FROM SATAN TO SATURN
Cyclic Philosophy
Copyright © 1994-2009 John O'Loughlin
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CYCLE
ONE
1. The perceptual outer light of television
vis-à-vis the perceptual inner light of video, but the conceptual outer spirit
of radio vis-à-vis the conceptual inner spirit of computers.
2. Bottled beer stands to canned beer as the
perceptual outer light to the perceptual inner light. Conversely, bottled wine stands to canned
wine as the conceptual outer spirit to the conceptual inner spirit.
3. The doing devil stands to the taking man as
the perceptual outer light to the perceptual inner light. Conversely, the giving woman stands to the
being god as the conceptual outer spirit to the conceptual inner spirit.
4. To progress from guitar-based vocal Pop to
synth-based vocal Pop, as from Pop to Superpop.
To progress, further, from synth-based instrumental Pop with uilleann
pipes to uilleann pipes alone, as from Supra-pop to Ultra-pop. Thus from the outer spirit to the inner
spirit in the evolution of pop music.
5. Not to combine the outer spirit with the
inner spirit, vocals with uilleann pipes, but to move beyond the outer spirit
to the inner spirit, even if via an instrumental Superpop, or synthesizer
absolutism, en
route to that musical salvation which is of the inner spirit alone, and hence a question of uilleann pipes - arguably
the ultimate musical instrument.
6. Supra-pop (synth/uilleann combinations)
would be better than Superpop (with or without vocals, though preferably with),
but Ultra-pop would be the best possible musical approximation to the inner
spirit - an uilleann-pipes exclusivity which transcended synthesizers and
therefore paralleled the purity of the transcendental Beyond.
7. From hallucinogenic contemplation to
transcendental meditation - from the superconscious to the supra-conscious -
from Superpop to Supra-pop. But then,
finally, from transcendental meditation to ultra-meditation - from the
supra-conscious to the ultra-conscious - from Supra-pop to Ultra-pop.
CYCLE
TWO
1. To perceive a correlation between television
and frying, video and boiling, radio and baking, and computers and
grilling. Such correlations can only be
based on distinctions, relative to the contexts in question, between the outer
light (television/frying), the inner light (video/boiling), the outer spirit
(radio/baking), and the inner spirit (computers/grilling).
2. Being British (which I am not) is
approximately equivalent to being Soviet.
That is to say, it appertains to a superstate/ supernational identity
which transcends English, Scottish, and Welsh (not to mention, in a limited
sense, Northern Irish) nationality. The
British superstate, held together by the monarchy, is effectively a diabolic
entity rooted in blood and violence, since it was forged, as such entities
usually are, in the crucible of war, and thus owes its origins to English
military imperialism. Now a diabolic
entity may be good for imperialism, for Empire-building (and Britain built one
of the biggest Empires in world history, thereby becoming 'great'), but it will
be no good for God-building, for developing the 'Kingdom of Heaven' under
Messianic auspices, since such a divine 'kingdom' cannot come to pass where the
Devil still holds sway. Consequently
there can be no possibility of
3. Ireland can - and I hope will - be saved,
but then Ireland is a different kettle-of-fish from Britain, closer, in its
soft-line Republicanism and hard-line Catholicism (its Catholic Republicanism)
to the possibility of divine transmutation.
4. The Messianic Second Coming wishes to save
the World (of Catholic Republicanism) to the Social Theocratic/
Transcendentalist 'Kingdom of Heaven', wherein religious sovereignty would be
the norm, but he cannot save that which is not of the World or not sufficiently
of the World but effectively, and officially, in the grip of the
parliamentary/nonconformist Overworld (lunar) and the monarchic/masonic Hell
(solar), with the working class enslaved to and by both the middle and upper
classes conspiring together to thwart any liberation of the working class from
the World for the classless Beyond ... of the Social Transcendentalist
Centre. He can only 'do business' with
the Anglican Church if it looks to be closer to Catholicism than to
Nonconformism/Freemasonry ... by dint of being disestablished from the grip of
powers whose parliamentary and monarchic status keeps it closer to the latter,
as though in a lunar/solar collusion against the World.
5. Thus until the Anglican Church is freed from
the parliamentary/monarchic State, probably following a
democratically-engineered revolution in which the British State is replaced by
devolved states whose essence is republican, there can be no possibility of
Anglicans being saved....Which would of course also be bad for Roman Catholics
in Britain, whose entitlement to salvation would be severely compromised by the
continuance of the British State, quite apart from the fact that they would
remain doomed to impotence as a permanent minority. No, one cannot ignore Catholics in
6. As to Nonconformists and Freemasons - not a
hope! The Second Coming cannot 'do
business' with the moon and the sun, hard-line Parliamentarians and Monarchists,
but only with the earth, or the world.
Thus no Nonconformist or Freemason will be entitled to salvation. Repentance followed by conversion ... to
either Catholic Anglicanism (assuming the changes I have outlined above had
come to pass) or Roman Catholicism ... would be a prerequisite of entitlement
to salvation by such people. Only thus
would they avoid the damnation of being expelled from the Social
Transcendentalist 'Kingdom of Heaven' as moral undesirables - a damnation that
will surely apply to all those who defy the will of the Second Coming in this
way. For the Mass is crucial to the
World, to a bodily and therefore humble people, and unless the wafer is
accepted, there is no worldliness but only that which, as Nonconformism and
Freemasonry, stands ranged against it.
Rest assured that, if the World is to be saved, those who have
traditionally shown themselves to be against it ... must be damned!
CYCLE
THREE
1. The philosopher is a creature of space and
the poet ... a creature of time - the former divine and the latter diabolic.
2. The writer (novelist) is a creature of
volume and the playwright (dramatist) a creature of mass - the former
purgatorial and the latter mundane, which is to say, of the World.
3. Philosophical space can be spatial or
spaced, aphoristic or maxistic. Poetical
time can be sequential or repetitive, rhymed or metered.
4. Literary volume can be volumetric or
voluminous, essayistic or novelistic.
Dramatic mass can be massed or massive, tragic or comic.
5. Although the philosopher is effectively a
god and the poet a devil, both are alike noumenal - the former subjectively
so and the latter such in objective terms.
6. Although the writer is effectively a purgatorial
figure (man) and the playwright a worldly one (woman), both are alike
phenomenal - the former objectively so and the latter such in subjective
terms.
7. In the '
8. In the 'purgatorial realm' the writer is
king, whereas in the 'mundane realm' only the playwright/actor can reign.
9. The spirit of the thinker (philosopher) is
no less superior - as noumenal over phenomenal - to the will of the speaker
(playwright/actor) ... than the soul of the reader (poet) is superior - as
noumenal over phenomenal - to the intellect of the writer (novelist).
10. To think ... is the opposite, as
noumenal subjectivity vis-à-vis noumenal objectivity, of to read. To speak ... is the opposite, as
phenomenal subjectivity vis-à-vis phenomenal objectivity, of to write.
11. To think ... is to be space,
whereas to read ... is to do time. To speak ... is to give mass,
whereas to write ... is to take volume.
12. The thinker, a philosopher, is a
spiritualist, whereas the reader, a poet, is an emotionalist. The speaker, an actor, is a sensualist,
whereas the writer, a novelist, is an intellectualist.
13. To read beyond the outer light of
poetry to the inner light of fiction, or vice versa. To speak beyond the outer spirit of
drama to the inner spirit of philosophy, or vice versa.
14. Reading and writing, being objective, are
alike perceptual contexts. Speaking and
thinking, by contrast, are alike conceptual because subjective. We perceive what we read or
write. We conceive what we speak
or think. One can no more perceive
speaking or thinking than ... conceive reading or writing.
15. If God is a thinker and the Devil a reader,
then man is a writer and woman a speaker.
When writing is eclipsed by reading, or fiction by poetry, then the
Devil is king and man ... simply damned.
When speaking is transcended by thinking, or drama by philosophy, then
God is king and woman ... simply saved.
For the writer can only be damned by reading, whereas the speaker can
only be saved by thinking. A society
with a great many poets but few if any writers, or novelists, is
diabolical. A society, by contrast, with
a great many philosophers but few if any playwrights ... is divine.
CYCLE
FOUR
1. Writing is a sort of drug ... analogous to
alcohol or heroin. The writer takes
volume, the novelist, or writer per se, most especially so.
2. To distinguish the 'outer thought' of talking
to oneself from the 'inner thought' of thinking by oneself, and to contrast
both of these with the 'outer prayer' of praying out loud and the 'inner
prayer' of praying by oneself (to another).
3. 'Outer prayer', or chanting, is equivalent
to outer light, whereas 'inner prayer', or contemplation, is equivalent to
inner light, both of which contrast with 'outer thought' and 'inner thought' -
the former equivalent to outer spirit and the latter to inner spirit.
4. Which is better - to pray or to think? The philosopher, who is a spiritual person,
can only answer that question in terms of thought, since thinking is a
spiritual use of the intellect, and accordingly it is better to think than to
pray. Yet one shouldn't forget that,
like prayer, thinking is also divisible, as between outer and inner, and that
better than the ranting of 'outer thought' is the quasi-meditative sanity of
'inner thought', the gateway to the meditative Beyond (of pure
spirituality). But if thinking inwardly
is preferable to thinking outwardly, it could nonetheless be argued that even
'outer thought' is better than 'inner prayer' ... to the degree and in the
sense that it is at least a thing of the spirit rather than the light, and
accordingly stands closer, as 'bad God' vis-à-vis 'good God', to the salvation
of 'inner thought'. He who prays in
private to the Son may be objectively less 'diabolical' than he who prays in
public to the Father, but he is still far from being even indirectly divine,
like the ranters of the Blessed Virgin, who stand closer, in consequence, to
the meditators of the Holy Spirit. For
if the spirit is divine, then the light can only be comparatively 'diabolic',
since objectively ranged against the subjectivity of the World and/or Beyond.
5. Just as there is 'outer thought' and 'inner
thought', both of which are contrary to outer and inner forms of prayer, so
there is 'outer reading' and 'inner reading', 'outer writing' and 'inner
writing', 'outer speaking' and 'inner speaking', all of which contrast, as
subjective to objective, with outer and inner forms of lecturing, printing, and
talking (oratory).
CYCLE
FIVE
1. Taking up the thread from where I left off
above, we can distinguish 'outer reading' from 'inner reading' on the basis of
reading aloud and reading mentally, and then contrast each of these with the
'outer lecturing' of reading to others and the 'inner lecturing' of reciting by
memory from a prepared text.
2. 'Outer lecturing', or reading to others, is
equivalent to outer heat, whereas 'inner lecturing', or reciting from memory,
is equivalent to inner heat, both of which contrast with 'outer reading' and
'inner reading' - the former equivalent to outer soul and the latter to inner
soul.
3. Likewise, we can distinguish 'outer writing'
from 'inner writing' on the basis of writing to/for another and writing to/for
oneself, and then contrast each of these with the 'outer printing' of printing
for others and the 'inner printing' of printing for oneself (as in stationary,
business cards. etc.).
4. 'Outer printing' is equivalent to outer
coldness, whereas 'inner printing' is equivalent to inner coldness, both of
which contrast with 'outer writing' and 'inner writing' - the former equivalent
to outer intellect and the latter ... to inner intellect.
5. Finally, to distinguish 'outer speaking'
from 'inner speaking' on the basis of speaking to others and speaking to one
other, and then to contrast each of these with the 'outer talking' of
addressing others, e.g. a gathering, and the 'inner talking' of addressing one
other, as in an interview.
6. 'Outer talking' is equivalent to outer
darkness, whereas 'inner talking' is equivalent to inner darkness, both of
which contrast with 'outer speaking' and 'inner speaking' - the former equivalent
to outer will and the latter to inner will.
7. The objective, in both its centrifugal and
centripetal (outer and inner) manifestations, is extrinsically
conditioned, e.g. memorized prayer, prepared lecture, printed notice, formal
speech, whereas the subjective, in both its centrifugal and centripetal (outer
and inner) manifestations is intrinsically conditioned, e.g. free
thought, spontaneous reading, improvisational writing, informal conversation
(chat). Thus, for example, the intrinsic
nature of centrifugal subjectivity (outer spirit) as against the extrinsic nature
of centripetal objectivity (inner light).
CYCLE
SIX
1. A mounting tendency of mine to regard sex as
having a kind of middle-ground status in between sport and dance, as though it
were the result of a compromise between positions more closely affiliated with
masculine and feminine extremes - the former effectively lunar and the latter
more inherently of the World (planar, or planetary). In such fashion, one could speak of sex as taking
a mid-position in a vertical axis which stretches from sport at the apex to
dance at the base, the one effectively homosexual on account of its overly
masculine connotations and the other no-less effectively lesbian on account of
the feminine connotations which accrue to the World, heterosexuality being a
sort of sexual compromise between these more extreme positions.
2. Likewise, I find it difficult not to regard
Anglicanism as, in some sense, a compromise between Puritan and Catholic
extremes within this same lunar/planar axis, a denomination of the Christian
Faith which is effectively heterosexual where it could be argued that
Puritanism, in its purgatorial masculinity, is homosexual and Catholicism, by
contrast, lesbian, since closer to nature, and hence the feminine. Thus where Puritanism affirms the masculine
(Christ) and Catholicism the feminine (Blessed Virgin), Anglicanism would seem
to be balanced between these two extremes, neither homosexual nor lesbian, but
heterosexual and/or androgynous.
3. Unlike Anglicanism, both Puritanism and
Catholicism deny sex, the one from a masculine point of view (homosexual) and
the other from a feminine point of view (lesbian), as relative to their lunar
and planar (planetary) extremes.
However, in the late-twentieth century such a denial was less compatible
with sex per
se than with heterosexuality; for there would seem to be no self-denial
where homosexual and lesbian alternatives are concerned, which necessarily
relate to Puritan and Catholic positions respectively. Nor is there much self-denial, in regard to
these latter denominations, where sport and dance are concerned.
4. Puritanism divested Christianity of so many
facets of its humanist integrity, including the removal of Christ's image from
the Cross, that it was perhaps inevitable that the resulting abstraction should
be a foregone candidate for damnation by politics, particularly in its
parliamentary, or liberal, manifestation.
For no such abstraction could possibly have the strength or, more correctly,
moral substance to hold-out against materialist damnation and, willy-nilly,
subversion. The Puritan Christ was
doomed to a subordinate authority beside the more powerful Antichrist ... of
parliamentary tradition, which was not above speaking-out in defence and
ostensible advancement - witness Cromwell and his Puritan followers - of the
very same Christ which Parliamentarians had successfully dethroned. Hence a Christ paradoxically dependent upon
the Antichrist! A Christ who, to this
very day, is still vigorously defended by people whose (political) role in
society is dubiously Christian - indeed, manifestly anti-Christian, and hence
Antichristic! No, it is not difficult to
see what befalls a Christ who is stripped of his humanity and reduced to the
materialistic and hateful symbol of the very thing upon which he was
historically crucified! Thank goodness
that no such fate befell the Catholic Christ, who was accorded his humanistic
due and therefore permitted to prevail in concreto rather than as a pitiful
abstraction! The result, logically
enough, is that politics did not, and in the circumstances could not, 'turn the
tables' on this Catholic Christ, with a result that Eire is still a place
where, in James Joyce's memorable words, 'God and the Church come first', being
a Catholic Republic and not a republican democracy (like America) or, worse
again, a parliamentary democracy (like Britain). Now the reward, naturally enough, for this
Catholic preponderance is the possibility of spiritual salvation in and through
the Second Coming, and an advancement, in consequence, to the 'Kingdom of
Heaven', viz. the Social Transcendentalist Centre, in which the People, having
democratically opted for religious sovereignty, would be entitled to
institutionally-guaranteed self-realization (of the Holy Spirit of Heaven) for
all Eternity. Contrary to those who, in
their moral blindness, 'went to the dogs' ... of Empire-building devilry, the
true adherents of Christ and his Blessed Mother will be saved ... from the
World to the Beyond, wherein only the peace of the Holy Spirit of Heaven shall
prevail.
