REVOLUTIONS OF
AN IDEOLOGICAL PHILOSOPHER
Cyclic Philosophy
Copyright © 1997-2009 John O'Loughlin
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CYCLE ONE
1. From the noumenal objectivity of fire to the
noumenal subjectivity of air via the phenomenal objectivity of water and the
phenomenal subjectivity of vegetation (earth), as from the Extreme Left to the
Extreme Right via left- and right-wing options.
2. The Left, whether
extreme or moderate, noumenal or phenomenal, are predominantly objective, which
is to say, of a female disposition to diverge (through sensuality) or to
converge (through sensibility) in barbed, or direct, fashion.
3. The Right, whether
moderate or extreme, phenomenal or noumenal, are predominantly subjective,
which is to say, of a male disposition to diverge (through sensuality) or to
converge (through sensibility) in curved, or indirect, fashion.
4. Objectivity is always immoral, whether in
sensuality or sensibility, in relation to vice (if noumenal) or to virtue (if
phenomenal).
5. Subjectivity is always moral, whether in
sensuality or sensibility, in relation to vice (if phenomenal) or to virtue (if
noumenal).
6. The realm of
noumenal objectivity, or vicious immorality, has reference to fire, and is
accordingly evil.
7. The realm of
phenomenal objectivity, or virtuous immorality, has reference to water, and is
accordingly good.
8. The realm of
phenomenal subjectivity, or vicious morality, has reference to vegetation, and
is accordingly foolish.
9. The realm of
noumenal subjectivity, or virtuous morality, has reference to air, and is
accordingly wise.
10. To contrast the criminality of evil with the
civility/polity of good, the former diabolic and the latter feminine.
11. To contrast the
sinfulness of folly with the gracefulness of wisdom, the former masculine and
the latter divine.
12. To descend from the evil of noumenal
objectivity to the goodness of phenomenal objectivity, as from dress to skirt,
diabolic to feminine, fire to water.
13. To ascend from the folly of phenomenal
subjectivity to the wisdom of noumenal subjectivity, as from trousers to
zippersuit, masculine to divine, vegetation to air.
14. In terms of 'right' and 'wrong', the Extreme
Left, being viciously immoral, are 'wrong' and the Left alone 'right', since
appertaining to that which, being virtuously immoral, exists as a phenomenal
descent from noumenal objectivity, as water from fire.
15. In terms of 'right' and 'wrong', the Right,
being viciously moral, are 'wrong' and the Extreme Right alone 'right', since
appertaining to that which, being virtuously moral, exists as a noumenal ascent
from phenomenal subjectivity, as air from vegetation.
16. Thus, paradoxically, it is the Left who are
'right' in relation to the Extreme Left, since they are good (through water)
rather than evil (through fire).
17. Conversely, it is the Right who are 'wrong'
in relation to the Extreme Right, since they are foolish (through vegetation)
rather than wise (through air).
18. To descend from
communism to socialism, as from diabolic to feminine, within the female sphere
of objectivity.
19. To ascend from
capitalism to corporatism, as from masculine to divine, within the male sphere
of subjectivity.
20. Wisdom is a superior order of 'rightness' to
goodness, because it is noumenally subjective rather than phenomenally
objective.
21. Folly is an inferior order of 'wrongness' to
evil, because it is phenomenally subjective rather than noumenally objective.
22. To contrast the (elemental-particle)
materialism of fire with the (elemental-wavicle) idealism of air, as one would
contrast Hell with Heaven, or the Extreme Left with the Extreme Right.
23. To contrast the (molecular-particle) realism of
water with the (molecular-wavicle) naturalism of vegetation, as one would
contrast Purgatory with the Earth, or the Moderate Left with the Moderate
Right.
24. 'Noumenal' equals 'extreme' in both left-wing
(objective) and right-wing (subjective) manifestations.
25. 'Phenomenal' equals 'moderate' in both
left-wing (objective) and right-wing (subjective) manifestations.
26. The noumenal is that
which is germane to the planes of Space and Time, whether as Space-Time
(extreme left) or as Time-Space (extreme right).
27. The phenomenal is
that which is germane to the planes of Volume and Mass, whether as Volume-Mass
(moderate left) or as Mass-Volume (moderate right).
28. Both Time and Space are upper-class planes by
dint of their noumenal significance.
29. Both Volume and Mass are lower-class planes
by dint of their phenomenal significance.
CYCLE TWO
1. To descend from the space-time devility of
fire to the volume-mass femininity of water, as from upper-class rule to
lower-class governance, the former evil and the latter good.
2. To ascend from the mass-volume masculinity
of vegetation to the time-space divinity of air, as from lower-class
representation to upper-class leadership, the former foolish and the latter
wise.
3. To devolve in
personal space-time objectivity from the eyes to the heart, as from
metachemical sensuality to sensibility, the former corresponding to the
(wavicle-biased) 'fire without' and the latter to the (wavicle-biased) 'fire
within'.
4. To devolve in personal volume-mass objectivity
from the tongue to the womb, as from chemical sensuality to sensibility, the
former corresponding to the (wavicle-biased) 'water without' and the latter to
the (wavicle-biased) 'water within'.
5. To evolve in personal mass-volume subjectivity
from the phallus to the brain, as from physical sensuality to sensibility, the
former corresponding to the (wavicle-biased) 'vegetation without' and the
latter to the (wavicle-biased) 'vegetation within'.
6. To evolve in personal time-space subjectivity
from the ears to the lungs, as from metaphysical sensuality to sensibility, the
former corresponding to the (wavicle-biased) 'air without' and the latter to
the (wavicle-biased) 'air within'.
7. To devolve in impersonal space-time
objectivity from the stellar galaxy (or, more specifically, the central star of
the Galaxy) to Venus, as from metachemical primacy to supremacy, the former
corresponding to the (particle-biased) 'fire without' and the latter to the
(particle-biased) 'fire within'.
8. To devolve in impersonal volume-mass
objectivity from the moon to the oceans, as from chemical primacy to supremacy,
the former corresponding to the (particle-biased) 'water without' and the
latter to the (particle-biased) 'water within'.
9. To evolve in impersonal mass-volume
subjectivity from the terrestrial earth to Mars, as from physical primacy to
supremacy, the former corresponding to the (particle-biased) 'vegetation
without' and the latter to the (particle-biased) 'vegetation within'.
10. To evolve in impersonal time-space
subjectivity from the Sun to Saturn, as from metaphysical primacy to supremacy,
the former corresponding to the (particle-biased) 'air without' and the latter
to the (particle-biased) 'air within'.
11. The contexts that are 'without', whether
primal or sensual, always correspond to the religious notion of 'once born'.
12. The contexts that are 'within', whether
supreme or sensible, always correspond to the religious notion of 're-born'.
13. One could further distinguish the 'without'
from the 'within' on the basis of an untransvaluated vis-à-vis transvaluated
dichotomy, reserving these terms for the impersonal axes of devolution
and evolution, while continuing to apply the religious notions to the personal
axes of devolution and evolution.
14. An 'axis', as defined by me in relation to
either impersonal or personal contexts, bisects two planes: either the noumenal
planes of Space and Time, or the phenomenal planes of Volume and
15. Hence both space-time metachemistry and
time-space metaphysics bisect the planes of Space and Time, the former, in
devolutionary terms, within the diabolic parameters of noumenal objectivity,
the latter, in evolutionary terms, within the divine parameters of noumenal
subjectivity.
16. Hence both volume-mass chemistry and
mass-volume physics bisect the planes of Volume and Mass, the former, in
devolutionary terms, within the feminine parameters of phenomenal objectivity,
the latter, in evolutionary terms, within the masculine parameters of phenomenal
subjectivity.
17. An 'axis' is the means by which both
objectivity and subjectivity can move from the 'without' to the 'within',
whether in relation to impersonal or to personal contexts.
18. The planes that these axes bisect exist one above
the other ... from Mass and Volume 'down below' (in the phenomenal) to Time and
Space 'up above' (in the noumenal).
19. Each plane, no matter how theoretical it may
seem to the unphilosophical mind, is set at a polar remove from itself in
relation to antithetical extremes, extremes which, of necessity, do not meet at
the centre.
20. Hence the plane of Space is spatial in
relation to the 'without' but spaced in relation to the 'within', the one being
noumenally objective and the other noumenally subjective.
21. Hence the plane of Time is sequential in
relation to the 'without' but repetitive in relation to the 'within', the one
being noumenally subjective and the other noumenally objective.
22. Hence the plane of Volume is volumetric in
relation to the 'without' but voluminous in relation to the 'within', the one
being phenomenally objective and the other phenomenally subjective.
23. Hence the plane of Mass is massive in
relation to the 'without' but massed in relation to the 'within', the one being
phenomenally subjective and the other phenomenally objective.
24. Since each antithesis is, to all intents and
purposes, mutually exclusive, things devolve or evolve on the basis of the
bisecting of two planes by any of several axes, the axes, namely, of space-time
metachemistry in noumenal objectivity, of time-space metaphysics in noumenal
subjectivity, of volume-mass chemistry in phenomenal objectivity, and of
mass-volume physics in phenomenal subjectivity.
CYCLE THREE
1. The terms 'alpha' and 'omega' don't
necessarily correspond to the beginning and end of a plane (though in the cases
of Space and Volume they do), but to that which is objective in the one case,
namely 'alpha', but subjective in the other case, namely 'omega'.
2. Hence the term 'alpha' should be reserved
for the axes of space-time metachemistry and volume-mass chemistry, the former
diabolic and the latter feminine.
3. Hence the term 'omega' should be reserved
for the axes of mass-volume physics and time-space metaphysics, the former masculine
and the latter divine.
4. Since 'alpha' is objective and 'omega' ...
subjective, it follows that the one will have reference to that which, being
devolutionary, is female, whereas the other will have reference to that which,
being evolutionary, is male.
5. Furthermore, 'alpha' will always be immoral
in its objectivity, whether affiliated to 'the Behind', in the noumenal axis of
space-time metachemistry, or to 'the above', in the phenomenal axis of
volume-mass chemistry.
6. By contrast, 'omega' will always be moral in
its subjectivity, whether affiliated to 'the below', in the phenomenal axis of
mass-volume physics, or to 'the Beyond', in the noumenal axis of time-space
metaphysics.
7. 'The Behind' contrasts with 'the Beyond' as
space-time metachemistry with time-space metaphysics.
8. 'The Above' contrasts with 'the below' as
volume-mass chemistry with mass-volume physics.
9. The devolutionary progression of noumenal
objectivity from Space to Time within the 'metachemical Behind' ... is
commensurate with the substitution of supreme and/or sensible materialism for
primal and/or sensual materialism.
10. The devolutionary progression of phenomenal
objectivity from Volume to Mass within the 'chemical above' ... is commensurate
with the substitution of supreme and/or sensible realism for primal and/or
sensual realism.
11. The evolutionary progression of phenomenal
subjectivity from Mass to Volume within the 'physical below' ... is
commensurate with the substitution of supreme and/or sensible naturalism for
primal and/or sensual naturalism.
12. The evolutionary progression of noumenal
subjectivity from Time to Space within the 'metaphysical Beyond' ... is
commensurate with the substitution of supreme and/or sensible idealism for primal
and/or sensual idealism.
13. To contrast the materialism of the
'metachemical Behind' with the idealism of the 'metaphysical Beyond', as one
would contrast fire with air.
14. To contrast the realism of the 'chemical
above' with the naturalism of the 'physical below', as one would contrast water
with vegetation.
15. We can substitute the (noumenal) terms 'Hell'
for 'the Behind' and 'Heaven' for 'the Beyond', since Hell is a context of
metachemical materialism within space-time objectivity, whereas Heaven is a
context of metaphysical idealism within time-space subjectivity.
16. Likewise, we can substitute the (phenomenal)
terms 'purgatory' for 'the above' and 'the earth' for 'the below', since
purgatory is a context of chemical realism within volume-mass objectivity,
whereas the earth is a context of physical naturalism within mass-volume
subjectivity.
17. To contrast the devility of space-time
objectivity with the divinity of time-space subjectivity, the former evil and
the latter wise.
18. To contrast the femininity of volume-mass
objectivity with the masculinity of mass-volume subjectivity, the former good
and the latter foolish.
19. One can be beyond good and evil in one of two
ways - either relatively or absolutely, the former foolish and the latter wise.
20. The relative way of being beyond good and
evil implies a masculine commitment to sin in mass-volume subjectivity, and is
commensurate with vegetation.
21. The absolute way of being beyond good and
evil implies a divine commitment to grace in time-space subjectivity, and is
commensurate with air.
22. The 'fool', lacking wisdom, remains beholden
to good and evil, which, being objective, constrains his masculine subjectivity
to a subordinate role.
23. Both good and evil, being female
alternatives, appertain to immorality, the former virtuously in 'the above' and
the latter viciously in 'the Behind'.
24. Both folly and wisdom, being male
alternatives, appertain to morality, the former viciously in 'the below' and
the latter virtuously in 'the Beyond'.
25. The virtuous immorality of 'the above' pulls
a sort of confidence trick on the vicious morality of 'the below', constraining
it to the service of goodness in its struggle with evil, viz. the feminine
resolve to justly punish the criminality of the diabolic.
26. Sin is therefore subordinated to punishment
and crime, which, together, preclude the attainment of grace through
repentance. For to achieve grace one
must renounce sin, thereby 'turning one's back' on punishment and crime.
27. Only that man who has renounced sin is truly
beyond good and evil, for he has ceased to be a fool and become wise.
CYCLE FOUR
1. True wisdom has reference not to prayer,
that religious mode of cogitation, but to meditation, and is thus elementally
commensurate with being into air through the lungs, rather than into vegetation
(earth) through the brain.
2. Meditation is as distinct from breathing ...
as cogitation (including prayer) from thinking.
3. Like breathing, thinking happens naturally and,
as it were, spontaneously, without recourse to conscious effort and/or control.
4. Anyone can think, but only the clever man
can cogitate, thinking logically and rationally about something over a
protracted period of time.
5. Anyone can breathe, but only the wise man,
effectively a superman, can meditate.
