfemininity (evil).
300. The plane of Volume, which begins volumetric
and ends voluminous, can also be regarded as the plane of the intellect
(conceptions), but of the intellect that is good (phenomenally objective) in
the volumetric context and foolish (phenomenally subjective) in the voluminous
context. The intellectual plane,
incorporating two kinds of Volume, is upper phenomenal, whether in chemical
upper-femininity (good) or in physical upper-masculinity (foolish).
301. The plane of Mass, which begins massive and
ends massed, can also be regarded as the plane of the id (instincts), but of
the id that is foolish (phenomenally subjective) in the massive context and
good (phenomenally objective) in the massed context. The instinctual plane, incorporating two
kinds of Mass, is lower phenomenal, whether in physical lower-masculinity
(foolish) or in chemical lower-femininity (good).
302. The terms we usually apply to the subatomic
structures of these planes or, more correctly, to their attributes thereof,
reflect their particle/wavicle subdivisions into primary and secondary, or
impersonal and personal manifestations, in both external and internal
contexts. These terms are 'will' and
'mind', and we therefore have fourfold options in each case, starting at the
top with spirit, descending to soul, further descending to intellect, and
ending, at the bottom, with the id.
Hence we can distinguish spiritual will and/or mind from soulful will
and/or mind in both evil and wise contexts.
Likewise, we can distinguish intellectual will and/or mind from
instinctual will and/or mind in both good and foolish contexts.
303. The distinction between 'will' and 'mind',
particles and wavicles in both external and internal contexts, is one of free
will vis-à-vis natural determinism, though each of these attributes of Space,
Time, Volume, and Mass will be more or less one thing or the other according to
whether we are dealing with objectivity or subjectivity, the female or the male
aspect of things in what is a distinction, after all, between unnature and
nature, or unconscious and conscious.
304. Hence, as a broad rule, we may rest assured
that there will be more free will in those contexts which are characterized by
female unnature/unconsciousness and correspondingly less natural determinism,
whereas there will be more natural determinism in those contexts characterized
by male nature/consciousness and correspondingly less free will.
305. Since movement from one plane to another is
achieved by a diagonal progression (if forwards) or regression (if backwards)
in relation to what we have termed axes, it follows that free will should
predominate over natural determinism in Space-Time and in Volume-Mass, the
diabolic and the feminine axes respectively of materialism and realism, which
are characterized by an objective orientation in barbed divergence and/or
convergence, depending on the degree to which objectivity is externalized or
internalized, in relation to what, subatomically, is a vacuous
precondition. Conversely, natural
determinism will preponderate over free will in Mass-Volume and in Time-Space,
the masculine and the divine axes respectively of naturalism and idealism,
which are characterized by a subjective orientation in curved divergence and/or
convergence, depending on the degree to which subjectivity is externalized or
internalized, in relation to what, subatomically, is a 'plenumous'
precondition.
306. Thus where the 'female' axes of Space-Time and
of Volume-Mass are concerned, their objective orientation allows for a greater
degree of free will in element/elementino particles than ever it does for
natural determinism in element/elementino wavicles, not least of all because
the vacuous preconditions of these axes conduce towards unnatural/unconscious
modes of spirit, soul, intellect, and id ... in relation to spatial space,
repetitive time, volumetric volume, and massed mass.
307. Where, by contrast, the 'male' axes of
Mass-Volume and of Time-Space are concerned, their subjective orientation
allows for a greater degree of natural determinism in element/elementino
wavicles than ever it does for free will in element/elementino particles, not
least of all because the 'plenumous' preconditions of these axes conduce
towards natural/conscious modes of id, intellect, soul, and spirit ... in
relation to massive mass, voluminous volume, sequential time, and spaced space.
308. Hence to descend, in space-time
unnature/unconsciousness, from the evil spirit of spatial space to the evil
soul of repetitive time, as from photons to photinos in metachemical
materialism.
309. Hence to descend, in volume-mass
unnature/unconsciousness, from the good intellect of volumetric volume to the
good id of massed mass, as from electrons to electrinos (conventional) and/or
positrons to positrinos (radical) in chemical realism.
310. Hence to ascend, in mass-volume
nature/consciousness, from the foolish id of massive mass to the foolish
intellect of voluminous volume, as from neutrons to neutrinos (conventional)
and/or deuterons to deuterinos (radical) in physical naturalism.
311. Hence to ascend, in time-space
nature/consciousness, from the wise soul of sequential time to the wise spirit
of spaced space, as from protons to protinos in metaphysical idealism.
312. The relationship of 'will' to 'mind', of
particles to wavicles in elements and elementinos, is also the relationship of
power to glory, which is to say, of unnature and/or nature, depending on the
axis, to unconsciousness and/or consciousness.
313. Hence will stands to mind as power to glory in
both external and internal contexts where, in each case, will precedes mind,
albeit with a different emphasis, according to how and whether will
predominates over mind or mind preponderates over will.