CYCLE
SEVEN
1. Tantric gurus speak of the 'Third Eye' of
psychic space which lies between the eyes of sense. But such a psychic eye is closer to the Clear
Light of the Void than ever it could be to the Holy Spirit of Heaven, and is
therefore a sort of psychic extrapolation from the central star of the
Galaxy. Experience of such an 'eye' is
likely to be more fundamentalist than transcendentalist, putting the experiencer
in touch with the Cosmos, by dint of the parallel which may be presumed to
exist between the two phenomena. Thus
instead of going beyond the World ... of sense ... one would be returning to
the primal Heaven of cosmic being and reverting to a heathen salvation, the
sort of salvation which especially appeals to Yoga-centred gurus, with their
primal doctrines.
2. Yet anyone with the least shred of Christian
sense would see, plainly enough, that the salvation offered by such gurus was
spurious and unworthy of Western emulation.
Our goal lies beyond the World, but that is only because, as Christians,
we are sufficiently evolved to be able to pass beyond the World and aim,
through self-overcoming, for the heavenly Beyond. Unfortunately, most Eastern gurus, whether
Tantric, Buddhist, Hindu, or whatever, derive from a civilization which,
originating many thousands of years ago, never evolved to anything like the
same extent or degree of urban/industrial artificiality, but was always more
open to the cosmic backdrop and experience than ever modern European
civilization could be, given its more transcendental foundations. Which is why gurus tend to reflect this
mystical primitivity, if you like, in their religious stance before life,
counselling people to get in touch with the Cosmos rather than, like the more
evolved Christian sensibility, to transcend the World in the direction not only
of what lies beyond it but of what, in its optimum flowering, would be
completely antithetical to the Cosmos - an Omega Point, in short, which
would stand at the farthest possible moral and psychic remove from the Alpha
Point, so to speak, of primal existence, viz. the cosmic Universe, in which the
Clear Light of the Void has its pagan throne.
3. Thus it is as a sort of left-over from a
comparatively primitive civilization that these gurus exist and seek, knowingly
or unknowingly, the subversion and eclipse of Western civilization, attacking
it where it is most vulnerable (such as the American Far West) in the hope of
transforming it into something closer to their own much older and more basic
civilization, one rooted in cosmic Fundamentalism. Doubtless they are successful to a degree,
else we would not be aware of their work.
But, ultimately, they cannot succeed, since the West, whilst it may be
decadent and/or technologically heathen, is still too evolved to be overly
partial to Neo-Hindu Fundamentalism. A
day will come when it will simply be ripe for Messianic Transcendentalism, moving
from a technological alpha towards a spiritual omega, and then there will be no
place for Eastern gurus and their cosmic illusions (spatial vacuums), but only
a place for the Second Coming and his spiritual truth (airy plenum). Thus speaks the Messianic Servant of the Holy
Spirit of Heaven!
CYCLE
EIGHT
1. Hinduism (the world's oldest religion) and
its offshoot Buddhism could be defined as being at One with Alpha God (the
Creator/Clear Light of the Void), whereas Judaism is more about men vis-à-vis a
Creator, with whom no complete identification is possible. Likewise, Mohammedanism rejects direct
identification with the Creator, but does so rather more in terms of man
(Mohammed) vis-à-vis Alpha God, so that it stands to Judaism as phenomenal to
noumenal or, rather, individual to collective, or even the lunar to the planar
(worldly). By contrast to Mohammedanism,
Christianity, essentially another 'lunar' faith, turns man around (rebirth) so
that his relationship is rather more vis-à-vis an Omega God (the 'Kingdom of
Heaven' within the self), who thus stands in a 'transvaluated' lunar light
vis-à-vis 'the Infidel', or those without any faith in Christ. Yet if Christianity is essentially
individualistic, then Socialism, the next significant religious development, is
collectivistic, since it is more worldly than lunar in character and thus
affirms the relationship between men and an Omega God (the Millennium of
classless futurity), which is no less phenomenal than
Christianity/Mohammedanism or, for that matter, Judaism, with which it forms a
sort of worldly pole, given its omega orientation. Beyond Socialism, however, there is only one
possibility - namely a noumenal identification, necessarily antithetical to
Hinduism/Buddhism, with Omega God (the Holy Spirit of Heaven), which is the
ultimate religion, as superior to Christianity and Socialism as ... Hinduism
was to Judaism and Mohammedanism, the True World Religion, one might say, of
Social Transcendentalism. It is this
being at One with Omega God which will bring religion to its evolutionary
consummation, putting Hinduism, Buddhism, Judaism, and Mohammedanism completely
'beneath the pale' of its omega-oriented integrity, an integrity wherein men
are overcome in and by the Holy Spirit of Heaven, thereby becoming divine.
2. To contrast the noumenal absolutism of
cosmic Fundamentalism with the noumenal absolutism of Social Transcendentalism,
the alpha and omega of religion, which encompasses all the difference between
the Clear Light of the Void and the Holy Spirit of Heaven - the former illusory
(space), the latter true (air).
3. The devolution of alpha-oriented religions
from Hinduism and Buddhism to Judaism and Mohammedanism ... contrasts with the
evolution of omega-oriented religions from Christianity and Socialism to Social
Transcendentalism/Super-transcendentalism.
By and large, it is the East which is devolutionary and the West
evolutionary, though this is hardly true of the
4. The American psyche is conditioned to an
alpha orientation by a combination of factors, including the 'stars' on its
national flag, the indigenous traditions of historical
5. I would say that whereas Indian spirituality
tends, by and large, towards the light, Chinese spirituality tends, by
contrast, towards the air (witness the Tao) and is thus less illusory
than truthful. Certainly the Chinese,
with their socialist faith, are no great admirers of Hinduism/Buddhism, but, at
times, ruthless opponents of this alpha-oriented religion, as in
6. Regrettable extent to which American music,
Jazz in particular, is rarely 'horn free', to use a phrase I have recently
coined for Rock albums and the like which are beyond recourse to such
fundamentalist instruments as saxophones, trumpets, trombones, etc. No doubt,
CYCLE
NINE
1. From the standpoint of Christianity, which
is individualistic phenomenality vis-à-vis omega divinity (the 'Kingdom of
Heaven' within), the contrary position of Islam ... must seem anti-Christic,
since an individualistic phenomenality which is alpha orientated must be rather
more negative and devolutionary than positive and evolutionary. Hence a sort of particle/wavicle dichotomy
between Mohammedanism and Christianity on the lunar spectrum of intellectual
materialism ('the Book'). Likewise, from
the standpoint of Socialism, which is collectivistic phenomenality vis-à-vis
omega divinity (the classless Millennium to come), the contrary position of
Judaism ... must seem anti-Socialist, since a collectivistic phenomenality
which is alpha orientated must be rather more negative and devolutionary than
positive and evolutionary. Hence a sort
of particle/wavicle dichotomy between Judaism and Socialism on the planar
spectrum of instinctual realism (the class or, more specifically in this
context, gender struggle).
2. Just as Christianity split into various
denominations, of which Catholicism, Anglicanism, and Puritanism are the three
principal divisions, so Socialism did likewise, with Communism, Nazism, and
Fascism symptomatic of the sort of divisions which so characterize
Christianity. For, despite superficial
differences and antagonistic relations, Communism, Nazism, and Fascism are
really different manifestations of Socialism, just as Catholicism,
Anglicanism, and Puritanism are different manifestations of and approaches to Christianity. The significant difference between the two
religions, however, is that whereas Socialism is, like Judaism before it, a
religion of the World, Christianity, like Mohammedanism, is a religion of
Purgatory, with, in consequence, a lunar rather than planar fulcrum. Hence where Christianity is most pedantically
Christian in Puritanism, Socialism, by contrast, is most pedantically Socialist
in Communism, which is no less unequivocally working class than ... Puritanism,
its Christian antithesis, is middle class.
3. Thus if Christianity is most middle class
(because lunar) in Puritanism, it is rather more balanced between the middle
and working classes in Anglicanism, but biased on the side of the working class
in Catholicism, the mode of Christianity which more approximates the
World. Conversely, if Socialism is most
working class in Communism, the worldly mode of Socialism par excellence, it
is rather more balanced between the working and middle classes in Nazism, but
biased on the side of the middle class in Fascism, the mode of Socialism which
more approximates to Purgatory. But such
a bias is not commensurate with being middle class per se,
any more than the working-class bias of Catholicism would enable one to regard
it as a working-class ideology. The
fulcrums of Socialism and Christianity being as different (and contrary) as
they are, we can no more regard Fascism and Puritanism as identical than ...
Communism and Catholicism. This is why
Fascists, despite their middle-class bias, are not Puritans, while Catholics,
despite their working-class bias, are not Communists. Only Puritans can truly reflect middle-class
values, just as, from a contrary standpoint, only Communists truly reflect
working-class ones - the former materialistic and the latter realistic,
Nonconformism and Humanism, intellect and will, capitalism and syndicalism,
democracy and bureaucracy, man and woman.
CYCLE
TEN
1. If art is the divine art form per se because
essentially concerned with space, and therefore being, rather than with time
(music), volume (literature), or mass (sculpture), it nonetheless can be
spatial or spaced, alpha or omega, as well as a compromise between either of
the two divine extremes. If spatial,
then we are talking of drawing, the 'Clear Light ...' of art. If spaced, however, we are talking rather
more of painting, the 'Holy Spirit ...' of art.
While compromises between drawing and painting on the one hand, and
(between) painting and drawing on the other, the former essentially a
heavily-shaded drawing and the latter a sharply-linear mode of painting, would
constitute inner and outer forms of the light and the spirit respectively. However that may be, art is most true to the
Divine when spaced (as in painting) and least true or, more correctly, most
false to it when spatial (as in drawing), though spatial space is inherently of
the negative divine anyway, since its Being is through light rather than air.
2. Now if drawing and painting constitute a
'naturalistic' antithesis, as germane to traditional art, then it seems to me
that a more 'artificial', or contemporary, antithesis could be adduced between,
say, computer graphics on the one hand and air-brush art on the other, the
former an artificial mode (using computers) of drawing, and the latter, by
contrast, an artificial or, rather, transcendental mode of painting, such that
takes spaced space to new conceptual heights.
Thus where formerly the principal division in art was between drawing
and painting, neither of which properly addressed the media of light and air,
contemporary art takes this division beyond the figurative phase to a more
literal distinction between modes of 'drawing' and 'painting' which amply
reflect the use of light and air in the respective production of computer
graphics and air-brush art. Doubtless
the former is more credibly of the 'Clear Light ...' than conventional drawing,
while the latter would be closer to the 'Holy Spirit ...' than oil paintings,
whether of 'the Void' or 'Heaven' depending, in each case, upon the ratio of
spatial to spaced, or vice versa. For
while drawing and painting usually lean towards their respective extremes, we
cannot rule out the possibility of 'painterly drawings' or 'linear paintings',
the former of inner light and the latter of outer spirit.
3. Light Art per se, e.g. neons and lasers, is
much more of the 'Clear Light ...' than ever computer art could be, since a
mode of art or, if you will, anti-art which is less Christian than heathen,
given its absolutist standing (in free abstraction) in relation to or, rather,
contrast with painterly murals and certain kinds of crude 'air art'. Really, 'superheathen' would be a better
definition of the sort of - at any rate until quite recently - strictly
contemporary 'art' in question, just as 'superchristian' might well serve to
define the kind of artificial drawing we have equated with computer graphics. Yet, whatever the terminology, there can be
no question that 'light art' is to modern art what the Clear Light of the Void
is to religion, namely a vacuous alpha at the farthest possible ideological
remove from the Holy Spirit of Heaven, and therefore a mode of art which could
only be 'beneath the pale' from an omega-oriented standpoint - the standpoint
of the Superchristic civilization still to arise.
CYCLE
ELEVEN
1. As spatial art to spaced art, drawings to
paintings, so spatial philosophy to spaced philosophy, aphorisms to maxims
and/or supernotes - the former numbered from above (thereby maximizing spatial
space), the latter numbered at the side (thereby minimizing spatial space in
deference to the prosecution of spaced space ... with the assistance, where
applicable, of enhanced in-text capitalization). However, space is a factor that has to be
respected regardless of the type of space being developed. For space is commensurate with the Divine
(being), and thus with true philosophy.
2. Being needs space, but Being can be either
negative and spatial or positive and spaced - the difference, in short, between
light (outer or inner) and spirit (outer or inner). Hence whereas the negative Being, for
example, of the Clear Light of the Void is spatial, the positive Being of the
Holy Spirit of Heaven is spaced - the former woeful and the latter joyful,
speed and calm.
3. Being is only possible in space (plastic and
philosophical), just as Doing is only possible in time (musical and poetical),
Taking only possible in volume (writerly and fictional), and Giving only
possible in mass (sculptural and dramatic).
Whereas the artist/philosopher is a be-er, the musician/poet is a
doer, the writer/novelist a taker, and the sculptor/actor a giver
- space, time, volume, and mass ... with divine, diabolic, masculine, and
feminine implications respectively, as germane to spiritual idealism, emotional
(soulful) naturalism, intellectual materialism, and instinctual (wilful)
realism.
4. Just as Being can be either spatial or
spaced, light or spirit, so Doing can be either sequential or repetitive, fire
or soul; Taking either volumetric or voluminous, water or intellect; and Giving
either massed or massive, earth or will.
5. The speed of light vis-à-vis the lightness
of spirit; the heat of fire vis-à-vis the brightness of soul; the coldness of
water vis-à-vis the dullness of intellect; the darkness of earth vis-à-vis the
heaviness of will. Space, time, volume,
and mass vis-à-vis air, blood, brain, and flesh.
CYCLE
TWELVE
1. The illusion of light created by the
speeding of elemental photon particles through the ether as they diverge from
the vacuum of spatial space ... contrasts absolutely with the truth of
spirit established by the focus of elemental photon wavicles (consciousness)
upon the plenum of air which is their Heaven and effective Omega Point.
2. From the centrifugal objectivity of light to
the centripetal subjectivity of spirit via the centripetal objectivity of mind
and the centrifugal subjectivity of will, as from films to compact
discs/floppies via books and tapes.
3. An intellectual's concept of Hell would have
to be a place, like school or college, where people were expected and, indeed,
encouraged to read. For reading
is a sort of centrifugal objectivity, necessarily noumenal, of the mind, and
such an activity effectively damns the reader to intellectual Hell, whether or
not - though especially when - he is also a poet.