6. There is nothing higher or better than
meditation, and once one has achieved a spiritual knowledge of the desirability
of meditating ... and meditates, one ceases to be foolish and becomes wise,
ascending beyond man to superman, beyond vegetation to air, beyond sin to
grace.
7. Even prayer is foolish to the extent that it
involves a religious mode of cogitation, and thus reflects a cerebral
allegiance to the intellect/word in what is nothing more than a 're-born' form
of vegetation.
8. Prayer may not, in view of its religious
nature, be sinful, but it can never amount to anything more than a mode of
pseudo-grace, in which universality is achieved, via some 'deity', through the
intellect rather than through the spirit.
9. Only the out-breath of meditation can bring
one true grace through the achievement of spiritual universality.
10. Spiritual universality should not be
confounded with the cosmic Universe, since it is commensurate with the inner
metaphysical self's embracing, through the out-breath of the spirit, the
universal medium of air, which is omnipresent.
11. The cosmic Universe stands at the opposite
extreme from spiritual universality, since it has to do with noumenal
objectivity in metachemical materialism, and is accordingly superfeminine
rather than supermasculine.
12. The eyes stand closest to the spatial space
of metachemical materialism, and accordingly reflect that which is at the
opposite extreme from the lungs and their metaphysical commitment to spaced
space.
13. Cosmic universality is the evil universality
of spatial space which stands as far removed from the wise universality of
spaced space as it is logically possible to infer: a vicious alpha in
superfeminine fire, as opposed to a virtuous omega in supermasculine air.
14. The fairy at the top of the Christmas tree
corresponds to the vicious alpha of spatial space and its evil universality, as
does a bride decked-up from head-to-toe in a white gauzy wedding dress and
veil, seemingly cascading light in due superfeminine fashion.
15. Just as fire is always evil, whether it be
outer (and untransvaluated/once born) or inner (and transvaluated/re-born), so air
is always wise, whether it be outer (and untransvaluated/once born) or inner
(and transvaluated/re-born).
16. Nevertheless, it is better to be
transvaluated/re-born in fire or air than untransvaluated/once born there:
better to the extent that the supreme and/or sensible replaces the primal
and/or sensual.
17. Just as water is always good, whether outer
(and untransvaluated/once born) or inner (and transvaluated/re-born), so
vegetation is always foolish, whether outer (and untransvaluated/once born) or
inner (and transvaluated/re-born).
18. Nevertheless, it is better to be
transvaluated/re-born in water or vegetation than untransvaluated/once born
there: better to the extent that the supreme and/or sensible replaces the
primal and/or sensual.
19. Of course, in actuality it doesn't work out
quite that simply; for the female side of life will 'pull rank' over the male
side of it in untransvaluated/once born primal and/or sensual terms, and would
accordingly have something to lose from too protracted a commitment to
transvaluated/re-born criteria.
20. Life is, of course, a struggle between
opposing genders, with the odds very much stacked in the female's favour,
whether with regard to fire vis-à-vis air or, down below (in the phenomenal
planes), with regard to water vis-à-vis vegetation. Yet that is still no excuse, on the male's
part, for pessimism or defeatism. The
Cross, remember, is an uphill but not impossible commitment!
21. So long as senses prevail over sensibilities,
outer sense over inner sense, the eyes will dominate the ears, as superfeminine
vis-à-vis submasculine sensuality, while the tongue will dominate the phallus,
as upper-feminine over lower-masculine sensuality.
22. Only in rebirth can the male side of life
achieve freedom from female domination, whether in terms of the brain
permitting one to 'turn one's back' on the womb, as upper-masculine (in Christ)
vis-à-vis lower-feminine sensibility, or in terms of the lungs permitting one
to 'turn one's back' on the heart, as supermasculine vis-à-vis subfeminine
sensibility.
23. The 'super' applies to the plane of Space,
whether in relation to spatial space at the alpha (superfeminine) pole or to
spaced space at the omega (supermasculine) pole.
24. The 'sub' applies to the plane of Time, whether
in relation to sequential time at the omega (submasculine) pole or to
repetitive time at the alpha (subfeminine) pole.
25. The 'upper' applies to the plane of Volume,
whether in relation to volumetric volume at the alpha (feminine) pole or to
voluminous volume at the omega (masculine) pole.
26. The 'lower' applies to the plane of Mass,
whether in relation to massive mass at the omega (masculine) pole or to massed
mass at the alpha (feminine) pole.
CYCLE FIVE
1. To devolve, in space-time objectivity, from
the spatial space of superfeminine sensuality to the repetitive time of
subfeminine sensibility, as from eyes to heart in personal fire.
2. To devolve, in volume-mass objectivity, from
the volumetric volume of (upper) feminine sensuality to the massed mass of
(lower) feminine sensibility, as from tongue to womb in personal water.
3. To evolve, in mass-volume subjectivity, from
the massive mass of (lower) masculine sensuality to the voluminous volume of
(upper) masculine sensibility, as from phallus to brain in personal vegetation.
4. To evolve, in time-space subjectivity, from
the sequential time of submasculine sensuality to the spaced space of
supermasculine sensibility, as from ears to lungs in personal air.
5. To devolve, in space-time objectivity, from
the spatial space of super-unnatural primacy to the repetitive time of
sub-unnatural supremacy, as from the central star of the Galaxy to Venus in
impersonal fire.
6. To devolve, in volume-mass objectivity, from
the volumetric volume of (upper) unnatural primacy to the massed mass of
(lower) unnatural supremacy, as from the moon to the oceanic aspect of the
world in impersonal water.
7. To evolve, in mass-volume subjectivity, from
the massive mass of (lower) natural primacy to the voluminous volume of (upper)
natural supremacy, as from the terrestrial aspect of the world to Mars in
impersonal vegetation.
8. To evolve, in time-space subjectivity, from
the sequential time of subnatural primacy to the spaced space of supernatural
supremacy, as from the Sun to Saturn in impersonal air.
9. That which is unnatural, whether noumenal or
phenomenal, is objective and hence disposed, in female fashion, to free will.
10. That which is natural, whether phenomenal or
noumenal, is subjective and hence disposed, in male vein, to determinism.
11. Fire and water, being objective elements, are
unnatural, with a disposition, in consequence, towards free will.
12. Vegetation and air, being subjective
elements, are natural, with a disposition, in consequence, towards determinism.
13. Both evil and good, corresponding to fire and
water, are characterized by free will.
14. Both folly and wisdom, corresponding to
vegetation and air, are characterized by determinism.
15. The female elements of fire and water are
fated to compete with each other in their respective struggles to dominate air
and vegetation.
16. Fire must be constrained, if water is to
dominate vegetation in due civilized fashion.
17. Just as civility can only flourish, in due
feminine fashion, at barbarity's expense, so barbarity requires the
constraining of civility, viz. water, if it is to dominate both air and, to a
lesser extent, vegetation.
18. Either woman dominates man, as water falling
upon vegetation, or the Devil dominates God, as fire falling upon air. In the first case, civility, and hence
civilization; in the second case, barbarity, and hence barbarism.
19. Either way, nature and culture, corresponding
to vegetation and air, lose out, and principally because domination of them is
guaranteed when they are insufficiently developed, or evolved, as to be
transvaluated and/or re-born, in due supreme and/or sensible terms.
20. With the achievement of a transvaluation
and/or rebirth, however, both nature and culture can break away from the
dominion of civilization and barbarism, civility and barbarity, the one through
Mars/the brain, the other through Saturn/the lungs.
21. Thus whether, for instance, through Catholic
Christianity or Chinese Buddhism traditionally, determinism can achieve
deliverance from the dominion of free will in due sensible vein: the former
phenomenally (and relatively), the latter noumenally (and absolutely).
22. In the first instance cited above,
civilization/civility is subordinated to nature, and Christian criteria
accordingly prevail.
23. In the second instance cited above,
barbarism/barbarity is subordinated to culture, and Buddhist criteria
accordingly prevail.
24. Christian criteria are nonconformist
vis-à-vis the humanism of civility.
25. Buddhist criteria are transcendentalist
vis-à-vis the fundamentalism of barbarity.
26. Humanism is always feminine and affiliated,
through water, to civility.
27. Fundamentalism is always diabolic (superfeminine-to-subfeminine)
and affiliated, through fire, to barbarity.
28. Nonconformism is always masculine and
associated, through vegetation, with nature.
29. Transcendentalism is always divine
(submasculine-to-supermasculine) and associated, through air, with culture.
30. Christian nonconformism is always upper
masculine, and thus associated, through the 'Martian' brain, with vegetative
sensibility.
31. Buddhist transcendentalism is always
supermasculine, and thus associated, through the lungs, with airy sensibility.
32. There is, besides Christian nonconformism, a
Heathen nonconformism which is always lower masculine in its association,
through the phallus, with vegetative sensuality.
33. There is, besides Buddhist transcendentalism,
a Judaic transcendentalism which is always submasculine in its association,
through the ears, with airy sensuality.
CYCLE SIX
1. What precludes male Jews, traditionally,
from achieving the inner mode of transcendentalism, whether in impersonal or
personal terms, is their loyalty, through Scripture, to the delusion (as I
regard it) of conceiving of God as preceding the Devil, so that deference
towards the 'First Mover' over the 'Fallen Angel' is the mean, a mean which
keeps the submasculine under superfeminine dominion.
2. Whether the solar plane is required to
defer, theoretically, to the stellar plane or, in personal terms, the ears to
the eyes, the result is that male Jews remain trapped in an
untransvaluated/once born mould and in no position, in consequence, to evolve
away from outer transcendentalism towards the inner transcendentalism which is
commensurate with ultimate metaphysical salvation. They remain dominated by the female aspect of
life in specifically superfeminine terms, even when this is paradoxically
identified with the male gender, as in relation to Jehovah.
3. Yet, in actuality, the 'First Mover' or
'Creator' corresponds to the stellar plane and is effectively superfeminine or,
what amounts to the same thing, super-unnatural.
4. Such super-unnaturalism has a
super-unconscious disposition to directly diverge in barbed fashion,
objectively imposing upon the subconscious disposition, in curved divergence,
of the subnatural 'Fallen Angel', the Satanic 'Fall Guy', whose submasculine correlation
in the noumenal subjectivity of sequential time is obliged to 'take slag' (as
'Devil', 'Beast', 'Satan', etc.) from 'On High', the Jehovahesque context of
noumenal objectivity whose spatial space is apt to be mistakenly identified
with something morally superior just because it happens to pertain to a higher
or anterior plane.
5. In actuality, it is this noumenal
objectivity which is morally inferior or, rather, immorally ranged against the
crude morality which wisely 'fell' from it ... as solar from stellar, and then
within a context that, being primal rather than sensual, appertains to an
untransvaluated actuality which has more to do with science than with religion.
6. Be that as it may, the emergence of solar
from stellar, like a son from its mother's womb, signified the beginning of
morality as a crude form of noumenal subjectivity, the satanic revolt against
Jehovah.
7. Now if David is the personal parallel to
Satan, and Moses and/or Saul the personal parallel to Jehovah, then the ears
stand to the eyes in a similar relationship to the above, and it will only be
possible for Jews to abandon the ears for the lungs ... in metaphysical rebirth
... when they cease to defer, via Scripture, to the eyes, and elect to 'turn
their back' on the superfeminine domination of their submasculine idealism,
putting outer transcendentalism behind them for ever.
8. Although most male Jews are generally
cultured beings, for whom transcendentalism is the mean, their 'once born' or
outer mode of transcendentalism is ever dominated by the fundamentalism of the
stellar Behind, so that they remain under the rule of barbarity, whether in
relation to Jehovah-over-Satan or, more personally, to Saul-over-David, unable,
in consequence, to escape its evil hegemony.
9. Jews defer to the
super-unnatural/superfeminine even when it is conceived in natural/male terms,
and their culture is accordingly vitiated and undermined by the very powers
that they are officially expected to identify with God or Divinity or Heaven,
as the case may be. This is the bane of
outer transcendentalism!
10. Just as outer nonconformism, the Heathen
nonconformism of the phallus, can never escape being dominated by the Heathen
humanism of the tongue, the outer humanism of sensual civility, so outer transcendentalism
remains under the dominion of outer fundamentalism, and barbarity is the
ultimate victor.
11. Only when Jews turn away from this tragedy of
their race, their religion, and democratically opt for metaphysical rebirth
through Social Transcendentalism, the inner transcendentalism of the ultimate
idealism, will they be saved from barbarity and enabled to develop culture to
its maximum extent. For then barbarity
will be beneath them, in the heart, rather than above them, in the eyes, and
they will have made their peace with the lungs in what is, compared to the
ears, the wisdom-of-wisdoms and the culture-of-cultures.
12. It is only because I believe, thanks in no
small part to the existence of democratic Israel and its 'Star of David', that
the majority of, at any rate, male Jews are ... either Satanic (if impersonal)
or Davidian (if personal) ... that I have some confidence in the notion of
their potential willingness to democratically abandon Judaism for Social
Transcendentalism, the non-Buddhist form of inner transcendentalism, when the
opportunity significantly presents itself.
13. For if, in keeping with their gender, the
majority of male Jews, being Satanic or Davidian, are more solar than stellar
or more ears than eyes, then I see no reason whey they should not become more
Saturnalian than solar and more lungs than ears in due evolutionary course,
consigning both Venus and the heart to a subordinate status in the
fundamentalist Behind of a transvaluated/re-born barbarism.
CYCLE SEVEN
1. Of course, what applies to Jews also
applies, in no small degree, to most Christians, who are beholden, through
Biblical Scripture, to the God-over-Devil delusion, if you will, that adherence
to the notion of 'First Mover' as God unfortunately implies.
2. Christians will likewise have to demonstrate
a willingness, come Judgement, or the ultimate election (the election for
religious sovereignty as against the retention of political sovereignty in what
I regard as a context of 'worldly sin'), to part company with this
God-over-Devil delusion, since the Bible provides the Scriptural basis for its
perpetuation, and so long as people mistakenly identify God with a cosmic
'First Mover', there will never be any progress towards genuine spirituality in
inner transcendentalism.