314. Since will stands to mind as power to glory, we
may hold that Space stands to spirit in an identical fashion, whether in terms
of superfeminine materialism or supermasculine idealism. Hence, in the one case, we must distinguish
the super-unnatural power of spatial space from the super-unconscious glory of
evil spirit, while, in the other case, we have to distinguish the supernatural
power of spaced space from the superconscious glory of wise spirit.
315. Likewise we may hold that Time stands to soul
as power to glory, whether in terms of submasculine idealism or subfeminine
materialism. Hence, in the one case, we
must distinguish the subnatural power of sequential time from the subconscious
glory of wise soul, while, in the other case, we have to distinguish the
sub-unnatural power of repetitive time from the sub-unconscious glory of evil
soul.
316. Similarly, we may hold that Volume stands to
intellect as power to glory, whether in terms of upper-feminine realism or
upper-masculine naturalism. Hence, in
the one case, we must distinguish the upper-unnatural power of volumetric volume
from the upper-unconscious glory of good intellect, while, in the other case,
we have to distinguish the upper-natural power of voluminous volume from the
upper-conscious glory of foolish intellect.
317. Finally, we may hold that Mass stands to (the)
id as power to glory, whether in terms of lower-masculine naturalism or
lower-feminine realism. Hence, in the
one case, we must distinguish the lower-natural power of massive mass from the
lower-conscious glory of foolish id, while, in the other case, we have to
distinguish the lower-unnatural power of massed mass from the lower-unconscious
glory of good id.
318. Concerning Space-Time, we have a will-based,
and therefore powerful, definition of metachemical materialism that complements
its mind-centred, or glorious, definition in terms of spirit-soul.
319. Concerning Volume-Mass, we have a will-based,
and therefore powerful, definition of chemical realism that complements its
mind-centred, or glorious, definition in terms of intellect-id.
320. Concerning Mass-Volume, we have a will-based,
and therefore powerful, definition of physical naturalism that complements its
mind-centred, or glorious, definition in terms of id-intellect.
321. Concerning Time-Space, we have a will-based,
and therefore powerful, definition of metaphysical idealism that complements
its mind-centred, or glorious, definition in terms of soul-spirit.
322. Space-time/spirit-soul materialism denotes a
noumenal axis of metachemical power and glory that descends from the external
context of super-unnatural will/super-unconscious mind to the internal context
of sub-unnatural will/sub-unconscious mind.
323. Volume-mass/intellect-id realism denotes a
phenomenal axis of chemical power and glory that descends from the external
context of upper-unnatural will/upper-unconscious mind to the internal context
of lower-unnatural will/lower-unconscious mind.
324. Mass-volume/id-intellect naturalism denotes a
phenomenal axis of physical power and glory that ascends from the external
context of lower-natural will/lower-conscious mind to the internal context of
upper-natural will/upper-conscious mind.
325. Time-space/soul-spirit idealism denotes a
noumenal axis of metaphysical power and glory that ascends from the external
context of subnatural will/subconscious mind to the internal context of
supernatural will/superconscious mind.
326. The metachemical power and glory of
materialism, being noumenally objective, is evil, and hence diabolical, whether
with regard to the impersonal negativity of weakness and hatred or with regard
to the personal positivity of strength and love.
327. The chemical power and glory of realism, being
phenomenally objective, is good, and hence feminine, whether with regard to the
impersonal negativity of ugliness and humility, or with regard to the personal
positivity of beauty and pride.
328. The physical power and glory of naturalism,
being phenomenally subjective, is foolish, and hence masculine, whether with
regard to the impersonal negativity of ignorance and pain or with regard to the
personal positivity of knowledge and pleasure.
329. The metaphysical power and glory of idealism,
being noumenally subjective, is wise, and hence divine, whether with regard to
the impersonal negativity of illusion and woe or with regard to the personal
positivity of truth and joy.
330. Hence, in materialism, both weakness-hatred and
strength-love are evil, the only difference being that whereas weakness and
hatred are powerful and glorious manifestations of negative evil, strength and
love are their positive counterparts.
331. Hence, in realism, both ugliness-humility and
beauty-pride are good, the only difference being that whereas ugliness and
humility are powerful and glorious manifestations of negative good, beauty and
pride are their positive counterparts.
332. Hence, in naturalism, both ignorance-pain and
knowledge-pleasure are foolish, the only difference being that whereas
ignorance and pain are powerful and glorious manifestations of negative folly,
knowledge and pleasure are their positive counterparts.
333. Hence, in idealism, both illusion-woe and
truth-joy are wise, the only difference being that whereas illusion and woe are
powerful and glorious manifestations of negative wisdom, truth and joy are
their positive counterparts.