4. Although diabolically antithetical to
philosophy, poetry is also, traditionally, a noumenal art form, with a right to
space as the appropriate backdrop - usually exemplified by stanza divisions -
for its elucidation of time. Whether
this time be expressed sequentially or repetitively, weakly or strongly,
or, indeed, by both devices, in greater or lesser degree, at once ... will of
course depend upon the type of poet.
Though the 'best' poets, like for that matter the 'best' musicians, will
tend to prefer the repetitive omega to the sequential alpha, being closer to
the Father than to His Satanic adversary.
Hence stronger metre (rhythm) and less rhyme, alliteration, assonance,
and other apparent devices ... more typifying the negativity of the
antipoet. In fact, rhyme is closer to
light than to heat, being a seduction of the eye, whereas metre directly
appeals to the soul in its rhythmic intensities, and thus stirs up the blood -
the last thing that the philosopher would want to do! But poets, as we have seen, are of the
Damned, and never more so than when, as in a royalist age, time is the
principal element and its expression is accordingly unclouded by heavenly or
purgatorial or even mundane scruples, being relatively free of space (except in
the aforementioned sense), volume, and mass.
Such was how poetry used to be before the 'Age of Reason' and after the
'Age of Faith', when time broke free (relatively speaking) of space, or more
correctly space-mass, but had not yet
succumbed to the domination of volume, with its puritanical horror of free time. For the 'Age of Reason' brought time low, to
coin a phrase, and voluminous poems, scorning the spatial dimension of stanza
divisions, increasingly came to supplant poetic ones, the Protestant
'bovaryization' of poetry tailored to the lunar unfolding of a narrative
cloth. Now all that remained was for
this cloth to be dragged through the dramatic mud of a Republican
'bovaryization' ... for the subversion of time to reach rock-bottom, so to
speak, and thus fall-in behind mass as the cardinal element. Here time was truly buried, though, alas, not
completely and not for ever; since something akin to epic, lyric, and narrative
poetry continued to exist and to haunt the poetic imagination with flights of
emotional fancy. The final death of
poetry has still to come ... with the 'reign' of the philosopher-king. For where God is, there can be no place for
the Devil (to do).
CYCLE
THIRTEEN
1. To distinguish polytechnics/technical
colleges from universities on the basis of a planar/lunar division, with the
former broadly catering to working-class students and the latter to their
middle-class counterparts.
2. Likewise, to distinguish between academies
and seminaries on the basis of a solar/stellar division, with the former having
an upper-class connotation and the latter a classless one, as befitting the
study of religion.
3. Hence where polytechnics/technical colleges
are basically of the (mundane) World, universities are of the (purgatorial)
Overworld, academies of the (diabolic) Behind, and seminaries of the (divine)
Beyond - at least in their bearing on Christian teachings.
4. The naturalistic and scientific nature of
academies contrasts, as Devil to God, with the idealistic and religious nature
of seminaries.
5. The realistic and economic nature of polytechnics/technical
colleges contrasts, as woman to man, with the materialistic and political
nature of universities.
6. The doing nature of academies; the taking
nature of universities; the giving nature of technical colleges; and the being
nature of seminaries - soul, intellect, will, and spirit.
7. An open society may, in its liberalism, have
academies, universities, technical colleges, and seminaries, but a closed
society that was orientated towards the Divine would build from technical colleges
to seminaries ... of a transcendent order (super-seminaries), doing everything
in its power to phase-out and/or scale-down universities and (especially)
academies. For where God is, there can
be no place for the Devil/man (to do/take), neither in learning nor anything
else.
8. A classless society is not established on
the basis of giving everybody an equal opportunity to 'better himself' in no
matter what context, but solely on the basis of phasing-out upper-class,
middle-class, and, ultimately, working-class alternatives to properly classless
criteria. For classlessness is
specifically religious and divine, and that which is neither religious nor
divine, in the true spiritual sense, is an obstacle to the development of a
classless society. Hence the
equalitarian permissiveness of contemporary Liberals is simply a subversion of
classlessness which, willy-nilly, perpetuates the class-bound status quo.
9. What interests God, the Second Coming, is
not whether a working-class person is free to go to university and savour
traditional middle-class privileges, but whether, in spurning such freedoms,
the working class are in a position whereby they can be saved from their own
status to the transcendent divinity of the classless Beyond. Difficult as this may be when one is
literally working class, it would be next-to-impossible for those who had
abandoned the World for the lunar and/or solar regions of universities and
academies above. For even working-class
people who are too deeply into the World (including that of technical colleges)
cannot be saved to the classless Beyond.
CYCLE
FOURTEEN
1. Correlations between drinking and writing
(lunar) and smoking and reading (solar), as regards water and fire. The writer (a novelist) is often inebriated,
while the reader (whether poet or not) is just as often given to smoking. For drinking assists the writer no less than
smoking ... the reader.
2. Analogous to the above, one could contend
that eating assists the speaker, e.g. after-dinner speeches, etc., no less than
snorting or, at any rate, sniffing ... the thinker. For correlations also exist between eating
and talking (planar) and sniffing and thinking (stellar). In this latter regard, the incense in
Catholic churches is primarily intended to facilitate religious thought, or
prayer.
3. The important thing about prayers is not
whether or not there exists a God to listen to and answer them, but that people
are given, through religion, a pretext for thinking in the first
place. For, being a mode of religious
thought, prayer sustains the devotee in his commitment to a heavenly
alternative to speaking (worldly), writing (purgatorial), and reading
(hellish). Thought, and hence prayer,
may not be the ne
plus ultra of spirituality, but it is still preferable to speaking, writing,
and reading, and if the only way that a person can be induced to think
is through prayer, then so be it! His
prayers will not be the complete waste of time that cynics and moral
ignoramuses might mistake them for! Yet,
when all's said and done, prayer is still only relative to a phenomenal age or
society, not to one that, through the Second Coming, had passed beyond the
intellect to the noumenal 'Kingdom of Heaven', wherein only meditation could do
adequate justice to the spirit's quest for divine resolution ... in the 'Peace
that surpasses all understanding'.
CYCLE
FIFTEEN
1. Essence and quality are no more commensurate
than appearance and quantity. For
whereas quantity and quality are physical, essence and appearance are metaphysical
- the former pair phenomenal and the latter pair noumenal.
2. Strictly speaking, essence is correlative
with the divine (being), appearance correlative with the diabolic (doing). Likewise, quantity is correlative with the
masculine (taking) and quality correlative with the feminine (giving). Hence one should speak of the beingful
essence of God, but ... the doingful appearance of the Devil. Or, similarly, of the takingful quantity, as
it were, of man, but ... the givingful quality, so to speak, of woman. Consequently, for God what he or, rather, it is
... is more important than what he/it does, takes, or gives. While, for the Devil, what he/it does
... is more important than what he/it is, takes, or gives. Similarly, for man, what he takes ...
is more important than what he is, does, or gives. Whereas for woman, by contrast, what she gives
... is more important than what she is, does, or takes. Obviously, the other factors enter into
account in all four contexts to greater or lesser extents. But they will be subordinate, so I contend,
to the principal attribute of each context!
3. Hence appearance, quantity, and quality will
be subordinate to essence in the divine context of Being, whilst essence,
quantity, and quality will be subordinate to appearance in the diabolic context
of Doing. Likewise, essence, appearance,
and quality will be subordinate to quantity in the masculine context of Taking,
whilst essence, appearance, and quantity will be subordinate to quality in the
feminine context of Giving. In the
divine context, to take a single example, the essence of Being, say negative
Being, will be the woeful horror vacui of elemental photon particles diverging
from a spatial vacuum, which will take metaphysical precedence over the
appearance of negative Being, viz. light, or the illusion of speeding photon
particles, as well as over the (comparatively physical) quantity and quality of
negative Being - the former dependent upon the amount of electricity powering
the light energy and the latter upon the nature of the means through which it
is filtered to the external environment, e.g. wattage, colour and shape of
light bulb, etc. Now the quantity of
light is doubtless an important factor in the overall production of light
energy, as is the quality of what is produced.
But, from a metaphysical standpoint, it is less significant than the
essence and even the appearance of light, which brings us back to illusion
(speed) and woe (negative Being).
CYCLE
SIXTEEN
1. Being is not space, but the nature of space,
whether spatial or spaced, determines the essence of Being, making for negative
(woeful) and positive (joyful) distinctions.
Yet while Being is not space, there could be no Being without
space. Hence to be, one must
first have space. Whether one is then
going to be negatively or positively ... will depend upon the kind of space, with alpha
and omega implications between the light-producing spatial space (the vacuous Neant or Nothingness
of Sartre's negative Being) and the spirit-inducing spaced space (the airy
plenum of meditative breathing which leads to positive Being). In the one case, great sadness is the
negative essence of what is effectively the Clear Light of the Void. In the other case, by contrast, great joy is
the positive essence of what is effectively the Holy Spirit of Heaven.
2. Doing is not time, but the nature of time,
whether sequential or repetitive, determines the appearance of Doing, making
for negative (weak) and positive (strong) distinctions. Yet while Doing is not time, there could be
no Doing without time. Hence to do,
one must first have time. Whether one is
then going to do negatively or positively ... will depend upon the kind of time, with alpha and
omega implications between the heat-producing sequential time (the fiery vacuum
of negative Doing) and the soul-inducing repetitive time (the bloody plenum of
emotive feeling which leads to positive Doing).
In the one case, great weakness is the negative appearance of what is
effectively the Clear Heat of Time. In
the other case, by contrast, great strength is the positive appearance of what
is effectively the Holy Soul of Hell.
3. Taking is not volume, but the nature of
volume, whether volumetric or voluminous, determines the quantity of Taking,
making for negative (evil) and positive (good) distinctions. Yet while Taking is not volume, there could
be no Taking without volume. Hence to take,
one must first have volume. Whether one
is then going to take negatively or positively ... will depend upon the kind of volume, with alpha
and omega implications between the cold-producing volumetric volume (the watery
vacuum of negative Taking) and the mind-inducing voluminous volume (the brainy
plenum of cogitative thinking which leads to positive Taking). In the one case, great evil is the quantity
of what is effectively the Clear Coldness of Volume. In the other case, by contrast, great
goodness is the quantity of what is effectively the Holy Mind of Purgatory.
4. Giving is not mass, but the nature of mass,
whether massed or massive, determines the quality of Giving, making for
negative (painful) and positive (pleasurable) distinctions. Yet while Giving is not mass, there could be
no Giving without mass. Hence to give,
one must first have mass. Whether one is
then going to give negatively or positively ... will depend upon the kind of mass, with alpha
and omega implications between the darkness-producing massed mass (the earthy
vacuum of negative Giving) and the will-inducing massive mass (the fleshy
plenum of associative willing which leads to positive Giving). In the one case, great pain is the quality of
what is effectively the Clear Darkness of
CYCLE
SEVENTEEN
1. The essence of Being contrasts with the
appearance of Doing (whether negative or positive in each case). The heavenly condition is essential and the
infernal condition apparent. God and
Devil.
2. The quantity of Taking contrasts with the
quality of Giving (whether negative or positive in each case). The purgatorial condition is quantitative and
the mundane condition qualitative. Man and
woman.
3. Damnation is from the quantity of Taking to
the appearance of Doing, as from Purgatory to Hell.
4. Salvation is from the quality of Giving to
the essence of Being, as from the World to Heaven.
5. For God, where God is (essential)
is more important than when God is (apparent), what God is (quantitative)
or how God is (qualitative). Whereas for the Devil, when the Devil does
(apparent) is more important than where the Devil does (essence), what the Devil does
(quantitative), or how the Devil does (qualitative).
6. For man, what man takes (quantitative)
is more important than how man takes (qualitative), when man takes
(apparent), or where man takes (essential). Whereas for woman, how woman gives
(qualitative) is more important than what woman gives (quantitative), when woman gives
(apparent), or where woman gives
(essential).
7. The 'where' of space contrasts with
the 'when'
of
time, while the 'what' of volume contrasts with the 'how' of mass.
8. Unlike man and woman, who are relative and
therefore capable of giving (feminine) and taking (masculine),
God and the Devil, being absolute, can only be (divine) or do
(diabolic), never be and do by turns. Hence whereas even the worst men are capable
of giving and the best women of taking, even if to a limited
extent ... relative to their basic gender, God is no more capable of doing
than the Devil of being. Time is
beneath God and space above the Devil.
In fact, God would no more be capable of doing evil (in time)
than the Devil of being good (in space).
9. As impossible to be evil ... as to do
good ... from the standpoints of the Divine and the Diabolic. Absolute goodness is exemplified through
Being and absolute evil through Doing.
Relative goodness is exemplified through Giving and relative evil
through Taking.
10. To contrast the subjectivism (noumenal) of
Being with the objectivism (noumenal) of Doing on the one hand, and the
objectivity (phenomenal) of Taking with the subjectivity (phenomenal) of Giving
on the other hand. Hence where the
subjective alternatives are essential (noumenal) and qualitative (phenomenal),
the objective alternatives are apparent (noumenal) and quantitative
(phenomenal).
CYCLE
EIGHTEEN
1. Those who are intent upon ‘keeping up
appearances', e.g. adhering to objectivism, will always be denied the benefit
of essences. For subjectivism will
remain forever 'beyond their pale'.
2. To be essential, or noumenally subjective,
is to care nothing for appearances, since where God is, there can be no
place for the Devil (to do).
3. The Saved are always essential (beingful)
and the Damned apparent (doingful), whereas the Purgatorial are ever
quantitative (takingful) and the Sinful ... qualitative (givingful).
4. The Saved can no more be evil than
the Damned can do Good. One can
only be good and do evil.
5. The Purgatorial can no more take good
than the Sinful can give evil.
One can only take (know) evil and give (act) good.
6. To be/give subjectively, but to do/take
objectively, thereby differentiating between good (subjectivism/subjectivity) and
evil (objectivism/objectivity).
7. Impression and expression are each good
(subjective), whereas explosion and implosion are each evil (objective).
8. The spirit is good but the light is
evil. Or, more specifically, the inner spirit
is absolutely good, while the outer spirit is relatively good - the former
noumenally subjective (essential) and the latter phenomenally subjective
(qualitative). Conversely, the inner
light is relatively evil, while the outer light is absolutely evil - the former
phenomenally objective (quantitative) and the latter noumenally objective
(apparent).
9. Hence to contrast the absolute evil
(noumenally objective) of the Clear Light of the Void with the absolute good
(noumenally subjective) of the Holy Spirit of Heaven. Whilst, in between, the relative evil
(phenomenally objective) of the Unclear Light of Heaven contrasts with the
relative good (phenomenally subjective) of the Unholy Spirit of the Void.
CYCLE
NINETEEN
1. Because the outer light is absolutely evil
in relation to the relative evil of the inner light, one has a right to speak
of it as divine absolute evil (objectivism) in relation to the divine relative
evil (objectivity) of the inner light.
Conversely, because the inner spirit is absolutely good in relation to
the relative good of the outer spirit, one can speak of it as divine absolute
good (subjectivism) in relation to the divine relative good (subjectivity) of
the outer spirit.
