FROM PUNISHMENT TO GRACE
Cyclic Philosophy
Copyright © 1994-2009 John O'Loughlin
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CYCLE ONE
1. The idealism (anti-transcendentalism) of light
vis-à-vis the transcendentalism (anti-idealism) of spirit.
2. The naturalism (anti-fundamentalism) of fire
vis-à-vis the fundamentalism (anti-naturalism) of soul.
3. The materialism (anti-nonconformism) of ice
vis-à-vis the nonconformism (anti-materialism) of mind.
4. The realism (anti-humanism) of earth
vis-à-vis the humanism (anti-realism) of will.
5. The space of light vis-à-vis the air of
spirit.
6. The time of fire vis-à-vis the blood of
soul.
7. The volume of ice vis-à-vis the brain of mind.
8. The mass of earth vis-à-vis the womb of
will.
9. Stellar idealism vis-à-vis divine
transcendentalism.
10. Solar naturalism vis-à-vis diabolic
fundamentalism.
11. Lunar materialism vis-à-vis masculine
nonconformism.
12. Planar (planetary) realism vis-à-vis feminine
humanism.
CYCLE TWO
1. The unemployed are the West's untouchables.
2. Conventional politics wishes to return (or
send) the unemployed to work.
Revolutionary religion desires nothing less than their elevation to
properly classless self-realization through the spirit.
3. The Modern Age is so debased ... that it
makes a virtue out of work and a virtuous man out of the worker!
4. After woman and the
family, work is the next worst obstacle to the attainment of divine redemption
in and through the spirit.
5. We should look towards a future in which
people do not have to work because there is little or no work for them to do,
and they are free, in consequence, to dedicate more time to the pursuit of
spiritual excellence.
6. The ultimate
society would not be one in which men worked for their families but, on the
contrary, one in which, saved from families by true religion, they were free to
cultivate the spirit.
7. Families are a dying breed which, in 'Kingdom
Come', will be given the coup de grace and consigned to the 'rubbish
heap' of worldly history.
8. Reproduction in the future will be
increasingly artificial and orientated towards the development of a superhuman
race such that transcends both man and (especially) woman. Such a race will be One
with God.
9. The ultimate
election will determine whether the People go forward, under Messianic
auspices, to God (the Holy Spirit of Heaven), or remain 'bogged down' in
republican 'sin' and the perpetuation, in consequence, of democracy.
10. An election which legally exploited the
democratic process in the name of religious sovereignty would only be possible
once the People had, through enlightened persuasion, accepted the desirability
of such sovereignty as an end-in-itself.
11. Such an acceptance presupposes the official
recognition, through his truth, of the Second Coming, since it is his will to
free the People from 'worldly sin' in the interests of 'heavenly grace'.
12. As above, so below
... to the extent that both Heaven and the World (here conceived with a
religious overtone) are contexts of subjectivity. The crucial distinction, however, is that
whereas the World's subjectivity is phenomenal, the subjectivity of Heaven is
noumenal - all the difference, in short, between woman and God.
13. The World by itself would not lead to Heaven
(since no woman has any desire to transform herself into God). On the contrary, it is only because and to
the extent that the World is affiliated, through Christ, with a purgatorial
Overworld, so to speak, that there is any possibility of heavenly redemption.
14. The purgatorial
Overworld, like the World, is phenomenal, albeit of a phenomenality which is
culturally rooted in lunar objectivity and incapable, by itself, of achieving
Heaven.
15. Isolated from the World, the culture of
purgatorial Overworldliness succumbs to the dominance of lunar materialism and
its phenomenal objectivity, with Antichristic implications for all - usually
Nonconformists - concerned.
16. Parliamentarianism is a mode of political
Antichrist which tends to dominate overly purgatorial adherence to Christ
through World-defying nonconformism.
17. Being phenomenally
objective, it is easy for parliamentarianism to seek an accommodation with the
noumenal objectivity of monarchism in its defiance of the World or, more
correctly, republicanism.
18. Parliamentarianism does
not automatically lead to monarchism, any more, from a religious standpoint,
than nonconformism leads to Freemasonry. There is, rather, an understanding and
partnership between what are fundamentally two different class points of view -
the former middle class and the latter upper class.
19. Both the upper and middle classes are
fundamentally aligned with the objectivity of the sun and the moon respectively
- the former noumenal and the latter phenomenal, as between naturalism and
materialism.
20. One could
distinguish, more pedantically, between ruling-class naturalism (monarchism)
and upper-class fundamentalism (freemasonry) on the one hand, and between
governing-class materialism (parliamentarianism) and middle-class nonconformism
(puritanism) on the other hand.
21. Whereas with regard to naturalism the ruling
class (monarchic royals) would be aligned with the sun, with regard to
fundamentalism, by contrast, the upper-class (masonic peers) alignment would be
to the blood.
22. Likewise whereas with regard to materialism
the governing class (representative parliamentarians) would be aligned with the
moon, with regard to nonconformism, by contrast, the middle-class (professional
puritans) alignment would be to the brain.
23. However that may be, both the
governing/middle class and the ruling/upper class conspire together against the
working/ lower class in defence of their objective interests. Such a conspiracy of the Antichrist with
Satan or, alternatively, of Christ with the Father ... usually has the effect
of preventing the Antimother/Mother from achieving freedom from objective
oppression.
24. Yet such freedom is a precondition not only
of the development of phenomenal subjectivity but, more significantly, of
noumenal subjectivity through the Second Coming, when the World, and hence the
lower class, is ready to democratically exchange its 'worldly sins' for 'heavenly
grace' ... in the classless paradise of religious sovereignty, and hence the
Social Transcendentalist Centre.
25. For Social Transcendentalism is the
ideological framework of the 'Kingdom of Heaven', and the Centre is the context
of religious sovereignty that would replace political sovereignty, in the event
of a majority vote for it.
26. Social Transcendentalism is the
politico-religious manifestation of the Holy Spirit of Heaven wherein, under
Messianic auspices, the '
27. Religious sovereignty would confer upon the
People the right to self-realization, as the Holy Spirit of Heaven, within
centres built and staffed for the purpose of enabling them to develop their
spirituality in an ongoing process destined to culminate in a transcendent
Omega Point, set in space at some time in the distant future.
28. Such a spiritual development would initially
imply the use of certain drugs (carefully monitored and regulated) as a
precondition of a much purer and truer spirituality premised on the basis of
transcendental meditation.
29. It is my belief that, at this juncture in
time, meditation by itself would be inadequate to enable a
religiously-sovereign people to defeat and transcend the
spiritually-debilitating effects of cinema and television/video-viewing, and
consequently that a phase of internal artificial visionary experience would be
necessary to pave the way for pure essence in the transcendental long-term.
30. Such a contention accepts that Anglo-American
civilization is analogous, in its light-worshipping idolatry, to the pagan
civilization of classical antiquity, and that feminism and socialism are
symptomatic of a Dark Age out of which Social Transcendentalism must lead the
People into a sort of supercatholic civilization the precondition of a
superpuritan futurity.
CYCLE THREE
1. The God of the Old Testament is Jehovah,
whereas the God of the New Testament is Jesus Christ.
2. Jesus Christ is the Son of God the Father,
but the Father is not Jehovah!
3. Jehovah could no more have a Son, in the
sense of Christ, than the Father could have a moon.
4. The Son, in the sense of Christ, is only
possible to the Father on the basis of a loving relationship with the Mother;
for all three deities are necessarily omega postulates.
5. It would of course be possible for the
Antison, or Antichrist, to stem from the Antifather, or Satan, on the basis of
a lustful relationship with the Antimother, or Cursed Whore; for all three
antideities would be alpha postulates.
6. Yet such an Antifather, corresponding to
solar naturalism, would not be Jehovah, since the God of the Old Testament is
an antispirit or, more correctly, the Antispirit roughly corresponding, in its
stellar idealism, to the Hindu Clear Light of the Void.
7. What particularly distinguishes Jehovah from
the Clear Light of the Void ... is the anthropomorphic distance which exists
between Hindu idealism and Judaic realism in view of the later development of
the latter religion.
8. One might be forgiven for equating the Clear
Light of the Void with the central star of the Galaxy; but no such literal
derivation could apply to any figurative extrapolation from such a primal
source of cosmic energy.
9. Platonic idealism is a Greek version of
cosmic idealism ... to the extent that it allows for an anterior realm of 'pure
ideas', of which the visible embodiments in the material world are but 'pale
copies', like 'Maya' in relation to the Clear Light.
10. If philosophy is rooted in cosmic or
scientific idealism, then philosophy is a profoundly anti-religious discipline
which must necessarily fight shy of transcendentalism.
11. Such a contention would allow for a
distinction, indeed an antithesis, between philosophical idealism and
theosophical transcendentalism - the former objective and the latter
subjective.
12. Logically, one could also draw a distinction
between psychological naturalism and theological fundamentalism - the former
objective and the latter subjective.
13. These alpha/omega distinctions simply confirm
the dichotomy which exists between science and religion on the basis of an
objective/subjective antithesis.
14. Science is about Doing in relation to the Given;
religion, by contrast, about Being in relation to the Becoming.
15. Television is a realistic Antihell, video a
humanistic Hell; radio is a realistic Antiworld, audio a humanistic World;
record players are a realistic Antipurgatory, compact discs a humanistic
Purgatory; computers are a realistic Antiheaven, CD-ROMs a humanistic Heaven.
16. Possible correlation between double
audio-tape decks and lesbianism on the one hand, and double video-tape decks
and homosexuality on the other hand.
17. Schizophrenic oscillation of Christians
between the Jehovahesque idealism of the Old Testament and the Fatheresque
fundamentalism of the New Testament, the latter alone having any relationship
to Christ.
18. Neither Jehovah nor the Father is literally
God; for Jehovah corresponds to cosmic idealism and the Father to blood-based
fundamentalism - the former a sort of Antigod along the lines of the Clear
Light of the Void, the latter a positive, or omega, Devil corresponding to the
Holy Soul of Hell. Only the Holy Spirit
of Heaven is truly divine.
19. Even Allah is not truly divine in the sense
of being the Holy Spirit of Heaven.
Although originally deriving from Jehovah, Allah developed, within
Islam, a fundamentalist status analogous to the Father. In fact, one could paradoxically argue that
Allah is the Father minus the Trinity, which is to say, an unequivocal
manifestation of fundamentalist strength.
For strength is the quality of 'the Almighty', a quality antithetical to
the weakness of Satan.
20. The quality of Jehovah or indeed of any
creator-deity (necessarily cosmic) is illusion, the negative antithesis of
truth, and thus something having reference to the Clear Light of the Void, as
opposed to the Holy Spirit of Heaven.
21. Illusion is the alpha antithesis of truth no
less than weakness the alpha antithesis of strength. Allah is 'great' not because He is illusory,
but precisely by dint of His correlation with strength.
22. Strength is rooted neither in the illusion of
light nor in the truth of air, but in the blood, against which the weakness of
fire is a naturalistic threat.
CYCLE FOUR
1. Because strength is rooted in the blood, it
could be said that Allah corresponds to the Western or, at any rate, Christian concept
of the vampire, since, unlike the Father, Allah is a hard-line fundamentalist
deity whose image of strength has its fountainhead in the soul.
2. Thus whereas the fundamentalism of the
Father is tempered by His relationship to both the Son and the Holy Spirit, the
fundamentalism of Allah is absolutist in its correlation with the blood.
3. The Father might be accused of 'hogging
Heaven' to Himself by sucking air out of (presumably) the Mother's lungs in due
process of loving her, but He could not be accused of sucking blood from her
veins in the manner of one who has no relationship, not even tangentially, with
the Holy Ghost.
4. Count Dracula may well be, in his peer-like
fundamentalism, the Christian concept of Allah, for whom the pursuit of strength
through blood is a matter of (diabolical) life and death which amounts to
nothing short of a 'Holy War'.
5. Were Jehovah, Allah, the Father, etc.,
simply different terms for the same God ... there would be no friction, neither
now nor historically, between the different so-called world religions. It is, however, precisely because such names
relate to different concepts of God ... that frictions arise.
6. Thus although all traditional religions
relate, through various names, to the concept of God, they vary in their
interpretation of that concept.
7. The reasons for this are many and complex,
but climatic and environmental factors are inevitably responsible for such a
variety of interpretations to the notion of God.
8. Unless we can establish a 'level playing
field' of climatic and environmental conditions for the whole world, it is
difficult to foresee a situation arising whereby universal unanimity as to what
constitutes God could be anticipated.
9. Such a 'level playing field' ... of an equal
and morally-advantageous climate ... may well, besides the more obvious factor
of standardized indoor conditions, require the siting of large 'blocking' or
'filtering' devices in space to reduce the sun's influence, especially in
relation to overly hot climates or countries.