3. The Bible, in short, is something from which
the People require to be delivered, if there is to be a New Order of religion
in due course, an order built around wise spirituality rather than the false
and fundamentally evil spirituality that stems from spatial space and
accordingly has a superfeminine correlation in noumenal objectivity.
4. This wise spirituality will be built around
spaced space, the true spirituality of the supermasculine transcendentalism of
noumenal subjectivity, an inner idealism the metaphysical essence of which
should serve as an example to mankind in general, including those for whom
transcendentalism would be too elect and elitist for their phenomenal
limitations, and who would therefore require new forms of nonconformism and
humanism 'down below', in what I have tended, in the past, to regard as the
bottom two tiers of the triadic Beyond, the context of religious praxis in
'Kingdom Come' that, at this moment in time, lies beyond the World and its
Heathen/Christian relativity.
5. Certainly the World must be overcome,
democratically and officially, if there is to be this post-worldly context of
'Kingdom Come', i.e. the triadic Beyond that Social Transcendentalism would
establish in the event of a majority of people opting to vote, once the
opportunity had significantly come to pass in a variety of countries, for
religious sovereignty, with an end, in consequence, to political sovereignty
and such judicial or economic concomitants as I lump collectively together as 'sins
of the World'.
6. If the People are to be delivered from these
'sins of the World', they will have to vote for religious sovereignty, the
ultimate sovereignty, and pass over, in the event of a majority mandate, into
the triadic Beyond of 'Kingdom Come'.
7. Only thus will there be a New Purgatory of
watery femininity, a New Earth of vegetative masculinity, and, above all, a New
Heaven of airy supermasculinity, the transcendental apex of the triadic Beyond
which would lead and be deferred to by those earmarked for its lower tiers,
which includes the majority of what are now Puritans and Anglicans.
8. I have gone into this subject in sufficient
detail in earlier texts, including my Omeganotes (‘Of an Ideological
Philosopher’), so will not waste any more time expanding upon it here. What I shall do, however, is to remind people
that 'Kingdom Come', as conceived by me in relation to the leadership of Social
Transcendentalism, is about the development of religious sovereignty, and that
the democratic assumption of this sovereignty by the People would entitle them
to rights in relation to religious self-realization.
9. Such rights would save people not only from
'sins of the World' (as earlier defined by me in relation, for example, to
political sovereignty) but also, and no less importantly, from religious
subjection, as worshippers, to tyrannical and/or primitive Godhead, the sort of
Godhead upheld by the Old Testament in defiance of a Christian rebirth, and
with the unfortunate consequence - one might almost say the sole intention - of
perpetuating falsehood, as already discussed in regard to the God-over-Devil
delusion.
10. Only religious sovereignty, the sovereignty
alone commensurate with 'Kingdom Come', can deliver the People from such
Biblical falsehood; for they may rest assured that Social Transcendentalism
will take measures, once in power, to free them from all degrees of
pseudo-religion, including the actual removal, through carefully regulated and
properly monitored artificial incineration, of Bibles and all such related
matter.
11. So long as the People remain under the rule
of Biblical primitivity, they will continue to be the worshipful dupes of
tyrannical humbug and in no position, in consequence, to take their respective
sensible selves seriously.
12. The 'Day of Judgement' is fast approaching,
and it will be for the People to decide, independently, as far as possible, of
clerical or other pressures from traditional vested interests, whether to go
forward into the triadic Beyond of 'Kingdom Come' or remain bogged down in
worldly sin, with a tyrannical delusion behind it.
13. Of course, when I say 'Kingdom Come', I do
not just mean to imply a context of religious sovereignty, the last and
ultimate kind of sovereignty that would deliver the People from the religious
equivalent of being humble subjects of political tyranny in authoritarian
monarchism; I also have in mind a federation of countries which I regard as
eminently suited to become the initial if not chief manifestation of such a 'Kingdom'.
14. These countries are Ireland, Scotland, and
Wales, and they are all traditionally Gaelic, which is to say, given to a type
of culture which is both Celtic and more than Celtic.
15. In fact, being Gaelic is no more synonymous with
Celtic than ... being Jewish is synonymous with Semitic. Most Jews may well be racially Semitic, but
there would still be far more Semites than Jews in the world, not least of all
in Arab countries.
16. Likewise, one could argue that most Gaels are
Celtic, but there would still be far more Celts than Gaels in the world, not
least of all in England, France, Spain, Germany, Portugal, Russia, Austria,
etc.
17. Thus 'Gaelic' is no more a racial or tribal
definition than 'Jewish'. Rather is it a
cultural definition, and therein lies its similarity with Judaism, or the fact
of a person's being Jewish.
18. Gaels are, in effect, the Jews of the modern
world, and, like the Jews before them, they have been persecuted and driven
from their homelands, sometimes across thousands of miles, as to Australia, but
often enough within their own country, so that they do not always think of
themselves as one people, so accustomed are they to having been divided and
ruled by the English, not to mention their Anglo-Irish, Anglo-Scottish, and
Anglo-Welsh descendants, upholders of British imperialism in what is regarded
by them as the British nation.
19. Let there be no mistake on this point: the
Gael is not British, but the victim, historically, of British rule, the
rule, at times descending into sheer brutishness, of the Englishman both in his
homeland and across the borders/overseas, where his Britishness is more
pronounced in view of its association with Anglo-Irish, Anglo-Scottish, and
Anglo-Welsh interests.
20. For the Englishman, Britain is the key to the
subversion and suppression of Gaelic nationalism, the means whereby his rule
over the Gael may be sustained. For the
Gael, on the other hand,
21. To all intents and purposes
22. But this is a Kingdom of the Devil, not of
God, as I hope presently to demonstrate.
What self-respecting Gael could possibly be satisfied, the way his
British counterpart evidently is, with a Devil's Kingdom, a constitutional
monarchy affiliated to the 'Blood Royal'?
CYCLE EIGHT
1. The reasons why the Gael cannot be happy
with the rule of monarchic Devility within the United Kingdom ... is that he
is, as already described, essentially a cultural being, for whom the barbarism
of British rule through Anglo-Irish, Anglo-Scotch, and Anglo-Welsh henchmen of
the English nation can only prove grossly subversive of his culture.
2. The English themselves may, by and large, be
a civilized people, given to watery femininity, but their conquest and rule of
the Gaels within Gaelic territory has been perpetuated through British
barbarism, the barbarity of Anglo-Irish, Anglo-Scotch, and Anglo-Welsh
suppression and, where possible, extirpation of Gaelic culture.
3. Thus the English are not as innocent as
might at first appear, but are doubly guilty, if anything, of barbarously interfering
in countries with which they have neither gender sympathy nor cultural
appreciation, but only a diabolical will to undermine and effectively destroy,
cutting them off from one another through the false attributions of Irish,
Scottish, and Welsh nationalism within the United Kingdom.
4. But outside British circles there is not and
never has been an Irish nation; there is not and never has been a Scottish
nation; there is not and never has been a Welsh nation. There was only a Gaelic nation which
inhabited what have since become known as
5. This nation, although divided and ruled by
England, still exists, and is even making a come-back, demanding its right to
cultural self-determination and freedom from outside interference. The one is inseparable from the other, for
cultural self-determination is impossible to achieve, as history has painfully
shown, if there is significant outside interference to thwart and undermine it.
6. Cultural self-determination for the Gaels
cannot exist, in short, within the British framework, and that is why they must
unite, under Social Transcendentalism, within a Centrist Federation - a
federation of Social Transcendental Centres - of Ireland, Scotland, and Wales,
which will be pledged to the protection and expansion/development of Gaelic
culture, allowing this people to rise to its true nationhood.
7. Delivered from British barbarism, the Gael
will discover or rediscover his cultural worth, and this culture will be
commensurate with 'Kingdom Come' within the Centrist framework ... of a
regionally autonomous federation within the wider context of the European
Union.
8. Nationalism has no higher purpose than the
protection and development of culture, and only within the framework of genuine
culture is nationhood truly defined.
9. Judgement Day for the Gael has still to
come, but when it does ... there will be an end to barbarism, and consequently
to the British rule that is its political corollary. The Anglo-Irishman, Anglo-Scotsman, and
Anglo-Welshman will no longer find a role for himself in the service of English
civilization, a civilization barbarously sustained at the Gael's cultural
expense, but may well feel obliged, sooner or later, to return from whence his
ancestors came, and suffer the consequences.
10. Social Transcendentalism has no sympathy with
the British 'nation', but only an overriding concern to liberate the Gaelic
peoples from British dominion ... that they may be returned to their rightful
stature in God's 'Kingdom', a Centrist federation of Ireland, Scotland, and
Wales which, under religious sovereignty, would have rights in relation to
cultural self-determination and, hopefully, a 'philosopher-king', the effective
Second Coming whose pledge it will be to institute means whereby those rights
may be protected for all Eternity.
11. Such rights could only be adequately
protected within the three-tier framework of the triadic Beyond, thus allowing
Gaels of both Catholic and Protestant descent to unite under Social Transcendentalism
in the advancement of their respective commitments to self-realization.
12. The enemy of the Gael, as before, is not the
catholic Gael or the protestant Gael, but the British ruler who divided him of
old and whose continuing rule within the United Kingdom can only perpetuate his
ethnic division at the expense of national self-determination for the Gaelic
people in general.
13. But this enemy can be defeated,
democratically and officially, and it is with this in mind that Social
Transcendentalism will appeal to the Gaelic people to unite against their
common foe and elect for religious sovereignty within a Centrist Federation, or
Federation of Social Transcendental Centres.
14. Anything and everything, including devolution
for Scotland and Wales, that peacefully conduces towards this Divine End, this
transcendent goal, is to be encouraged, since there must first be a weakening
of British nationalism (sic.) before there can be a dissolution of Great
Britain/the United Kingdom and concomitant deliverance of the Gael from English
control.
15. But devolution for Scotland and Wales is not
enough in itself, only a means to a higher end, in which Scottish and Welsh
Gaels will be restored to their true nationhood in conjunction with their
fellow Gaels across the Irish Sea.
16. Only a Centrist federation of Ireland,
Scotland, and Wales can deliver the Gael from Great Britain, for on these
islands political republicanism is only viable (within liberal parameters) in
connection with the Catholic Church and, hence, the papacy. Where this is not possible, as in
predominantly protestant
17. Only a recognized 'God-King', no less
noumenal than kings and popes but effectively transmuting and transcending
monarchic and papal standings, in keeping with his uniquely Messianic destiny,
can serve to deliver the Scots and the Welsh from monarchic allegiance, the
next best thing, with due respect to the peoples concerned, after papal
allegiance through Catholicism.
18. Thus, with their consent, will he free the
Scots and the Welsh from Britain, bringing them to a rapprochement
with their cousins across the Irish Sea through a Centrist federation of
Ireland, Scotland, and Wales, where neither papacy nor monarchy would have any
place, but only loyalty to the messianic 'God-King' in relation to the
democratic assumption, by the People, of religious sovereignty and its
correlative rights concerning self-realization within the context of Social
Transcendentalism.
19. The People would defer to this messianic
'God-King', this philosopher-of-philosophers and Second Coming equivalence whose
teachings are commensurate with the bringing of 'Kingdom Come', but they would
be their own religious masters/mistresses, with due freedom to cultivate spirit
(or intellectual and instinctual deferences to it) independently of Biblical
tradition, and on a sort of religiously republican basis.
CYCLE NINE
1. It would seem that what I wrote at the
beginning of the above entry about the Gael not being happy with the rule of
monarchism, identified by me with British barbarism, is less true of some
Gaels, namely Protestants, than of others, and that monarchy for them is the
only viable alternative to the papacy of their Catholic counterparts.
2. Certainly, I accept their entitlement to
such an alternative figurehead within the overall context of cultural traditions
on these islands, but I also feel that, deep down, the majority of protestant
Gaels are not particularly happy to be deferring, as subjects, to the emblem of
British rule, since, as I have already endeavoured to make clear, such rule is
something that happened at the Gael's expense, as Anglo-Irish, Anglo-Scottish,
and Anglo-Welsh instruments of English civilization sought to dominate and
subvert his culture, dividing him from fellow Gaels not only in terms of the
British nationalisms of Ireland, Scotland, and Wales, but also, and more
insidiously, through ethnic splintering and factionalism.
3. Since Gaels are principally a cultural
people, religion is a useful tool for dominating them, indeed becomes the most
efficacious tool, especially when coupled to politics and compromised by
monarchy, so that loyalty to the monarch, or to his/her princely offspring, is
enhanced in proportion as the monarchy is identified with the Church, and
culture is thereby paradoxically subverted by its principal enemy, barbarism.
4. So if papacy is the power behind the
Catholic Church, then monarchy becomes the power behind the Protestant one,
particularly in its Anglican manifestation, and it is difficult to see how the
majority of God-fearing Protestants could possibly be anti-monarchist when the
monarch or members of his/her family are associated with their Church,
ostensibly as a 'defender-of-the-faith' bulwark against catholic/papal
subversion but, in actuality, as a means, at once cunning and cynical, of
guaranteeing loyalty to an institution with which the majority of Gaels, even
when Protestant, can have no real sympathy, since the source, through British
imperialism, of their undoing as a free nation, now beholden to perfidious
Albion through the paradoxical ploy with which this in many ways anti-cultural
nation of civilized femininity secures their devotion as loyal subjects to the
Crown.
5. No, I do not, on deeper reflection, feel
that I overstated the case with regard to Gaelic dissatisfaction with the
Devil's Kingdom, the United Kingdom of Great Britain and Northern Ireland. The catholic Gael may have reason to be more
openly dismissive of and opposed to monarchic rule, given his papal allegiance,
but his Protestant counterpart has been cruelly tricked and artfully deceived
by monarchic subversion, and would not, one feels, be the most ardent
monarchist in the world.
6. Rather, he is one to be pitied for having
had his culture so blatantly undermined and even dominated by that common enemy
of the Gael of whatever denominational persuasion, the English imperialist,
whose barbarous subversion of Gaelic nationhood was most successful when it
struck at its cultural heart and thereby instituted means by which the greater
proportion of Gaels in Scotland and Wales would be divided from their fellow
Gaels in loyalty not to God but to the Devil, with consequences that
reverberate down to the present day.