2. Hence to contrast the divine absolute evil
of the outer light with the divine absolute good of the inner spirit where the
noumenal extremes are concerned, while reserving for the phenomenal
middle-ground ... a contrast between the divine relative good of the outer
spirit and the divine relative evil of the inner light.
3. Because particles are objective (evil) and
wavicles subjective (good), we can contrast the elemental photon particles of
the outer light with the elemental photon wavicles of the inner spirit, while
reserving for the phenomenal middle-ground a contrast between the molecular
photon wavicles of the outer spirit and the molecular photon particles of the
inner light.
4. Hence from the elemental photon particles of
divine absolute evil to the elemental photon wavicles of divine absolute good
via the molecular photon wavicles of divine relative good and the molecular
photon particles of divine relative evil, as from the Clear Light of the Void
to the Holy Spirit of Heaven via the Unholy Spirit of the Void and the Unclear
Light of Heaven.
5. Just as we have drawn distinctions between
absolute/relative divine good and evil, so can like absolute/relative
distinctions be drawn between diabolic, purgatorial, and mundane (or worldly)
good and evil, the good options being subjective and the evil ones objective,
as before.
6. Hence to contrast the elemental proton
particles of the outer heat with the elemental proton wavicles of the inner
soul, while reserving for the phenomenal middle-ground a contrast between the
molecular proton wavicles of the outer soul and the molecular proton particles
of the inner heat.
7. Thus from the elemental proton particles of
diabolic absolute evil to the elemental proton wavicles of diabolic absolute
good via the molecular proton wavicles of diabolic relative good and the
molecular proton particles of diabolic relative evil, as from the Clear Heat of
Time to the Holy Soul of Hell via the Unholy Soul of Time and the Unclear Heat
of Hell.
8. Likewise to contrast the elemental neutron particles
of the outer coldness with the elemental neutron wavicles of the inner mind,
while reserving to the phenomenal middle-ground a contrast between the
molecular neutron wavicles of the outer mind and the molecular neutron
particles of the inner coldness.
9. Thus from the elemental neutron particles of
purgatorial absolute evil to the elemental neutron wavicles of purgatorial
absolute good via the molecular neutron wavicles of purgatorial relative good
and the molecular neutron particles of purgatorial relative evil, as from the
Clear Coldness of Volume to the Holy Mind of Purgatory via the Unholy Mind of
Volume and the Unclear Coldness of Purgatory.
10. Finally, to contrast the elemental electron
particles of the outer darkness with the elemental electron wavicles of the
inner will, while reserving for the phenomenal middle-ground a contrast between
the molecular electron wavicles of the outer will and the molecular electron
particles of the inner darkness.
11. Thus from the elemental electron particles of
mundane absolute evil to the elemental electron wavicles of mundane absolute
good via the molecular electron wavicles of mundane relative good and the
molecular electron particles of mundane relative evil, as from the Clear
Darkness of Mass to the Holy Will of the World via the Unholy Will of Mass and
the Unclear Darkness of the World.
CYCLE
TWENTY
1. Although the divine spectrum is
characterized by Being (essence), one should distinguish between the apparent
Being of the Clear Light of the Void, viz. outer light; the qualitative Being
of the Unholy Spirit of the Void, viz. outer spirit; the quantitative
Being of the Unclear Light of Heaven, viz. inner light; and the essential
Being of the Holy Spirit of Heaven, viz. inner spirit.
2. Likewise, while the diabolic spectrum is
characterized by Doing (appearance), one should distinguish between the apparent
Doing of the Clear Heat of Time, viz. outer heat; the qualitative Doing
of the Unholy Soul of Time, viz. outer soul; the quantitative Doing of
the Unclear Heat of Hell, viz. inner heat; and the essential Doing of
the Holy Soul of Hell, viz. inner soul.
3. Similarly, while the purgatorial spectrum is
characterized by Taking (quantitative), one should distinguish between the apparent
Taking of the Clear Coldness of Volume, viz. outer coldness; the qualitative
Taking of the Unholy Mind of Volume, viz. outer mind; the quantitative
Taking of the Unclear Coldness of Purgatory, viz. inner coldness; and the essential
Taking of the Holy Mind of Purgatory, viz. inner mind.
4. Finally, while the mundane spectrum is
characterized by Giving (qualitative), one should distinguish between the apparent
Giving of the Clear Darkness of Mass, viz. outer darkness; the qualitative
Giving of the Unholy Will of Mass, viz. outer will; the quantitative
Giving of the Unclear Darkness of the World, viz. inner darkness; and the essential
Giving of the Holy Will of the World, viz. inner will.
5. Hence we can speak of apparent, qualitative,
quantitative, and essential subdivisions within the overall contexts of Being,
Doing, Taking, and Giving, viz. Heaven, Hell, Purgatory, and the World.
CYCLE
TWENTY-ONE
1. The supernatural is what lies beyond nature
or, more specifically, that which is positively supernatural ... is the ultimate
supernature (in contrast to the negative supernature of what lies behind
nature as its cosmic precondition). Now
if the elemental essence or, if you will, quality of nature is the electron,
then the elemental essence of supernature is the photon, whether or not we then
distinguish, as I have, between negative and positive supernature on the basis
of a particle/wavicle dichotomy, with further subdivisions between the
elemental absolutes and the molecular relativities in between - the former
noumenal and the latter phenomenal.
2. Be that as it may, we can have no hesitation
in ascribing an electron attribute to nature (both negative and positive) and a
photon attribute to supernature, while reserving for that which runs contrary
to nature, viz. antinature, a neutron attribute, and for that which lies behind
antinature, viz. anti-supernature, a proton attribute - the former basically
quantitative and the latter fundamentally apparent.
3. Now whereas nature is mundane, antinature is
purgatorial. And whereas supernature is
divine, anti-supernature is diabolic.
Thus while nature and supernature, viz. the electron and the photon,
appertain to the subjective side of the Universe, antinature and
anti-supernature, viz. the neutron and the proton, appertain to its objective
side. Hence a distinction, one might
argue, between the feminine earth and the divine Beyond (as well as stellar
Heaven in the anterior context of negative Being), on the one hand, but between
the masculine moon and the diabolic sun on the other hand, a distinction, in
other words, between relative/absolute good and evil. For where nature is phenomenally subjective
and supernature ... noumenally subjective, antinature is phenomenally objective
and anti-supernature ... noumenally objective.
Electrons/photons vis-à-vis neutrons/protons.
CYCLE
TWENTY-TWO
1. If the electron is the element of nature,
then nature is qualitative, and hence phenomenally subjective, which is to say,
relatively good.
2. If the neutron is the element of antinature,
then antinature is quantitative, and hence phenomenally objective, which is to
say, relatively evil.
3. Hence whatever goes against nature, as
antinature, is relatively evil, the evil of the purgatorial Overworld in
opposition to the mundane World, or man to woman.
4. If the photon is the element of supernature,
then supernature is essential, and hence noumenally subjective, which is to
say, absolutely good.
5. If the proton is the element of
anti-supernature, then anti-supernature is apparent, and hence noumenally
objective, which is to say, absolutely evil.
6. Hence whatever goes against supernature, as
anti-supernature, is absolutely evil, the evil of Hell in diabolic opposition
to divine Heaven, or the Devil to God.
7. To contrast the eccentricity (soul) of the
Father with the psycho-centricity (spirit) of the Holy Ghost on the one hand,
but the egocentricity of the Son (intellect) with the concentricity of the
Mother (will) on the other hand.
8. Eccentricity, being apparent, is diabolic,
whereas psycho-centricity, being essential, is divine.
9. Egocentricity, being quantitative, is
purgatorial, whereas concentricity, being qualitative, is mundane.
10. Nonconformism contrasts with Humanism as antinature
with nature, whereas Fundamentalism contrasts with Transcendentalism as
anti-supernature with supernature.
11. The eccentric person has no spiritual self,
whereas the psycho-centric person is all spiritual self, the former being a
fundamentalist Devil and the latter a transcendentalist God.
12. The egocentric person has, relatively
speaking, no physical self and the concentric person is, relatively speaking, all physical self, the
former being a nonconformist Half-Devil (man) and the latter a humanist
Half-God (woman).
13. Lacking spiritual self, the eccentric person
is damned to the emotional not-self of perceptual appearances.
14. Lacking physical (wilful) self, the
egocentric person is confined to the intellectual not-self of perceptual quantities.
15. The emotional not-self of perceptual
appearances contrasts absolutely with the spiritual self of conceptual
essences, as noumenal objectivity with noumenal subjectivity.
16. The intellectual not-self of perceptual
quantities contrasts relatively with the instinctual self of conceptual
qualities, as phenomenal objectivity with phenomenal subjectivity.
CYCLE
TWENTY-THREE
1. The extent to which human nature is good or
evil varies from class to class and society to society, but can nevertheless be
quantified on the following metaphysical basis: namely, that human nature is
relatively good when the electron is uppermost, since the electron is
phenomenally subjective, and hence the element most characteristic of nature. In fact, the term 'human nature' is such that
we have to identify it with the electron and thus with relative good; though
humanist nature would be more specific to the World, and would contrast with
the nonconformist antinature, so to speak, of the Overworld, viz. lunar criteria,
as especially applicable to overly masculine and materialist contexts. Hence there is a very literal sense in which,
though human(ist) nature is good (relative to the phenomenal subjectivity of
the electron), nonconformist antinature is evil, albeit less on absolute than
on relative, and hence phenomenal,
terms, as germane to the neutron, the element of phenomenal objectivity
which has its basis, so to speak, in the lunar artificiality (antinature) of
purgatory.
2. Now as the working class are the class, par excellence, of
the World, it follows that relative goodness attaches to this class more than
to any other, since it is precisely the class in which human(ist) nature,
governed by the will, achieves its phenomenal embodiment. By contrast, the middle class, governed by
the intellect, are the class, par excellence, of Purgatory, and thus
stand to the working class in a relatively evil light, the (inner) light of
nonconformist antinature, wherein the neutron has its objective throne.
3. To the extent that they can be identified
with the neutron, the middle class are therefore the class enemy of the working
class, with an elemental bias that, rooted in the intellect, conduces towards
the relative evil of phenomenal objectivity.
There is no way in which we could categorically argue that the middle
class are commensurate with human(ist) nature.
On the contrary, this class is antithetically ranged against it.
4. Yet if the middle class are relatively evil,
then the upper class are arguably absolutely evil, since the class, par excellence, of
what we may call fundamentalist anti-supernature, as germane to the proton, the
element of noumenal objectivity which has its roots in the solar Hell of the
diabolic Behind. Now such a Behind
contrasts absolutely with the noumenal subjectivity of the divine Beyond, the
photon-centred absolute goodness of transcendentalist supernature, which is
classless. Hence while the upper class
are absolutely evil to the extent that they can be identified with noumenal
objectivity, the classless alone are absolutely good, and thus the salvation of
the World, viz. the electron-centred working class, where human(ist) nature can
and, I believe, will be transmuted upwards and inwards in the course of
Messianic time, becoming transcendentally supernatural, or absolutely
good. Such is the World's destiny, and
it confirms that, while human nature is relatively good, not all mankind can be
evaluated according to humanist criteria, since where there is nonconformist
antinature (middle class) or fundamentalist anti-supernature (upper class),
human nature is only peripheral to the prevailing evil, be it relative or
absolute, which characterizes the elemental disposition of these two classes.
CYCLE
TWENTY-FOUR
1. To contrast the phenomenal subjectivity of
pipe smoking with the phenomenal objectivity of cigar smoking - the former
mundane and the latter purgatorial.
2. Likewise to contrast the noumenal
subjectivity of roll-ups with the noumenal objectivity of cigarettes - the former
heavenly and the latter hellish.
3. Although smoking is rooted in the alpha, on
whichever spectrum of moral evaluation, we can distinguish between the
subjectivity (both noumenal and phenomenal) of roll-ups and pipes on the one
hand, and the objectivity (both phenomenal and noumenal) of cigars and
cigarettes on the other hand, the former negatively good (both absolutely and
relatively) and the latter negatively evil (both relatively and
absolutely). Put theologically, one
could argue that whereas the smoking of roll-ups correlates with the Antispirit
(negative God), pipe smoking correlates with the Antimother (negative
woman). And that whereas cigar smoking
correlates with the Antichrist (negative man), cigarette smoking correlates
with the Antifather (negative Devil).
Thus we descend, in negativity, from the divinity of roll-ups to the
femininity of pipes via the devility of cigarettes and the masculinity of
cigars.
4. From the nonconformist/lunar standpoint of
cigars, cigarette smoking corresponds to a fundamentalist/solar damnation. Conversely, from the humanist/planar
standpoint of pipes, the smoking of roll-ups corresponds to a
transcendentalist/stellar salvation. In
fact, where the cigar is middle class, the cigarette is upper class. And where the pipe is working class, the
roll-up is classless - though only, of course, in relation to the alpha of
negative evaluation. For the omega of
positive evaluation will always be beyond smoking ... of whatever type.
5. Magazines, newspapers, co-mags (comic
books), and books are all lunar by dint of their intellectual essence, whereas
televisions, midis, video-recorders, and computers are planar (planetary) by
dint of having an instinctual essence - the former quadruplicity based on the
neutron and the latter on the electron.
Hence whereas the first-named quadruplicity is nonconformist and
materialist, the second one is humanist and realist - all the difference, in
sum, between the masculine and the feminine (albeit to greater or lesser
degrees, depending upon the nature of the media in question). For although each quadruplicity is phenomenal
(as opposed to noumenal), those in the first category are cerebral, or of the
head, while those in the second category are corporeal, or of the body, given
the lunar/planar, or intellectual/instinctual distinctions which exist between
them, as with regard to the purgatorial Overworld and the mundane World. Hence the way to the Beyond is not via
magazines, newspapers, co-mags, or books, but via midis and computers, since
these are the media of the World which are most subjective, and thus closer to
the spirit.
6. Just as the above distinction between a
'neutron' quadruplicity and an 'electron' quadruplicity suggests a kind of
middle-class/working-class antithesis, so such an antithesis is suggested by
the distinction between acoustic and electric music - the former usually
Classical and the latter Popular (pop).
For where Classical music is generally intellectual, Pop music, by
contrast, is generally instinctual and thus a music (to dance to) of the World
as opposed to Purgatory, wherein the acoustic 'neutron' has its intellectual
throne. Now on this throne,
traditionally, sits man in a sort of objective defiance of the feminine World,
his music no less relatively evil in relation to the phenomenal subjectivity of
Pop music ... than the above-named quadruplicity (of magazines, newspapers,
co-mags, and books) is relatively evil, in its phenomenal objectivity, in
relation to the electronic quadruplicity which more typifies human nature in
the modern age.
CYCLE
TWENTY-FIVE
1. From the realism of human nature to the
idealism of superhuman supernature, as from electrons to photons, the mundane
World to the divine Beyond.
2. From the materialism of inhuman (nonconformist)
antinature to the naturalism of super-inhuman (fundamentalist)
anti-supernature, as from neutrons to protons, the purgatorial Overworld to the
diabolic Behind.
3. That which is contrary to nature is inhuman,
for it is a manifestation of the not-self (both phenomenally and noumenally)
and therefore objectively evil.
4. Generally, men are against nature and women
of it, though this is not to say that all men are evil and all women ... good.