334. I have consistently written of a
particle/wavicle distinction between the impersonal and personal, primary and
secondary manifestations of any given element, elementino, axis, or whatever,
and would not wish to reject what is, after all, a convenient logical
tool. But it is of course a
generalization, and no element or elementino could be subdivided in such a way
as to suggest that particles and wavicles were completely separate or mutually
independent entities. In actuality, particles
retain a wavicle aspect and wavicles a particle aspect; for it would be as
impossible to conceive of a particle that was totally bereft of a wavicle
dimension ... as to conceive of a wavicle that existed in complete independence
of a particle base. Wavicles derive, in
secondary fashion, from somewhere, and that somewhere is always a particle.
335. The distinction between particles and wavicles
is not, therefore, absolute or, at any rate, as absolute as neat philosophical
pigeon-holing could lead one to believe, but there is one, and
it is important to accept and understand this fact if one intends to do
adequate justice to the difference between will and mind, or power and glory,
as primary and secondary manifestations of any given element/elementino.
336. Granted that no particle is completely
'particular' and no wavicle completely 'wavicular', the generalizations we have
made between particles and wavicles in both elemental and molecular modes,
concerning any given element or elementino, remains logically valid and
therefore philosophically credible. What
we really have, in relation to these subatomic categories, is a spectrum of
particle/wavicle differentiation that stretches from the elemental-particle category
of that which is most 'particular' and correspondingly least 'wavicular' to the
elemental-wavicle category of that which is most 'wavicular' and
correspondingly least 'particular' via the molecular-particle category of that
which is more (relative to most) 'particular' and correspondingly less
(relative to least) 'wavicular' and the molecular-wavicle category of that
which is more (relative to most) 'wavicular' and correspondingly less (relative
to least) 'particular'.
337. Hence, instead of a clear-cut particle/wavicle
distinction, we find shades of particle and wavicle interdependence, from the
most 'particular' and least 'wavicular' category at one end of the subatomic
spectrum to the most 'wavicular' and least 'particular' category at its other
end. And this is so of both elements and
elementinos, external and internal contexts, except that the
particle aspect of any given axis will predominate in the former and the
wavicle aspect preponderate in the latter, bearing in mind the extent to which
elementinos signify a scaling-down of particle-based definitions and
correlative scaling-up of wavicle-centred ones, in keeping with their reduced
size. Such reductions, commensurate with
a more refined disposition, can only conduce towards the advancement of
sensibility at the expense of supremacy, the very opposite of the entrenchment,
in externalization, of primacy at the expense of sensuality. For there will of course be more mind and
less will wherever the elementino takes precedence over the element, as in all
internal contexts, including those axes with a 'female', and therefore
objective, orientation.
338. Hence the distinction between, say, weakness
and hatred in Space-Spirit will be one in which weakness, corresponding to
spatial space, will predominate over hatred, whereas the distinction between
weakness and hatred in Time-Soul will be one in which hatred, corresponding to
evil soul, will preponderate over weakness.
Now what applies to impersonal negativity will apply no less to personal
positivity, where the distinction between strength and love is concerned. There will always be more love than strength
in the internal context, even though strength is still the necessary
precondition of love, as power of glory.
339. In no context can you put the cart before the
horse or the chicken before the egg.
Power always precedes glory, in internal, or 're-born', contexts no less
than in external, or 'once born', ones, although the ratio of the one to the
other will differ according to whether we are rooted in elements or centred in
elementinos, externally centrifugal-to-straight, or internally
straight-to-centripetal.
340. Thus while weakness and/or strength will
predominate over hatred and/or love in Space-Spirit, hatred and/or love will
preponderate over weakness and/or strength in Time-Soul, both alike
appertaining to the metachemical axis of materialism, whose noumenal
objectivity is absolutely significant, in its direct (barbed) disposition, of
evil.
341. Thus whilst ugliness and/or beauty will
predominate over humility and/or pride in Volume-Intellect, humility and/or
pride will preponderate over ugliness and/or beauty in Mass-Id, both alike
appertaining to the chemical axis of realism, whose phenomenal objectivity is
relatively significant, in its direct (barbed) disposition, of goodness.
342. Thus whilst ignorance and/or knowledge will
predominate over pain and/or pleasure in Mass-Id, pain and/or pleasure will
preponderate over ignorance and/or knowledge in Volume-Intellect, both alike
appertaining to the physical axis of naturalism, whose phenomenal subjectivity
is relatively significant, in its indirect (curved) disposition, of folly.
343. Thus whilst illusion and/or truth will
predominate over woe and/or joy in Time-Soul, woe and/or joy will preponderate
over illusion and/or truth in Space-Spirit, both alike appertaining to the
metaphysical axis of idealism, whose noumenal subjectivity is absolutely
significant, in its indirect (curved) disposition, of wisdom.