7. Fortunately, there is a way of reversing and
even ending these centuries of shame, and primarily by using the enemy's own
method: democracy. The Gaelic people can
rise up and affirm their will to cultural self-determination through voting for
religious sovereignty when the opportunity finally comes significantly to pass. They can paradoxically use democracy to overturn
democracy, to put an end to that which keeps them divided, both politically and
nationally, not to mention culturally, within the false, or British, parameters
of Ireland, Scotland, and Wales.
8. Social Transcendentalism is beyond tricolour
republicanism, even the Gaelic form of it which paradoxically intimates, on an
Anglo-Irish basis with regard to 'Irish nationalism', of the cultural
liberation to come. Such a liberation,
however, can never be politically republican, still less unionist, but only
Social Transcendentalist, since it is about a new nation with a new emblem (the
Supercross) which embraces not only Irish but Scotch and Welsh Gaels in a
Centrist federation of (what are now) Ireland, Scotland, and Wales.
9. You could say there is a sop here to UK
Unionists, insofar as we are conceiving of a new union (minus perfidious
Albion), but it is one that owes nothing to British imperialism and everything
to the resolve of the Gael to reassert his true sense of nationhood in
supra-national terms, terms which, being cultural, will take him beyond the
divide-and-rule Catholic/Protestant dichotomy, or dialectic, of old into a
Social Transcendentalist synthesis that yet respects the ethnic traditions from
which the different strands of the Gaelic 'nation' will be drawn, allowing them
to achieve an accommodation with Social Transcendentalism on the basis of a
triadic Beyond, duly subdivided along three-way subsections, as described
elsewhere.
10. Thus no-one need fear that they may have to
cultivate self-realization either above or beneath themselves/their selves in
this triadic Beyond. Such a Beyond is
not, I repeat not, only about Heaven, but is also about a New Purgatory
and a New Earth down below the New Heaven that will be the apex and spiritual
focus of 'Kingdom Come'.
11. Such a 'Divine Kingdom', treating this
traditional concept in a metaphorical way, could not exist on any other basis,
since it is akin to a plant, a flower shall we say, whose airy blossom is only
possible because there is a stalk (corresponding to vegetation), and roots
(corresponding to water) down below, the entire structure being heated and
encouraged to grow from a sun-like aside, which would be the totalitarian
context, with members drawn from a variety of political traditions, whose duty
it would be to serve not only the spiritual but also the physical and chemical
needs of the religiously sovereign People.
12. Such a totalitarian context, effectively
corresponding to a Christ-like sacrifice in which the political 'sins of the
World' were borne that the People could go free of them and be saved, in
consequence, to the triadic Beyond, would have to answer to the
'philosopher-king', or Messianic equivalence, since it is his truth, embracing
the concept of religious sovereignty, that makes it possible in the first
place, and it is to him, or his appointees/appointed successor, that it would
have to defer in relation to a wide variety of administrative tasks.
13. His is the ultimate authority,
and the delegation of administrative duties will flow from him in due process
of advancing and maintaining those Social Transcendentalist structures which
will characterize 'Kingdom Come', making it the antithesis, in virtually every
respect, of the
14. Not a United Kingdom of Great Britain and
Northern Ireland, but, eventually, a Centrist federation of Ireland, Scotland,
and Wales, with England, and its British (Anglo-Irish, Anglo-Scotch,
Anglo-Welsh) henchmen, very much out of the framework as far as any commitment
to the advancement of Gaelic culture is concerned!
CYCLE TEN
1. The Gael may be cultural when true to
himself/his self, and thus more than a Celt, but the Englishman is
traditionally a civilized creature who fights shy of culture and its mundane
precondition, nature, in the interests of watery femininity. In fact, English civilization is
predominantly an objective thing, built around water and fire in due Heathen
fashion.
2. One need only consider English politics to
see this fact all too clearly; though the environmental bias towards civic and
urban development is a clear enough indication of it for anyone with an insight
into the nature or, rather, unnature, in due objective fashion, of towns and
cities, the one affiliated to water and the other to fire, pretty much, in
political terms, as the Conservatives on the one hand and Labour on the other.
3. Since political parties are not arbitrary or
contingent phenomena but organized entities designed to fulfil or represent a
certain set of ideological tendencies, we should have no difficulty in
ascribing to the dark blue of the Conservatives and to the red of Labour a
symbolical connotation with water and fire respectively, each of which stands
objectively aloof, like Rugby Union and Rugby League, from the earthy or
mundane realm of vegetative subjectivity down below, in what, athletically
speaking, would parallel Association Football and, politically speaking, the
Liberal Democrats.
4. Be that as it may, it is abundantly clear
that English civilization is built around not only fire and water (up above)
but also vegetation (down below) in what effectively becomes an inverted
triangle of Heathen options within a phenomenal context of lower class
parameters.
5. The British electorate can vote (excluding fringe
parties of no real political consequence) for either a fiery parallel, a watery
parallel, or a vegetative parallel, that is to say, for either the Labour
Party, the Conservative Party, or the Liberal Democratic Party, the first
symbolically red, the second symbolically dark blue, and the third (scorning
both the unequivocally Heathen symbolism of brown and the comparatively more
Christian symbolism of green) making do with an ale-like yellowish coloration
which typifies the extent to which vegetation in England reflects the dominance
of female elements and is accordingly less 'shitty', if I may use such an
analogy, than 'pissy', as though 'pissed upon'.
6. Thus even in its 'masculine' guise, where we
are concerned less with the Conservatives and Labour than with the Liberal
Democrats, British democracy remains resolutely Heathen in its affiliation with
the fluidal aspect of things at the expense of a more genuinely vegetative
masculinity.
7. The latter would be either too black
(racially speaking) or too Irish for a people long accustomed, as the English
generally are, to fluidal parameters, such that induce one to think in terms of
an inverted triangle dominated, as such triangles tend to be, by its more
resolutely female elements, Conservative water to the right of the horizontal
apex and Labour fire to its left, neither of which have much sympathy for the
'watery' vegetation down below, since it is their objective disposition to pull
sensual rank on it in the interests of a female hegemony, the one specifically
feminine and the other, more hot than cold, comparatively subfeminine, if from
a phenomenal rather than a noumenal point-of-view.
8. No, people do not vote for Liberals in any
great numbers in England, because there is no real hope for something as overly
foolish as watery vegetation.
9. Imagine the religious parallel to watery
vegetation, and you will understand what is meant by the above statement. Such a parallel is, of course, Anglicanism,
the fleshy 'fall guy' of Christ nailed to the Cross, but having little or
nothing to do with hope of a wise Beyond, no verbal absolution for confessional
contrition where the Anglican Church is concerned, not even the consolation of
pseudo-grace through 'the word', but only a sinful stance in the Mass, a Mass
compromised, needless to say, by fluidal factors in the form of the communal
availability of wine sipped from a chalice.
10. Nonetheless, a Mass in which the compromised
wafer of fleshy self-affirmation makes one mindful of the degree to which Association
Football is an Anglican sport or, at any rate, a sport that could only have
arisen from an Anglican background by dint of its commitment to overly mundane
criteria: goal-low scores by either head or foot, sin more or less taken for
granted as one strives to score at any and every opportunity, no graceful
points above the crossbar in Gaelic-like fashion, everything pegged down to the
lowest-common-denominator, a coital triumph duly symbolized every time the ball
hits the back of the containing net in what is arguably a vagina-like goal.
11. Such is football, which could never be a
Roman Catholic, much less Gaelic game, but retains an Anglican association, in
keeping with its English origins. This
is the folly that has no wisdom, not even the pseudo-wisdom through verbal
absolution of sins such that Roman Catholicism vouchsafes its more contrite
devotees, and which is arguably symbolized when a point is scored between the
uprights of the Gaelic-goal, a point beyond retaining-net subjectivity of vegetative
goal down below in what amounts, up above, to an airy transcendentalism, or
transcendence of the flesh.
12. Thus as Association Football falls short of
Gaelic Football in this and, indeed, in terms of its association with a watery
vegetation rather than a vegetative vegetation, a 'cowshit' as against a
'bullshit', so Anglicanism falls short of Roman Catholicism and, needless to
say, the Liberal Democrats fall short of, say, Fine Gael.
13. A vote for the Liberal Democrats, although
populist on the basic earthy level to which it pertains, would not 'cut it' so
well with the English electorate, one feels, as a vote for the Conservatives or
for Labour. More people may effectively
be Liberal Democratic and/or Anglican in their footballing bias than Conservative/Puritan
or Labour/Dissenter in relation to, say, Rugby Union in the one case and to
Rugby League in the other, but they don't vote on that basis, at least not to
any appreciable extent!
14. The reason for this is not hard to find. They do not trust fools like themselves to
run a parliamentary show, a context in which the tongue, whether cold or hot,
will dominate the flesh, and where discussion is accordingly of more relevance
than ... any form of fleshy knowledge.
15. The House of Commons is almost literally the
'Mother of Parliaments', a feminine entity, and, in the circumstances, the
masculine aspect of life will be less 'at home' there than its feminine aspect,
whether in terms of doing or giving, fire or water, with taking (in relation to
vegetation) very much a subordinate consideration.
16. The English people vote, when it comes to the
crunch, for rugby-type people to 'piss' and/or 'spit' (pussingly) on them from
'on high', because that is what passes governmental muster with them, not someone
whose ideological level is closer to the mass or footballing type.
17. The 'Mother of Parliaments', being feminine,
is geared towards water and fire, not towards vegetation, least of all a watery
vegetation that I have not hesitated to identify, if somewhat slangfully, with
'cowshit'.
18. The English electorate prefer to trust the
governance of their country, with its civilized femininity, to those whose lips
are more likely to speak 'cowpiss' or 'cowpuss', in other words to antichrist Puritans
and antispirit Dissenters whose crosses, when evident at all, have no truck
with fleshy 'fall guys' in the Anglican manner, but are effectively
abstractions upon which punishment and crime, water and fire, good and evil,
femininity and subfemininity, are implicit, the former closer to the
Conservatives and the latter to Labour, dark blue and red the order of the
parliamentary day.
19. Thus in 1997, the English/British electorate
once again opted, as they have long done, for the governance of phenomenal
objectivity, substituting the fiery red of Labour, or more specifically to this
election 'New Labour', for the watery dark-blue of the Conservatives, and
thereby granting their trust to 'the great' as opposed, relatively speaking, to
'the good'.
20. 'The fools' did better, much better, than
they had done in many a long year, but by no means enough to secure themselves
first place in the Commons. They are
once again on the opposition benches, and
21. Football may be far more popular than either
of the other main winter British games, but its political equivalent does not
sit so comfortably in the 'Mother of Parliaments' as do the political
equivalents of
22. One could say, to use the sort of obscenely
colourful language with which the British proletariat generally identify
themselves, that the 'fuck*** cunts' have turned their back on both themselves
(as a rule they have at any rate) and the 'sodd*** cunts' who formerly governed
them, and it is now a party effectively composed of 'frigg*** cunts' that rules
over them.
23. I do not, myself, regard this as a change for
the better, but, then again, being an Irish citizen I am not British/English,
and neither did I vote. I would not vote
for anything pertaining to their inverted triangle of a civilization, since I
am beyond such a Heathen dispensation in what is even more than Christian, and
thus Catholic.
24. All I am tempted to do is to feel sorry, with
due qualifications, for the British electorate for being stuck with such a
parliament. But then, on deeper
reflection, that is what they deserve, isn't it? After all, they are more feminine than
masculine in the way they think and/or vote, so it would appear to be right for
them.
CYCLE ELEVEN
1. Contrary to what I wrote yesterday, it is
debatable whether the British or, at any rate, English people really think at
all. For it seems to me that they do
anything they can to avoid thinking, praying, cogitating,
etc., by dint of their civilized allegiance to a parliament which is
effectively feminine, even with a numerical majority of members of the male
sex. In actuality, most of those males
will, as we have shown, be feminized in one degree or another, and these days
their numbers are being swelled by an ever-growing number of women, who are
probably more at home in the 'Mother of Parliaments' than their nominally male
counterparts.
2. Be that as it may, there can be no doubt
that in a country where the tongue governs the flesh, in typically
parliamentary or debating-chamber fashion, the resulting intellect will be less
masculine (and 'Martian' in its cosmic or solar-system parallel) than feminine,
since it is the nature of Parliamentarians to vigorously enter into verbal
debate, and the tongue is nothing if not feminine in its overall phenomenal
objectivity.
3. Thus it is or effectively becomes the 'brain
that wags the tongue' which characterizes the English sense of intellect,
rather than the 'brain that is made for cogitating with', this latter being
more Christian than Heathen and thus, by implication, more Irish than English/British,
a potentially subversive threat to a society whose political system reflects
the governance of phenomenal objectivity, in due feminine fashion.
4. The 'Martian' brain is accordingly
subordinated to, if not effectively outlawed from contact with, the 'lunar'
brain, as one may call the 'brain that wags the tongue', and intellectuality is
consequently identified with speech rather than thought.
5. This is especially so of those whose
preponderant affiliation is with water or fire, whether as Conservatives/Puritans
or as Labourites/Dissenters, though even the fleshy 'fall guys' of a
Liberal/Anglican persuasion are not immune to its enticements, bearing in mind
the extent to which they are accustomed to deferring to a female hegemony.
6. But there is also a certain amount of
cynicism from 'down below', in the Liberal/Anglican 'footballing' ranks, with
regard to this watery intellect which typifies the parliamentary norm of a
civilization dominated by the feminine/subfeminine elements of life, and
accordingly a kind of generalized opposition exists to verbal intellectuality
as such.
7. On the one hand, this is of course
intelligible within the restricted parameters of the inverted triangle, since
it is what dominates it from a rugby-union/rugby-league vantage-point 'on
high', and is in direct conflict with, if not masculine intellectuality, then
certainly masculine instinctuality. But,
on the other hand, these Liberal/Anglican types are not that masculine themselves,
since they relate to a somewhat watery type of vegetation that I have
succinctly, if rather crudely, identified with 'cowshit'.