5. Where nature is relatively good and culture
absolutely good, civilization is relatively evil and barbarism absolutely
evil. For nature is a manifestation of
the physical self and culture a manifestation of the metaphysical self, whereas
civilization is a manifestation of the physical not-self and barbarism a
manifestation of the metaphysical not-self.
6. The physical self, or will, contrasts
relatively with the physical not-self, or intellect, whereas the metaphysical
self, or spirit, contrasts absolutely with the metaphysical not-self, or soul.
7. Will is the quality of nature, spirit the
essence of culture - the former mundane and the latter divine.
8. Intellect is the quantity of civilization,
soul the appearance of barbarism - the former purgatorial and the latter
diabolic.
9. Woman is the personification of nature and
man the personification of civilization - the former relatively good and the
latter relatively evil.
10. God is the 'personification' of culture and
the Devil the 'personification' of barbarism - the former absolutely good and
the latter absolutely evil.
11. The development of the physical self through
nature leads to woman, whereas the development of the physical not-self through
civilization leads to man.
12. The development of the metaphysical self
through culture leads to God, whereas the development of the metaphysical
not-self through barbarism leads to the Devil.
13. The element of nature is earth, whereas the
element of civilization is water.
14. The element of culture is air, whereas the
element of barbarism is fire.
15. The expression of the flesh through earth
(food) contrasts relatively with the implosion of the brain through water
(ink).
16. The impression of the mind through air
(meditation) contrasts absolutely with the explosion of the blood through fire (injury).
17. The expression of the will through the flesh
(sex) contrasts relatively with the implosion of the intellect through the
brain (word).
18. The impression of the spirit through the mind
(conscious focus) contrasts absolutely with the explosion of the soul through
the blood (emotion).
CYCLE
TWENTY-SIX
1. No less than intellect is dependent upon the
brain, so consciousness is dependent upon air.
But the ability to focus consciousness is mind, which transcends the
brain.
2. Consciousness is never more focused than
when it is one with the air in a convergence of absolute mind to the omega
point of the psyche, or so-called 'crown centre'.
3. Expressions like 'mind that step' or 'mind
your own business' indicate that mind is something which has to be applied to
consciousness in order to focus it at a specific point. For consciousness is like a flame that burns
on the wick of air, and whether this flame be focused, and holy, or unfocused,
and profane, will depend upon the individual and the circumstances in which he
finds himself at any given time. Mostly,
for a majority of people much of the time, consciousness is compromised by the
senses, especially the sense of sight, and accordingly directed outwards toward
some phenomenal entity, which becomes its 'object of focus'. Such external mind is rather more profane
than holy, descending, through optical vitiation, towards the outer light. In fact, if taken to optical extremes,
external mind can be dissipated by the light, becoming completely vacuous and
effectively damned. Therefore external
mind is less a blessing than a curse, which should always be guarded against
with the aid of techniques that further internal mind, or the focus of
consciousness upon the air which is its life's blood, so to speak, and ultimate
salvation. For the more consciousness is
identified with the plenum of air one breathes-in, the more the Holy Spirit
(mind) of Heaven will come to pass, as consciousness, focused on the air, becomes
absolute mind, the blissful antithesis of absolute not-mind, or light. Only in such absolute mind is salvation
achieved, and such a salvation can and ultimately will be made to last for
ever.
CYCLE
TWENTY-SEVEN
1. When intellect is focused, we have relative,
or phenomenal, mind. But when
consciousness is focused, we have absolute, or noumenal, mind. Relative mind, being intellectual, is
purgatorial, whereas absolute mind, being spiritual, is divine.
2. People tend to think that they are rooted in
the senses and accordingly conditioned by sense impressions, but, in reality,
they are rooted or, rather, centred in the spirit, which is dependent upon the
air one breathes for its being. For
without air there would be no consciousness and therefore no life. Yet to get air we have to breathe, drawing it
into our lungs and expelling it again in a continuous process that goes on
twenty-four hours a day every single day of the week. In fact, breathing is so natural to us that
we carry-on inhaling and exhaling air during our sleep, long after we have
closed our eyes and effectively turned our back, so to speak, on the
senses. Thus we are essentially
creatures of the spirit, whose consciousness continues to flicker on the wick
of our breaths even when we are sound asleep, albeit in a comparatively
subconscious fashion. We can manage
perfectly well without our eyes and ears during all that nocturnal time we are
asleep, but without our breathing we would be dead in less than five minutes. Truly, the senses are peripheral to our true
being, since no more than means to enable us to get about in the world and
relate ourselves to it. How is it, then,
that most people act as though the senses were everything and the spirit
next-to-nothing?
3. Whatever the individual's case, it is clear
that those who allow themselves to become dominated by the senses ... are less
Christian than heathen, since they tend to imagine that man is an
alpha-stemming creature whose true home is the Cosmos and, at the very least, a
more vacuous approach to life which may well lead to the eclipse of
consciousness by the light and, as a corollary, to a greater respect for
optical sensuality. For there is of
course a connection between light and optics, and the more a man goes against
his true nature and seeks to take himself back towards the Cosmos, the greater
will be the chance of his simply tumbling forwards from this spatial death into
sensuous life and an enslavement, all the more poignant, to the senses, the
sense of sight not least of all. Thus
what was intended to be an escape becomes a trap, and the individual concerned
is more at variance with his true nature than before. And yet he, like everybody else, carries on
breathing, but so unconsciously as to be scarcely aware of it! His true self is still there, but as though
an aside to the sensuous distractions which claim his attention and which he
foolishly mistakes for real life. Small
wonder that the spiritual life is regarded as a 'rebirth' in a world where most
people have seemingly substituted a life dominated by the senses for their true
one, unaware that the latter is more natural than the former and that when we
home-in on it ... we become supernatural, and thus completely beyond the
senses. In fact, that is precisely what saves
us from the world of sensuous delusion, making us realize that we are
essentially omega orientated, and thus potentially divine. If only people would accept their true
centre, they wouldn't carry on behaving like devils, blown hither-and-thither
by an eccentricity which has its roots in optical, aural, and other forms of
sensuous idolatry. Alas, the World is
still too much with them!
4. Thus while man's appearance might suggest
that his origins are somewhat less than divine, his essence confirms him in an omega
bias which, stretching from the lungs, points towards a divine ending ... in
absolute mind. Yet it has been said that
man is fashioned in God's image, which would suggest, by contrast, that his
origins were divine, since it is in the image of a Creator-God that such a
doctrine perceives man, and images are nothing if not apparent. A divine appearance? But surely that is a contradiction in terms! And how can a creature whose appearance
leaves so much to be desired from a spiritual point of view ... possibly be
fashioned in the image of a divine God, no matter how negative this God may be
when judged by truly divine, or omega-oriented, standards, which have nothing
whatsoever to do with images? A strange
God, indeed, whose image is found on the countenance of man! For what is such a countenance, after all,
but a composite, together with the body in general, of disparate and
heterogeneous elements, some of which may arguably have been extrapolated from
some primal and therefore negative divinity, but assuredly not all of
them! Else one would be reduced to
conceiving of the Divine in comprehensively composite terms, quite overlooking
the moral distinction which indubitably exists between, say, the central star of
the Galaxy and peripheral stars like the sun, which exist in a 'fallen'
relationship to the central one. No,
this image of God may be negatively divine - and thus extrapolated from the
Galaxy's central star - so far as the so-called 'Third Eye' of the forehead is
concerned; but as for the eyes and ears as well, surely the sun and the moon
would be the more likely sources of origin, sources at once diabolic and
purgatorial, with the right eye/ear deriving, in their more aggressive nature,
from the former and the left eye/ear deriving from the latter, a comparatively
more passive source. Hence a 'solar eye'
and a 'lunar eye' either side of a 'stellar eye', the 'Third Eye' of mystical
Godhead, with an aural back-up for all these eyes (even, I would guess, for the
divine eye, with its 'voice of conscience').
5. As regards the nostrils, a similar
left/right distinction can also be made, though less in terms of the sun and
the moon than with reference to the 'Third Eye' in the case of the right
nostril and to the spirit in that of the left one, the former slightly more
biased towards exhalation and the latter towards inhalation, a
reactive/attractive distinction which points-up a parallel with the light and
the air respectively. Thus where the
right nostril might be regarded as being, in some sense, alpha stemming on
account of its bias towards exhalation, the left nostril would seem to reflect
an omega orientation by dint of its slighter bias towards inhalation, thereby
running contrary to the 'Third Eye' ... of pineal imagination. Of course, neither nostril is literally of
the Divine, since a physical channel for the passage of breath to and from the
lungs. But the nostrils are rather more
spiritual than sensual, given their close connection with the air. They pander to the spiritual essence of mankind
... as beings for whom the lungs are primary and the senses secondary. We cannot live without them!
CYCLE
TWENTY-EIGHT
1. In regard to the above, I should like to
advance the theory that a retroussé nose is more suited to inhalations than to
exhalations, in contrast to the greater disposition for exhalations of an
aquiline nose. Hence where the
snub-nosed person would suggest an omega orientation commensurate with a bias
towards inhalation and, by implication, the left nostril, his hook-nosed counterpart
would suggest, by contrast, an alpha orientation commensurate with a bias
towards exhalation and thus, by implication, the right nostril, the reactive
nostril of a light equation. In between,
however, would come the more or less balanced breathing (between inhalations
and exhalations) of straight-nosed people, who are neither for nor against the
air, but effectively neutral in their physiognomic stance between alpha and
omega, the light and the spirit.
2. All such speculation is not, of course, to
be taken too literally, but used rather more as a loose guide to the
relationship between physiognomy and moral type, as well as viewed in relation
to the exaggerated claims of traditional religion with regard to the divine
image, etc., which no one in his right (or perhaps I should say left) mind
would take too seriously, in view of the dubiously divine nature of images
anyway, not to mention the manifestly heterogeneous composition of the human
countenance ... with or without bodily appurtenances. Only a liberally amoral person would mistake
the totality of cosmic precedent for God, notwithstanding the negatively divine
standing which attaches to that aspect of it which was truly primal, and hence
of the Clear Light of the Void - namely, the central star of this galaxy, and
therefore unworthy of the slightest degree of Christian respect. For Christianity is all about the 'Kingdom
Within', and the more one develops that ... with the aid, needless to say, of
breathing techniques which facilitate enhanced consciousness, the less concern
will one have for the 'Kingdom Without' in the starry Cosmos. Verily, that man who is at one with his true
nature is no Devil-mongering heathen, but a God-affirming Christian who may yet
achieve, through the Second Coming, a Superchristic transcendentalism which
should directly lead to the omega point of ultimate salvation. The folly of cosmic fundamentalism can have
no place in the life of such a man. His
liberation will be complete.
3. My work is no heathen heresy, but the godly
gnosis of our time.
CYCLE
TWENTY-NINE
1. Not until the British lion lies down with
the Irish lamb ... will the '
2. The 'Third Eye', or pineal gland of cosmic
imagination, only comes awake with the sleep of the visible eyes, opening up to
the light of spatial dreams.
3. Soul, or emotion, is dependent upon the
blood; intellect, or reason, upon the brain; and spirit, or consciousness, upon
the air - Father, Son, and Holy Ghost of the psyche. Likewise will, or instinct, is dependent upon
the flesh, being akin to the Mother. One
might say that soul is metaphysically affiliated to the blood, intellect
likewise affiliated to the brain, spirit metaphysically affiliated to the air,
and will likewise affiliated to the flesh (with particular regard to the sex
organs).
4. Just as intellect can be called relative
mind in relation to the absolute mind of spirit, so soul can be called absolute
will in relation to the relative will of the flesh. Hence a distinction between the relative mind
of the intellect (brain) and the relative will of the flesh (sex organs) on the
one hand, that of the phenomenal, but between the absolute will of the soul
(blood) and the absolute mind of the spirit (air) on the other hand, that of
the noumenal. Now whereas both relative
mind and absolute will are objective, relative will and absolute mind are alike
subjective - the former pair commensurate with Purgatory (Christ) and Hell (the
Father), the latter pair commensurate with the World (Mother) and Heaven (the
Holy Ghost). At least this is the case
when we are considering positive manifestations of relative and absolute
will/mind. For where the negative
options are concerned, we are dealing rather more with the Antichrist and Satan
(the Antifather) on the one hand, that of negative relative mind and absolute
will respectively, but with the Cursed Whore (Antimother) and Jehovah (the
Antispirit) on the other hand, that of negative relative will and absolute mind
respectively.
CYCLE
THIRTY
1. The heart is the seat of the soul, pumping blood
around the body twenty-four hours a day seven days a week, which is to say, on
a continual basis which is no less a manifestation of absolute will than the
continual breathing of the lungs a manifestation of absolute mind. For whereas the heart has intimate
connections with the blood, and hence soul, the lungs have intimate connections
with the air, and hence spirit. Without
blood, no emotions. Without air, no
consciousness.
2. By comparison to the heart, the sex organs
are only intermittently in action ... as instinctual sensations, thereby
confirming their relation to relative will, which is less noumenally objective
(like the heart) than phenomenally subjective.
Similarly, by comparison to the lungs, the brain is only intermittently
in action ... as intellectual cogitations, thereby confirming its relation to
relative mind, which is less noumenally subjective (like the lungs) than
phenomenally objective. Hence while we
can distinguish heart from lungs on the basis of an absolute dichotomy, that
between the sex organs and the brain is rather more relative, as befitting
their phenomenal standings in respective relation, primarily, to the mundane
World and the purgatorial Overworld, both of which contrast with the noumenal
standings of the heart and the lungs in respective relation, primarily, to Hell
and Heaven, viz. soul and spirit, the former effectively diabolic (emotional)
and the latter divine (spiritual).
3. Thus whereas the brain and the sex organs
provide us with a vertical axis, so to speak, between man and woman, water and
earth, the heart and the lungs provide us, by contrast, with a horizontal axis
between the Devil and God, fire and air.
For human beings are less images of God ... than composites of divine,
diabolic, purgatorial, and mundane factors which, deriving from cosmic sources,
exist in an uneasy symbiosis of mutual tensions, now this, now that, never
entirely any one thing. Therefore the
triumph of God over the Devil, man, and woman ultimately presupposes the
overcoming of human beings by and through the development of post-human life
forms engineered out of them to an ever-more divine pitch. For only in such a development will the Ideal
come absolutely to pass, consigning diabolical naturalism, purgatorial
materialism, and terrestrial (mundane) realism to the rubbish heaps of human
history.
CYCLE
THIRTY-ONE
1. Although we concur with Schopenhauer that
the world is 'Will and Representation' (or Intellect, Idea, etc.), it should be
apparent from the above entries that there is also a lot more to it than
Schopenhauer's philosophy would allow, including, not least, the absolute will
of soul and the absolute mind of spirit, both of which, while having some
bearing on the world, tower above it in contrary directions, as befitting their
noumenal status in relation to diabolic and divine alternatives.
2. Yet even if we limit the term 'world' to
that which primarily appertains, in quasi-religious fashion, to the World, viz.
the feminine realm of nature, the fact remains that the World is less a
combination of 'Will' (or sensations) and 'Representation' (or ideas) than a
context of sensational will alone, with 'Representation' appertaining to what
we have termed the purgatorial Overworld, viz. the masculine realm of
civilization, or intellect.