10. Viewed from the standpoint of the sort of
grey, temperate climate which is conducive to the development, up to a point,
of genuine spirituality, it becomes sadly apparent that most of the world (in
the global sense) is at a distinct spiritual disadvantage to countries like
Ireland with regard to climate, since a majority of countries tend to have hot
dry weather which has the effect of impeding true spirituality.
11. In fact the hotter the country the harder it
will be to go against the sun's pagan influence and adopt anything like a
transcendental attitude to life.
12. Even Britain is at a spiritual disadvantage
to Ireland with regard to the greater amount, comparatively speaking, of
sunshine it experiences vis-à-vis its island neighbour - a factor which is
doubtless at the roots of the age-old friction and distrust between the two
islands.
13. Irish immigrants to Britain differ from most
of their coloured counterparts by coming from a climate which, in its
preponderating greyness and dampness, was largely responsible for creating that
transvaluated culture which reflects a Christian 'rebirth'.
14. By contrast to Irish immigrants in Britain,
most of the coloured immigrants come from countries that are hotter and sunnier
than Britain in the summer and even throughout the year, thereby sharing with
the British a pagan bias which is simply, if anything, more intensive than that
of the British themselves.
15. Thus, unlike the Irish, they do not generally
find themselves at cross-purposes with the British, but blend-in with them on
rather more intensively heathen terms.
16. The importance of climate and environment in
conditioning, over the centuries, ethnic identities ... cannot and should not
be underestimated!
CYCLE FIVE
1. A so-called parliamentary democracy (which
is not even a genuine, or republican, democracy but a 'bovaryization' of
democracy relevant to an economic hegemony) is an anti-nonconformist democracy
in which, due to materialistic factors, the tongue governs the brain.
2. A republican democracy (which is a genuine
democracy relevant to a political hegemony) is an anti-humanist democracy in
which, due to realistic factors, the flesh represents the womb.
3. A so-called People's democracy (which is not
a genuine democracy but a 'bovaryization' of democracy relevant to a scientific
hegemony) is an anti-fundamentalist democracy in which, due to naturalistic
factors, the ears rule the heart.
4. A so-called clerical democracy (which is not
a genuine democracy but a 'bovaryization' of democracy relevant to a religious
hegemony) is an anti-transcendentalist democracy in which, due to idealistic
factors, the eyes lead the lungs.
5. Democracy, whether genuine or pseudo,
phenomenal or noumenal, relativistic or absolutist, pluralist or totalitarian,
etc., etc., is a creature of the alpha which retains a particle basis, in
keeping with its collectivistic nature.
6. No democracy, whether rooted in religion,
science, economics, or politics, encourages a moral outlook on life. On the contrary, democracy militates against
morality by encouraging a collectivistic mentality relevant to its particle
basis.
7. Hence a vote for democracy is effectively a
vote against the wavicle responsibility of a moral resolve, since it elects a
particle candidate and thereby restricts one to immoral criteria.
8. Democracy is, literally, bad for the
electorate's morals, since it confirms a particle dominance, which is an
implicit refutation of wavicle alternatives.
9. A so-called clerical democracy, rooted in
the photon particles of a religious leadership, confirms the domination of the
Antispirit.
10. A so-called People's democracy, rooted in the
proton particles of a scientific rulership, confirms the domination of the
Antifather.
11. A so-called parliamentary democracy, rooted
in the neutron particles of an economic governance, confirms the domination of
the Antichrist.
12. A republican democracy, rooted in the
electron particles of a political representation, confirms the domination of
the Antimother.
13. In all four cases, the domination of the
particle is confirmed, with negative consequences for the electorate, who then
have to live with the elected antiwavicles in a predominantly immoral society.
14. The only way out of this unfortunate
situation is through a vote, via Social Transcendentalism, for religious
sovereignty, once the opportunity of such a paradoxical election eventually
comes to pass.
15. Such a vote presupposes a genuine democracy
in which the electorate are free to choose between a number of alternative
parties within a broadly republican framework.
It cannot happen within either a parliamentary democracy/constitutional
monarchy or a one-party state.
16. The consequence of a majority vote for religious
sovereignty, through Social Transcendentalism, would be deliverance from
democracy and salvation in God ... the Holy Spirit of Heaven.
CYCLE SIX
1. European civilized decadence begins and ends
with photographic books; American barbarism begins and ends with film.
2. Asian cultural decadence begins and ends
with mystical yoga; African naturism begins and ends with sex.
3. One should distinguish between the
idealistic meditation of light-based mysticism and the transcendental
meditation of air-centred gnosticism.
4. Mysticism accepts the Universe as the source
of Revelation; gnosticism rejects the Universe (as evil) in favour of Divine
Revelation.
5. Divinity is never found without, e.g.
in the Cosmos, but always within, e.g. in the self that is at one with
the spirit which fuels it.
6. That which is without, e.g. the
Cosmos, is mysterious to the self and the subject, in consequence, of mystical
hypotheses.
7. Unlike the Mystic, the Gnostic does not pay
too much attention to the Cosmos, since he has no desire to reach an
accommodation with it, but desires only to identify, as far as possible, with
his self.
8. In a sense, the Cosmos holds no mystery for
the Gnostic, since he is one who has seen through it (to its absolute evil) and
rejected it in favour of absolute good.
9. The Mystic succumbs, through moral
blindness, to the idealistic meditation of the light. The Gnostic adheres, through moral insight,
to the transcendental meditation of the air.
10. The Mystic is a scientific Idealist, the
Gnostic ... a religious Transcendentalist.
11. The Old Testament, rooted in the Cosmos, is
mystical; the New Testament, centred in Christ, is gnostical.
12. The Gnostic is one who, having been
spiritually reborn through Christ, has elected to turn his back on
mysticism. Hence his adherence to true
religion as opposed to the pseudo-religion of the cosmic-oriented Mystic.
13. The 'Kingdom Within' can only be developed at
the expense of the 'Kingdom Without'; for where the Holy Spirit of Heaven
prevails, there can be no place for the Clear Light of the Void.
14. The Mystic, being a devotee of the Clear
Light of the Void, can have little notion of what it means to be One with the
Holy Spirit of Heaven. His idealism
debars him from that transcendentalism which is the Gnostic's true home.
15. The Mystic is the 'religious' (philosophical)
form of the scientist, whereas the Gnostic is the 'scientific' (theosophical)
form of the priest.
CYCLE SEVEN
1. The eyes (particularly the so-called 'Third
Eye') of mystical philosophy vis-à-vis the lungs of gnostical theosophy.
2. The ears (necessarily large) of scientific
psychology vis-à-vis the heart of religious theology.
3. The psychiatrist, or practising psychologist,
listens intently to his client and endeavours to interpret his dreams, mental
phobias, neuroses, etc., in the light of psychoanalysis.
4. Psychiatry is rooted in the backbrain, and
extends towards the subconscious in due process of psychoanalysis.
5. Such an extension parallels, on the cultural
plane, the threat to vampirism posed by sunlight.
6. The subconscious is home to religious
archetypes of the sort favoured by theologians and all who are centred, if not
rooted, in the Father, viz. the heart and its blood.
7. The correlation between the subconscious and
the heart parallels, on the theological plane, that between the backbrain and
the ears with regard to the plane of psychology.
8. One might argue, in crude terms, that the
investigation and analysis of the subconscious by psychiatrists is akin to an
attack by Satan upon the Father, and that the motive for such an attack is to
defeat the subconscious and render it accountable to the backbrain.
9. Once tamed by psychiatry, the subconscious
becomes the plaything of science; for the client has 'sold his soul' to the
psychologist, and therefore ceased to be theologically independent.
10. It could be argued that most if not all
psychiatric clients who pay to be psychoanalysed have a subconscious desire to
be delivered from theology, and thus from their religious archetypes.
11. Even dream interpretation is a mode of
theological deliverance which, seemingly, renders the dream contents
accountable, via aural assimilation, to backbrain analysis.
12. Whether the 'soul' is Pagan or Christian,
dream-based or theological, the result is its loss to psychology, and the
growth and entrenchment of scientific values at religion's expense.
13. Such a loss of religion to science is the worst
possible form of damnation, and contrasts with the salvation that would be
offered by the Second Coming to those who elected to be saved from the soul to
the spirit, thereby passing from the Father to the Holy Spirit of Heaven, as
the subconscious was first neutralized and then transcended by the
superconscious.
14. To neutralize the dream subconscious
(unconscious) through recourse, in the superconscious, to hallucinogenic
visionary experience such as vouchsafed by LSD, and to transcend the theological
subconscious, or subconscious-proper, through transcendental meditation - such
would be the stratagems by which the Second Coming sought to save the Faithful
from both pagan and Christian modes of subconscious domination.
15. The correlation between the superconscious
and the lungs parallels, on the theosophical plane, that between the forebrain
and the eyes (including, more particularly, the so-called 'Third Eye') with
regard to the plane of philosophy.
16. Just as the ears are rooted in the backbrain,
so the subconscious is rooted in the heart, which directs its psychic activity.
17. And just as the eyes - though the 'Third Eye'
in particular - are centred in the forebrain, so the superconscious is centred
in the lungs, which are its true home.
18. This means that whereas the ears stem from
the backbrain, the subconscious stems from the heart, which, as everyone knows,
is the 'seat of the soul'.
19. Yet, with regard to the centred entities, it
means that whereas the forebrain stems from the eyes, the lungs stem, by
contrast, from the superconscious, or air.
20. That which is idealist and/or
transcendentalist, like light and spirit respectively, is centred,
whereas that which is naturalist and/or fundamentalist, like fire and soul
respectively, is rooted.
21. I would contend that the development of the
forebrain owed much if not everything to the eyes, as an objective vehicle for
pulling it out of the backbrain.
22. Likewise I would argue that the development
of the lungs owed much if not everything to the air, as a subjective vehicle
for filling-out and ultimately transmuting the gills.
23. The light is never so centred in the
forebrain than when the mystical 'Third Eye' of philosophical 'enlightenment'
eclipses the optical eyes and brings its devotee to 'oneness' with,
effectively, the central star of the Galaxy.
24. The backbrain may have created ears to enable
it to liaise with the external environment, but it seems to me that the eyes
were largely responsible for creating the forebrain.
25. That which is materialist and/or
nonconformist, like ice and mind respectively, is rooted, whereas that
which is realist and/or humanist, like earth and will respectively, is centred.
26. This is in confirmation of the fact that whereas
the rooted spectra, viz. naturalist/fundamentalist and materialist/
nonconformist, are predominantly objective, the centred spectra, viz.
idealist/transcendentalist and realist/humanist, are preponderantly subjective.
27. The rootedness of the materialist/nonconformist
spectrum differs from that of the naturalist/fundamentalist one, as phenomenal
relativity from noumenal absolutism.
28. Likewise, the centredness of the
realist/humanist spectrum differs from that of the idealist/transcendentalist one,
as phenomenal relativity from noumenal absolutism.
CYCLE EIGHT
1. Even though the sphericity of the earth can
be inferred from the sphericity of both the sun and the moon, the fact remains
that the earth is both round and flat - absolutely round and relatively
flat.
2. From an overview, the earth is of course
round; but from the viewpoint of those living on it, there is a relative
flatness about the distance from point A to B, as from one part of town to
another. Anyone who simply claims that
the earth is round, because spherical overall, misses this point completely!
3. Interracial sexual relationships are more
typical of the alpha than the omega of society, granted that they reflect a
certain looseness wherein the heterogeneous preponderates over the
homogeneous. A multiracial society is
rather more likely to be under the star than under the cross.
4. Even multiracial societies can become
effectively monoracial in the course of time, once interbreeding has gone so
far that a coloured mean is the eventual result.
5. The more omega orientated the society the
more strict will it be in regard to so-called racial purity, since the
attraction of like to like, say white to white or black to black, is reflective
of the homogeneous essence of a moral society.
6. In a fundamentally immoral society, on the
other hand, anything goes, and therefore even the most disparate interracial
relationships are both possible and indeed desirable, whether as a reflection
of the existing barbarism or as a valiant attempt to diminish it through
miscegenation.
7. Ultimately a coloured mean is preferable to
a black/white or, for that matter, a yellow/red antithesis, given the
homogeneous essence of such a mean.
8. Yet such a contention is only relative to
societies in which there exist racial distinctions of the above-mentioned
order, not to societies which are predominantly white or black, as the case may
be.
9. It is incontrovertible that, fundamentally, skin
pigmentation is relative to environmental and climatic factors whose influence,
over the millennia, has conduced towards the development of one colour or
another.
10. There is nothing arbitrary about skin
pigmentation, or any need to suppose that it signifies anything much beyond the
influence of climate on a given people.