8. The 'cowpiss' of a cold-blooded tongue and
the 'cowpuss' of an emotional tongue, the former symbolically dark blue and the
latter red, may not be quite to their taste, but it is at any rate intelligible
to them within the Heathen parameters of the civilization to which they
pertain.
9. They may prefer fleshy 'cowshit' to the
feminine intellect, but they nevertheless continue to vote the latter back into
office - seemingly with reason - at the expense of their own fleshiness.
10. They may be cynically dismissive of the
tongue-wagging of more patently feminine or feminized types 'up above' in the
watery and fiery reaches of the inverted triangle of protestant/parliamentary
solidarity, but they are less than generous towards the masculine intellect and
its 'paddy bullshit', feeling, as I guess they must, that it is largely
irrelevant to themselves, since effectively lying 'beyond the pale' in what
amounts to a different type of system/society from the one to which they are
habitually accustomed.
11. At least this is how I sometimes regard the
problem, although the frequency with which one hears the intellect or
intellectuality identified with lunacy, or of one's being a 'lune' in the event
of preferring to use one's brain than to, say, have sex or play football,
suggests that little or nothing is known about the 'Martian' brain by such
people anyway, and that they only have a rather limited and ethnically-conditioned
notion of intellectuality in consequence!
12. Certainly I do not feel grateful to anyone
who slags me off as a 'lune' when I am effectively more 'Martian' in terms of
the extent to which my intellect is masculine and conditioned not by talk but
by thought, more specifically the philosophical cogitation that is my life's
endeavour.
13. No, I resent being underestimated in such
fashion by people who, if not maliciously determined to underestimate one and
perhaps co-opt one to their system, are simply ignorant of the difference or,
indeed, the existence of any difference between the feminine and the masculine
forms of intellect, whether because they are too feminine themselves or just
because they are plain stupid ... I leave for others to decide.
14. Well, if I am not against the intellect it is
because I regard it from a masculine standpoint in properly vegetative terms,
not as one who is at cross-purposes with his gender in subjection to an
intellectuality that is predominantly feminine.
I rejoice in this masculine intellect, because it has served my pursuit
of spiritual liberation and led me to an unequivocal affirmation of meditative
truth. It may not be the ne plus
ultra of self-realization, but it can - and in my case demonstrably has -
led to what is such, and therein lies its true significance!
CYCLE TWELVE
1. England is thus paradoxically a country in
which a majority of men are cynically suspicious towards the feminine intellect
while yet being unable or unwilling to embrace its masculine counterpart, a
country where the majority of men are either 'bent', in gentlemanly fashion,
towards the feminine tongue-wagging brain or, if comparatively 'straight',
inclined to reject intellectuality from a necessarily fleshy or vegetative
point-of-view.
2. England is not, and never has been, a
genuinely intellectual country but, on the contrary, a country opposed to the
masculine, or 'Martian', brain. Even
with changes brought about by computers and other such technological inventions
of a radically progressive significance,
3. Even its most characteristic literary genre,
the play, is effectively feminine in terms of the extent to which drama or
theatre is dependent upon speech, which is certainly to a greater extent than
upon action. Not for nothing is
4. It is the 'brain that wags the tongue',
rather than the cogitating brain, that most characterizes the dramatic mode of
literary production, and the English, not to mention their British offspring
in, for instance, Anglo-Irish guise, have shown themselves to be second-to-none
at it.
5. But when it comes to narrative fiction or to
philosophy, they are much less prominent overall, even though they have a
certain facility for poetry, a genre arguably closer, in elemental terms, to
fire than to either water or vegetation, and which is accordingly more
emotional, in its structured pulses, than intellectual or instinctual.
6. Yet 'sans genie et sans esprit', as
Nietzsche would say of the English, spirituality remains 'beyond the pale' of
English civilization, as does the Gael with his cultural flair for air.
7. Music is much less typical of the English,
as of the British in general, than of the Gaels, and even their sculpture
leaves something to be desired by masculine standards, since sculpture is of
course a 'vegetative' art form rather than either a 'watery' or a 'fiery' one,
like literature and painting respectively.
8. The British are generally better painters
than sculptors, though whether they could be regarded as better painters than
writers ... is perhaps a moot point.
9. Yet this is an interesting paradox, because
it pits fire against water, constitutional monarchy against parliamentary
democracy, and obliges one to choose one or the other, making for a distinction
between the Englishman's civilization and the Anglo-Irishman's,
Anglo-Scotsman's, and Anglo-Welshman's barbarous subversion of Gaelic culture
via British nationalism.
10. Why settle for one when you can have both,
identifying writing-over-painting with the Englishman and painting-over-writing
with his British counterpart, so that one does justice to both watery
civilization and fiery barbarism.
11. Which is not to say that there aren't English
painters or British writers, but, rather, that history gives us ample
encouragement to identify writing with English civilization and painting, by
contrast, with British barbarism, the latter an aspect of English imperialism
vis-à-vis the musical culture of the Gaels.
12. Thus a more vigorous painterly tradition, one
might suppose, for Ireland, Scotland, and Wales, in keeping with British
subversion of - in opposition to - Gaelic culture.
13. Painting becomes English art in 'the front
line', and it is there to remind the Gael who is boss!
14. But this is not to
say that, even with British imperialism,
15. On the contrary, England is primarily a
literary nation, albeit one that has a bias, through feminine intellectuality,
for drama over fiction and/or poetry, the latter of which will, when vigorously
metered, be comparatively more the literature, traditionally, of 'the front
line' where British imperialism vis-à-vis Gaelic culture is concerned.
16. The English masses may prefer fiction, but
drama and poetry rule the roost in virtually parliamentary fashion, the former
arguably more Tory and the latter, taking an increasingly free-verse form, more
Labourite; the one effectively affiliated with antichrist and the other with
antispirit, i.e. that which is rather more anti-philosophical than
anti-fictional.
17. For only with drama and poetry is the tongue
unleashed, whether verbally (as with drama) or emotionally (as with poetry).
18. Fiction is too fleshy, despite its emotional
and verbal pretensions, to pass muster as a Protestant genre in hegemonic
Heathen opposition to the vegetative earth.
There is a suggestion of Anglo-Catholic, pseudo-Christian liberalism to
it which is all very well from a vegetative point-of-view, but insufficiently
feminine to rule the roost in parliamentary fashion.
19. Even when predominantly poetic or dramatic,
as the case may be, fiction is still too close to the masculine earth for
Protestant comfort, a sort of 'cowshit' that could become entangled with the
'bullshit' of philosophical literature to the detriment of so-called
protestant/parliamentary solidarity and its inverted triangle.
20. The fiction-writer is not trusted in
21. The philosophical novelist is a Gaelic outsider,
and thus implicit if not explicit threat to English civilization, who paves the
way, in masculine vein, for the philosopher-gods beyond, whose business it is
to affirm entirely different values, in keeping with their virtuously moral
resolve, the resolve of supermen in the most cultural form of literature
conceivable, a literature of consummate 'bullgas'.
CYCLE THIRTEEN
1. Curious how I refer to or utilize slang and
even what some would regard as indecent terminology when it suits me. But I do so, after all, to make a point, to
encapsulate a philosophical or moral position, to succinctly affirm a category
that may then be more immediately intelligible, rather than just to show off or
seek to scandalize.
2. I don't believe in slang or casual indecency
for its own sake, and I would not consider such concessions as I make to the
realm of indecently populist slang to be wilfully obscene.
3. Neither do I entirely approve of it,
however, since it tends towards a cynical dead-end (as in relation to the notion
of 'bums', who, in actuality, may well be the closest category of humanity to
the divine), but if I occasionally make use of the enemy's weapons it is partly
with intent to 'return the ticket', as John Cowper Powys would say, to those
who, through moral ignorance or malicious prejudice, imagine that they or, more
usually, oneself is one thing when, in point of fact, one is really something
else, and often enough something completely beyond their ken or consideration.
4. How many people, for instance, would have
thought up the idea of 'cowpiss', never mind 'bullgas', as a way of
encapsulating more succinctly, if crudely, a given moral or philosophical
category. Life is, to repeat, a gender
struggle, in which 'cunts' and 'pricks', not to mention 'jerks' and 'bums', are
constantly at odds or in conflict with one another, agreeing to disagree when
they cannot bring themselves to agree.
5. I have never sought, as a self-made
philosopher, to hide the truth from myself, nor to deny it. I consider such people base and immoral
because they are either literally female or effectively so, having been bent
away from their literal gender in 'gentlemanly' fashion.
6. A man who cannot call a spade a spade, a
'bent male' a 'cunt', is no man at all, but a self-deceiving liar and moral
hypocrite only good for spouting cant.
7. Such can be the case, and in England
actually is so, with a whole society, a civilization, which is so feminine in
its objective structures that it resents critical or blunt terminological
intrusions, and does what it can to either avoid or condemn them.
8. Obviously it doesn't want to 'cut its own
throat' by being honest or forthright in this manner, so it makes a point of
suppressing the issue or of pretending that it is of no moral consequence or
intellectual value.
9. The truth, of course, is rather different,
but then there are always plenty of people who, through one degree or another
of female perversity, will shy away from truth and do what they can to prevent
it from being aired.
10. The philosopher's duty, however, is to
proclaim truth in any and every manner that best illustrates and advances it,
so that people may come, through him, to think more logically and rationally
about life or, at any rate, to accept, in the absence of such an ability
themselves, that there is an alternative to the usual taboos or generalizations
or terms of common usage which it is as well to know about, and which certain
men have every right to, in view of their greater honesty and capacity for a
more comprehensive insight.
11. If there is to be significant world progress,
then the insights of these men, the 'philosopher-kings', will be instrumental
in effecting it. For all higher progress
is the result of leadership, not of democratic accountability or referenda or
socialism, but of leadership by exceptional men who pioneer new discoveries, in
whatever field.
12. Thus I like to think that such seemingly
indecent but, in actuality, concisely succinct terms as 'cowpuss', 'cowpiss',
'bullshit', and 'bullgas' will help to clarify issues which could otherwise -
and with me sometimes do - get caught-up in overly technical jargon or complex
logical procedures, to the detriment of easier understanding.
13. I don't say that I write for others; for I
am, above all, a philosopher, and thus highly subjective. But I still believe that one should strive to
be as concise and distinct as possible, even at the expense, from time to time,
of 'good taste' or belle lettres or grammatical propriety. Colourful language is simply one of a number
of useful stratagems for making or underlining a significant point.
14. Thus such words as 'cowpuss', 'cowpiss',
'bullshit', and 'bullgas' have the advantage over more conservative terminology
of waking one up to the actuality of life as a gender struggle in which female
and male parallels can be adduced not merely in relation to men and women, or
masculine and feminine, but, more comprehensively, in relation to the Devil, or
devils, and to God, or gods, and thus diabolic (superfeminine-to-subfeminine)
and divine (submasculine-to-supermasculine).
15. We should come to understand how gender
operates not only on the phenomenal planes of Volume and Mass, but also on the
noumenal planes of Time and Space. Then we
will not make the indecent mistake of reducing everything, in virtually
American vein, to one plane, say, 'bullshit' in relation to vegetation, but
will come to realize that beyond this there is also 'bullgas' in relation to
air, whilst above and behind it there are two female elemental parallels, viz.
'cowpiss' in relation to water and 'cowpuss' in relation to fire.
16. There is even such a thing, metaphor,
analogy, or whatever, as 'cowshit' in relation to watery, or Anglican,
vegetation, and 'bullpiss' in relation to sensible, or re-born, water, as in
connection with Catholic Marianism and Camogie, which are really 'masculinized'
forms of femininity, in keeping with their pseudo-Heathen status at the base of
a Christian, and hence non-triangular, hierarchy.
17. In this respect, they contrast with
Anglicanism and Association Football, those 'feminized' forms of masculinity
whose watery vegetation invokes the analogy with 'cowshit', and which are
no-less pseudo-Christian, in Anglo-Catholic fashion, than Marianism and Camogie
are pseudo-Heathen.
18. But even pseudo-Christian phenomena are
morally preferable, in their compromised subjectivity, to overly Heathen
phenomena, like Puritanism/Rugby Union and Dissenterism/Rugby League, where water
and fire enter objectively into the overall phenomenal framework.
19. Better the pseudo-Christian 'cowshit' than
the anti-Christian 'cowpiss' or the antispiritual 'cowpuss'. Better, from a Christian standpoint, the
watery man than the watery woman or the fiery woman (subfeminine).
20. But best of all, the airy man or, rather,
superman, whose 'bullgas' can be regarded as lying beyond the 'bullshit' of the
vegetative man, the natural man of a genuinely Christian disposition who stands
to the superman pretty much as Gaelic Football to Hurling or, in religious
terms, Christian nonconformism to Christian transcendentalism.
CYCLE FOURTEEN
1. Whether one should in fact contrive to evoke
parallels between sport and religion, as I have been doing, is a moot point,
bearing in mind the extent to which most sport, including football, has to do
with punishing the opposition for their mistakes.
2. Obviously, people do make a connection
between sport and religion, as in a secondary manner concerning possible ethnic
preconditions for a given sporting structure, but the real connection lies, it
seems to me, between sport and politics, since politics is also about punishing
the opposition, not about forgiving their sins in graceful manner.
3. Hence there would seem to be more cause for
equating games like Gaelic Football and Hurling, for example, with Fine Gael
and Fianna Fàil respectively, than with, say, the Catholic Church in one or
other of its moral permutations, insofar as sport is less co-operative than competitive,
and thus somehow female, if not feminine, in its underlying constitution, a
particle as against a wavicle equivalence which both punishes and is punishing
to those who indulge in it.
4. How, then, can one avoid a political
parallel with sport, particularly in view of the greater applicability of war
to science, of sex to economics, and, last but hardly least, of dance to
religion.
5. Just as particles are more competitive than
co-operative, so war and sport are more competitive than co-operative, while
sex and dance, by contrast, will be more co-operative than competitive, bearing
in mind their wavicle bias.
6. This can, of course, be either objectively
or subjectively, depending on the type of particle and/or wavicle, but that
would have reference to the kind of divergence and/or convergence rather than
to the factor of competition or co-operation as such.