3. Hence the World is both more and less,
depending on our definition of it, than a realm of 'Will and
Representation'. It is a realm in which
both will and mind are locked in a metaphysical struggle for either phenomenal
or noumenal control, with relative and absolute implications depending on the
type of will or mind in the ascendancy at any given time. Either will eclipses mind in heathen
innocence, or mind banishes will to the nether regions, seemingly, of a
Christian Hell. Thus did relative mind
triumph over relative will, only to be eclipsed, in due historical course, by
the absolute will which lies in wait behind it, like the Devil behind man, or
the sun behind the moon. Now the World
awaits salvation from its relative will in the absolute mind of God.
CYCLE
THIRTY-TWO
1. The apparent Being of the outer light
contrasts absolutely with the essential Being of the inner spirit, while the
qualitative Being of the outer spirit contrasts relatively with the
quantitative Being of the inner light.
2. The apparent Doing of the outer heat
contrasts absolutely with the essential Doing of the inner soul, while the
qualitative Doing of the outer soul contrasts relatively with the quantitative
Doing of the inner heat.
3. The apparent Taking of the outer coldness
contrasts absolutely with the essential Taking of the inner mind, while the
qualitative Taking of the outer mind contrasts relatively with the quantitative
Taking of the inner coldness.
4. The apparent Giving of the outer darkness
contrasts absolutely with the essential Giving of the inner will, while the
qualitative Giving of the outer will contrasts relatively with the quantitative
Giving of the inner darkness.
5. The appearance of Doing (Alpha Devil)
contrasts absolutely with the essence of Being (Omega God), while the quality
of Giving (inner woman) contrasts relatively with the quantity of Taking (outer
man).
6. Whereas apparent/quantitative Being is
spatial, qualitative/essential Being is spaced.
7. Whereas apparent/quantitative Doing is
sequential, qualitative/essential Doing is repetitive.
8. Whereas apparent/quantitative Taking is
volumetric, qualitative/essential Taking is voluminous.
9. Whereas apparent/quantitative Giving is
massed, qualitative/essential Giving is massive.
10. The perceptual objectivity of spatial
Being contrasts, as light, with the conceptual subjectivity of spaced Being,
or spirit.
11. The perceptual objectivity of sequential
Doing contrasts, as heat, with the conceptual subjectivity of repetitive
Doing, or soul.
12. The perceptual objectivity of volumetric Taking
contrasts, as coldness, with the conceptual subjectivity of voluminous
Taking, or intellect.
13. The perceptual objectivity of massed
Giving contrasts, as darkness, with the conceptual subjectivity of massive
Giving, or will.
14. Nature is developed through will (flesh) and
antinature through darkness (earth).
15. Civilization is developed through mind
(brain) and anti-civilization through coldness (water).
16. Barbarism is developed through soul (blood)
and anti-barbarism through hotness (fire).
17. Culture is developed through spirit (air) and
anticulture through brightness (light).
18. The nature of the Blessed Virgin vis-à-vis
the antinature of the Cursed Whore.
19. The civilization of Christ vis-à-vis the
anti-civilization of the Antichrist.
20. The barbarism of the Father vis-à-vis the
anti-barbarism of the Antifather (Satan).
21. The culture of the Holy Spirit vis-à-vis the
anticulture of the Antispirit (Jehovah).
22. The massive nature of the Holy Will of the
World (the Mother) vis-à-vis the massed antinature of the Clear Darkness of
Mass (the Antimother).
23. The voluminous civilization of the Holy Mind
of Purgatory (the Son) vis-à-vis the volumetric anti-civilization of the Clear
Coldness of Volume (the Antichrist).
24. The repetitive barbarism of the Holy Soul of
Hell (the Father) vis-à-vis the sequential anti-barbarism of the Clear Heat of
Time (Satan).
25. The spaced culture of the Holy Spirit of
Heaven (the Second Coming) vis-à-vis the spatial anticulture of the Clear Light
of the Void (Jehovah).
26. The massive nature of the Unholy Will of Mass
(the outer Mother) vis-à-vis the massed antinature of the Unclear Darkness of
the World (the inner Antimother).
27. The voluminous civilization of the Unholy
Mind of Volume (the outer Son) vis-à-vis the volumetric anti-civilization of
the Unclear Coldness of Purgatory (the inner Antison).
28. The repetitive barbarism of the Unholy Soul of
Time (the outer Father) vis-à-vis the sequential anti-barbarism of the Unclear
Heat of Hell (the inner Antifather).
29. The spaced culture of the Unholy Spirit of
the Void (the outer Spirit) vis-à-vis the spatial anticulture of the Unclear Light
of Heaven (the inner Antispirit).
CYCLE
THIRTY-THREE
1. From the appearance of Being, which is
brightness, to the essence of Being, which is spirit - alpha and omega of the
divine. Brightness, which is spatial Being,
has no essence, while spirit, which is spaced Being, has no appearance.
2. From the appearance of Doing, which is
hotness, to the essence of Doing, which is soul - alpha and omega of the
diabolic. Hotness, which is sequential
Doing, has no essence, while soul, which is repetitive Doing, has no
appearance.
3. From the appearance of Taking, which is
coldness, to the essence of Taking, which is mind - alpha and omega of the
masculine. Coldness, which is volumetric
Taking, has no essence, while mind, which is voluminous Taking, has no appearance.
4. From the appearance of Giving, which is
darkness, to the essence of Giving, which is will - alpha and omega of the
feminine. Darkness, which is massed
Giving, has no essence, while will, which is massive Giving, has no
appearance.
5. Particles, having no essence, are
individual, whereas wavicles, being all essence, are collective - vacuums and
plenums of an alpha/omega dichotomy.
6. Hence whereas God is an individual (Jehovah)
in the alpha context of photon particles, God is a collective entity (the Holy
Spirit of Heaven) in the omega context of photon wavicles.
7. From the quality of Being, which is outer
spirit, to the quantity of Being, which is inner light: omega-in-the-alpha and
alpha-in-the-omega of the divine. Outer
spirit, which is spaced Being, has no quantity, while inner light, which
is spatial Being, has no quality.
8. From the quality of Doing, which is outer
soul, to the quantity of Doing, which is inner heat: omega-in-the-alpha and
alpha-in-the-omega of the diabolic. Outer
soul, which is repetitive Doing, has no quantity, while inner heat,
which is sequential Doing, has no quality.
9. From the quality of Taking, which is outer
mind, to the quantity of Taking, which is inner coldness: omega-in-the-alpha
and alpha-in-the-omega of the masculine.
Outer mind, which is voluminous Taking, has no quantity, while
inner coldness, which is volumetric Taking, has no quality.
10. From the quality of Giving, which is outer
will, to the quantity of Giving, which is inner darkness: omega-in-the-alpha
and alpha-in-the-omega of the feminine.
Outer will, which is massive Giving, has no quantity, while inner
darkness, which is massed Giving, has no quality.
11. The being against others of the outer light
(elemental photon particles) contrasts absolutely with the being for self
of the inner spirit (elemental photon wavicles), while the being against
self of the inner light (molecular photon particles) contrasts relatively
with the being for others of the outer spirit (molecular photon
wavicles).
12. The doing against others of the outer
heat (elemental proton particles) contrasts absolutely with the doing for
self of the inner soul (elemental proton wavicles), while the doing
against self of the inner heat (molecular proton particles) contrasts
relatively with the doing for others of the outer soul (molecular proton
wavicles).
13. The taking against others of the outer
coldness (elemental neutron particles) contrasts absolutely with the taking
for self of the inner mind (elemental neutron wavicles), while the taking
against self of the inner coldness (molecular neutron particles) contrasts
relatively with the taking for others of the outer mind (molecular
neutron wavicles).
14. The giving against others of the outer
darkness (elemental electron particles) contrasts absolutely with the giving
for self of the inner will (elemental electron wavicles), while the giving
against self of the inner darkness (molecular electron particles) contrasts
relatively with the giving for others of the outer will (molecular
electron wavicles).
CYCLE
THIRTY-FOUR
1. More pedantically than the above, one should
distinguish between the noumenal self and the phenomenal self, both outer and
inner in negative and positive antitheses, of Being and Giving, in contrast to
the noumenal not-self and the phenomenal not-self, both outer and inner in
negative and positive antitheses, of Doing and Taking. Thus, for example, the doing against
not-others of the outer heat (negative outer noumenal not-self) contrasts
absolutely with the doing for not-self of the inner soul (positive inner
noumenal not-self), while the doing against not-self of the inner heat
(negative inner noumenal not-self) contrasts relatively with the doing for
not-others of the outer soul (positive outer noumenal not-self).
2. Likewise, the taking against not-others
of the outer coldness (negative outer phenomenal not-self) contrasts absolutely
with the taking for not-others of the inner mind (positive inner
phenomenal not-self), while the taking against not-self of the inner
coldness (negative inner phenomenal not-self) contrasts relatively with the taking
for not-others of the outer mind (positive outer phenomenal not-self).
3. One can no more do against/for the noumenal
self than be for/against the noumenal not-self; no more take against/for the
phenomenal self than give for/against the phenomenal not-self. One can only do against/for the noumenal
not-self; take against/for the phenomenal not-self.
4. Similarly, one can no more do against/for
other noumenal selves than be for/against other noumenal not-selves; no more
take against/for other phenomenal selves than give for/against other phenomenal
not-selves. One can only do against/for
other noumenal not-selves; take against/for other phenomenal not-selves.
5. The context of Being is germane to the
noumenal self, and to nothing else. The
context of Doing is germane to the noumenal not-self, and to nothing else. The context of Taking is germane to the
phenomenal not-self, and to nothing else.
The context of Giving is germane to the phenomenal self, and to nothing
else. However, selves, like not-selves,
can be negative or positive, as well as outer or inner in either case.
6. Hence to be against others is to be
against other negative noumenal selves from the viewpoint of outer negative
noumenal self, whereas to be against self is to be against the negative
noumenal self from the viewpoint of inner negative noumenal self. Conversely, to be for others is to be
for other positive noumenal selves from the standpoint of outer positive
noumenal self, whereas to be for self is to be for the positive noumenal
self from the standpoint of inner positive noumenal self.
7. Likewise, to do against not-others is
to do against other negative noumenal not-selves from the viewpoint of outer
negative noumenal not-self, whereas to do against not-self is to do
against the negative noumenal not-self from the viewpoint of inner negative
noumenal not-self. Conversely, to do
for not-others is to do for other positive noumenal not-selves from the
standpoint of outer positive noumenal not-self, whereas to do for not-self
is to do for the positive noumenal not-self from the standpoint of inner
positive noumenal not-self.
8. Similarly, to take against not-others is
to take against other negative phenomenal not-selves from the viewpoint of
outer negative phenomenal not-self, whereas to take against not-self is
to take against the negative phenomenal not-self from the viewpoint of inner
negative phenomenal not-self.
Conversely, to take for not-others is to take for other positive
phenomenal not-selves from the standpoint of outer positive phenomenal
not-self, whereas to take for not-self is to take for the positive phenomenal
not-self from the standpoint of inner positive not-self.
9. Finally, to give against others is to
give against other negative phenomenal selves from the viewpoint of outer
phenomenal self, whereas to give against self is to give against the negative
phenomenal self from the viewpoint of inner negative phenomenal self. Conversely, to give for others is to
give for other positive phenomenal selves from the standpoint of outer positive
phenomenal self, whereas to give for self is to give for the positive
phenomenal self from the standpoint of inner phenomenal self.
CYCLE
THIRTY-FIVE
1. The elemental photon particles of the outer
negative noumenal self of the Clear Light of Space (the Void); the molecular
photon wavicles of the outer positive noumenal self of the Unholy Spirit of
Space (the Void); the molecular photon particles of the inner negative noumenal
self of the Unclear Light of Heaven; the elemental photon wavicles of the inner
positive noumenal self of the Holy Spirit of Heaven.
2. The elemental proton particles of the outer
negative noumenal not-self of the Clear Heat of Time; the molecular proton
wavicles of the outer positive noumenal not-self of the Unholy Soul of Time;
the molecular proton particles of the inner negative noumenal not-self of the
Unclear Heat of Hell; the elemental proton wavicles of the inner positive
noumenal not-self of the Holy Soul of Hell.
3. The elemental neutron particles of the outer
negative phenomenal not-self of the Clear Coldness of Volume; the molecular
neutron particles of the outer positive phenomenal not-self of the Unholy Mind
of Volume; the molecular neutron particles of the inner negative phenomenal
not-self of the Unclear Coldness of Purgatory; the elemental neutron wavicles
of the inner positive phenomenal not-self of the Holy Mind of Purgatory.
4. The elemental electron particles of the
outer negative phenomenal self of the Clear Darkness of Mass; the molecular
electron wavicles of the outer positive phenomenal self of the Unholy Will of
Mass; the molecular electron particles of the inner negative phenomenal self of
the Unclear Darkness of the World; the elemental electron wavicles of the inner
positive phenomenal self of the Holy Will of the World.
5. The alpha of Space vis-à-vis the omega of Heaven;
the omega-in-the-alpha of spaced Space vis-à-vis the alpha-in-the-omega
of spatial Heaven.
6. The alpha of Time vis-à-vis the omega of
Hell; the omega-in-the-alpha of repetitive Time vis-à-vis the
alpha-in-the-omega of sequential Hell.
7. The alpha of Volume vis-à-vis the omega of
Purgatory; the omega-in-the-alpha of voluminous Volume vis-à-vis the
alpha-in-the-omega of volumetric Purgatory.
8. The alpha of Mass vis-à-vis the omega of the
World; the omega-in-the-alpha of massive Mass vis-à-vis the
alpha-in-the-omega of the massed World.
9. Space is fundamental to the negative element
of light, whereas spirit (consciousness) is transcendental to the positive
element of air.
10. Time is fundamental to the negative element of
fire, whereas soul (emotion) is transcendental to the positive element of
blood.
11. Volume is fundamental to the negative element
of water, whereas mind (intellect) is transcendental to the positive element of
brain.
12. Mass is fundamental to the negative element
of earth, whereas will (sensation) is transcendental to the positive element of
flesh.
CYCLE
THIRTY-SIX
1. Space is as anterior to the light as spirit
is posterior to the air.
2. Time is as anterior to the fire as soul is
posterior to the blood.
3. Volume is as anterior to the water as mind
is posterior to the brain.
4. Mass is as anterior to the earth as will is
posterior to the flesh.
5. Space, time, volume, and mass are the
metaphysical pre-conditions of light, fire, water, and earth, whereas will,
mind, soul, and spirit are the metaphysical post-conditions of flesh, brain,
blood, and air.
6. Space is as metaphysically antithetical to
spirit as woe to joy, whereas light is as physically antithetical to air as
illusion to truth.
7. Time is as metaphysically antithetical to
soul as humiliation to pride, whereas fire is as physically antithetical to
blood as weakness to strength.
8. Volume is as metaphysically antithetical to
mind as hate to love, whereas water is as physically antithetical to brain as
evil to goodness.
9. Mass is as metaphysically antithetical to
will as pain to pleasure, whereas earth is as physically antithetical to flesh
as ugliness to beauty.