11. It is not by mere coincidence that darker
peoples tend to originate in hot lands, where the sun's influence is so much
stronger in terms of its effects upon pigmentation.
12. It may even be that skin pigmentation partly
evolved as a form of camouflage, to enable peoples to blend-in with their
natural environment, and so avoid detection by predators.
13. Personally I hold that it is more fortunate
to be white than black or coloured, given the historical association of
fair-skinned peoples with wet and windy climates, the sort of climates in which
it was possible to develop Christianity at the expense of Paganism.
14. There is no real justification, however, in
discriminating against those who would appear, at face-value, to be at an
environmental or moral disadvantage to oneself; rather, one should strive,
having understood their ancestral conditioning, to help and encourage them
towards a better, e.g. less pagan and more Christian, future.
15. Hot lands exist whether or not we approve of
the fact; the sun's influence is greater in some parts of the world than in
others, and therefore there are bound to be cultural and other inequalities
which militate against the development of a uniform higher culture. This is regrettable in the short term, but
there is no reason to suppose that, with the introduction of revolutionary
changes in environment if not, ultimately, climate, we cannot do something to
bring the world to a more uniform culture eventually.
16. Black and coloured women are, I have long
believed, at a distinct advantage to white women where sexual seduction is
concerned, given their more sensuous natures (the product, in large part, of a
long racial historicity of association with hot or sultry climates).
17. Given the enhanced sensuality of black and
coloured women over their white counterparts, it is virtually inevitable that,
within a generation or two, most Britons, for example, will be coloured, the
white males having fallen for black and/or coloured women, and their black
counterparts having opted, through enhanced sexuality coupled to prestige
factors, for white females.
18. One might speak of the dialectics of racial
interbreeding leading from a black thesis through a white antithesis to a
coloured synthesis, the homogeneous mean of a future civilization.
CYCLE NINE
1. For every good thinker, a bad one. For every Gnostic, a Mystic - Aristotle vis-à-vis
Plato, Hegel vis-à-vis Marx, Nietzsche vis-à-vis Schopenhauer - as
transcendentalism and idealism stake their respective claims on the intellect,
and the battle between spirit and light continues apace.
2. The folly of philosophy vis-à-vis the wisdom
of theosophy, which is to say, the mysticism of the alpha vis-à-vis the
gnosticism of the omega.
3. English civilization was eclipsed by British
barbarism back in the seventeenth century, and the result was the Empire upon
which the sun never set - the glorious imperialistic triumph of Great Britain!
4. Even now, when the glorious British Empire
has all but disappeared into the 'Black Hole' of the Commonwealth, the British
are still fundamentally a barbarous people who fight shy of culture.
5. Such will doubtless continue to be the case
until, through Divine Intervention, free Englishmen, Scotsmen, and Welshmen
step forth from the slavery of monarchic barbarism and declare their
independence in unequivocally republican terms.
6. Only when they are no longer subjects of a
reigning monarch ... will Englishmen, Scotsmen, and Welshmen cease to be first
and foremost British barbarians, but become, instead, free citizens of their
respective countries.
7. England, Scotland, and Wales will then be
able to join the community of free nations that, like Ireland, are entitled to
salvation from the World on the basis of religious sovereignty.
8. But before this can happen, the British
dragon must be democratically slain by a resurgent St George, if freedom from
barbarism is to become a lasting reality!
9. Hopefully, Ireland will lead the way in
democratically progressing beyond republicanism towards the transcendental
binding of the spirit, in religious sovereignty, to the Social
Transcendentalist Centre, which is the 'Kingdom of Heaven'.
10. Freedom from slavery is one thing; freedom
from sin quite another! Such a freedom
can only be guaranteed on the basis of identity, through the Second Coming,
with the Holy Spirit of Heaven.
11. There are besides 'freedoms from', what might
be called 'freedoms of', such as the freedom of the Rich and Powerful to
exploit the Poor and Weak in their own immoral interests, or the freedom of
Nonconformists to trample the Established Church underfoot.
12. Such 'freedoms of' are really manifestations
of enslavement to materialist and/or nonconformist and naturalist and/or
fundamentalist powers by those who, for whatever reasons, identify with them,
to the People's detriment.
13. Hence the exploiters and tramplers are
themselves enslaved, although, unlike those whom they exploit or trample upon,
they take their enslavement for granted and paradoxically regard it as freedom,
much as cosmic-oriented Mystics will regard themselves as religious, or
consider as 'religion' that which, in reality, is really science.
14. One might say that the not-self has eclipsed
the self (in both its phenomenal and noumenal manifestations) of the exploiters
and bigots to such an extent ... that they identify with the not-self (whether
phenomenal or noumenal) at the self's expense, thereby acquiring an illusion of
freedom.
15. Such 'freedom', however, is a far-cry from
the genuine freedom of those who, while rejecting exploitation and bigotry, are
free from enslavement to the exploiters and bigots, but not yet free for the
binding to God (the Holy Spirit of Heaven) in the ultimate self.
16. Genuine freedom paves the way for the true
binding in God, which is voluntarily entered into, whereas pseudo-freedom (the
'freedom of') is bound to the false binding of enslavement to the Cosmos, which
is deterministic.
CYCLE TEN
1. There is no one type of good and evil,
whether relatively or absolutely; rather, there is good and evil in religion
(not to mention politics) and science (not to mention economics).
2. The Trinity is no more good ... than, say,
the Blessed Virgin evil; the Trinity is both good and evil, with
evil predominating over good.
3. One should contrast, within the Trinity, the
absolute evil of the Father with the absolute good of the Holy Spirit, on the
basis of an antithesis between the noumenal objectivity of the heart and the
noumenal subjectivity of the lungs, the former corresponding to the Father and
the latter to the Holy Spirit.
4. One should also contrast the relative evil
of the Son with the relative good of the Mother, on the basis of an antithesis
between the phenomenal objectivity of the brain and the phenomenal subjectivity
of the womb, the former corresponding to the Son and the latter to the Mother.
5. Hence the Christian religion provides us
with a contrast between absolute good and evil with regard to the Holy Spirit
and the Father, but relative good and evil with regard to the Mother and the
Son.
6. The absolute evil (noumenal objectivity with
regard to soul) of the Father imposes upon the relative good (phenomenal
subjectivity with regard to will) of the Mother, while the relative evil
(phenomenal objectivity with regard to mind) of the Son aspires towards the
absolute good (noumenal subjectivity with regard to spirit) of the Holy Ghost.
7. Now let us examine good and evil with regard
to science, and therefore distinguish the absolute good (noumenal subjectivity
with regard to light) of the Antispirit from the absolute evil (noumenal
objectivity with regard to fire) of the Antifather, while reserving for the
distinction between relative good and evil the relative good (phenomenal
subjectivity with regard to earth) of the Antimother and the relative evil
(phenomenal objectivity with regard to ice) of the Antichrist.
8. One could speak, echoing religion, of the
absolute good of the eyes in noumenal contrast to the absolute evil of the
ears, so far as sensual parallels to light and heat were concerned, but of the
relative good of the flesh in phenomenal contrast to the relative evil of the
tongue, so far as sensual parallels to earth and ice were concerned.
9. The distinction between scientific good and evil
(whether noumenal or phenomenal) and religious good and evil (likewise whether
noumenal or phenomenal) is one of negativity and positivity on the basis of a
particle/wavicle, external/internal, centrifugal/centripetal dichotomy.
10. Were one to make a trinitarian-type
distinction - which I would not normally wish to do - between religion as
'good' and science as 'evil', one could speak of Gods the Father (soul), the
Son (mind), and the Holy Ghost (spirit) vis-à-vis (presumably) Devils the
Antifather (fire), the Antison (ice), and the Antispirit (light). Yet, in reality, one would be deceiving
oneself as to the applicability of such a religious term as Devil(s) to the
scientific alpha, as well as overlooking the amorality implicit in a unitary
concept of the Trinity, which conveniently subsumes the absolute evil (noumenal
objectivity with regard to soul) of the Father under the rubric of God, thereby
completely subverting the divine!
11. No, let us not kid ourselves that the 'Three
in One' squares with true divinity, and is therefore worthy of being
contrasted, as God, with an Unholy Trinity of Devils or, rather, an anti-'Three
in One' - say, ice and fire in light, or tongue and ears in eyes! An antithetical contrast can of course be
made, not, however, as God vis-à-vis the Devil, but as religion vis-à-vis
science, or omega vis-à-vis alpha, with three (four, if we include the mundane)
different spectra to bear in mind.
12. The trinitarian concept of 'Three in One',
viz. the Son and the Holy Ghost in the Father, is a gross insult to true
divinity, since it subsumes both spirit and mind into soul, or lungs and brain
into heart, or even air and thoughts into the blood! Thus must truth and knowledge bow to
strength!
13. Clearly, such a capitulation to absolute
religious evil is precisely what prevents true divinity, in absolute religious
good, from coming to pass. For as long
as the Holy Ghost is subsumed, along with Christ, into the Father, the true
devil of religious evil will continue to rule the roost, to the detriment of
religious good. Verily, not until the
Holy Ghost is set free from the Father through the Second Coming ... will the
absolute religious good of the Holy Spirit of Heaven come to pass, and, with it,
the salvation of mankind from evil.
CYCLE ELEVEN
1. If religion contains both good and evil in
relation to itself, as I happen to believe, then it also contains both
salvation and damnation in relation to itself - whether absolutely (with regard
to the noumenal) or relatively (with regard to the phenomenal).
2. Salvation for religious people is therefore
from the damnation of the Father (absolutely) and Christ (relatively) to either
the Mother (relatively) or the Holy Ghost (absolutely). Roman Catholicism offers the former, Social
Transcendentalism will, I believe, offer the latter.
3. Whereas Roman Catholics are relatively saved
(from the Son to the Mother), Social Transcendentalists will be absolutely
saved (from the Father to the Holy Ghost).
4. Nonconformists are relatively damned to the
Son of an overly purgatorial Overworld, whereas Freemasons are absolutely
damned to the Father of an overly fundamental Netherworld, so to speak.
5. The Orange Lodges in Northern Ireland are a
manifestation of Masonic damnation (absolute) which tends back, in due process
of noumenally objective dominion, towards the monarchic alpha ('King Billy'),
and thus towards the Antifather of an overly scientific naturalism (of which
the Lambeg Drum is a 'cultural' paradigm).
6. The nonconformist damnation (relative) tends
back, in due process of phenomenally objective dominion, towards the
parliamentary alpha (Cromwell), and thus to Antichristic materialism (of which
capitalism is the economic manifestation).
7. Although religion specifically contains its own
damnation and salvation (as we have seen), it is of course possible to
differentiate, more generally, between the 'salvation' of religion and the
'damnation' of science, to the extent that anyone rooted in science is
automatically 'beneath the pale' of religious salvation, and therefore fated to
remain cut-off from the possibility of divine deliverance due to the
objectivity of his scientific isolation.
8. The Second Coming can only save those who,
being religious, are in a position to be saved (from the Father) through the
Holy Spirit of Heaven, never those who are not even relatively religious but
relatively and/or absolutely scientific.
9. A religious people will cling to the
phenomenal subjectivity of the Mother pending the possibility of noumenal subjectivity
through the Second Coming. A
non-religious, or scientific, people will reject such a subjectivity in the
interests of their objective bent, affirming an overly purgatorial and/or
hellish religiosity in response to their scientific promptings.
10. The Christ of Catholicism always remains
closer to the Mother, e.g. to the context of phenomenal subjectivity; for only
in the subjective is religion genuine, whether relatively (as here) or
absolutely ... in the Holy Spirit of Heaven to come.
11. The Catholic Christ is effectively a Son of
the Mother, whereas the Protestant Christ is more literally a Son of the
Father, living, through His Father, the objectivity of purgatorial isolation
from the World.
12. Within the context of phenomenal religion it
follows that a relatively good religious people will affirm the Mother above
all else, whilst a relatively evil religious people (who are not genuinely
religious anyway) will affirm the Son above all else.
13. Likewise, within the context of noumenal religion
it follows that an absolutely good religious people (a truly religious people)
will affirm the Holy Spirit of Heaven above all else or, rather, instead of
everything else, whilst an absolutely evil religious people (who are not
genuinely religious in any case) will affirm the Father above all else and
even, in really extreme cases, instead of everything else.
14. Good religious peoples are saved (to
subjectivity), whether relatively or absolutely, whereas bad religious peoples
are damned (to objectivity), whether relatively or absolutely, according to the
predominance of either phenomenal or noumenal factors.