344. If it is 'straight' for a man to dress in a
sports jacket and/or suit, with the likelihood of a tie, then the addition of a
raincoat in the event of rain would constitute a concession to 'bentness',
which is to say, to a quasi-feminine dimension of phenomenal objectivity
superimposed upon what is basically a heathenistically masculine form of
attire. Alternatively the addition, in
the event of ice or snow, of an overcoat to this attire would constitute a more
conservative concession to 'bentness' in terms of a quasi-diabolic dimension of
quasi-noumenal objectivity, since overcoats are designed to keep one warm, and
thus have a correlation with fire rather than water. The only thing more fundamentalist than an
overcoat would be a fur or an afghan coat, but that would be more genuinely
noumenally objective with regard to its beastly composition and effectively
barbarous correlation. Whereas fur
coats, for example, would suggest a parallel with spirits, like whisky and gin,
overcoats and raincoats suggest a parallel with wine, the former in relation to
red and the latter to white.
345. Be that as it may, the fatality, if I may so
put it, of 'straight' dressing is that the man concerned is exposed, sooner or
later, to the superimposition of raincoats and/or overcoats upon his original
attire. He may start out masculine, if openly
garbed in a sports jacket or suit, but he will soon become, under duress of
inclement weather conditions, either quasi-feminine or quasi-diabolic, and thus
effectively 'bent'. To use a sports
analogy, he may start out in a mode of attire that suggests a gender parallel
with Association Football, but gravitate, in the course of superimposing a
raincoat and/or overcoat upon this attire, to something suggestive of Rugby
League and/or Union - the one arguably having more to do with water and the
other with fire, as though indicative of quasi-feminine and quasi-diabolic
alternatives to that which, as Association Football, is based in vegetation to
the exclusion - barring the possibility of a 'header' concession to fire - of
anything else, including, it has to be said, the airy Beyond ... of Gaelic
Football.
346. However that may be, both Rugby League and
Rugby Union would appear to be 'bent' as opposed to 'straight', the
quasi-feminine and quasi-diabolic 'bentness' of raincoat and overcoat parallels
in the enhanced vertical structure of their goals, the posts of which tower
above the (horizontal) bar in a manner suggestive of the monolithic structure
of both raincoats and overcoats vis-à-vis the sports jackets or suits they are
intended to cover. Clearly, if there is
a football parallel about these latter kinds of masculine attire, then it is
difficult to avoid the notion that as soon as a man pulls either a raincoat or
an overcoat into place over them, he ceases to be recognizably 'straight' and
effectively becomes 'bent', approximating more to Rugby League and/or Union in
what can only be described as a watery and/or fiery departure from vegetative
roots which, willy-nilly, has the effect of compromising his masculine
integrity in relation to the quasi-feminine and quasi-diabolic alternatives
already described. Curiously, the
footballer is more masculine than the rugby player, even when the latter
strives to be as 'macho' as possible, whether or not in consequence of
'subconscious' compensation for the less masculine nature of rugby, with its
objective openness and fundamentally more aggressive bias. In fact, it is primarily the absence of
netting behind the rugby goal which confirms this more openly objective stance,
in marked contrast to the football goal.
347. Hence there is a certain towering objectivity
about the rugby goal which removes it from the more subjective impression
created by the football goal, with its containing nets. There is also the suggestion, if further
analogies are to be drawn, of a hardback parallel for rugby as against a
paperback parallel for football, since books are broadly divisible into
hardbacks and paperbacks, and it does not require too much imagination or
intelligence to perceive a connection between them and the types of sport we
have been discussing. For there is about
the average book, as about the other subjects under consideration, an objective
or 'square' correlation, which sharply contrasts with the subjective or 'hip'
correlation of, for example, discs and tapes.
348. However, before we broach that subject, let me
say a word or two more about books, deeming the paperback to be analogically
closer, in its comparatively more subjective construction, to sports jackets
and/or suits and Association Football, but the hardback to be closer, by
contrast, to raincoats and/or overcoats and Rugby League and/or Union,
depending on the type of hardback in question.
Now since the aforementioned 'bent' options have been conceived on the
basis of a distinction between water and fire, it behoves us to do the same
with hardbacks, not least of all in relation to the dustjacket or cover, whose
correlation with watery or fiery associations will depend upon its texture and
construction - dull plastic covers having a watery correlation and bright shiny
ones a fiery correlation, thus reminding us of raincoats and overcoats
again. However, we also need to consider
the absence or presence, within hardbacks, of photographic reproductions, since
where their absence would suggest a watery correlation by dint of having an
exclusively verbal composition, their presence would suggest the addition of a
fiery dimension, a dimension of light which would enable us to infer a parallel
with overcoats and Rugby Union. For it
is the photographic hardback which would be the more 'bent' of the two, thus
falling into line with quasi-diabolic as opposed to quasi- feminine
evaluations.
349. Concerning discs and tapes, it seems to me that
we have a 'hip' correlation by dint of their round as opposed to square or
rectilinear construction overall, and that this roundness is commensurate with
a more genuinely Catholic (compared to paperbacks) and even Superchristian
orientation such that would correspond to the triadic Beyond with regard to
feminine, masculine, and supermasculine options, beginning with compact
floppies, proceeding to compact discs, and culminating, at the top, with
cassettes, as we move beyond the phenomenal planes of Mass and Volume to the
noumenal plane of Space.