10. The negative (vacuous) conditions of space,
time, volume, and mass are the metaphysical causes of the negative (objective)
physical elements of light, fire, water, and earth.
11. The positive (subjective) conditions of will,
mind, soul, and spirit are the metaphysical effects of the positive (plenemous)
physical elements of flesh, brain, blood, and air.
12. The illusion of light is metaphysically
caused by the woe of space, which drives it outwards.
13. The weakness of fire is metaphysically caused
by the humiliation of time, which drives it outwards.
14. The evil of water is metaphysically caused by
the hatred of volume, which drives it outwards.
15. The ugliness of earth is metaphysically
caused by the pain of mass, which drives it outwards.
16. Conversely, the joy of spirit is the
metaphysical effect of the truth of air, which is centred inwards.
17. The pride of soul is the metaphysical effect
of the strength of blood, which is centred inwards.
18. The love of mind is the metaphysical effect
of the goodness of brain, which is centred inwards.
19. The pleasure of will is the metaphysical
effect of the beauty of flesh, which is centred inwards.
CYCLE
THIRTY-SEVEN
1. Where spatial Space is the
metaphysical cause of the outer light, spatial Heaven is the effective cause of
the inner light. Conversely, where the inner
spirit is the metaphysical effect of spaced Heaven, the outer spirit is the
causative effect of spaced Space.
2. Where sequential Time is the
metaphysical cause of the outer heat, sequential Hell is the effective cause of
the inner heat. Conversely, where the
inner soul is the metaphysical effect of repetitive Hell, the outer soul is the
causative effect of repetitive Time.
3. Where volumetric Volume is the
metaphysical cause of the outer coldness, volumetric Purgatory is the effective
cause of the inner coldness. Conversely,
where the inner mind is the metaphysical effect of voluminous Purgatory, the
outer mind is the causative effect of voluminous Volume.
4. Where massed Mass is the metaphysical
cause of the outer darkness, the massed World is the effective cause of the
inner darkness. Conversely, where the
inner will is the metaphysical effect of the massive World, the outer will is
the causative effect of massive Mass.
5. Effective causes differ from metaphysical
causes as phenomenal relativity from noumenal absolutism, just as causative
effects differ from metaphysical effects as phenomenal relativity from noumenal
absolutism.
6. The negative elements of ... light, fire,
water, and earth are reactions against the metaphysically unsatisfactory nature
(vacuous) of the primal conditions.
7. The positive elements of ... flesh, brain,
blood, and air are attracted towards the metaphysically satisfactory nature
(subjective) of the ultimate conditions.
8. Light reacts against space, but air is attracted
towards spirit (consciousness).
9. Fire reacts against time, but blood is
attracted towards soul (emotion).
10. Water reacts against volume, but brain is
attracted towards mind (intellect).
11. Earth reacts against mass, but flesh is
attracted towards will (pleasure).
12. Hence the negative metaphysical conditions
and their reactive elements can never be made the goal of evolutionary
striving, since nothing defies the notion of an evolutionary goal more than
these primal conditions/elements.
13. One cannot approach the Clear Light of Space
(the Void), since cosmic light is a reaction against space, and hence an
outwards-tending element with a repellent appearance.
14. One can only approach the Holy Spirit of
Heaven, since Heaven (air) is an attraction towards spirit, and hence an
inwards-tending element with a seductive essence.
15. Spirit is the metaphysical salvation of air,
space the metaphysical damnation of light.
16. Likewise, soul is the metaphysical salvation
of blood, time the metaphysical damnation of fire.
17. Mind (intellect) is the metaphysical
salvation of brain, volume the metaphysical damnation of water.
18. Will (pleasurable sensation) is the
metaphysical salvation of flesh, mass the metaphysical damnation of earth.
19. From the truth of air (Heaven) to the joy of
spirit (lightness).
20. From the strength of blood (Hell) to the
pride of soul (keenness).
21. From the goodness of brain (Purgatory) to the
love of mind (dullness).
22. From the beauty of flesh (the World) to the pleasure
of will (heaviness).
23. Conversely, from the woe of space
(Antiheaven) comes the illusion of light (brightness).
24. From the humiliation of time (Antihell) comes
the weakness of fire (hotness).
25. From the hate of volume (Antipurgatory) comes
the evil of water (coldness).
26. From the pain of mass (the Antiworld) comes
the ugliness of earth (darkness).
CYCLE
THIRTY-EIGHT
1. The Devil and the Devil's demons contrast absolutely
with God and God's angels ... as the Ruler and the Ruler's soldiers contrast
with the Leader and the Leader's police.
2. The Leader will be in Heaven with police,
while the Ruler is in Hell with soldiers.
3. The Saved will be blessed with angelic
police, while the Damned are cursed with demonic soldiers.
4. Angelic police are no ordinary, or
conventional, police, but the secret police of a heavenly realm (the Centre).
5. Demonic soldiers are no ordinary, or
conventional, soldiers, but the splendid soldiers (royal) of a hellish realm
(the Kingdom).
6. The angels of God protect the Saved from
external subversion, while the Devil's demons restrict the Damned to internal
affliction.
7. God is protected by archangels, who
constitute an angelic elite, while the Devil is restricted by archdemons, who
constitute a demonic elite.
8. Hence the special police (guards) who
surround the Leader stand to the secret police as archangels to angels, while
the special soldiers (antiguards) who surround the Ruler stand to the splendid
soldiers as archdemons to demons.
CYCLE
THIRTY-NINE
1. To contrast the noumenal subjectivity of the
Leader with the noumenal objectivity of the Ruler - each of whom are equally
absolutist in their contrary ways.
2. Likewise to contrast the phenomenal
subjectivity of the People's Representative with the phenomenal objectivity of
the Senator - each of whom are equally relativistic in their contrary ways.
3. A democratic/bureaucratic society is
effectively a society in transition between the military absolutism of an
autocracy and the policing absolutism of a theocracy.
4. The more autocratic the society the more
militaristic will it be, while, conversely, the most theocratic of societies
will be that in which there is least, if any, militarism.
5. The ideal society can only be one in which,
from the security point of view, there are most police and fewest soldiers.
6. No State that has been called a 'Police
State' has ever been free of soldiers; for the State is always rooted in the
army.
7. Only when States are democratically
superseded by Centres (as customarily defined by me in relation to a context of
mass religious sovereignty) will anything remotely approaching a policing
absolutism finally come into being.
8. People who deride the police on principle
... are usually guilty of overlooking the military, and may well be
accomplices, wittingly or unwittingly, of militarism.
9. Part of the reason why some people deride
the police on principle ... is that such people are usually militarist by dint
of their socialistic allegiance to the World - a context, contrary to
Purgatory, of conventional militarism.
10. But beyond the militarism of the World,
including that of the Salvation Army, is the secret/special police of the
'Kingdom of Heaven', and it is this police which must ultimately come to pass,
if divine justice is to be done.
11. Unlike the splendid soldiery, who are rooted
in the soul, the conventional soldiery are rooted in the will.
12. Unlike the conventional police, who are
centred in the mind, the secret police are centred in the spirit.
13. Hence a correlation with heart and lungs in
the absolute military and police contexts, but a correlation with sex organs and
brain in the relative military and police contexts - the former noumenal, the
latter phenomenal.
CYCLE
FORTY
1. The poet, with his rhythms (time), is the
type of writer most correlative with the military, especially the
unconventional militarism of a splendid soldiery, whereas the philosopher, with
his thoughts (space) is the type of writer most correlative with the police,
with particular reference to the special or secret police.
2. The novelist, with his plots (volume), is
the type of writer whose correlation is with the conventional police, while the
dramatist, with his scenes (mass), is the type of writer most correlative with
conventional soldiery, the soldiery of the field, so to speak.
3. One might speak, albeit metaphorically, of
the bureaucracy of drama, the democracy of fiction, the autocracy of poetry,
and the theocracy of philosophy, ascending from the World to Heaven via
Purgatory and Hell.
CYCLE
FORTY-ONE
1. The autocratic nature of (conventional)
television is such that one can do no more than change dictators ... as one
switches from one channel to another.
2. I like to think, perhaps somewhat
subjectively, of the upper-class character of BBC1, the middle-class character
of BBC2, the working-class character of ITV, and the classless character of
Channel 4. Hence a tendency on my part
to avoid, as far as possible, BBC1 and BBC2, with their overly establishment
bias.
3. The sadness of our age (the late-twentieth
and early twenty-first century) is due in no small part to the dominating role
of television and video and/or cinema, which suck the life out of people as
they gaze vacuously at the screen, itself a product, in conventional systems,
of a technological vacuum, viz. the cathode-ray tube.
4. If there is to be a joyful age, it will not
be one in which people are dominated by television and/or film but, rather, one
in which people are free from the heathen lights and able, in consequence, to
cultivate their spirit, moving from the 'Kingdom Without' to the 'Kingdom
Within'. For only once the latter has
been firmly established ... can one move beyond the self to the universal self
... of airy Heaven.
5. By contrast to the universal self ... of
airy Heaven, film corresponds to a universal not-self ... of starry Antiheaven
and/or Antihell, an artificial manifestation of the Clear Light of Space and/or
Clear Heat of Time, which constrains its devotees to an optical and/or aural
vacuum.
6. Where the cosmic Clear Light of Space is effectively
Jehovahesque in its primal divinity, the filmic Clear Light of Space is Marxian
in its correspondence to the more artificial primal divinity of a superheathen
age - the age, by and large, of the cinema.
7. The 'fall' of cinema from the Marxian Clear
Light of Space to the Bolshevik Clear Heat of Time is traceable, it seems to
me, to the advent of, first, sound and, then, colour, with an ever-more
degenerate regression culminating, so to speak, in the score-ridden and
unashamedly explosive spectacles of contemporary film.
CYCLE
FORTY-TWO
1. Although, being electronic, television is
fundamentally of the World, rather than (like cinema) of the alpha Heaven
and/or Hell, there is a sense in which black-and-white TV is/was less genuinely
of the World than quasi-purgatorial in its monochromatic constitution, thereby
standing to colour TV as black-and-white film to colour film in the higher
context of cinema.
2. I have often found it helpful to meditate
while watching television, thereby refreshing the mind and simultaneously
rising above the spirit-destroying context in question. For it cannot be denied that a consciousness
well-stocked, as it were, with air is less likely to be dominated by television
... than one which is barely conscious of itself because all but deadened by
the mesmerizing spectacles which issue from the screen in hyperbolic disarray
and vacuously seduce one's optical attention.
3. My favourite meditation technique for
countering the yawn-inducing attraction of television (doubtless something of
an enforced retort to the medium in question) is to breathe-in silently through
my left nostril and then breathe-out audibly through my right nostril, so that
there is a continuous distinction between the two breaths - the former spiritual
and the latter chemical. In such
fashion, alternating between silence and sound, calmness and combativeness, one
can build to and maintain a fairly high spiritual plateau which is
comparatively immune to the baneful effects of television, enabling one to
partially transcend it while still nominally paying due optical attention to
its superficial appearances, the often negative context of which would
otherwise depress and/or disgust one.
4. Certainly I am now more aware than ever
before as to the extent to which the generally low moral tone of
twentieth-century life was due, in no small measure, to the influence of film
and television on most people's lives, and not simply with regard to the
content - more usually negative, given the superficial, or appearance-based,
nature of the medium as such - but, no less significantly, with regard to the
vacuously-biased conditioning to persistent optical appreciation, which had
(and still has) the effect of turning people outwards and thus rendering them
an insipid reflection of the on-screen vacuity which rules their lives. Small wonder if, after years of passive
conditioning to such media, most people become morally blind and incapable of
that insightfulness which is the hallmark of true wisdom! They become as moronic pawns in the
money-spinning moves of powerful men, men without the slightest degree of
respect for the inner life, whose only motive is to go financially from
strength to strength through the production of ever-more negative and
superficial films!
5. To me, the Catholic tendency to accept the
placement of ash on the brow at Ash Wednesday signifies a rejection of the
'Third Eye' and implicit denial of 'Cosmic Consciousness', with its
light-worshipping basis. It is as though
the person concerned has died to the Cosmos in order to be reborn into the Life
Eternal which follows from the Christic Resurrection. Such a life, centred in the spirit, is at the
opposite pole to the anti-life which affirms cosmic conditioning. And yet, it is the latter which modern
civilization encourages ... as the lights are sent out from cameras, films, TV
screens, light shows at rock concerts, garish magazines, videos, neon signs,
electronic advertisements, fairgrounds, etc. to do their damnedest and
effectively undermine true spirituality, creating moral vacuums into which
negative forces can step ... to the greater glory of all that is life-denying
and destructive!
CYCLE
FORTY-THREE
1. Cans stand to bottles as man to woman, or
materialism to realism, with purgatorial (lunar) and mundane (planar)
implications. For the can is masculine
while the bottle is feminine, and one could argue that whereas drinking
straight from a can is homosexual, drinking straight from a bottle - say a small
bottle of beer - is lesbian. To pour the
contents of a can and/or bottle into a glass, however, and drink from the glass
... would suggest an heterosexual compromise between the two drinking extremes,
a compromise never more literally heterosexual than when both cans and bottles
are simultaneously utilized by, presumably, members of the opposite sex, so
that can-to-glass on the male's part and bottle-to-glass on the female's part,
the glasses of identical construction, signifies a coming together of the two
genders in a common meeting-point. Yet
men are not invariably purgatorial, any more than women are invariably mundane,
since ethnic and class correlations also have to be borne in mind, which
suggest that while some men prefer bottles to cans, there are women who prefer
cans to bottles, and drink accordingly, with or without a glass.
2. Parallel to the above, one could argue for a
sort of naturalistic/idealistic antithesis, with regard to drinking, between
the use, on the one hand, of a tankard and, on the other hand, of a
lidded-beaker with straw - the former of the Devil and the latter of God, with,
obviously, diabolic (solar) and divine (stellar) implications. For the tankard, whether made of metal or
glass, is generally a centrifugal entity with a ring-like handle, whereas to
drink from a lidded-beaker via a straw is much the most centripetal mode of
drinking, and the contrast is so great that one is obliged to think along the
lines of an alpha/omega basis, the basis of noumenal objectivity on the one
hand, and of noumenal subjectivity on the other hand.... This rather contrasts
with the vertical axis, so to speak, between the phenomenal objectivity of cans
and the phenomenal subjectivity of bottles, whose correlations, as already
noted, are with man and woman respectively.
3. Yet if there is anything anterior to the
tankard, such that connotes with alpha divinity, then it can only be with
regard to the keg, tank, barrel, or whatever, from which the tankard's contents
are drawn, so that the publican who, for instance, pulls beer for his customers
effectively functions in a Jehovahesque role from which the tankard, or use
thereof, constitutes a sort of Satanic fall.
Hence where the publican functions as Alpha God, those of his customers
who favour draught beer are obliged to become Alpha Devils, and at no small
financial and moral cost to themselves!
CYCLE
FORTY-FOUR
1. The strength, power, 'greatness' ... of
Great Britain ... is precisely what keeps Britain and, by implication, the
British people from taking truth seriously.