CYCLE TWELVE
1. To examine good and evil in relation to
politics is to distinguish the absolute good (noumenal subjectivity with regard
to outer spirit) of the outer Holy Ghost from the absolute evil (noumenal
objectivity with regard to outer soul) of the outer Father, while
distinguishing the relative good (phenomenal subjectivity with regard to outer
will) of the outer Mother from the relative evil (phenomenal objectivity with
regard to outer mind) of the outer Son.
2. Hence one is distinguishing, in the noumenal
contexts, totalitarianism from authoritarianism, and, in the phenomenal
contexts, republicanism from parliamentarianism.
3. Likewise, to examine good and evil in
relation to economics is to distinguish the absolute good (noumenal
subjectivity with regard to inner light) of the inner Antispirit from the
absolute evil (noumenal objectivity with regard to inner fire) of the inner Antifather,
while distinguishing the relative good (phenomenal subjectivity with regard to
inner earth) of the inner Antimother from the relative evil (phenomenal
objectivity with regard to inner ice) of the inner Antison.
4. Hence one is distinguishing, in the noumenal
contexts, corporatism (Centre trusteeship) from communism (state socialism),
and, in the phenomenal contexts, socialism from capitalism.
5. The Space of religion vis-à-vis the Time of
science with regard to the noumenal planes, but the Mass of politics vis-à-vis
the Volume of economics with regard to the phenomenal planes. Always allowing, however, for distinctions,
within any given quadruplicity, between the genuine, or per se,
and 'bovaryized', or pseudo, modes of the contexts in question.
6. Religion is most true to itself in absolute
good, whereas science is most 'true' to itself in absolute evil. Politics is most true to itself in relative
good, whereas economics is most 'true' to itself in relative evil. This is because, while religion and science
are essentially noumenal contexts, politics and economics are basically
phenomenal.
7. When religion is paramount ... in maximum
Space (transcendentalism), science, politics, and economics are in their
'bovaryized' modes of quasi-Space.
8. When science is paramount ... in maximum
Time (naturalism), religion, politics, and economics are in their 'bovaryized'
modes of quasi-Time.
9. When politics is paramount ... in maximum
Mass (republicanism), economics, religion, and science are in their
'bovaryized' modes of quasi-Mass.
10. When economics is paramount ... in maximum
Volume (capitalism), politics, religion, and science are in their 'bovaryized'
modes of quasi-Volume.
11. When religion is paramount, as in maximum
Space, we have the 'Kingdom of God', which is absolutely good (heavenly).
12. When science is paramount, as in maximum
Time, we have the 'Kingdom of the Devil', which is absolutely evil (hellish).
13. When politics is paramount, as in maximum
Mass, we have the 'Kingdom of Woman', which is relatively good (mundane).
14. When economics is paramount, as in maximum
Volume, we have the 'Kingdom of Man', which is relatively evil (purgatorial).
15. The Second Coming is about the establishment
of a society in which religion is paramount ... in maximum Space
(transcendentalism), thereby necessitating 'bovaryized' modes of science,
politics, and economics which will effectively harmonize with it in the service
and development of the 'Kingdom of Heaven'.
16. Such a religious transcendentalism requires
nothing less than idealistic science, totalitarian politics, and corporate
economics, all of which will be dovetailed into its overall ideological
structure, just as religious humanism, realist science, and socialist economics
are dovetailed into the overall ideological structure of political
republicanism; or religious nonconformism, materialist science, and
parliamentary politics dovetailed into the overall ideological structure of
economic capitalism; or religious fundamentalism, authoritarian politics, and
communist economics dovetailed into the overall ideological structure of
scientific naturalism.
CYCLE THIRTEEN
1. What one perceives through one's senses is
not the concept of an object but the object itself; the concept follows from
the application of mind.
2. I do not see a computer in front of me, but
an object which my mind recognizes as a computer. Likewise, I do not hear a car in the street
but a sound which my mind interprets as a car.
3. Mind is both subjective and objective, and
therefore while my computer exists in my mind to the extent that the latter has
recognized the object corresponding to it, the computer also exists where it is
in my room by dint of the mind's ability to project itself into space and, as
it were, conceptualize externally. Were
the computer only in my head, it would not also exist in my room, but would be
an imaginative projection or fantasy on my part. Thus as far as my mind is concerned, the
computer is both internal (as conceptualized image) and external (as
conceptualized object). It is only an
object (and not a computer) to my eyes, which do not have the ability to
conceptualize. Of course, this applies
to the senses in general, which are scientific instruments dependent upon the
ability of mind to interpret a wide variety of phenomena - at any rate, such
would be the case from a scientific viewpoint.
For the converse situation of that in which the senses serve the mind
would be rather more economic in character, while mind independent of the senses
smacks of a religious standpoint.
4. We are habituated to conceiving of the mind
as being in the brain and encompassing, besides consciousness, both
subconscious and superconscious, not to mention unconscious, dimensions. In fact, it is self-evident that mind is both
more and less than simple consciousness.
But while we should allow for dimensions within the brain which
correspond to the above-mentioned psychic distinctions, it should be understood
that while mind per se, or consciousness, is indeed situated within the brain
as a sort of psychic attribute of brain activity, both the subconscious per
se and the superconscious per se, not to forget the unconscious per
se, correspond to attributes which have nothing whatsoever to do with the
brain but, on the contrary, everything to do with other organs - namely the
subconscious per se with the heart, the superconscious per
se with the lungs, and the unconscious per se with the womb (and, by
implication, the sex organs generally).
Hence the subconscious per se, corresponding to the 'psychic'
attribute of the heart, namely the soul, should be carefully distinguished from
the cerebral subconscious, which is, rather, a subdivision of the mind
(consciousness). Likewise the superconscious
per se, corresponding to the 'psychic' attribute of the lungs, namely
the spirit, should be carefully distinguished from the cerebral superconscious,
which is simply a subdivision of the mind.
Similarly, the unconscious per se, corresponding to the 'psychic'
attribute of the womb, namely the will, should be carefully distinguished from
the cerebral unconscious, which, again, is merely a subdivision of the mind.
5. Hence while consciousness per se
is indeed of the mind or, rather, of the mind in relation to the brain (with
particular reference, I contend, to the right midbrain, the dominant part of
the brain), the subconscious per se is of the heart, the superconscious per
se of the lungs, and the unconscious per se of the womb. Doubtless a further correlation exists between
the subconscious per se and the cerebral subconscious (situated in the
backbrain), the superconscious per se and the cerebral superconscious
(situated in the forebrain), and the unconscious per se and the cerebral
unconscious (situated in the left midbrain).
CYCLE FOURTEEN
1. It is necessary to have a self, and
therefore to be developing the mind in a superconscious direction, before one
can lose that self in the universal self which is the superconscious per se. It is necessary to pass through Purgatory, as
it were, before one can get to Heaven.
2. For those who are too cerebral to find the
superconscious per se particularly attractive, the cerebral superconscious,
with its artificial visionary experience, is the next best thing, providing it
is regarded as a means to a higher end rather than as an end-in-itself.
3. Even the cerebral quasi-superconscious ...
of mind emptied of thought ... can be of avail in the development of
spirituality by reducing the degree of (intellectual) mind, and thus bringing
one closer to the possibility of the superconscious per se.
4. Unfortunately, thoughtful mind is not the
self but the intellectual not-self which, on the border with fantasies, can tip
over into the soulful not-self of the cerebral subconscious, as one slips, via
sleep, into dreams, thereby passing from the phenomenal to the noumenal realm
of psychic activity.
5. An LSD trip, or experience of artificial
visionary enlightenment, is really to the self what dreams are to the not-self,
which is to say, an experience on the border with a different order of
consciousness altogether.
6. Just as the cerebral superconscious (of LSD
trips) can lead to the superconscious per se, situated in the lungs,
so, by a contrary tendency, the cerebral subconscious (of dreams) can lead to
the subconscious per se, situated in the heart, and even, by a curious
paradox, to the unconscious per se, as in the event of a so-called 'wet
dream', wherein the body is erotically involved.
7. Whereas the cerebral subconscious revels in
dreams, the cerebral unconscious is responsible for all those subliminal
processes which take place in the body independently of conscious
volition. It is also the 'storehouse' of
concepts and images which both the cerebral conscious and subconscious minds
make use of as and when directed, pretty much as exploiters, whether economic
or scientific, make use of people to further their own ends.
8. The cerebral unconscious is a 'storehouse'
which, like the unconscious per se, manifests the will in its various
subliminal permutations, a will which, as in society, can be exploited by both
the intellect and the soul to conscious or subconscious ends.
9. Like the unconscious, both cerebral and
physical, people are regularly exploited, in open societies, by elements
corresponding to both the conscious/right midbrain and the
subconscious/backbrain, whom we identify as bourgeoisie and aristocracy.
10. Such exploiters tend to co-operate with one
another to their mutual benefit, the economic exploiters liaising with their
scientific counterparts on a sort of lunar-to-solar basis.
11. Broadly, free enterprise, which is nothing
more nor less than the freedom of individuals driven by their not-self to
exploit the masses, works best when economics combines with science to
technologically achieve the maximum approximation to and emulation of solar
fission, so that the reactive and explosive result, be it in film or music or
sport or pornography or computer games, induces a correlative quasi-heliotropic
'sucking-up' from the heathen masses below which, if sufficiently intense (and
therefore populist), can only maximize the financial dividends, and thus enable
the exploiters to reap their capitalist harvest of maximum profit. Such, basically, is the rationale of free
enterprise, and it is the most cynically immoral system that has ever been
devised for debasing society and enslaving the mass man to diabolical criteria.
12. It is not the People who create a market
demand for such evil products, but their diabolical exploiters who, through
cunning and ruthless advertising, foist these products upon them ... to the
detriment of the People's moral wellbeing.
Thus enslaved to market forces beyond their control, the People writhe
tortuously in the grip of immoral devils who know how to make them dance to
their diabolical tune, while cunningly pretending that it is the People
themselves who lead the dance and whose will they humbly respect. In reality, these unscrupulous exploiters
have no more respect for the People's will than the cerebral subconscious has
for the will of the unconscious when it wrenches concepts and images from it in
pursuit of its own phantasmagoric ends.
13. Free enterprise is not only the enemy of the
People; it is the enemy, more particularly, of God. For by constraining them to the Devil, it
prevents the People from aspiring towards God.
They remain the realistic playthings of materialistic and naturalistic
powers that, like the moon and the sun in relation to the earth, keep them in
subjection to their immoral ends. Only
when the People are saved from exploitation will the World be ready for God,
but not before! Only Socialism can
liberate them from capitalist exploitation.
Only Socialism can prepare them for Social Transcendentalism!
CYCLE FIFTEEN
1. Pornography is a scientific perversion of
sex which enslaves women to the heathen light ... of a photographic
reproduction. In fact, pornography
reverses the usual roles of the sexes by placing woman-as-model in the 'starry
firmament' of photographic images which, by dint of their glossy nature, induce
a quasi-heliotropic 'sucking-up' of men (more likely to be effeminate) from
below!
2. One might say that pornography is to lustful
promiscuity what Marx was to Bolshevism, or even Jehovah to Satan - the cosmic
backdrop, as it were, to a solar 'fall'.
3. Pornography is basically more a thing of the
light (photography) than of the fire (lust).
Nevertheless it is inconceivable that promiscuity would exist to
anything like the same extent without a pornographic precondition.
4. There are two main kinds of promiscuity: the
first kind exists in direct relation to pornography itself, as a masturbatory
deference to the photographic image; and the second kind exists in an indirect
relation to pornography, as a sexual imposition upon woman-as-nature. Thus it could be argued that where the first
is Bolshevik, the second is effectively Soviet (taking that word in its
post-Bolshevik but pre-Socialist sense).
The first is absolutely Satanic, the second relatively so.
5. Beyond the quasi-heliotropic 'sucking-up' of
the Cursed Whore to promiscuous males ... is the socialistic lesbianism of what
may be called 'republican woman', which contrasts with the capitalistic
homosexuality of 'parliamentary man'.
Hence where lesbianism is the sexuality of the Antimother, homosexuality
is the sexuality of the Antichrist.
6. 'Socialist sex', viz. lesbianism, contrasts
with 'Soviet sex', viz. heterosexual promiscuity, as Pop with Rock 'n' Roll -
the former basically feminine, the latter both masculine and feminine.
7. 'Capitalist sex', viz. homosexuality,
contrasts with 'Bolshevik sex', viz. masturbatory promiscuity, as Rap with Jazz
- the former exclusively masculine, the latter submasculine.
8. At the back of 'Bolshevik sex' is the
Marxism of pornography, which stands to masturbation, in its photographic
voyeurism, as the Blues to Jazz.