7. Doubtless the objective modes of divergence
and convergence will be more competitive than the subjective modes, while the
subjective modes of divergence and convergence will be more co-operative than
their objective counterparts.
8. Whether things are competitive or
co-operative, the underlining factor, or bottom line, is the ratio of particles
to wavicles, or vice versa.
9. Thus one has four options in both outer and
inner contexts, viz. a ratio of most particle to least wavicle, a ratio of more
(relative to most) particle to less (relative to least) wavicle, a ratio of
less (relative to least) particle to more (relative to most) wavicle, and a
ratio of least particle to most wavicle.
10. Thus from most to least competition via more
(relative to most) and less (relative to least) competition in relation to the
particle, but from least to most co-operation via less (relative to least) and
more (relative to most) co-operation in relation to the wavicle.
11. By and large, science is a context of most
competition and least co-operation, i.e. most particle and least wavicle, like
war, whereas politics is a context of more (relative to most) competition and
less (relative to least) co-operation, i.e. more (relative to most) particle
and less (relative to least) wavicle, like sport.
12. Conversely, economics is by and large a
context of less (relative to least) competition and more (relative to most)
co-operation, i.e. less (relative to least) particle and more (relative to
most) wavicle, like sex, whereas religion is a context of least competition and
most co-operation, i.e. least particle and most wavicle, like dance.
13. Obviously, where there is most competition
there will be most individualism.
Conversely, where there is most co-operation there will be most
collectivism, since wavicles constitute collectivities, being cohesive entities
that are the product of unity, or the joining together of the constituent parts
of an element.
14. Thus from the most extensive individualism of
science to the most intensive collectivism of religion (if we take each of
these disciplines in their objective and subjective extreme manifestations respectively)
via the more (relative to most) extensive individualism of politics and the
more (relative to most) intensive collectivism of economics.
15. Of course, individualism can be intensive and
collectivism extensive, but that would be rather more in connection with
subjective and objective forms of individualism and collectivism respectively,
than with their per se manifestations in, say, the scientific and religious
extremes.
16. The most genuine manifestation of science,
being noumenally objective, will always be extensively individualistic in the
metachemistry of its fiery materialism, while the most genuine manifestation of
religion, being noumenally subjective, will always be intensively
collectivistic in the metaphysics of its airy idealism.
17. Similarly, the most genuine manifestation of
politics, being phenomenally objective, will always be extensively
individualistic in the chemistry of its watery realism, while the most genuine
manifestation of economics, being phenomenally subjective, will always be
intensively collectivistic in the physics of its vegetative naturalism.
18. We descend, objectively, from the noumenally
extensive individualism of fire to the phenomenally extensive individualism of
water, and ascend, subjectively, from the phenomenally intensive collectivism
of vegetation to the noumenally intensive collectivism of air.
19. Thus, more comprehensively, to devolve from
the most noumenally extensive individualism of scientific materialism to the
least noumenally extensive individualism of religious materialism via the more
(relative to most) noumenally extensive individualism of political materialism
and the less (relative to least) noumenally extensive individualism of economic
materialism ... in relation to metachemical objectivity (fire).
20. Thus to devolve from the most phenomenally
extensive individualism of scientific realism to the least phenomenally
extensive individualism of religious realism via the more (relative to most)
phenomenally extensive individualism of political realism and the less
(relative to least) phenomenally extensive individualism of economic realism
... in relation to chemical objectivity (water).
21. Thus, by contrast, to evolve from the least
phenomenally intensive collectivism of scientific naturalism to the most
phenomenally intensive collectivism of religious naturalism via the less
(relative to least) phenomenally intensive collectivism of political naturalism
and the more (relative to most) phenomenally intensive collectivism of economic
naturalism ... in relation to physical subjectivity (vegetation).
22. Likewise to evolve from the least noumenally
intensive collectivism of scientific idealism to the most noumenally intensive collectivism
of religious idealism via the less (relative to least) noumenally intensive
collectivism of political idealism and the more (relative to most) noumenally
intensive collectivism of economic idealism ... in relation to metaphysical
subjectivity (air).
23. What I have done in the above aphorisms is to
treat the particle aspect of objective elements and the wavicle aspect of
subjective elements as the principal criterion for assessing that element's
moral value in relation to either individualism (if competitive) or
collectivism (if co-operative).
24. Hence instead of metachemical religion being
evaluated in terms of the ratio of wavicle to particle (most to least), it has
been evaluated in relation to the objectivity of the metachemical element (fire),
and therefore in terms of what is a least noumenally extensive individualism by
dint of having least particle and most wavicle.
25. Conversely, instead of metaphysical science
being evaluated in terms of the ratio of particle to wavicle (most to least),
it has been evaluated in relation to the subjectivity of the metaphysical
element (air), and therefore in terms of what is a least noumenally intensive
collectivism by dint of having least wavicle and most particle.
CYCLE FIFTEEN
1. If objectivity is extensive, it is extensive
in both outer and inner contexts, say 'once born' as well as 're-born', rather
than being extensive in the one context and intensive in the other.
2. Likewise, if subjectivity is intensive, it
is intensive in both outer and inner contexts, not just in the 're-born'
context, for example, of male sensibility.
3. There is devolution, extensively, from outer
to inner modes of objectivity, and evolution, intensively, from outer to inner
modes of subjectivity. The former
implies a barbed divergence and/or convergence, while the latter implies a
curved divergence and/or convergence.
The one is akin to a dress (if noumenal) or to a skirt (if phenomenal),
while the other is akin to trousers (if phenomenal) or to a zippersuit (if noumenal).
4. Dresses devolve extensively from centrifugal
(flared) to centripetal (tapered) via intermediate straightnesses of both an
outer (with flounce) and an inner (without flounce) type in noumenal
objectivity, whereas zippersuits evolve intensively from centrifugal (flared)
to centripetal (tapered) via intermediate straightnesses of both an outer (with
turn-ups) and an inner (without turn-ups) type in noumenal subjectivity.
5. Similarly, skirts devolve extensively from
centrifugal (flared) to centripetal (tapered) via intermediate straightnesses
of both an outer (with flounce) and an inner (without flounce) type in
phenomenal objectivity, whereas trousers evolve intensively from centrifugal
(flared) to centripetal (tapered) via intermediate straightnesses of both an
outer (with turn-ups) and an inner (without turn-ups) type in phenomenal
subjectivity.
6. Hence, in gender terms, women are extensive
and men intensive: the former basically objective and the latter essentially
subjective.
7. It could also be said, with no small reason,
that, being extensive, women are more competitively individualistic than men,
whose subjective intensiveness, by contrast, tends towards co-operative
collectivism. There are greater degrees
of free will in the one context and of determinism in the other.
8. Let us now address the question of 'public'
and 'private' in relation to extensiveness and intensiveness. Since being public corresponds to what is
outer and being private to what is inner, as in sensuality and sensibility, we
cannot claim that the public is extensive and the private intensive.
9. Clearly, the public can be extensive or
intensive, depending on whether it corresponds to outer objectivity or to outer
subjectivity, while the private will likewise be either extensive (if
objective) or intensive (if subjective), both of course in relation to what is
inner.
10. Thus the fact of something's being public
does not automatically make it extensive and/or objective, any more than the
fact of a thing's being private makes it intensive and/or subjective.
11. What we can say, with categorical certitude,
is that that which, being objective, is extensive will always be competitive
and individualistic, whereas that which, being subjective, is intensive will always
be co-operative and collectivistic, irrespective of whether in relation to the
outer context of untransvaluated/once-born publicity, so to speak, or to the
inner context of transvaluated/re-born privacy.
12. We can also distinguish between a primary
assessment of elements in relation to objective criteria and a secondary
assessment of them in relation to subjective criteria, the Primary having
effect to the ratio of particles to wavicles, and the Secondary having effect
to the ratio of wavicles to particles.
13. Clearly, the primary elements, which are
objective, will be assessed on the basis of particle devolution, as from most
at the scientific end of the scale, so to speak, to least at the religious end
of it. Conversely, the secondary
elements, which are subjective, will be assessed on the basis of wavicle
evolution, as from least at the scientific end of the scale ... to most at its
religious end.
14. Hence, in relation to space-time
metachemistry, we may plot a devolution of photons and/or photinos (in
sensuality and/or sensibility) from most particle/least wavicle to least
particle/most wavicle via more (relative to most) particle/less (relative to
least) wavicle and less (relative to least) particle/more (relative to most)
wavicle, as from scientific to religious via political and economic modes of
materialism.
15. Hence, in relation to volume-mass chemistry,
we may plot a devolution of electrons and/or electrinos (conventional, Heathen)
or positrons and/or positrinos (radical, Christian) from most particle/least
wavicle to least particle/most wavicle via more (relative to most)
particle/less (relative to least) wavicle and less (relative to least)
particle/more (relative to most) wavicle, as from scientific to religious via
political and economic modes of realism.
16. Conversely, in relation to mass-volume
physics, we may plot an evolution of neutrons/neutrinos (conventional, Heathen)
and/or deuterons/deuterinos (radical, Christian) from least wavicle/most
particle to most wavicle/least particle via less (relative to least)
wavicle/more (relative to most) particle and more (relative to most)
wavicle/less (relative to least) particle, as from scientific to religious via
political and economic modes of naturalism.
17. Similarly, in relation to time-space
metaphysics, we may plot an evolution of protons and/or protinos from least
wavicle/most particle to most wavicle/least particle via less (relative to
least) wavicle/more (relative to most) particle and more (relative to most)
wavicle/less (relative to least) particle, as from scientific to religious via
political and economic modes of idealism.
18. Obviously, one could plot any of the above
axes in a contrary way to how I did, but that would be to undermine their
respective 'gender' integrities as objective (and particle-based) or subjective
(and wavicle-centred) entities.
19. In the final analysis, objectivity is
extensive because it is particle-dominated, whereas subjectivity is intensive
because of its wavicle bias, the one rooted in a vacuum, the other centred in a
plenum.
20. In fact, were it otherwise, we would not have
a devolutionary/evolutionary distinction between objectivity and subjectivity,
extensiveness and intensiveness.
21. Both space-time metachemistry (fire) and volume-mass
chemistry (water) devolve from most particle/least wavicle to least
particle/most wavicle via more (relative to most) particle/less (relative to
least) wavicle and less (relative to least) particle/more (relative to most)
wavicle, as befitting their primary elemental standings.
22. Both mass-volume physics (vegetation) and
time-space metaphysics (air) evolve from least wavicle/most particle to most
wavicle/least particle via less (relative to least) wavicle/more (relative to
most) particle and more (relative to most) wavicle/less (relative to least)
particle, as befitting their secondary elemental standings.
23. Now this is true of each of these elements in
both outer and inner contexts, whether in connection with
untransvaluated/once-born options or with their transvaluated/re-born
counterparts.
24. That which is objective, to repeat, is rooted
in a particle-dominated vacuum, while that which is subjective is centred in a
wavicle-biased plenum.
25. The crucial difference is that in the outer contexts,
the objective elements will be more individualistic and the subjective elements
less collectivistic, by dint of the larger scale of the atomic elements
(compared to elementinos) and the correlative greater degree to which the
particle factor will predominate.
26. The most particle/least wavicle sudivisions
of photons and, say, electrons will have a greater ratio of most-to-least than
the most particle/least wavicle subdivisions of photinos and electrinos, while,
conversely, the least wavicle/most particle subdivisions of protons and, say,
neutrons will have a smaller ratio of least-to-most than the least wavicle/most
particle subdivisions of protinos and neutrinos.
CYCLE SIXTEEN
1. Thus, in relation to the above contentions,
it is really the size of the atomic element that determines the ratio of
particle to wavicle, as well as its gender predilection towards either
objective (if female) or subjective (if male) behaviour.
2. The objective elements and elementinos,
being extensive, will always favour the particle at the expense of the wavicle,
whereas the subjective elements and elementinos, being intensive, will favour
the wavicle at the expense of the particle.
3. It is this fact which renders the objective
elements/elementinos more suited to science and politics, but the subjective
elements/elementinos more suited, by contrast, to economics and religion.
4. Fire is the per se
of science and water the per se of politics, whereas vegetation (earth)
is the per se of economics and air the per se of religion.
5. When you do not have a per se
manifestation of any given discipline, you have a 'bovaryization' of it which
is of subordinate status not only to its per se manifestation, but to
the per se manifestation of the discipline to which it is elementally
affiliated.
6. Thus each element, or axis of all the
elemental elementary positions, will have a per se discipline and
three 'bovaryized' disciplines in both outer and inner contexts.
7. Metachemistry will have a scientific per se
characterized by a most particle/least wavicle ratio of elemental components in
relation to photons and/or photinos, but 'bovaryized' manifestations of
politics, economics, and religion.
8. Chemistry will have a political per se
characterized by a more (relative to most) particle/less (relative to least)
wavicle ratio of elemental components in relation to electrons and/or
electrinos (conventional) or positrons and/or positrinos (radical), but
'bovaryized' manifestations of science, economics, and religion.
9. Physics will have an economic per se
characterized by a more (relative to most) wavicle/less (relative to least)
particle ratio of elemental components in relation to neutrons and/or neutrinos
(conventional) or deuterons and/or deuterinos (radical), but 'bovaryized'
manifestations of science, politics, and religion.
10. Metaphysics will have a religious per se
characterized by a most wavicle/least particle ratio of elemental components in
relation to protons and/or protinos, but 'bovaryized' manifestations of
science, politics, and economics.
11. Since science is in its per se
manifestation only in metachemistry, it is 'once bovaryized' in chemistry,
'twice bovaryized' in physics, and 'thrice bovaryized' in metaphysics.
12. Since politics is in its per se manifestation
only in chemistry, it is 'once bovaryized' in metachemistry, 'twice bovaryized'
in metaphysics, and 'thrice bovaryized' in physics.
13. Since economics is in its per se
manifestation only in physics, it is 'once bovaryized' in metaphysics, 'twice
bovaryized' in metachemistry, and 'thrice bovaryized' in chemistry.