350. However, if discs and tapes are beyond books,
we should distinguish between that which is effectively beyond them in
sensuality, as 'once born' radical subjectivity, and that which is effectively
beyond them in sensibility, as 're-born' radical subjectivity. For it soon becomes evident to the inquiring
mind that 3½" compact floppies are the sensible form of floppy disc in
relation to 5¼" floppy discs whose elemental correlation, in due fluidal
terms, is less with the womb than with the tongue, in what amounts to a realist
distinction between positrons and positrinos in effectively radical feminine
(lesbian humanist) vein.
351. Likewise, we should have no reason to doubt
that compact discs are the sensible form of hard disc in relation to
stylus-using hard discs (LPs, EPs, etc.) whose elemental correlation, in due
vegetative terms, is less with the brain than with the phallus, in what amounts
to a naturalist distinction between deuterons and deuterinos in effectively
radical masculine (homosexual nonconformist) vein.
352. Similarly, there is no reason to doubt that
audio cassettes are the sensible form of audio tape in relation to
tape-recorders, whose elemental correlation, in due airy terms, is less with
the lungs, in encased fashion, than with the ears in what amounts to an
idealist distinction between protons and protinos in effectively divine
(submasculine-to-supermasculine transcendentalist) vein.
353. Finally, it seems to me that video cassettes
are the sensible form of video tape in relation to film reels, whose elemental
correlation, in due fiery terms, is less with the heart than with the eyes in
what amounts to a materialist distinction between photons and photinos in
effectively diabolic (superfeminine-to-subfeminine fundamentalist) vein.
354. The distinction drawn above between plain
hardbacks and hardbacks incorporating photographic reproductions is one that I
regard as paralleling not only Rugby League and Rugby Union, or raincoats and
overcoats, but also white and red wines, since we have what amounts to a watery/fiery
dichotomy. Such hardbacks can be
regarded as standing, in phenomenally objective fashion, in between the
noumenal objectivity of books largely if not exclusively composed of
photographic reproductions, not to mention, in a wider and arguably more genuinely
fundamentalist context, films and/or videos, and the phenomenal subjectivity,
down below, of paperbacks. In other
words, as taking a sort of middle-class position in between ruling- and
working-class alternatives, the latter of which, besides being identifiable
with Association Football and sports jackets and/or suits, would also qualify
for an analogy with beer.
355. However, it has to be admitted that paperbacks
can also include photographic reproductions, and that we must accordingly allow
for a separate category of paperback with a more fundamentalist slant. Now, to my mind, this would equate more with
the brightness of lager than with the comparative dullness of beer, or light
ale, as well as probably having more to do, in football, with headed goals than
booted ones, so that we may allow, in this latter context, for a fiery
dimension which complements or, rather, contrasts with the vegetative
dimension, so to speak, of kicked goals, which are arguably more germane to
football conceived in terms of its vegetative roots that parallel the
generality of non-photographic or plain paperbacks.
356. Thus there would be a fiery 'bentness' to
photographic paperbacks that paralleled the 'bentness' of headed goals in
football and of lager in beer, and gave to the heathen working-class in general
the capacity to achieve a more fundamentalist orientation independently of
middle-class norms, including, presumably, via the medium of hooded overcoats
which, despite having an overall rectilinear design, would suggest a more
subjective approach to the orientation in question.
357. However, if the Heathen masses remain
'straight' in relation to sartorial, sports, cultural, and other matters, then
those whose orientation is rather more Christian, and hence fire-denying, will
favour, in Catholic vein, a comparatively 'hip' approach to such matters,
tending, as already noted, towards the curvilinearity of zipper jackets and the
vegetation-to-air affirming metaphor of stout, with its airy head rising
precipitously from a darkly vegetative or earthy body. They will also, as Irish Catholics, prefer
Gaelic Football to Association Football, bearing in mind the extent to which
points scored above the crossbar/between the towering posts of Gaelic Football
are affirmative of airy idealism and more significant, in moral terms, than
goals scored under the crossbar/between the uprights in football-like vein.
358. In fact, it is this additional dimension above
the crossbar which grants Gaelic Football such a moral advantage over its
English counterpart, making it the preferred sport of those who, being more
genuinely Christian, are open to the Beyond and thus to the possibility, no
matter how imperfectly expressed, of grace, not closed down in a sort of
Heathen resistance to divine criteria, in typically English fashion. Indeed, it is hardly surprising that, in view
of its fundamentalist slant, heading is alien to Gaelic Football, and that the
net-affirming subjectivity of the latter, far from being purely phenomenal,
also embraces the noumenal realm of air in due transcendentalist fashion, as
points are scored between the goal-transcending uprights in what amounts to an
antithesis not only to rugby but, more radically, to gridiron, that more
fundamentalist (compared to Rugby Union) form of American Football which is
objectively open, to a noumenal degree, to the fiery Behind, and thus to
analogical equation with photographic books, spirits, fur coats, and so on, in
due Superheathen fashion.