9. The Bolshevism of Trad Jazz, or acoustic
Jazz (a proton equivalence), is ideologically antecedent to the Sovietism of
Modern Jazz and/or Fusion music, which, employing one or more electric
instruments, is contiguous with the Socialist Sovietism (male-dominated) of
Rock 'n' Roll and the Soviet Socialism (female-dominated) of Rock-Pop.
CYCLE SIXTEEN
1. The Time of the heart vis-à-vis the Space of
the lungs, with regard to the absolutism of noumenal distinctions. But the Volume of the brain vis-à-vis the
Mass of the body (womb), with regard to the relativity of phenomenal distinctions.
2. I would never claim to be on the side of
'evil religion' against, say, 'good science', the Father vis-à-vis the
Jehovahesque Clear Light of the Void, but I could not side with the latter.
3. Even Nazism was a sort of 'evil religion'
which, rooted in Fatherland fundamentalism, saw itself fighting a kind of Holy
War against the scientific 'evils' of Marxism, Bolshevism, Judaism, etc.
4. I have long believed that Hitler was the Germanic
manifestation of the Second Coming, and that the Holocaust was effectively a
Nazi version of the Last Judgement.
5. Nazism was no friend of economics or
politics, capitalism or republicanism, but an 'evil religion' which, following
the defeat of the economic and political middle-grounds, swung into action
against its real enemy - the 'evil science' of Bolshevism.
6. As a basically evil, or fundamentalist,
manifestation of religion, Islam has also launched so-called Holy Wars against
its scientific antithesis, principally Soviet Communism.
7. Unlike Fundamentalism, which is rooted in
the Father or some such embodiment of pride and strength, Transcendentalism
could never launch a 'Holy War'. Nothing
defies the concept of war more than a religion centred in the Holy Spirit of
Heaven, a religion which, being true, is beyond war ... in the 'peace that
surpasses all understanding'.
8. Social Transcendentalism will never seek to
advance the Holy Spirit of Heaven through war.
Rather will it seek to deliver religious peoples from the Father, and
thus from the possibility of raging 'Holy Wars'.
9. The only instance in which it might
be relatively permissible for Social Transcendentalist peoples to offer armed
resistance ... would be in the defence of Social Transcendentalism from outside
interference, but even then only as a last resort! Yet such a defence would not amount to a
'Holy War', since the Father wouldn't be at stake, but, rather, to a sort of
'Unholy Peace'.
10. Thus if the worst came to the worst, it would
be better to wage an 'Unholy Peace' ... of propaganda and other
(police-centred) struggle against outside interference ... than simply
capitulate and allow evil to triumph over good.
11. Such an 'Unholy Peace', however, would be
very much the exception to the rule; for the rule of 'Holy Peace' is alone
commensurate with the aims and intentions of Social Transcendentalism - the
ideology of what is effectively if not literally, at this point in time, a true
world religion ... of the Holy Spirit of Heaven.
CYCLE SEVENTEEN
1. The cerebral superconscious stands to the
superconscious per se as LSD (or some equivalent synthetic hallucinogen) to
transcendental meditation or, in sexual terms, CD-ROM erotica to plastic
inflatables.
2. Unity with the superconscious lifts one
above consciousness to a supra-conscious level of spiritual beatitude, wherein
the self is one with the universal self.
Such a oneness is the Supreme Being ... of the Holy Spirit of Heaven.
3. The truth of the Holy Spirit of Heaven is as
far removed from the illusion of the Clear Light of the Void ... as it is
possible to be - the gnostical truth of air as opposed to the mystical illusion
of light.
4. Since light is everywhere the main enemy of
spirit, it will be necessary for Social Transcendentalism to devise stratagems
for curtailing and reducing its influence, in order that the truth of spirit
may develop more fully.
5. Those who are rooted in the light must pass
through the 'Black Hole' of democratic darkness before there can be any
possibility of them emerging, reborn, into the spirit, following a vote for
religious sovereignty.
6. Those who are saved to the spirit can never
be damned to the light; for illusion is beneath the pale of truth.
7. The intellectual not-self is antinatural
(conscious) and contrasts with the naturalism (unconsciousness) of the sensual
self, whereas the soulful not-self is subnatural (subconscious) and contrasts
with the supernaturalism (superconsciousness) of the spiritual self.
8. The supernatural is beyond nature, like a
superman beyond woman, whereas the subnatural is behind nature, like a subman
behind man.
9. The supernatural is idealist and/or
transcendentalist, depending whether (relative to alpha or omega, negative or
positive distinctions) it is illusory or truthful, whereas the subnatural is
naturalist and/or fundamentalist, depending whether (again relative to
antithetical distinctions) it is weak or strong.
10. The antinatural is materialist and/or nonconformist,
depending whether (relative to alpha or omega, negative or positive
distinctions) it is ignorant or knowledgeable, whereas the natural is realist
and/or humanist, depending whether (again relative to antithetical
distinctions) it is ugly or beautiful.
11. The ancient Hebrews were forbidden, in their
Old Testament Bible, the 'tree of knowledge', and subsequently rejected Christ,
who corresponds, in his purgatorial antinaturalism, to a knowledgeable
nonconformism.
12. Knowledge for its own sake, rather than in
regard to the self, breeds Nonconformism, which runs contrary to the World and
the Jehovahesque injunction placed upon the ancient Hebrews to 'increase and
multiply'. Christian celibacy would have
been anathema to the Jews.
13. If knowledge for its own sake, or knowledge
of knowledge within the intellectual not-self, breeds Nonconformism, then
ignorance breeds Parliamentarianism and a sort of inverted celibacy, whereby
carnal pressures are released homosexually ... in due Antichristic fashion.
14. Thus while the antinaturalism of Christian
nonconformism is in celibacy vis-à-vis woman (though not, however, in pederasty
vis-à-vis children in what is patently a decadent mode of nonconformist
antinaturalism), the antinaturalism of Antichristian materialism is in sodomy,
the iceman's answer to the mind.
CYCLE EIGHTEEN
1. The tragedy of the Holy Ghost is that it
cannot become the Holy Spirit of Heaven while Heaven (air) is hogged by the
Father.
2. The tragedy of the Mother is that she cannot
be saved to the Holy Spirit of Heaven while her breasts are giving suck to the
Son.
3. Heaven is likely to continue being hogged by
fathers while they are free to enter into carnal relations with women, and thus
stand to their partners as the Father to the Mother, subverting air to the
service of love's passion by using it as a vehicle with which to fan the
inflamed heart to greater emotional heights.
4. If Heaven is to become a reality, a time
must surely come when, with a view to developing artificial reproductive
methods, males are subject to vasectomy more or less as a matter of ideological
principle.
5. Likewise, if women are not to remain the
victims of their breasts, a time must come when females are subject to
mastectomy as a matter of ideological course.
6. Saved from their testicles, men will be less
disposed to imposing themselves upon women, and therefore cease to behave in
the manner of fathers.
7. Saved from their breasts, women will be more
disposed to taking the Holy Spirit of Heaven seriously, and will therefore
cease to behave in the manner of mothers.
8. Reproduction and nurturing will increasingly
devolve upon science, which will be pledged to the development of artificial
alternatives to those natural processes which have traditionally characterized
the animal foundations of human life.
9. Eventually, science will supplant nature as
the means by which life is reproduced and nurtured, leading, ultimately,
towards post-human life forms in the Millennium, the coming period of 'heaven
on earth'.
10. In such fashion, life will be removed from
the shackles of humanism and handed over to the care of methods which will
advance the cause of transcendentalism.
11. We have only just begun to enter upon this
alternative course to natural reproduction, and have yet to make it a matter of
ideological principle.
12. Many of the alternatives which are now
optional will become mandatory in the course of our future progression towards
higher stages of evolution.
13. In this respect, we have only just begun to
scratch the surface of a whole New World, which will bear no resemblance to the
one humanity has been accustomed to inhabiting since time immemorial.
CYCLE NINETEEN
1. The British do not like snobs because, being
mostly slobs and yobs, they are accustomed to 'sucking up' to nobs, and,
climatic factors notwithstanding, are not prepared to do violence to
themselves, after the manner of the 'born-again' saint.
2. To be a snob, one has to have both the
ability and courage to go against the grain of the philistine majority, and think
for oneself.
3. Slobs do not think for themselves, yobs
allow others to think for them, and nobs rely on their instincts to avoid
thought as much as possible.
4. Thinking is only dangerous to the man who
cannot control it; to the man who can, it is merely a tool.
5. The best thought is a key which unlocks the
door into truth.
6. Ultimately, truth liberates one from
thinking; for it transcends thought, as Heaven transcends Purgatory. Yet, when all's said and done, one cannot get
to truth except through thought.
7. The man who thinks he has the truth without
ever having thought deeply and systematically about it ... is a self-deceiving
liar!
8. Those who cannot think their way to the
truth are more likely to discover something - though not all - about it either
through writing, reading, or talking.
9. The best thinkers are generally the worst
readers (for the former occupation tends to exclude the latter), while,
conversely, the worst writers are generally the best talkers (for the latter
occupation tends to exclude the former).
10. You can focus meditative breath at the so-called
'crown centre' in the brain but, ultimately, such breath will only be properly
focused in the lungs, the seat of the spirit.
11. Focusing meditative breath at the 'crown
centre' is, I believe, a 'bovaryization' of spirituality relevant to the brain,
and thus to an intellectual person.
12. Focusing meditative breath at the throat is,
I believe, a 'bovaryization' of spirituality relevant to the heart, and thus to
a soulful person.
13. Focusing meditative breath at the stomach is,
I believe, a 'bovaryization' of spirituality relevant to the womb, and thus to
a sensual person.
14. One can focus meditative breath at one or a
number of different places but, ultimately, meditation will be most centred in
the lungs, the 'temple of the Holy Spirit'.
15. He whose meditative breath is most
comfortably and naturally focused on the lungs is truly a spiritual person, not
one whose approach to spirituality is necessarily constrained by some other -
and possibly contrary - allegiance.
16. The soulful person (rooted in the heart), the
intellectual person (rooted in the brain), and the sensual person (centred in
the body) will all 'bovaryize' spirituality from their respective standpoints,
but it is still better that they should approach spirituality in such paradoxical
fashions than not be spiritual at all!
CYCLE TWENTY
1. The 'sign of the cross', as made by
Catholics, confirms a subjective tendency, in keeping with the nature of
genuine religion (even in its phenomenal guise). Protestants, on the other hand, are
comparatively bereft of religious subjectivity.
2. The very word 'Protestant' suggests a
negative mentality, a mentality of protesting against
something or, more specifically, of being rooted in a protest against
Catholic universality, and hence by implication the One True Church, a church
centred in and governed by subjectivity.
3. The Protestant is therefore a rather
negative and demonstrative individual who, due to an incapacity to live or
understand religious subjectivity, rejects Catholicism and its promise and hope
of a better world (Heaven) to come. For
such a 'better world' can only be established on the basis of a higher order
(noumenal rather than phenomenal) of subjectivity.
4. I have elsewhere effectively argued that
there is no moral justification for Protestantism, since its purgatorial
rejection of the World inevitably leads (given the objective nature of the
plane in question) to lunar materialism, and therefore I resolutely maintain
that the Reformation was an heretical aberration which paved the way for the
worst excesses of materialism and naturalism such that, in the twentieth
century, came to damnable fruition.
5. In fact, so little can Protestantism be morally
justified, in view of its objective nature, that one is led to infer a class
and/or racial disposition of certain people(s) towards an economic, if not a
scientific, hegemony, with the rejection of religion as its logical corollary.
6. Even Catholicism may only be - as I in fact
happen to believe - a 'bovaryization' of religion relevant to a political
hegemony, whether in terms, traditionally, of Catholic monarchism or,
subsequently, of republicanism.
7. Certainly, Catholicism is less than true religion
in relation to the Social Transcendentalism which the Messianic equivalent of a
Second Coming would establish on the basis of mass religious sovereignty, and
the concomitant acceptance, by the People, of the Holy Spirit of Heaven as the
One True God.
8. One could describe Catholicism as beautiful
religion, given the importance of the Blessed Virgin as the focal-point of
phenomenal subjectivity in relation to the World. Yet, even then, this beautiful religion is
diluted, if not vitiated, by Old-Testament influences which hark back towards
scientific illusion and the correlative subversion of religious truth.
9. There is, within Christianity, a terrible
struggle and tension between, on the one hand, the scientific illusions of the
mystical Old Testament and, on the other hand, the religious truths of the
gnostical New Testament (as in the case of an 'eye-for-an-eye' vis-à-vis
'turning the other cheek'), with the further complication that the Father in
relation to Christ is not Jehovah, but a much more personal Creator who stands
at a fundamentalist remove from the transpersonal 'Creator of the Universe' and
His cosmic idealism.