14. Since religion is in its per se
manifestation only in metaphysics, it is 'once bovaryized' in physics, 'twice
bovaryized' in chemistry, and 'thrice bovaryized' in metachemistry.
15. Put in similar, if blunter terms, this means
that compared to metachemical science, chemical science is second-rate,
physical science third-rate and metaphysical science fourth-rate.
16. Compared to chemical politics, metachemical
politics is second-rate, metaphysical politics third-rate, and physical
politics fourth-rate.
17. Compared to physical economics, metaphysical
economics is second-rate, metachemical economics third-rate, and chemical
economics fourth-rate.
18. Compared to metaphysical religion, physical
religion is second-rate, chemical religion third-rate, and metachemical
religion fourth-rate.
19. Thus from the metachemically extensive
space-time objective per se of science to the 'ultimate bovaryization' of science in
relation to metaphysically intensive time-space subjectivity via the
'intermediate bovaryizations' ... of a chemically extensive volume-mass
objectivity and a physically intensive mass-volume subjectivity.
20. Thus from the chemically extensive
volume-mass objective per se of politics to the 'ultimate
bovaryization' of politics in relation to physically intensive mass-volume
subjectivity via the 'intermediate bovaryizations' ... of a metachemically extensive
space-time objectivity and a metaphysically intensive time-space subjectivity.
21. Thus from the physically intensive
mass-volume subjective per se of economics to the 'ultimate
bovaryization' of economics in relation to chemically extensive volume-mass
objectivity via the 'intermediate bovaryizations' ... of a metaphysically
intensive time-space subjectivity and a metachemically extensive space-time
objectivity.
22. Thus from the metaphysically intensive
time-space subjective per se of religion to the 'ultimate
bovaryization' of religion in relation to metachemically extensive space-time
objectivity via the 'intermediate bovaryizations' ... of a physically intensive
mass-volume subjectivity and a chemically extensive volume-mass objectivity.
23. The tendency to evaluate objective elements
subjectively and, conversely, subjective ones objectively, in terms of a
contrary order of elemental ratios, is probably due, in no small measure, to
one's gender: females tending towards an objective bias in this matter and
males, by contrast, towards a subjective one.
24. Hence, instead of evaluating objective
elements from a particle-based devolutionary perspective, males would be more
inclined, I feel, to evaluate them from their own subjective bias towards the
wavicle, deeming metachemical religion, for example, to reflect most
wavicle/least particle rather than, as is objectively the case, least
particle/most wavicle.
25. Conversely, females would be more inclined,
from their objective point of view, to evaluate physical religion, say, in
terms of least particle/most wavicle rather than in the subjectively more
accurate manner of most wavicle/least particle.
26. Thus while males are more likely to have an
optimistic, if not inflated, view of the objective elements, the innate
objectivity of the female will lead her to take a pessimistic, if not deflated,
view of the subjective elements. The
former are likely to hype-up or exaggerate the positive aspect of what are fundamentally
negative elements, while the latter will incline to be cynically dismissive of
the positive aspect of positive elements from a negative point of view.
27. The net result is that males, whether divine
or masculine, deceive themselves as to the true worth of, say, love or pride in
relation to beauty and strength, while females, whether diabolic or feminine,
continue to undervalue the true worth of joy or pleasure in relation to truth
and knowledge. Each sex effectively
approaches the elements from their own standpoint, as dupes and cynics
respectively, and the biggest losers, at the end of the day, are males.
28. For it is worse, as a male, to exaggerate the
importance of the Devil, and thereby deprive oneself of God, than to undervalue
the significance of God, and thereby still have the benefits, as a female, of
the Devil.
29. In actuality, metachemical religion is
fundamentally least particle/most wavicle, not most wavicle/least particle, and
therefore something that remains on the opposite side of the gender fence from
that which, being metaphysical, is most wavicle/least particle.
30. The pursuit of love through beauty is a
fourth-rate religion compared to the pursuit of joy through truth. You may, as a male, be able to twist it
around to a degree, so that there is more love than beauty, more wavicle than
particle or, rather, most wavicle/least particle as opposed to least
particle/most wavicle, but it is doubtful that the female with whom you have
romantic associations will be either able or feel inclined to follow suit.
31. She, remember, is the beauty, not you, and
consequently she has less incentive to develop love in relation to you than you
have in relation to her. Her love will
largely be in response to yours, not a love of your (dubious) beauty as
such. She will be effectively loving
your love of her, while reserving her direct love, so to speak, for the child
to which she aspires as a female.
CYCLE SEVENTEEN
1. By and large, that which is particle-based, and
therefore objective, is negative, whereas that which is wavicle-centred, and
therefore subjective, is positive.
Negativity devolves in due extensive fashion, whereas positivity evolves
intensively within the wavicle.
2. Obviously there are degrees of negativity
and positivity within any given element, since all elements are a combination
of particle and wavicle factors, even though some elements will favour the
negative and others the positive.
3. There can be no doubt that the space-time
metachemistry of photons/photinos will favour, in its noumenal objectivity, the
negative, or particle, component, as it devolves from most particles/least
wavicles to least particles/most wavicles via more (relative to most)
particles/less (relative to least) wavicles and less (relative to least)
particles/more (relative to most) wavicles.
4. The positive, or wavicle, component will be
of secondary significance here, although as one crosses the threshold, so to
speak, from more (relative to most) particles/less (relative to least) wavicles
to less (relative to least) particles/more (relative to most) wavicles ... the
secondary element will tend to prevail over the primary one, making for more
positivity overall. But it will remain
an objective positivity in which the wavicle component is a secondary element.
5. In the case of the protons/protinos of
time-space metaphysics, however, there will be a favouring, through noumenal
subjectivity, of the positive, or wavicle, component of the element and/or
elementino, as it evolves from least wavicles/most particles to most
wavicles/least particles via less (relative to least) wavicles/more (relative
to most) particles and more (relative to most) wavicles/less (relative to
least) particles.
6. The negative, or particle, component will be
of secondary significance here, although before we cross the threshold from
less (relative to least) wavicles/more (relative to most) particles to more
(relative to most) wavicles/less (relative to least) particles ... the
secondary element will tend to prevail over the primary one, making for more
negativity overall. But it will be a
subjective negativity in which the particle component is a secondary element.
7. Now what applies to the noumenal
manifestations of objectivity and subjectivity ... applies just as much to
their phenomenal counterparts 'down below', the particle being primary and the
wavicle secondary in the case of volume-mass chemistry, but the particle being
secondary and the wavicle primary in the case of mass-volume physics.
8. Things devolve, in phenomenal objectivity,
from most negativity to least negativity via more (relative to most) and less
(relative to least) negativity in primary terms, and from least positivity to
most positivity via less (relative to least) and more (relative to most)
positivity in secondary terms.
9. Conversely, things evolve, in phenomenal
subjectivity, from least positivity to most positivity via less (relative to
least) and more (relative to most) positivity in primary terms, and from most
negativity to least negativity via more (relative to most) and less (relative
to least) negativity in secondary terms.
10. If this were not so, how could the one axis
devolve and the other axis evolve? The
existence of a secondary factor does little, it would seem, to modify the basic
devolutionary or evolutionary predilections of the primary element to which it
is affiliated.
11. Nor can we claim that the secondary element
evolves where the primary one devolves or, conversely, devolves where the
primary one evolves, since objectivity remains extensive and subjectivity
intensive. A wavicle can only evolve
when it is the primary element, not otherwise, just as devolution of the
particle is premised upon its having a primary status in relation to
objectivity.
12. Nevertheless, the secondary component of an
objective element will condition it towards positivity when wavicles
preponderate, which we then identify with a secondary order of positivity.
13. Conversely, the secondary component of a subjective
element will condition it towards negativity when particles predominate, and we
have what I have termed a secondary order of negativity.
14. Space-time metachemistry and volume-mass
chemistry, being objective elements overall, will only have a secondary order
of positivity, whereas mass-volume physics and time-space metaphysics, being
subjective elements overall, will only have a secondary order of negativity.
15. Negativity will tend to predominate over
positivity in the case of the objective elements, whereas positivity will
preponderate over negativity in the case of the subjective elements.
16. Hence, when we then go on (as in previous
texts) to divide each element into impersonal and personal, or primal/sensual
in the outer context and supreme/sensible in the inner one, and do so,
moreover, on the basis of a particle/wavicle dichotomy between particle
predominance in elemental and molecular subdivisions on the one hand, and
wavicle preponderance in molecular and elemental subdivisions on the other
hand, we find that its impersonal aspect will have more negativity than
positivity, whether in primary or secondary terms, and its personal aspect more
positivity than negativity, again whether in primary or secondary terms.
17. From the impersonal negativity of science and
politics to the personal positivity of economics and religion, on whatever axis
in both outer (untransvaluated/once-born) and inner (transvaluated/re-born)
terms, as from elemental/molecular particle predominance to molecular/elemental
wavicle preponderance.
CYCLE EIGHTEEN
1. Since positivity is secondary in the
objective elements, economics and religion will be secondary disciplines there,
compared to the primary standings of science and politics.
2. Since negativity is secondary in the
subjective elements, science and politics will be secondary disciplines there,
compared to the primary standings of economics and religion.
3. The predominance of negativity over
positivity in the objective elements extends from science to politics in
primary terms, whereas the predominance of negativity over positivity in the
subjective elements extends from science to politics in secondary terms.
4. The preponderance of positivity over
negativity in the subjective elements extends from economics to religion in
primary terms, whereas the preponderance of positivity over negativity in the
objective elements extends from economics to religion in secondary terms.
5. Hence objective elements have a primary individualism/competitiveness
and a secondary collectivism/co-operativeness, while subjective elements have a
primary collectivism/co-operativeness and a secondary
individualism/competitiveness.
6. The secondary individualism/competitiveness
of subjective elements exists as a kind of shadow to the primary
individualism/competitiveness of objective elements: noumenal subjectivity to
noumenal objectivity in Time and Space; phenomenal subjectivity to phenomenal
objectivity in Mass and Volume.
7. The secondary collectivism/co-operativeness
of objective elements exists as a kind of shadow to the primary
collectivism/co-operativeness of subjective elements: phenomenal objectivity to
phenomenal subjectivity in Mass and Volume; noumenal objectivity to noumenal subjectivity
in Time and Space.
8. Because the particle is primary and the
wavicle secondary in objective elements, a 'primary element' is one in which
the particle predominates over the wavicle in due extensive fashion.
9. Because the wavicle is primary and the
particle secondary in subjective elements, a 'secondary element' is one in
which the wavicle preponderates over the particle in due intensive vein.
10. Both vegetation and air are secondary
elements, in contrast to fire and water.
11. Thus, in basic atomic terms, both
neutrons/neutrinos (and/or deuterons/deuterinos) and protons/protinos are
secondary elements/elementinos, in contrast to photons/photinos and
electrons/electrinos (and/or positrons/positrinos).
12. Males are likewise a secondary sex in
contrast to females, whether in terms of masculine vis-à-vis feminine on the
phenomenal planes of Volume and Mass, or in terms of divine vis-à-vis diabolic
(sub-masculine-to-supermasculine vis-à-vis superfeminine-to-subfeminine), on
the noumenal planes of Time and Space.
13. The secondary has this advantage over the
primary: it is capable of evolving, through subjective intensiveness.
14. Morally speaking, the secondary element is
alone capable of morality in relation to subjective intensiveness, whether
viciously (in the phenomenal) or virtuously (in the noumenal), in both outer
and inner contexts.
15. The primary element remains implacably
immoral in relation to its objective extensiveness, whether viciously (in the
noumenal) or virtuously (in the phenomenal), in both outer and inner contexts.
16. That which is immoral, being objective, is
unnatural/unconscious, and hence individual/competitive.
17. That which is moral, being subjective, is
natural/conscious, and hence collective/co-operative.
18. Just as unconsciousness stems from an
unnatural precondition, so competitiveness requires an individualistic
precondition.
19. Just as consciousness stems from a natural
precondition, so co-operation requires a collectivistic precondition.
20. Competitiveness, which is chiefly
characterized by unconsciousness, is rooted in the free will of individualistic
unnaturalism.
21. Co-operation, which is chiefly characterized
by consciousness, is centred in the determinism of collectivistic naturalism.
22. An objective, or free, society will grant
priority to individualistic competitiveness, and hence to unnatural/unconscious
predilections, in due female fashion.
23. A subjective, or bound, society will grant
priority to collectivistic co-operativeness, and hence to natural/conscious
predilections in due male vein.
24. The baser, or more noumenally objective the
society, the more will super-unnatural/super-unconscious and/or
sub-unnatural/sub-unconscious predilections prevail over unnatural/unconscious
ones in due materialistic fashion.
25. The nobler, or more noumenally subjective the
society, the more will subnatural/subconscious and/or
supernatural/superconscious predilections prevail over natural/conscious ones
in due idealistic vein.
26. All societies are a combination, in different
degrees, of various elements, but most societies reflect the predominance
and/or preponderance of one elemental predilection over another.
27. Some societies are predominantly
characterized by the metachemical materialism (fire) of space-time objectivity,
and accordingly more given to a scientific hegemony in which distinctions
between 'damnation' and 'salvation' become paramount.
28. Some societies are predominantly
characterized by the chemical realism (water) of volume-mass objectivity, and
accordingly more given to a political hegemony in which distinctions between
'left' (opposition) and 'right' (governance) become paramount.
29. Some societies are preponderantly
characterized by the physical naturalism (vegetation) of mass-volume
subjectivity, and accordingly more given to an economic hegemony in which
distinctions between 'poor' and 'rich' become paramount.
30. Some societies are preponderantly
characterized by the metaphysical idealism (air) of time-space subjectivity,
and accordingly more given to a religious hegemony, in which distinctions
between 'curses' and 'blesses' become paramount.
31. 'Damnation' and 'salvation' have intimate
connections with the soul, and thus with metachemical (emotional) fulfilment,
or its denial, through fame.
32. 'Left' and 'right' have intimate connections
with the id, and thus with chemical (instinctual) fulfilment, or its denial,
through power.
33. 'Rich' and 'poor' have intimate connections with
the mind, and thus with physical (intellectual) fulfilment, or its denial,
through wealth.