359. If it would be morally wrong to allow rugby and
Gaelic Football to be played on the same pitch in, presumably, the same
stadium, overlooking the Heathen/Christian distinction between them, then it
would be even more wrong to allow gridiron and Gaelic Football to share similar
facilities, bearing in mind the Superheathen status of the American game. American barbarism and Gaelic culture are two
entirely different things, and are no more reconcilable than the Devil and
God. All right, I grant that Gaelic culture
may not yet have attained to a Superchristian status, as I hope one day it
will, not least of all in relation to the development of indoor facilities for
Gaelic-type games, but that would not justify allowing two such diametrically
antithetical games as gridiron and Gaelic Football to share the same
stadia. For as soon as you bow to moral
relativism, you turn your back on God and all Christian-type resolves to
advance and encourage spiritual redemption.
You have allowed the Devil to compromise the holy ground.
360. Granted that a continuum of
civilized-to-barbarous can be expected of and accommodated by England, which is
where notions of 'Anglo-American' come into play, Gaelic culture is an entirely
different proposition, and no-one who wishes to further it should have anything
to do with its opposite, least of all to the extent of blurring the line
between soul and spirit, fundamentalism and transcendentalism. It may be that, in the triadic Beyond ... of
'Kingdom Come', an accommodation with Association Football and Rugby League
will have to be made, albeit with due regard to certain divinely-conditioned
modifications, but I cannot foresee a time when it could be thought proper to
make an accommodation with gridiron, especially since Rugby Union would be less
than acceptable in that respect, bearing in mind its quasi-diabolic status as
the mode of rugby most given, through spot kicks and/or drop goals, to fiery
fundamentalism.
361. The self is that which exists, but as an
amalgam of will and mind, of power and glory, of freedom and determinism, of
impersonal and personal - in short, of experiment and experience.
362. There is not one self but four selves in both
external and internal, 'once born' and 're-born' contexts, two of which are
objective, the other two of which subjective, with female and male implications
respectively in both negative and positive modes. I have divided these selves into their
phenomenal and noumenal manifestations, and am aware that the Mass and/or
Volume of the former ranks lower than the Time and/or Space of the latter.
363. The existence of the self, at any level and in
any mode, is premised upon its ability to will, to experiment or act, and the
fulfilment of this action is what grants to each self its unique being, or
mind. "I will, therefore I
am," could be the way by which the self explains and justifies its
existence to itself. But the manner in
which it wills, the kind of self it is, will determine whether its existence is
to do, to give, to take, or to be.
364. "I will, therefore I am doing, or giving,
or taking, or being," as the case may be.
"I will to do, or to give, or to take, or to be, according to what
kind of self I am. Therefore my
existence will be with regard to doing, or giving, or taking, or being, as I
alternate between will and mind, experiment and experience, power and glory, on
the basis of a particle/wavicle oscillation, never one or the other for very
long or exclusively, but existing in relation to a sort of 'eternal recurrence'
of alternation between freedom and determinism, power and glory, for as long as
I, this particular self, exists. Without
this alternation there would be no existence for me, neither vis-à-vis
experiment nor vis-à-vis experience, will nor mind. I exist, through oscillation, to live, which
is to say, to do, to give, to take, or to be, either separately or
successively, independently or associatively, depending on the self and the
kind of person it attaches to or, more correctly, is attached to it."
365. A person can choose which self to give priority
to, whether or not to the exclusion of others, but a person will also be
subject to the pull of one self or another depending on his/her gender and the
type of person he/she is, viz. upper or lower class, Heathen or Christian, of
this race or that race, and so on.
Inevitably, choice is constrained by certain predetermined factors over
which the individual has little or no control.
She cannot, as a female, develop subjectivity to anything like the same
extent as a man, for she remains a creature rooted in objectivity. Conversely, he is unlikely, as a male, to
develop objectivity to anything like the same extent as a woman, since he is,
by nature, centred in subjectivity, even when and if society expects him to go
against his natural grain, as it were, and cultivate objectivity of one type or
another, thereby resulting in his becoming quasi-feminine or perhaps even
quasi-diabolic, i.e. superfeminine in spatial-space externality and subfeminine
in repetitive-time internality. Even
then, although such a man is 'bent' by male standards, he is not a woman. He will still fall short of the degree of
objectivity to which a woman can attain, and thus remain fundamentally male and
subjective. One can choose, but only
within restricted parameters. Where such
restrictions have no relevance, on the other hand, it is because one has
remained or become 'true' to one's original nature, cultivating objectivity at
the expense of subjectivity (if female) or subjectivity at the expense of objectivity
(if male).