10. What condemns Christianity, in the final
analysis, is not the shortcomings of the New Testament in relation to Christ,
nor even the cult of the Blessed Virgin, but the hopeless muddle and
ambivalence which result from its accommodation, through the Old Testament, of
scientific illusion. The cosmic idealism
of Jehovah acts as a brake and effective block on the development of religious
truth to its optimum level in the gnostical transcendentalism of the Holy
Spirit of Heaven. Only when mankind are
freed, through Messianic deliverance, from the scientific tyranny of the Bible
... will religion come truly into its own, consigning the Hebraic Clear Light
of the Void to the 'rubbish tip' of cosmic idealism.
11. Despite the triumph of science in the
twentieth century, including the victory of the Anglo-American/Soviet alliance
against Nazi Germany, religion still survives on a basis, relative to the
Catholic New Testament, which remains open to and hopeful of the Truth,
and thus the establishment, in due Messianic course, of 'Kingdom Come'.
12. It could be argued that the more decadent and
even barbarous the Protestant-dominated West has become, the more the Old
Testament has eclipsed the New Testament in effective usage, until, with the
triumph of Anglo-American scientific neo-paganism, even the Old Testament has
had to make way for older and more idealistic texts of the sort favoured by
devotees of the Clear Light of the Void.
CYCLE TWENTY-ONE
1. Protestantism led to democracy, as protests
against the Church were followed, in due course, by demonstrations against the
State.
2. The Church exorcised demons from demented
people, whereas the State encourages demonstrative people to demon-strate.
3. The best demon-strators are failed
Protest-ants, or Protestants who no longer protest against the (Catholic)
Church but, in their secular decadence, demonstrate against the (Protestant)
State.
4. The arrest of demonstrators by the State is
the secular equivalent of the exorcism of demons by the Church.
5. The Catholic State (republican) is the
servant of the Catholic Church, whose essence is political, while the
Protestant State (parliamentary) is the master of the Protestant Church, whose
essence is economic.
6. Politics is a woman, who panders to bodily
needs, whereas economics is a man, who generates wealth.
7. The Catholic State, guided by the Church,
has as its ideal freedom (from want) and justice for all, whereas the
Protestant State, rejecting any such guidance, has as its ideal freedom (to
exploit) and justice for some - namely those who, as capitalists, generate the
wealth which keeps the State free of Church interference.
8. It is impossible to reconcile the Protestant
State with the Catholic Church or, conversely, the Catholic State with the
Protestant Church. The State can only be
reconciled with the Church, or vice versa, when there is an ethnic alignment.
9. Wealth for some as opposed to justice for
all ... is the heretical line which divides Protestant economics from Catholic
politics, ensuring that the Protestant State and the Catholic Church remain
forever apart.
10. The relationship between Catholic State and
Church is akin to a man who hands over his earnings to his wife's keeping in
order that they may be evenly distributed throughout his family, while the
relationship between Protestant Church and State is akin to a woman who gives
her body to her husband's keeping in order that he may shower clothes and
jewels upon it in confirmation of his wealth.
The former relationship exists to exemplify the political will of the
Church, the latter relationship ... to glorify the economic power of the State.
11. The Protestant State is less a vehicle for
political administration than a framework of economic exploitation, in contrast
to the overriding political concerns - and objectives - of the Catholic State.
12. Just as the Catholic Church, with its
political concerns of freedom and justice for all, is more genuine than the
Protestant Church, so, by a converse token, the Protestant State is, given its
economic elitism, more genuine than the Catholic State.
13. Behind the (economic) State is the diabolic
Kingdom of a scientific hegemony, while beyond the (political) Church is the
divine 'Kingdom' (Centre) of a religious hegemony.
14. Where the State per se
is phenomenally objective, the Kingdom is (or was) noumenally objective. And where the Church per se is
phenomenally subjective, the Centre is (or will be) noumenally subjective.
15. The Centre, or context of religious
sovereignty, will arise, phoenix-like, from the political ashes of the Catholic
Church and its Republican State when the time comes for the Resurrection (from
the living death) to the Life Eternal.
CYCLE TWENTY-TWO
1. The extrovert of the spirit is totalitarian
because political, while the introvert of the spirit is transcendentalist
because religious.
2. The extrovert of the light is idealistic because
scientific, while the introvert of the light is corporate because economic.
3. The extrovert of the soul is authoritarian
because political, while the introvert of the soul is fundamentalist because
religious.
4. The extrovert of the fire is naturalistic
because scientific, while the introvert of the fire is communistic because
economic.
5. The extrovert of the intellect is
parliamentary because political, while the introvert of the intellect is
nonconformist because religious.
6. The extrovert of the ice is materialistic
because scientific, while the introvert of the ice is capitalistic because
economic.
7. The extrovert of the will is republican
because political, while the introvert of the will is humanistic because
religious.
8. The extrovert of the earth is realistic
because scientific, while the introvert of the earth is socialistic because
economic.
9. The extrovert of the spirit relates, in his
political totalitarianism, to the Unholy Spirit of Space (the Void), while the
introvert of the spirit relates, in his religious transcendentalism, to the
Holy Spirit of Heaven.
10. The extrovert of the light relates, in his
scientific idealism, to the Clear Light of Space (the Void), while the
introvert of the light relates, in his economic corporatism, to the Unclear
Light of Heaven.
11. The extrovert of the soul relates, in his
political authoritarianism, to the Unholy Soul of Time, while the introvert of
the soul relates, in his religious fundamentalism, to the Holy Soul of Hell.
12. The extrovert of the fire relates, in his
scientific naturalism, to the Clear Heat of Time, while the introvert of the
fire relates, in his economic communism, to the Unclear Heat of Hell.
13. The extrovert of the intellect relates, in
his political parliamentarianism, to the Unholy Mind of Volume, while the
introvert of the intellect relates, in his religious nonconformism, to the Holy
Mind of Purgatory.
14. The extrovert of the ice relates, in his
scientific materialism, to the Clear Coldness of Volume, while the introvert of
the ice relates, in his economic capitalism, to the Unclear Coldness of
Purgatory.
15. The extrovert of the will relates, in his
political republicanism, to the Unholy Will of Mass, while the introvert of the
will relates, in his religious humanism, to the Holy Will of the World.
16. The extrovert of the earth relates, in his
scientific realism, to the Clear Darkness of Mass, while the introvert of the
earth relates, in his economic socialism, to the Unclear Darkness of the World.
17. Whereas the extrovert of the light is stellar
(spatial) alpha and the introvert of the light stellar alpha-in-the-omega, the
extrovert of the spirit is heavenly (spaced) omega-in-the-alpha and the
introvert of the spirit ... heavenly omega.
18. Whereas the extrovert of the fire is solar
(sequential) alpha and the introvert of the fire solar alpha-in-the-omega, the
extrovert of the soul is hellish (repetitive) omega-in-the-alpha and the
introvert of the soul ... hellish omega.
19. Whereas the extrovert of the ice is lunar
(volumetric) alpha and the introvert of the ice lunar alpha-in-the-omega, the
extrovert of the intellect is purgatorial (voluminous) omega-in-the-alpha and
the introvert of the intellect ... purgatorial omega.
20. Whereas the extrovert of the earth is planar
(massed) alpha and the introvert of the earth planar alpha-in-the-omega, the
extrovert of the will is worldly (massive) omega-in-the-alpha and the introvert
of the will ... worldly omega.
CYCLE TWENTY-THREE
1. The extrovert of the light is negatively
centred, through elemental photon particles, in the noumenal absolutism of the
Clear Light of Space, whereas the introvert of the light is negatively centred,
through molecular photon particles, in the noumenal relativity of the Unclear
Light of Heaven.
2. The extrovert of the spirit is positively
centred, through molecular photon wavicles, in the noumenal relativity of the
Unholy Spirit of Space, whereas the introvert of the spirit is positively
centred, through elemental photon wavicles, in the noumenal absolutism of the
Holy Spirit of Heaven.
3. The extrovert of the fire is negatively
rooted, through elemental proton particles, in the noumenal absolutism of the Clear
Heat of Time, whereas the introvert of the fire is negatively rooted, through
molecular proton particles, in the noumenal relativity of the Unclear Heat of
Hell.
4. The extrovert of the soul is positively
rooted, through molecular proton wavicles, in the noumenal relativity of the
Unholy Soul of Time, whereas the introvert of the soul is positively rooted,
through elemental proton wavicles, in the noumenal absolutism of the Holy Soul
of Hell.
5. The extrovert of the ice is negatively
rooted, through elemental neutron particles, in the phenomenal absolutism of
the Clear Coldness of Volume, whereas the introvert of the ice is negatively
rooted, through molecular neutron particles, in the phenomenal relativity of
the Unclear Coldness of Purgatory.
6. The extrovert of the intellect is positively
rooted, through molecular neutron wavicles, in the phenomenal relativity of the
Unholy Mind of Volume, whereas the introvert of the intellect is positively
rooted, through elemental neutron wavicles, in the phenomenal absolutism of the
Holy Mind of Purgatory.
7. The extrovert of the earth is negatively
centred, through elemental electron particles, in the phenomenal absolutism of
the Clear Darkness of Mass, whereas the introvert of the earth is negatively
centred, through molecular electron particles, in the phenomenal relativity of
the Unclear Darkness of the World.
8. The extrovert of the will is positively
centred, through molecular electron wavicles, in the phenomenal relativity of
the Unholy Will of Mass, whereas the introvert of the will is positively
centred, through elemental electron wavicles, in the phenomenal absolutism of
the Holy Will of the World.
CYCLE TWENTY-FOUR
1. The noumenal can be absolute or relative,
the phenomenal likewise.
2. The noumenal is absolute in the alpha and
omega elemental extremes, but relative in the molecular middle-grounds, e.g.
alpha-in-the-omega and omega-in-the-alpha.
3. Likewise the phenomenal is absolute in the
alpha and omega elemental extremes, but relative in the molecular
middle-grounds, e.g. alpha-in-the-omega and omega-in-the-alpha.
4. The light/spirit and fire/soul spectra are
invariably noumenal, whereas the ice/mind and earth/will spectra are invariably
phenomenal.
5. The light/spirit spectrum is of Space - the
spatial space of light (both outer and inner) and the spaced space of spirit
(both outer and inner).
6. The fire/soul spectrum is of Time - the
sequential time of fire (both outer and inner) and the repetitive time of soul
(both outer and inner).
7. The ice/mind spectrum is of Volume - the
volumetric volume of ice (both outer and inner) and the voluminous volume of
mind (both outer and inner).
8. The earth/will spectrum is of Mass - the
massed mass of earth (both outer and inner) and the massive mass of will (both
outer and inner).
9. The spatial space of idealist science
in the outer light and of corporate economics in the inner light vis-à-vis the spaced
space of totalitarian politics in the outer spirit and of transcendentalist
religion in the inner spirit.
10. The sequential time of naturalist
science in the outer fire and of communist economics in the inner fire
vis-à-vis the repetitive time of authoritarian politics in the outer
soul and of fundamentalist religion in the inner soul.
11. The volumetric volume of materialist
science in the outer ice and of capitalist economics in the inner ice vis-à-vis
the voluminous volume of parliamentary politics in the outer mind and of
nonconformist religion in the inner mind.
12. The massed mass of realist science in
the outer earth and of socialist economics in the inner earth vis-à-vis the massive
mass of republican politics in the outer will and of humanist religion in the
inner will.
13. The noumenal subjectivity of Space contrasts
absolutely with the noumenal objectivity of Time and relatively with the
phenomenal subjectivity of Mass.
14. The noumenal objectivity of Time contrasts
absolutely with the noumenal subjectivity of Space and relatively with the
phenomenal objectivity of Volume.
15. The phenomenal objectivity of Volume
contrasts absolutely with the phenomenal subjectivity of Mass and relatively
with the noumenal objectivity of Time.
16. The phenomenal subjectivity of Mass contrasts
absolutely with the phenomenal objectivity of Volume and relatively with the
noumenal subjectivity of Space.
17. The relative can be reconciled to the
absolute, whether negatively or positively, in damnation or in salvation, but
the absolutes as such are mutually exclusive.
18. The will of the Messianic equivalent of the
Second Coming is nothing less than to reconcile the phenomenal subjectivity of
(massive) Mass to the noumenal subjectivity of (spaced) Space, thereby saving
the World from itself to Heaven so that, truly, the Last (in will) shall be the
First (in spirit).
CYCLE TWENTY-FIVE
1. The Word is not only a tool to enable one to
express truth (or a specific ideology); it is also a weapon to strike fear into
the hearts and minds of pharisees!
2. Although relatively good for their
practitioners, the Arts tend to be bad for the general public, the reason being
that they force people back upon their senses, thereby enslaving them to
appearances.