34. 'Blesses' and 'curses' have intimate
connections with the spirit, and thus with metaphysical (spiritual) fulfilment,
or its denial, through glory.
35. Each of these pursuits, whether evil in
connection with the soul, good in connection with the id, foolish in connection
with the mind, or wise in connection with the spirit, can become so
characteristic of a given type of society ... that they will condition the
terms by which each of the other disciplines is perceived.
36. Hence a metachemical society, with a
scientific hegemony, will tend to project notions of damnation and salvation in
relation to fame upon its 'bovaryized' disciplines, viz. politics, economics,
and religion.
37. Hence a chemical society, with a political
hegemony, will tend to project notions of left and right in relation to power
upon its 'bovaryized' disciplines, viz. science, economics, and religion.
38. Hence a physical society, with an economic
hegemony, will tend to project notions of rich and poor in relation to wealth
upon its 'bovaryized' disciplines, viz. science, politics, and religion.
39. Hence a metaphysical society, with a
religious hegemony, will tend to project notions of blessings and cursings in
relation to glory upon its 'bovaryized' disciplines, viz. science, politics,
and economics.
40. Be that as it may, the Devil saves the soul
from Hell, God blesses the spirit on its way to Heaven, woman governs the id in
Purgatory, and man bends his mind to the pursuit of wealth on Earth.
CYCLE NINETEEN
1. To distinguish the negative Devil of
elemental/molecular particles from the positive Devil of molecular/elemental
wavicles in relation to the metachemical evil of space-time objectivity: the
one primary and the other secondary.
2. To distinguish the negative woman of
elemental/molecular particles from the positive woman of molecular/elemental
wavicles in relation to the chemical goodness of volume-mass objectivity: the
one primary and the other secondary.
3. To distinguish the negative man of
elemental/molecular particles from the positive man of molecular/elemental
wavicles in relation to the physical folly of mass-volume subjectivity: the one
secondary and the other primary.
4. To distinguish the negative God of
elemental/molecular particles from the positive God of molecular/elemental
wavicles in relation to the metaphysical wisdom of time-space subjectivity: the
one secondary and the other primary.
5. Damnation for the soul of photon/photino
objectivity is to suffer the predominance of elemental and/or molecular
particles in scientific and/or political metachemistry, and damnation is a
negative - and primary - mode of evil.
6. Salvation for the soul of photon/photino
objectivity is to achieve the preponderance of molecular and/or elemental
wavicles in economic and/or religious metachemistry, and salvation is a
positive - and secondary - mode of evil.
7. Left-wing failure (opposition) for the id of
electron/electrino objectivity is to suffer the predominance of elemental
and/or molecular particles in scientific and/or political chemistry, and
failure is a negative - and primary - mode of good.
8. Right-wing success (governance) for the id
of electron/electrino objectivity is to achieve the preponderance of elemental
and/or molecular wavicles in economic and/or religious chemistry, and success
is a positive - and secondary - mode of good.
9. Poverty for the mind of neutron/neutrino
subjectivity is to suffer the predominance of elemental and/or molecular
particles in scientific and/or political physics, and poverty is a negative -
and secondary - mode of folly.
10. Riches for the mind of neutron/neutrino
subjectivity is to achieve the preponderance of molecular and/or elemental
wavicles in economic and/or religious physics, and riches is a positive - and
primary - mode of folly.
11. Cursedness for the spirit of proton/protino
subjectivity is to suffer the predominance of elemental and/or molecular
particles in scientific and/or political metaphysics, and cursedness is a
negative - and secondary - mode of wisdom.
12. Blessedness for the spirit of proton/protino
subjectivity is to achieve the preponderance of molecular and/or elemental
wavicles in economic and/or religious metaphysics, and blessedness is a
positive - and primary - mode of wisdom.
13. One can only be damned or saved in relation
to the space-time objectivity of metachemical materialism.
14. One can only be left or right in relation to
the volume-mass objectivity of chemical realism.
15. One can only be poor or rich in relation to
the mass-volume subjectivity of physical naturalism.
16. One can only be cursed or blessed in relation
to the time-space subjectivity of metaphysical idealism.
17. 'Damnation' and 'salvation' exist in
connection with doing, which is the behavioural pattern one would most
associate with noumenal objectivity, and hence fire.
18. 'Left' and 'right' exist in connection with
giving, which is the behavioural pattern one would most associate with
phenomenal objectivity, and hence water.
19. 'Poor' and 'rich' exist in connection with
taking, which is the behavioural pattern one would most associate with
phenomenal subjectivity, and hence vegetation.
20. 'Cursedness' and 'blessedness' exist in
connection with being, which is the behavioural pattern one would most
associate with noumenal subjectivity, and hence air.
21. Damned or saved by doing, whether through ugliness/hatred
(damned) or beauty/love (saved), the one a primary and the other a secondary
order of metachemical evil.
22. Left or right by giving, whether through
weakness/humility (left) or strength/pride (right), the one a primary and the
other a secondary order of chemical good.
23. Poor or rich by taking, whether through
ignorance/pain (poor) or knowledge/pleasure (rich), the one a secondary and the
other a primary order of physical folly.
24. Cursed or blessed by being, whether through
falsehood/woe (cursed) or truth/joy (blessed), the one a secondary and the
other a primary order of metaphysical wisdom.
25. The notion of 'God saving' is one of those
paradoxical contradictions so dear to the British, whereby the Devil is
mistaken for God and deferred to accordingly.
26. In many respects, the British/Irish dichotomy
is one between the Devil and God, which is why the British are prone to the
usage of 'God save', while the Irish prefer the usage of 'God bless'.
27. Americans are more usually prone to 'God
damn', which is revelatory of the extent to which America identifies, through
ugliness/hatred, with negative Devility in due scientific and/or political
terms, preferring the primary evil of metachemical damnation to the secondary
evil of metachemical salvation.
28. In a way, there is no country more basic, if
not base, than America, since materialism is its principal 'ism', despite the
masculine concessions to vegetative naturalism which typify its brand of
republicanism.
29. Such a vegetative masculinity, more foolish
than evil, is compromised by materialism and accordingly twisted back and away
from the possibility of idealism towards space-time metachemistry, wherein the
Devil of noumenal objectivity has her throne.
30. Such a Devil is symbolized not only by the
stars on the American flag, the stars silver and the background dark-blue (as
befitting a spatial sky) but, more concretely, by the Statue of Liberty, which
America received from France.
31. In the Statue of Liberty's holding aloft the
torch of freedom, there is symbolized the cosmic primacy, in superfeminine
evil, of metachemical materialism, the hegemony of stellar dominion over the
world, though, most especially, over the solar 'fall guy' of submasculine wisdom.
32. Such a country as
33. Fundamentally,
34. Film is America's cultural fire, the
barbarous art form of the 'American Dream' turned nightmare, as and when
spectacle replaces substance due to a lack of credibility.
CYCLE TWENTY
1. Just as there are four elements, viz. fire,
water, vegetation (earth), and air, so there are four general racial divisions
on the planet, viz. red, white, black, and yellow, traditionally corresponding
to the American
2. There are also, I believe, four afterlife
Beyonds germane to each of these elemental/racial divisions, viz. Beyonds of
fiery emotionality, watery instinctuality, vegetative intellectuality, and airy
spirituality, the first Afterlife corresponding to funeral pyres and/or
cremation of the Dead; the second and third Afterlives corresponding to
visionary and verbally-conditioned forms of cerebral contemplation; and the
fourth Afterlife corresponding to ethereal transcendence.
3. Briefly, the fiery Afterlife corresponds to
Hell, the watery Afterlife to Purgatory, the vegetative Afterlife to Earth, and
the airy Afterlife to Heaven. The first
is diabolic, the second feminine; the third is masculine, the fourth divine.
4. In general terms, I would argue that the red
man is culturally more prone to the fiery Afterlife than to any other, that the
white man is culturally more prone to the watery Afterlife, the black man to
the vegetative Afterlife, and the yellow man to the airy Afterlife.
5. The European West, under Christianity, has
traditionally placed more emphasis on the watery and/or vegetative types of
Afterlife than on either fiery or airy kinds of afterlife experience.
6. The watery Afterlife, characterized by
monolithic visionary experience, is effectively Marian and hence pseudo-Heathen
(humanist).
7. The vegetative Afterlife, characterized by verbally-conditioned
imagery, is effectively Christic and hence properly Christian (nonconformist).
8. In culturally technological terms, one could
argue that television is a watery parallel to the feminine, or Marian,
Afterlife, whereas computing is a vegetative parallel to the masculine, or
Christic, Afterlife.
9. This is because television is largely
visionary, since based around images, whereas the imagery of computers is
largely based on verbal concepts. There
is therefore a kind of feminine/masculine distinction between televisions and
computers.
10. Most Christians, being habituated to
phenomenal criteria in Volume and Mass, would have experienced one or other of
the contemplative forms of afterlife experience traditionally, and thus have
effectively seen Mary or Jesus 'face to face', so to speak, in the grave.
11. Comparatively few Christians or, at any rate,
Western people would have experienced either the fiery afterlife of Hell or the
airy afterlife of Heaven, since Hell and Heaven pertain to noumenal criteria,
not to the phenomenal criteria to which Christianity, centred in Christ,
relatively defers in due purgatorial (if humanist) or earthly (if
nonconformist) manner.
12. The notion of
ancestral spirits is much more germane to the
13. Conversely, the West's avoidance or neglect
of transcendental meditation and insistence, instead, upon verbally-conditioned
prayer ... has kept most people pegged down to the phenomenal planes, and thus
to the likelihood of a contemplative Afterlife in the grave.
14. If one cannot consciously make it out of the
body at death as spirit, one will simply remain welled-up in the body at either
instinctual or intellectual removes from the possibility of true spirituality.
15. Christ Himself would not have 'arisen from
the tomb on the Third Day' after having died and been buried. You either arise on the threshold of death
and make it out into the air as spirit or succumb to phenomenal selfhood in one
or other forms of inner contemplation, which is then more fully experienced,
barring cremation, in the grave. Thus if
Christ arose, it would have been long before they buried Him, not three days
later!
16. My own feeling about Christ is that, being
more partial to 'the word' than to the breath, He would have been less likely
to achieve spiritual liberation from the phenomenal plane than to remain in
cerebral identification with it, and thus succumb to a contemplative Afterlife
in the tomb: the sort of prospect with which the majority of Christian males
identify when they look forward to seeing Christ 'face to face' in the
Afterlife, i.e. to experiencing verbally-conditioned inner light for
themselves.
17. No, Christ gives one no grounds for any great
optimism that He became a ghost at death, particularly in view of the woeful
absence of true spiritual instruction from Him with regard, for example, to
transcendental meditation and the necessity, in consequence, of regular and
sustained periods of conscious breathing exercises.
18. It is precisely because of His intellectual
commitment to 'the word', to His teachings, that Christ is remembered and honoured
by Christians, who likewise 'fight shy' of true spirituality in relation to the
breath.
19. Neither are they given any encouragement by
the Pope to meditate instead of to pray.
20. Christianity remains a phenomenal and therefore
lower-class religion that bogs down in Volume and Mass to the detriment, if not
exclusion, of Time and Space. People can
pray, because praying is intellectual or, at any rate, a religious mode of
cogitation, but meditation would be buddhistically 'beyond the pale' and
somewhat atheistic in its indifference to, if not rejection of, the sort of
Cosmos-based primitive Godhead more usually associated with the notion of
'Creator'.
21. Thus the Church, beholden to Biblical
convention, will grant transcendental meditation scant approval, preferring to
keep people enslaved to the false divinity of 'the Creator' than to encourage
their liberation, beyond Christ, through true divinity.
22. The Church is stuck with Christ and His
Father-oriented fundamentalism, beholden to 'the word' which twists
spirituality, to the limited extent that it recognizes any, back and away from
the air towards the fire, making a pact with the Devil its cornerstone and
guarantor of institutional survival.
23. Even the cassocks so beloved by the clergy
are patently a reflection of the extent to which the Church remains rooted in
space-time metachemistry, the noumenal objectivity of which, directly diverging
and/or converging, is therein symbolized in dress-like fashion.
24. The water of Western civilization defers,
through Christ, to the fire of the Middle-Eastern barbarism from which it
sprang, and the Mid-Eastern barbarism of the Old Testament was itself derived,
in no small part, from the Eastern barbarism of Hindu precedence, wherein the
Cosmos was more blatantly worshipped and even aspired towards, with stellar
dominion over the solar realm accepted at a grosser level than even the Jews
were prepared to countenance, come the Davidian reformation of Mosaic
fundamentalism.
25. Yet the Far East was to develop Buddhist
airiness in contrast to Hindu fieriness, and went on to cultivate the true
spirituality which made the achievement of ancestral spirits so much more
characteristic of its Afterlife than of the West's or, for that matter, the
Ayran East's.
26. Doubtless, environment as a product of
climate was, and still is, a major contributory factor in the development of
one elemental bias, religion, or Afterlife rather than another. People are not necessarily to blame for their
various conditions, which is why the compassionate toleration of differences
remains of crucial significance.
CYCLE TWENTY-ONE
1. If the nineteenth century could be said to
have reflected a North/South axis, as between Europe and Africa, then the twentieth
century took the concept of an East/West axis to heart, not simply in terms of,
say, Asia vis-à-vis America but, more comprehensively, in terms of Asia
vis-à-vis Western civilization in general.
2. We think rather more in terms of East and
West than of North and South, but, in actuality, the age is far from being one
in which their elemental equivalents, air and fire, are the principal elements,
with water and vegetation of a comparatively subordinate status.
3. Western democracy is a distinctly phenomenal
ideology in its worldly relativity, not a noumenal one, and consequently water
and vegetation are the prevailing elements, with
4. Fire and air are less characteristic of Western
civilization, with its feminine/masculine distinction between watery
bureaucracy (parliamentarianism) and vegetative democracy (republicanism).
5. The lower class elements rule the age, and
it could be said that 'the meek' have accordingly 'inherited the earth'.
6. Of course, this is not true of the whole earth, since there are still examples of autocracy and, for want of a better word, theocracy even now, not least o