366. Now if the self (whichever self that may happen
to be) oscillates between will and mind, experiment and experience, it must
proceed from self-affirmation to self-fulfilment, temporarily abandoning the
one as it achieves the other. Hence as
soon as the focus of the self settles on self-affirmation, there will be an
implicit accommodation of self-denial (of the self which is the instigator of
this focus), whereas as soon as self-affirmation carries one, or the
self-denying self, over into self-fulfilment, there will be an implicit
accommodation of self-transcendence (of the self which is responsible for
self-affirmation). Therefore one's self
is caught up in a cyclical progression analogous to the Trinity, in which a
Son-Self is denied in order that a Father-Self may be affirmed, which is in
turn transcended by and in the Spirit-Self of self-fulfilment. Yet this latter must in turn be abandoned as
the personal self takes over again, in order that the link with the impersonal
self may be re-established, to power the personal self, duly transmuted, on
towards the universal self of spiritual glory, in what amounts to an 'eternal
recurrence' of cyclical transformation.
367. Really, it is the same self, the personal self,
which is being affected in either case, but it is living both the will and the
spirit of impersonal and universal selfhood as it utilizes its mind to
alternate between the two contexts, the powerful will and the glorious
spirit. And in this it achieves
self-realization of that which powers and glorifies its existence. Its initial self-denial is a means to the
self-realization that comes from being into the self-affirmation and
self-fulfilment of its powerful and glorious extremes. In passing from self-fulfilment to self-realization,
it reverts to its starting-point and must begin again the process of
self-denial with which it sought to escape from mind to will. For although the goal of the will is to
transport the self to spirit, to universal fulfilment, it cannot remain there
forever but must relapse, via self-realization, into its habitual selfhood in
order to reaffirm its connection with the will.
A permanent denial and/or transcendence of the personal/impersonal self
in the universal self would result in death, as, for example, in the cessation
of breath. One flaps to glide, but one
cannot glide for ever!
368. Let us now take a self, the self, more
particularly, that is of most interest to me as a self-styled superman, or man
of inner metaphysical selfhood. We shall
call this self the superego, for it is the mind that, having a protino basis in
metaphysical idealism, rises to the highest thoughts, to pure thought, and is
therein mindful of the desirability of tuning-in, as it were, to the lungs and
becoming aware of their rise and fall in spaced space. We call this rise and fall of the lungs
breathing, and it is the breath which is the object or, rather, subject of our
mental attention, as we allow the superego to be eclipsed by the supernatural
will of the lungs and transported, in due course, into superconscious
spirituality. In other words, things
proceed from superego to superconscious via supernature, wherein the inner
metaphysical self achieves maximum spiritual fulfilment through its
transmutation via its impersonal to its universal manifestation, prior to a
return to its personal manifestation again in due process of
self-realization. The self that was
personal becomes impersonal through respiratory supernature and, finally,
universal through spiritual superconsciousness, wherein it is fulfilled. But it must quickly become personal again
through metaphysical superego, the superhuman mind of the superman, if it
wishes to renew the process and so carry on living, carry on existing as the
ultimate self whose essence is joyful being.
The man who is into this self, a superman, is the ultimate man, and his
Father, the lungs, is the ultimate God, His Holy Spirit, the breath, is the
ultimate Heaven. Through it, he is
lifted beyond supermasculine selfhood to joyful glory in the Holy Spirit of
Heaven, but he would not experience that joyful glory were it not for the power
of God, the respiratory functioning of his lungs, to supernaturally transport
him there. He is a true 'son of God' who
ascends into Heaven on the third manifestation of inner metaphysical self, the
superconscious manifestation in the universal self of the Holy Spirit of
Heaven.
369. As the superego, mindful through advanced
thought of the desirability of merging with supernature, becomes progressively
more spiritualized, it ceases to be aware of itself as existing apart from the
lungs, but increasingly comes to identify with their divine power as though it
were to some extent conditioning and even influencing the breathing process, no
longer mindfully aware of this process as something specifically germane to the
lungs but actually grounded in the breathing itself, which assumes a new
impetus and becomes deeper and richer in consequence of the superego's having
come to merge with it.
370. Yet the lungs are still effectively 'calling
the tune', for the inner metaphysical mind is not the inner metaphysical will,
but that which is subject to the superwill when it gets out of its own shadow,
so to speak, and allows the inner divine will, the breathing process of
God-the-Lungs, to lead and guide it towards spiritual redemption in the Heaven
of superconscious bliss, when the inner metaphysical will has delivered up the
transmuted supermind to the redemptive glory of the Holy Spirit of Heaven, and
one is released from the burden of superegocentric self into the
gravity-defying lightness of expended breath, seemingly swallowed up by the air
as that which, being everywhere, is truly universal.
371. There is about one's breathing a 1-0, 1-0,
1-0-like distinction between the 'in' and the 'out' breaths, the inhalation
being the breath of the inner metaphysical will and the exhalation being the
breath of the inner metaphysical spirit, so that the supermind given to
identifying, through self-denial, with the inner divine will is first empowered
and then glorified as both the will and the spirit of metaphysical selfhood
take over and condition it accordingly, driving it beyond itself until it
ceases to think in terms of mind, but becomes caught up with and transmuted by
each of these supra-personal entities which we have effectively identified with
the superwill and the superspirit, viz. the lungs and the breath. For while the inner metaphysical will draws
it in, the inner metaphysical spirit drives it out, on a sort of
systolic/diastolic basis, and it is with its superconscious transmutation in
relation to exhaled breath that it is released from personal self and
accordingly becomes universalized.