3. It is much less rewarding to view a painting
than to paint one; much less rewarding to listen to music than to compose it;
much less rewarding to develop a taste for literature than to write it; much
less rewarding to touch sculpture than to sculpt it. In fact, if truth be told, it is effectively
self-defeating.
4. While there may be some moral justification
for people actively to pursue some art form, there is little or no moral
justification for selling the resultant product on a commercial basis, and
thereby inducing people to 'suck-up' in an orgy of sensual self-immolation.
5. The more commercialized art products become
the less bearing they have on the service and/or development of beauty (much
less truth), in consequence of which the public are degraded by the paradoxical
spectacle of science posing as art.
6. There is no art in commercially ripping
people off; rather, it is a science which panders to the senses and reaps its
due material rewards.
7. Just as the Arts are corrupted by commerce
and reduced, despite all the glare of publicity, to a mere shadow of their
genuine manifestations, so religion is likewise corrupted by it and transformed
into a mystical science.
8. 'God' for the average heliotropic devotee of
commercial religion is not 'in the self', but most assuredly 'out there' ... in
the celluloid and platinum 'stars'.
9. 'God', too, has been 'brought low' by
commerce and transformed into a concept that hides behind films, like a
director pulling strings.
10. Basically, there is nothing Christian about
the Anglo-American West; Christ died before the birth of America and was
replaced by both monotheistic and, latterly, polytheistic neo-paganism.
11. In celluloid terms, cinematic monotheism is
monochromatic and cinematic polytheism ... polychromatic.
12. Preaching Christianity through film is a
contradiction in terms which simply results in the Christian message of
spiritual rebirth (from light to air) being subverted and subsumed within the
overall neo-pagan culture of light-dominated media.
13. Television evangelism, so prevalent in the
USA, is a form of Christian paganism which testifies to the moral bankruptcy of
religion in the modern age.
14. Even churches are now run as a business, with
strict financial accountability (to the State) with regard, for instance, to
tourism and trade in religious artefacts!
15. Not the least sacrilegious of modern trends
is the increasing prevalence with which cameras of one kind or another are free
to poke their lenses around the interiors of churches and record, for the
cultural bewitchment of the occult-slavering masses, a variety of ungodly
goings-on - from vandalism and theft to outright murder.
16. There is nothing, I repeat nothing, Christian
about the contemporary Anglo-American West.
Only a rampant commercial neo-paganism which holds the masses in thrall
to its 'star'-worshipping idolatry.
17. A product is worth as much, or as little, as
the price that is attached to it, and no more!
18. Any intrinsic value a product may have is
soon compromised, and even eclipsed, by the commercial value which is attached
to it, like a millstone around its moral neck.
19. Few products can survive unscathed the price
tag that is attached to them; most are killed off by it as a matter of
commercial necessity.
CYCLE TWENTY-SIX
1. To distinguish the negative noumenal
morality, relevant to light, of idealist science from the negative noumenal
immorality, relevant to fire, of naturalist science on the one hand, but the
negative phenomenal immorality, relevant to ice, of materialist science from
the negative phenomenal morality, relevant to earth, of realist science on the
other hand.
2. To distinguish the positive noumenal
morality, relevant to air, of transcendentalist religion from the positive
noumenal immorality, relevant to blood, of fundamentalist religion on the one
hand, but the positive phenomenal immorality, relevant to the brain, of
nonconformist religion from the positive phenomenal morality, relevant to the
womb, of humanist religion on the other hand.
3. To distinguish the negative noumenal
morality, relevant to space, of corporate economics from the negative noumenal
immorality, relevant to time, of communist economics on the one hand, but the
negative phenomenal immorality, relevant to volume, of capitalist economics
from the negative phenomenal morality, relevant to mass, of socialist economics
on the other hand.
4. To distinguish the positive noumenal
morality, relevant to spirit, of totalitarian politics from the positive
noumenal immorality, relevant to soul, of authoritarian politics on the one
hand, but the positive phenomenal immorality, relevant to mind, of
parliamentary politics from the positive phenomenal morality, relevant to will,
of republican politics on the other hand.
5. From the light of the eyes (sight) to the
air of the lungs (breath) via the spirit of the superconscious (awareness) and
the space of the forebrain (vision).
6. From the fire of the ears (wax) to the blood
of the heart (pulse) via the soul of the subconscious (emotion) and the time of
the backbrain (dream).
7. From the water of the tongue (saliva) to the
cells of the brain (thoughts) via the mind of the conscious (intellect) and the
volume of the right midbrain (idea).
8. From the earth of the flesh (skin) to the
eggs of the womb (foetus) via the will of the unconscious (sensuality) and the
mass of the left midbrain (fantasy).
9. From the ears' fire to the eyes' light via
the flesh's earth and the tongue's water.
10. From the heart's blood to the lungs' air via
the womb's eggs and the brain's cells.
11. From backbrain time to forebrain space via
left-midbrain mass and right-midbrain volume.
12. From subconscious soul to superconscious
spirit via unconscious will and conscious mind.
CYCLE TWENTY-SEVEN
1. From the naturalism, within science, of the
ear's fire to the idealism of the eyes' light via the realism of the flesh's
earth and the materialism of the tongue's water.
2. From the fundamentalism, within religion, of
the heart's blood to the transcendentalism of the lungs' air via the humanism
of the womb's eggs and the nonconformism of the brain's cells.
3. From the authoritarianism, within politics,
of subconscious soul to the totalitarianism of superconscious spirit via the
republicanism of unconscious will and the parliamentarianism of conscious mind.
4. From the communism, within economics, of
backbrain time to the corporatism of forebrain space via the socialism of
left-midbrain mass and the capitalism of right-midbrain volume.
5. From alpha to omega via omega-in-the-alpha
and alpha-in-the-omega of science, religion, politics, and economics (in that
order).
CYCLE TWENTY-EIGHT
1. Spirit is unholy, because exteriorized, in
the political context (totalitarian), but holy, because interiorized, in the
religious context (transcendentalist).
2. Soul is unholy, because exteriorized, in the
political context (authoritarian), but holy, because interiorized, in the
religious context (fundamentalist).
3. Mind is unholy, because exteriorized, in the
political context (parliamentary), but holy, because interiorized, in the
religious context (nonconformist).
4. Will is unholy, because exteriorized, in the
political context (republican), but holy, because interiorized, in the
religious context (humanist).
5. Light is unclear, because internalized, in
the economic context (corporate), but clear, because externalized, in the
scientific context (idealist).
6. Fire is unclear, because internalized, in
the economic context (communist), but clear, because externalized, in the
scientific context (naturalist).
7. Water is unclear, because internalized, in
the economic context (capitalist), but clear, because externalized, in the
scientific context (materialist).
8. Earth is unclear, because internalized, in the
economic context (socialist), but clear, because externalized, in the
scientific context (realist).
9. What makes spirit holy is its convergence,
through the lungs, onto air.
10. What makes soul holy is its convergence,
through the heart, onto blood.
11. What makes mind holy is its convergence,
through the brain, onto cells.
12. What makes will holy is its convergence,
through the womb, onto eggs.
13. What makes light clear is its divergence,
through the eyes, into space.
14. What makes fire clear is its divergence,
through the ears, into time.
15. What makes water clear is its divergence,
through the tongue, into volume.
16. What makes earth clear is its divergence,
through the flesh, into mass.
17. What makes spirit unholy is its divergence, through
the superconscious, into space.
18. What makes soul unholy is its divergence,
through the subconscious, into time.
19. What makes mind unholy is its divergence,
through the conscious, into volume.
20. What makes will unholy is its divergence, through
the unconscious, into mass.
21. What makes light unclear is its convergence,
through the forebrain, onto air.
22. What makes fire unclear is its convergence,
through the backbrain, onto blood.
23. What makes water unclear is its convergence,
through the right midbrain, onto cells.
24. What makes earth unclear is its convergence,
through the left midbrain, onto eggs.
25. From the alpha of the Clear Light (of Space)
to the omega of the Holy Spirit (of Heaven) via the omega-in-the-alpha of the
Unholy Spirit (of Space) and the alpha-in-the-omega of the Unclear Light (of
Heaven).
26. From the alpha of the Clear Fire (of Time) to
the omega of the Holy Soul (of Hell) via the omega-in-the-alpha of the Unholy
Soul (of Time) and the alpha-in-the-omega of the Unclear Fire (of Hell).
27. From the alpha of the Clear Water (of Volume)
to the omega of the Holy Mind (of Purgatory) via the omega-in-the-alpha of the
Unholy Mind (of Volume) and the alpha-in-the-omega of the Unclear Water (of
Purgatory).
28. From the alpha of the Clear Earth (of Mass)
to the omega of the Holy Will (of the World) via the omega-in-the-alpha of the
Unholy Will (of Mass) and the alpha-in-the-omega of the Unclear Earth (of the
World).
CYCLE TWENTY-NINE
1. What puts cricket beneath the Gaelic Irish
pale, morally speaking, is the centrifugal freedom which permits the batsman to
strike the ball at any angle around the ground.
2. It is precisely because of its centrifugal
freedom in regard to batting strokes ... that cricket could never be an Irish
game, but, on the contrary, one reflecting the British, and in particular
English, openness to alpha-stemming aggression.
3. If cricket is fundamentally immoral on account
of its openness to alpha-stemming aggression of an overly objective and
centrifugal character, it is arguably less immoral than, say, baseball, which
is bereft of stumps and therefore effectively more naturalistic than
materialistic, reflecting the American tendency, in particular, towards stellar
and/or solar rather than lunar criteria.
4. Baseball is thus, in a sense, more extreme
than cricket, just as the sun is more extreme than the moon, and barbarism more
extreme than civilization.
5. Baseball, in which the ball can be hit in
virtually any frontal direction, would be no-less morally unattractive from,
say, a Catholic Irish standpoint than cricket, given its centrifugal freedoms.
6. When the Irish use a bat or, rather, stick,
as in Hurling, it is in the focused manner of one who aims to score pints
between the posts of a goal.
7. There is a sense in which sport is a
feminine form of war no less than dance a feminine form of sex.
8. War and sex are masculine activities, sport
and dance, by contrast, feminine ones.
9. It is tempting to see America as barbarous
where Britain is simply civilized decadence; but, in point of fact, America is
often civilized in a kind of pagan and cosmic fashion.
10. It was perhaps the fact of its cosmic
civilization, so often characterized by Neo-Orientalism, which made - and I
would guess continues to make - America especially sensitive to Bolshevik
barbarism, as though in Jehovahesque recoil from a Satanic 'fall'.
11. The 'light' of America feared the 'fire' of
Bolshevism/Sovietism, even given the considerable amount of its own fiery
culture and the threat to pagan civilization which this necessarily poses.
12. Television against computers would be a
realistic equivalent of the Satanic threat to Jehovah, whereas the naturalistic
one is probably cinema against virtual reality.
13. Magazines against comic books would be a
materialistic equivalent of the satanic threat to Jehovah, whereas the
idealistic one is probably cocaine, or other such chemical drugs, against
light-centred meditation.
14. My hunch is that the idealistic context ...
of cocaine against meditation is what most accords with a barbarous threat to
American civilization from within itself, since naturalism, materialism, and
realism are effectively peripheral to cosmic civilization.
15. Sovietism will always be the sun from which
the American stars recoiled in horror of a 'fall' into barbarism, just as
Socialism is the earth from which the lunar civilization of Britain recoils in
fear of a 'fall' into nature.
16. It is as though sport fears war and sex fears
dance ... where these two dominating types of Western civilization are
concerned.
17. For, of course, barbarism is a threat to culture,
even negative culture, no less than nature to civilization.
CYCLE THIRTY
1. The dance of nature contrasts no less with
the sex of civilization ... than the war of barbarism with the sport of
culture.
2. Nature is the framework in which the dance
of mundane life is celebrated, while civilization is the framework in which the
sex of overworldly death is conducted.
3. Barbarism is the framework in which the war
of netherworldly death is conducted, while culture is the framework in which
the spirit of Eternal Life is celebrated.
4. The Devil rules war as man governs sex,
woman represents dance, and God leads sport.
5. The more sport, the less war; the more
dance, the less sex; conversely the less dance, the more sex; the less sport,
the more war.
CYCLE THIRTY-ONE
1. Behind, and therefore anterior to, Christian
'good and evil' is the absolute evil ... of pagan strength.
2. Beyond, and therefore posterior to,
Christian 'good and evil' is the absolute good ... of transcendental truth.
3. Christian 'good and evil' is divisible
between nonconformist knowledge and humanist beauty, the former 'evil' from a
Catholic standpoint but 'good' from a Protestant one, the latter 'evil' from a
Protestant standpoint but 'good' from a Catholic one.