372. Yet, in reality, self-fulfilment in such
spiritual fashion is all-too-transient, since it is obligatory to return, via
self-realization, to the superego, in order to plunge once again into the
self-affirmation of inner divine power, and thus identify anew with the
lungs. Ultimately, one's supermind has
to return from the inner metaphysical spirit to re-embrace the superwill of
inner metaphysical divinity, although the speed and ease with which it
re-identifies with first the inner divine will and then the inner sublime
spirit will be modified, in keeping with one's ability, as superman, to
successively merge, through self-denial, with each of these inner metaphysical
alternatives.
373. Obviously, one cannot by-pass the inner
metaphysical personal self, the superego, else there would be no salvation for it,
since it is the subject of ultimate metaphysical salvation by dint of having
put itself 'on the line' in the first place.
The purely or predominantly unconscious breathing that characterizes
average day-to-day existence for the majority of people, effectively dead to
inner metaphysics, is simply a shortfall from ultimate metaphysical self,
evidently because some lesser self is predominant (if outer) or preponderant
(if inner) overall, and there is no place, in consequence, for the superego.
374. Those who read or write (voluminously) or pray
are not going to be particularly conscious of their breathing at the time, and
for them inner metaphysical selfhood is either 'beyond the pale' or out of
reach, something lying dormant within them because they do not aspire to it,
but prefer to live at a lower or baser level in some inferior self, be it
physical (if vegetative) or chemical (if watery) or even metachemical (if
fiery), scorning the airy salvation of ultimate metaphysics.
375. As I said, the inner metaphysical mind, say, is
unlikely to present itself to anyone who has not cultivated the difficult art
of thinking to a degree whereby it becomes desirable for one (as superego) to
merge that highest of mental selves into the breath via the lungs in due process
of redeeming it. For it is a self that
is open to the possibility of identifying with inner God and of reaping the
glorious reward of Heaven. It is a
special self, this inner metaphysical mind, and one has to be, or to have
become, a special person, a superman, before it will characterize one's
lifestyle.
376. The superegocentricity of the superman is that
which leads to the experience of ultimate Heaven, not the egocentricity of man,
still less the unegocentricity of woman or the super-unegocentricity, for
instance, of the superwoman, with her super-unnature and super-unconscious
parameters. But the superegocentricity
of the supermasculine male can only achieve superconscious experience of the
Holy Spirit of Heaven if it is focused on the supernatural experiment of the
Lung-God and allows itself to be carried away on the outgoing breath of
heavenly release, thereby experiencing something of what it means to be spirit
and universal, rather than either mind and personal or will and impersonal, no
matter how briefly or intermittently.
For the 'Son of God' is neither God nor Heaven, lungs nor breath, but
superman, and he will remain centred in his superego, or inner metaphysical
mind, even as he allows it to be successively conditioned and transmuted by
both the inner metaphysical will (of the lungs) and the inner metaphysical
spirit (of the breath).
377. Ultimately, it is the inner metaphysical mind
which determines the extents to which the will and the spirit of inner
metaphysical selfhood will exist for it as its power and glory, its Father and
Holy Spirit, God and Heaven, superson without superearthly end.
378. I have heard it said that 'one must go full
circle to find the truth' and, certainly, the above theories would seem to
confirm that fact, especially with regard to metaphysical truth, or Truth per
se, which has to do, as I have just argued, with the relationship of inner
metaphysical mind, viz. the supermind, to inner metaphysical will, viz. the
superwill, and inner metaphysical spirit, viz. the superspirit, in what amounts
to a cyclical progression from knower to known via the ground (of all higher
being) that links the two through its divine power.
379. By identifying with the impersonal self of
inner metaphysical will, the personal self of inner metaphysical mind is
brought to an experience of the universal self of inner metaphysical spirit,
wherein it has passed from superegocentricity to superconsciousness in due
process of becoming spiritualized.
380. But although it has to some extent merged with
and become coloured or conditioned by inner metaphysical spirit, the exhaled
breath, it is not that spirit but a purified and redeemed mind, the
superconscious mind of the superman, and thus superconsciousness and the Holy
Spirit of Heaven are anything but strictly identical, even though an
accommodation of the former by the latter is what makes for metaphysical
salvation at this level. The
superconscious must soon revert, no matter how fleetingly, to superegocentricity
in order to perpetuate its existence, plunging anew into the metaphysical body
(the lungs) of the superwill, wherein, duly invigorated and transmuted, it is
sped on its way, through divine power, towards experiential fulfilment in
glorious identity with the Holy Spirit of Heaven.