4. The Catholic concept of 'good and evil',
which, being Christian, is necessarily phenomenal, was a humanist revolt
against the absolute evil of pagan strength, rooted in the Father (or, more
correctly, His pagan equivalent), which made the phenomenal subjectivity of the
Mother, identifiable with beauty, symbolic of goodness, thereby elevating the
worldly 'Meek' at the expense of the netherworldly 'Proud', in deference to a
Christian 'rebirth' and effective transvaluation of values.
5. With Catholicism, the womb replaces the
heart as the focus of moral virtue - virtue being phenomenally good as opposed,
in pagan contexts, to noumenally evil.
6. Hence, for Catholicism, the Christic context
of Purgatory, identifiable with knowledge, is phenomenally evil, given the
'objective' nature of the purgatorial plane, and Christ must accordingly stay
close to the World, and hence the Mother, if He is to pass muster as a moral
exemplar and champion of the Meek.
7. Protestantism reverses the Christian concept
of 'good and evil' by conceiving, erroneously, of knowledge as 'good' and
beauty as 'evil', thereby making a moral virtue out of phenomenal evil
(knowledge) in an unequivocally purgatorial allegiance which isolates Christ
from the Mother and effectively condemns the latter to a false identification
with evil, the consequences of which can only be oppressive for the World.
8. With Protestantism, the brain becomes the
focus of moral virtue while the womb is castigated, along with sex, as moral
vice, and this contrary to the fact that it is knowledge rather than beauty
which is phenomenally evil, given its correlation with purgatorial
'objectivity'.
9. The consequence of the Protestant heresy of
conceiving of knowledge, contrary to Biblical teachings with regard to the 'forbidden
tree', as 'good' and beauty as 'evil' ... is a puritanical recoil from and
persecution of sex from the false perspective of its own purgatorial isolation
from the World.
10. Since the phenomenal subjectivity of the
womb, and hence the Mother, is considered 'evil' from a Protestant standpoint,
Hell for Protestants is 'down below' with, as often as not, the heaviness of
the World, viz. sex, the flesh, the womb, etc.
11. In reality, the World is a phenomenal heaven
in its phenomenal subjectivity and fleshy heaviness which is less an evil than
a lesser (in relation to airy lightness) good.
It is the overly purgatorial realm of knowledge which is relatively evil
and thus a phenomenal hell which, in the attractive fatality of damnation,
tends, with time, towards the noumenal hell of absolute evil, the heart
eclipsing the brain as the Father replaces Christ in the drift of phenomenal
objectivity towards its noumenal counterpart.
12. It has been said, not without reason, that
knowledge is power, and certainly this is so to the extent that knowledge tends
towards strength when used independently and in defiance of beauty, and thus
the possibility of truth.
13. Analogous to knowledge being power, one could
of course argue, echoing Keats, that beauty is truth, though only to the extent
that we acknowledge a parallel drift of phenomenal subjectivity towards its
noumenal counterpart as, tempered by the right kind of (Messianic) knowledge,
the Holy Spirit supersedes the Mother, and the noumenal heaven, centred in the
lungs, of absolute good replaces the phenomenal heaven, centred in the womb, of
relative good - the 'good' as upheld and practised by Catholic Christianity.
CYCLE THIRTY-TWO
1. To be 'beyond good and evil' is not to be indifferent
to either good or evil, but to be given, instead, to the noumenal subjectivity,
through truth, of absolute good. It is
to have abandoned Christian relativity for transcendental absolutism.
2. The man who is 'beyond good and evil' is no
longer human, still less inhuman and/or subhuman, but effectively superhuman,
and thus divine.
3. Protestant inhumanism contrasts with
Catholic humanism as the phenomenal objectivity of knowledge with the
phenomenal subjectivity of beauty, while fundamentalist subhumanism contrasts
with transcendentalist superhumanism as the noumenal objectivity of strength
with the noumenal subjectivity of truth.
4. The relative evil, germane to knowledge, of
Protestant inhumanism contrasts with the relative good, germane to beauty, of
Catholic humanism, while the absolute evil, germane to strength, of
fundamentalist subhumanism contrasts with the absolute good, germane to truth,
of transcendentalist superhumanism.
5. The distinction between objectivity and
subjectivity, whether noumenal or phenomenal, is effectively one of freedom and
binding, the former evil, the latter good.
6. When economics and science are 'free', and
not constrained by moral considerations of either a political (phenomenal) or a
religious (noumenal) order, we have the freedom so dear to the Anglo-American
dominated so-called 'Free World', with its economic (capitalist free-trade) and
scientific (technological and chemical) hegemonies.
7. The traditional revolt of Protestants in
Northern Ireland against unity with the Catholic South ... is a manifestation
of British rejection of the sort of moral binding which follows from adherence
to a political and/or religious hegemony.
8. Both political and religious hegemonies, as
represented by republicanism in the former context and by transcendentalism in
the latter one, reject the sort of objective freedoms so dear to the Protestant
(nonconformist) and fundamentalist (Masonic) traditions, and do so, moreover,
from subjective, and therefore moral, points of view - the former phenomenal,
the latter noumenal.
9. Neither Protestantism nor Catholicism are
religiously hegemonic, but 'bovaryizations' of religion relevant to economic
(capitalist) and political (republican) hegemonies respectively. Protestantism, as we have seen, focuses upon
knowledge, and Catholicism, by contrast, upon beauty, neither of which are
truly spiritual but, rather, accommodations of religion to the intellect and
the will, the former germane to the purgatorial Overworld, the latter to the mundane
World.
10. As a worldly mode of religion, Catholicism is
first and foremost concerned with beauty, as personified by the Blessed Virgin,
and only secondarily with political or social concerns.
11. As an overworldly mode of religion,
Protestantism is first and foremost concerned with knowledge, as exemplified in
the Gospels, and only secondarily with economic concerns.
12. As a netherworldly mode of religion,
Fundamentalism is first and foremost concerned with strength, as exemplified in
soulful ritual, and only secondarily with scientific concerns.
13. As a supra-worldly (heavenly) mode of
religion, Transcendentalism is exclusively concerned with truth, as exemplified
in spiritual devotions, and not at all with scientific, economic, or political concerns
... except insofar as these lower disciplines pander, along appropriately
'bovaryized' lines, to its advancement.
CYCLE THIRTY-THREE
1. Just as we distinguished between religious
'good and evil', so we should distinguish between scientific 'anti-good and
anti-evil', viz. negative good and evil; economic 'inner anti-good and inner
anti-evil', viz. inner negative good and evil; and political 'outer good and
outer evil', viz. outer positive good and evil; always remembering, however,
that such distinctions are subject to both absolute and relative, or noumenal
and phenomenal, evaluations.
2. If, in religion, absolute evil is strength
and absolute good arguably truth, then, in science, absolute anti-evil is
anti-strength, viz. weakness, and absolute anti-good arguably anti-truth, viz.
illusion.
3. If, in religion, relative evil is knowledge
and relative good arguably beauty, then, in science, relative anti-evil is
anti-knowledge, viz. ignorance, and relative anti-good arguably anti-beauty,
viz. ugliness.
4. Just as, in religion, absolute evil
appertains to fundamentalism and
absolute good to transcendentalism, so, in science, absolute anti-evil
appertains to naturalism and absolute anti-good to idealism.
5. Just as, in religion, relative evil appertains
to nonconformism and relative good to humanism, so, in science, relative
anti-evil appertains to materialism and relative anti-good to realism.
6. If, in politics, absolute outer evil is
outer strength and absolute outer good arguably outer truth, then, in
economics, absolute inner anti-evil is inner anti-strength, viz. inner
weakness, and absolute inner anti-good arguably inner anti-truth, viz. inner
illusion.
7. If, in politics, relative outer evil is
outer knowledge and relative outer good arguably outer beauty, then, in
economics, relative inner anti-evil is inner anti-knowledge, viz. inner
ignorance, and relative inner anti-good arguably inner anti-beauty, viz. inner
ugliness.
8. Just as, in politics, absolute outer evil
appertains to authoritarianism and absolute outer good to totalitarianism, so,
in economics, absolute inner anti-evil appertains to communism and absolute
inner anti-good to corporatism.
9. Just as, in politics, relative outer evil
appertains to parliamentarianism and relative outer good to republicanism, so,
in economics, relative inner anti-evil appertains to capitalism and relative
inner anti-good to socialism.
10. With regard to the scientific and religious quadruplicities,
the negative good and evil alternatives of the former are implicitly outer,
while the positive good and evil alternatives of the latter are implicitly
inner.
11. Hence scientific anti-good and anti-evil are
really outer anti-good and anti-evil (in both phenomenal and noumenal contexts)
in relation to the inner negative alternatives of economic anti-good and
anti-evil, while religious good and evil are really inner good and evil (in
both phenomenal and noumenal contexts) in relation to the outer positive
alternatives of political good and evil.
12. In the negative, or objective,
quadruplicities the outer is clear and the inner ... unclear, viz. the Clear
Light of Space (the Void), and the Unclear Light of Heaven, whereas in the
positive, or subjective, quadruplicities, by contrast, the outer is unholy and
the inner ... holy, viz. the Unholy Spirit of Space and the Holy Spirit of
Heaven.
13. We may thus distinguish the scientific
idealism of the Clear Light of Space, which is absolute anti-good, from the
economic corporatism of the Unclear Light of Heaven, which is absolute inner
anti-good, while likewise distinguishing the political totalitarianism of the
Unholy Spirit of Space, which is absolute outer good, from the religious
transcendentalism of the Holy Spirit of Heaven, which is absolute good.
14. Similarly we may distinguish the scientific
naturalism of the Clear Fire of Time, which is absolute anti-evil, from the
economic communism of the Unclear Fire of Hell, which is absolute inner anti-evil,
while likewise distinguishing the political authoritarianism of the Unholy Soul
of Time, which is absolute outer evil, from the religious fundamentalism of the
Holy Soul of Hell, which is absolute evil.
15. Likewise we may distinguish the scientific
realism of the Clear Earth of Mass, which is relative anti-good, from the
economic socialism of the Unclear Earth of the World, which is relative inner
anti-good, while similarly distinguishing the political republicanism of the
Unholy Will of Mass, which is relative outer good, from the religious humanism
of the Holy Will of the World, which is relative good.
16. Finally we may distinguish the scientific
materialism of the Clear Water of Volume, which is relative anti-evil, from the
economic capitalism of the Unclear Water of Purgatory, which is relative inner
anti-evil, while likewise distinguishing the political liberalism of the Unholy
Mind of Volume, which is relative outer evil, from the religious nonconformism
of the Holy Mind of Purgatory, which is relative evil.
CYCLE THIRTY-FOUR
1. The private person has about as much chance
of getting published ... as the public person of receiving privacy. In fact, publication and publicity are as
germane to the public domain ... as privacy and privatization to the private
one.
2. To publish philosophy, especially when of
the highest metaphysical order (theosophical), is really a sort of
contradiction in terms, since so intensely private a pursuit can only be
understood and appreciated by a comparatively small minority of persons at the
best of times, who lead, for the most part, intensely private lives.
3. No-one writes philosophy for money; together
with fame and power, money is the last thing in the philosopher's mind.
4. One writes philosophy in order the better to
understand both oneself and the world in general, and to establish, as far as
is humanly possible, a new criterion of truth.
5. One doesn't write philosophy in order to
start a revolution or found a new type of society. Such events are rather more a by-product of
philosophy than a conscious philosophical aim.
6. The poet, who is virtually as far removed
from the philosopher as the artist from the musician, is the worst of writers
whose sympathy is, or should be, rather more with the Father than with the Holy
Spirit. In fact, so much is the poet a
creature of the heart ... that he is unable to escape from time.
7. So-called 'free verse' is rather more the
'poetry' of prose writers than of genuine poets.
8. If subjectivity is feminine and objectivity
... masculine, then subjectivity is left wing and objectivity ... right wing.
9. To conceive of a left-wing/right-wing
dichotomy between femininity and masculinity is to distinguish between the
phenomenal subjective as left wing and the phenomenal objective as right wing,
since subjectivity is feminine and objectivity ... masculine.
10. Just as we distinguish between phenomenal and
noumenal with regard to subjectivity, so we can distinguish the Left from the
Extreme Left on the basis of a phenomenal/noumenal subjective distinction.
11. Whatever is left wing will be phenomenally
subjective, whereas that which is extreme left wing will be noumenally
subjective - a distinction, in effect, between the World and Heaven, or beauty
and truth.
12. Just as we distinguish between phenomenal and
noumenal with regard to objectivity, so we can distinguish the Right from the
Extreme Right on the basis of a phenomenal/noumenal objective distinction.