The truth-seeker and/or advocator is (especially when Catholic Irish)
'beyond the pale', and therefore not someone to take seriously either. Such a regrettable state-of-affairs can only
persist so long as Britain is free to be 'Great' and, thus, no friend of either
the meek or, worse again from Britain's viewpoint, the pure-in-spirit, whose
wisdom is a variance with objective values.
For alpha and omega are incommensurate, and a society rooted in alpha,
like Britain, can have no real understanding of or respect for omega. Only when such a situation no longer exists,
because Britain has democratically opted, under Messianic guidance, to dissolve
itself and move from the superstate alpha to the nation-state middle-ground (of
England, Scotland, and Wales) will matters be otherwise, with redemptive
possibilities for the respective nations of what is currently Great
Britain. Only then will omega truth grow
in appeal, becoming the goal and salvation of each nation, now One with the
World (including, not least of all, Catholic Ireland).
2. What happened in the Soviet Union with
regard to the break-up of an imperialistic Superstate ... has yet to happen in
the United Kingdom ... of Great Britain (in reality three separate nations) and
Northern Ireland (in reality the greater part of a province of the Irish
nation). For only when the respective
components of Great Britain democratically abandon the superstate alpha for the
nation-state middle-ground ... will they be in a position similar to Russia,
Ukraine, Belarus, etc., from which the possibility of a
democratically-sanctioned salvation (in religious sovereignty) from the World
(of the middle-ground) can duly be engineered ... compliments of the Second
Coming.
3. What applies to Great Britain may even
apply, in due course, to the United States of America and to a variety of other
countries which retain a superstate status to the detriment of moral progress
to the middle-ground and ... beyond.
For, assuredly, the 'stars and stripes' are incompatible with the supercross
of the Centrist 'Kingdom of Heaven', since having more to do with fire and
water than with earth and air.
Devolution from the alpha is a precondition of evolution towards the
omega. But it must be achieved with the
democratic consent of the People as a whole!
CYCLE
FORTY-FIVE
1. Miracles, siddhis, and other supernatural
powers may be compatible with religious Fundamentalism, but they can have no
place in religious Transcendentalism, which is 'beyond the pale' of mystical
illusions. A person rooted in the
Cosmos, with a fundamentalist respect for the light, may well develop special
powers and even be able to perform certain miracles. But a person who has turned his back on such
mysticism because reborn into the spirit ... will have no time for miraculous
feats, since too evolved to be partial to actions which betray a cosmic
allegiance. His bias, on the contrary,
will be towards the air and the attainment, through conscious focus, of a
joyful lightness. There is nothing
miraculous in such a bias. Only truth
and deliverance from the World and, by implication, any contiguity with cosmic
Pantheism.
2. The true philosopher always writes
aphoristically, with spaces between his entries and the avoidance, as a moral
necessity, of too voluminous an impression.
For volume is of water, and hence the purgatorial Overworld of a lunar
materialism, which has nothing whatsoever to do with true philosophy but
everything, by contrast, to do with fiction and ... essayistic philosophy, the
'bovaryization' of philosophy relative to a purgatorial, or lunar, civilization
... such that fights shy of truth in its overriding concern, if positive, with
intellectual goodness, the goodness, needless to say, of a middle-class
mean. No, true philosophy cannot be
pursued on an essayistic basis, and that is why, as a self-styled true
philosopher (a necessarily classless individual), I have rejected volume in
deference to space, albeit with a bias, so far as possible, for spaced space
over spatial space, in keeping with my omega orientation. Hence the significance of fairly frequent
capitalization in the more intensely spaced passages of my mature philosophy.
3. The genuine philosopher, who is a classless
exponent of truth, does not seek to write voluminous tomes, but keeps his work
to a length well short of the voluminous, as befitting a Being of space. In fact, truly true philosophy is only really
conceivable on computer disc, since even short books, though they may strive to
avoid creating an impression of volume, are still basically voluminous
entities, and hence less well-suited to a delineation of space. This is one of the main reasons why I do not
write books or have my work published in book form, preferring to reserve my
best thoughts for computer disc - an altogether more transcendental
medium. Thus instead of a book, a word
disc. And instead of intellectual
goodness or, at best, goodly truth, the Truth ... such that only a
genuine philosopher could be expected to write or, rather, key-in.
4. Middle-class civilization, which is by
definition lunar and purgatorial, does not encourage true philosophy but seeks
to hype such philosophy as it produces to a standing it ill-deserves in
relation to the Truth, and to regard its philosophers, in reality 'professors
of philosophy' and purveyors of intellectual essays, as bona fide
thinkers! Worse, it strives to exclude
from the category of serious philosopher ... all those who are without a degree
in philosophy (PhD), thereby reducing philosophy to the academic parameters of its
universities, wherein the professional teachers of philosophy are regarded as
genuine philosophers and all those who pursue philosophy independently of a
professorial commitment ... as amateurs or even, if too serious about
themselves, charlatans or madmen! For
philosophy is only safe, from a middle-class viewpoint, when pursued within the
academic context, wherein it will fall well short of the Truth and any
threat, in consequence, to the intellectual status quo.... Or so one might be
led to infer from the scrupulousness with which middle-class civilization makes
academic philosophy the touchstone of what is authentic!
CYCLE
FORTY-SIX
1. One should distinguish the bound cross of lunar
extremism from the bound supercross of omega divinity ... as one would
distinguish corporate capitalism from centrist corporatism or, more correctly,
super-corporatism. For while the bound
cross/corporate capitalism is effectively Nazi, the bound supercross/super-corporatism
is Social Transcendentalist, and hence affiliated not to the State but to the
Centre - the divine context of mass religious sovereignty as philosophically
advanced/projected by he who, in his Messianic insights, effectively corresponds
to a Second Coming, being the principal advocate of such an ultimate
sovereignty. Corporate capitalism is a
quasi-collectivist mode of capitalism which stands to Communism as the burning
cross (or bound cross) to the unbounded star (or superstar), whereas centrist
corporatism should have relevance to Centre trusteeship of the means of
production, etc. in the interests of the People's deliverance from economic
'sins of the World', as upheld by Socialism within a broadly Social Democratic
framework, and is therefore beyond the bounded star of the latter in the
heavenly absolutism of the bound supercross.
It is this centrist corporatism which is the economic salvation of the
World, whereas corporate capitalism is, in some sense, the damnation of the free
capitalism of the purgatorial Overworld, a damnation which takes capitalism
closer to the Hell of State Socialism, and thus to the unbounded star.
2. There are two ways in which books can be
damned: the first, or internal, way is akin to corporate capitalism, and
implies the subversion of the written text through photographic images, thereby
causing it to resemble the burning crosses of extreme lunar politics. The second, or external, way is akin to State
Capitalism, the capitalism of nationalization within a parliamentary, or lunar,
democracy (traditionally the preserve, in Britain, of the Labour Party), and it
implies the serialization of books in magazines, wherein the text is
necessarily subordinate to the fiery essence of their photographic contents. Thus whereas the internal damnation brings
books within the Nazi realm of the bound cross, the external - and more radical
- damnation takes them beyond the cross to the Fabian realm of the quasi-star,
wherein their damnation is more severe.
3. However, both the above types of damnation,
relative to the lunar limbo of a parliamentary democracy, pale to
insignificance beside the absolute damnation which afflicts books when they are
made into films and thereby depart the lunar realm of liberal civilization for
the solar realm of fundamentalist barbarism, ceasing to retain any textual
resemblance to their original conceptions.
For film is not merely a more radical or fundamentalist mode of
intellectual materialism; it is a total eclipse of such materialism by and
through the emotional naturalism of a diabolic Hell. It appertains to an entirely different
quadruplicity from that in which books are to be found, and the damnation of
the latter is so absolute ... that no author can survive its effects upon either
his reputation as a writer or the quality of his work. A book that goes from bad to worse, passing
through photographs and/or magazines, is one thing. A book that is turned into a film ... can
never recover from the eclipse it has suffered.
Damnation is effectively complete!
CYCLE
FORTY-SEVEN
1. Books, like magazines, are rectilinear and
therefore 'square', whereas discs, like tapes, are curvilinear and therefore
'hip' or, which amounts to the same thing, round. The writer of books is effectively a
'square', or 'straight', who acquiesces in the objective aspect of things - as,
of course, does the reader of books, albeit from a more passive
standpoint. By contrast, the writer or,
rather, speaker of (audio) tapes ... is a 'hipster', or 'freak', who acquiesces
in the subjective aspect of things - as, of course, does the listener to
tapes. But beyond the speaker of tapes
is the thoughtful keyer-in of (computer) discs, who is a 'superhipster', or
'superfreak', acquiescing in the super-subjective (the noumenally as opposed to
phenomenally subjective) aspect of things, etc.
2. Books, magazines, cinema films, etc. should
not survive the Last Judgement which the Second Coming will bring in setting up
the 'Kingdom of Heaven' on Earth; for such 'square' things can only be
incompatible with the curvilinear and subjective requirements of the Social
Transcendentalist Centre. Tapes (both
audio and video) will be carefully analysed in regard to Social
Transcendentalist criteria, and only that which is deemed morally acceptable
should make it through to the computerized and/or laser-disc Beyond. That which is not a tape would be 'beneath
the pale', so to speak, of consideration for cultural salvation, since
objectively ranged against the World in rectilinear aloofness and/or opposition
to it. Hence the great majority of
books, magazines, films, etc. would be destined for destruction, come the
crunch of Judgement. For the effective
equivalence of the Second Coming does not damn books the way they are
relatively damned by photography and/or magazines, and absolutely damned by
transcription to film. The idealistic
society of the 'Heavenly Kingdom' is beyond worldly realism (and hence tapes of
one kind or another) and will endeavour to save such realism as is deemed
acceptable to its own idealism, while simultaneously expanding the domain of
heavenly idealism as such. But that
which is materialistic (like books/magazines) and naturalistic (like films)
cannot be saved, but only judged from the standpoint of the Holy Spirit. Such Divine Judgement is less a damnation
than a rejection ... of the media in question, which will accordingly find no
place in the 'Kingdom of Heaven'. Their
exclusion will follow as a matter of moral necessity.
3. Damnation preserves objectivity, whereas
salvation, in saving worldly subjectivity to the divine Beyond, rejects it in
the name of the Holy Spirit and all that is sacred. Hence there can no more be a salvation of
objectivity than ... a damnation of subjectivity. That which is not already subjective, and
round, by the coming of Judgement ... cannot be saved. Nor, logically, can it be damned. It can only be rejected ... as unfit for the
'Heavenly Kingdom'.
CYCLE
FORTY-EIGHT
1. That which is centrifugal is also, by
definition, expansive, whether objectively or subjectively, while that which is
centripetal is also, by definition, contractive, whether objectively or
subjectively. Hence whereas the outer
light/spirit is expansive, the inner light/spirit is contractive - the former
divergent and the latter convergent.
2. To distinguish washbasins from baths on the
relative basis of a lunar/planar dichotomy, as between man and woman, while
further distinguishing showers from jacuzzis on the rather more absolute basis
of a solar/stellar dichotomy, as between the Devil and God. For it would seem that whereas washbasins and
baths are phenomenal, showers and jacuzzis, by contrast, are noumenal, with
associations, relevant to this particular quadruplicity, that stretch beyond
the World and Purgatory to Hell and Heaven - the former alpha and the latter
omega.
3. Thus while the washbasin is suitable for
washing hands and face and/or hair, the bath is more suited to the body in general,
thereby confirming a worldly (mundane), as opposed to 'overworldly'
(purgatorial), connotation ... such that has a greater affiliation with mass
than volume.
4. As, however, for the distinction between
showers and jacuzzis, we are obliged to consider the contrast between the
sun-like diffusion of water spray descending from above and the gravity-defying
infusion of water bubbles ascending from below - the former a sort of washing
Hell dominated by time, and the latter a sort of bathing Heaven in which space
(and jacuzzis are nothing if not spacious) is the primary condition.
5. Thus in an ideal world, people would have
regular access to bubble-generating jacuzzis, while showers would be
effectively taboo.
CYCLE
FORTY-NINE
1. The cynicism and viciousness of average
people is due, in large measure, to the vacuousness of their minds. Were they less mentally or spiritually
vacuous, they would not be subject to the critical rages which afflict them at
the slightest provocation.
2. The snide presumptions directed at others,
particularly at exceptional men, by ill-natured people ... is usually a sad
reflection of the hollowness and emptiness of their minds, over which they have
only the merest control.
3. Good people do not ordinarily become bad or
bad people good. Good people remain good
and bad people bad, and so has it always been, given the temperamental and
intellectual, not to mention genetic, factors which underline behaviour. Only ... sometimes appearances suggest the
contrary!
CYCLE
FIFTY
1. Bad people see in morality not a means to
improving themselves/their selves, but an excuse for criticizing and condemning
others. It is as though, incapable of
becoming good, they must find or imagine faults in others, thereby assuming
some degree of superior status over them in their own estimation.
2. We should not forget that while there are
bad people and good people, there are also bad peoples and good peoples, the
former of whom usually have dominion over the latter, constraining them to
objective criteria and thereby preventing or inhibiting their development of
subjectivity. In fact, to objective
peoples 'subjectivity' is a dirty word and those given to it are perceived as
being 'too subjective' or 'overly subjective', or words to that effect.
3. For subjective people(s), the sun and the
moon are not just cosmic facts, but a moral problem, since the sun is no less
the source of noumenal objectivity in the world ... than the moon is arguably
the source of phenomenal objectivity there, and both kinds of objectivity fly
in the face of moral, or subjective, considerations. Naturally, we cannot get rid of the sun and
the moon, but a time may come when, due to substantial changes in the world,
their influence will be considerably reduced, enabling a more subjective
humanity to turn increasingly away from the external cosmos in the interests of
spiritual development directed towards a supra-terrestrial goal through the
'Kingdom Within'.
4. Although the above entry might seem to be hinting
at apocalyptic upheavals, there is no doubt in my mind that positive steps could be taken by peoples
with the capability and ideological courage to reduce solar and/or lunar
influence on the world, not least of all in terms of building large panels or
shields which could be transported into space and, following reassembly there,
sited in such a way as to reduce, say, the sun's influence here, thereby
systematically changing the structure of existence on Earth with regard to
omega-oriented criteria.
5. Doubtless, there would be stages in the
degree to which solar influence could be reduced, if not eventually excluded
altogether, in this way. But I see no
reason why technology should not be able to make substantial contributions to
the advancement of evolution on Earth by effectively shielding superhumanity
(as we may call a more morally-advanced humanity) from the heathen influences
of such cosmic phenomena. After all, it
may be necessary, at first, to protect mankind in such fashion from the so-called
'greenhouse effect' caused by depletion of the ozone layer due in no small
measure to industrial and other pollutants, and although such a protective
strategy would be largely if not entirely pragmatic ... it could well become
the basis from which (as so often happens in life) more idealistic motivations
would eventually spring, thereby showing the 'greenhouse effect' to have been a
sort of blessing in disguise.
CYCLE
FIFTY-ONE
1. As regards the negative alternative to
positive technological stratagems ... it could even transpire that, rhetorical
exaggerations of the apocalyptic variety notwithstanding, the siting of large
shields at strategic positions in space specifically to reduce the sun's
influence on the earth would lead to martial opposition from reactionary powers
that had no wish to further such a reduction themselves, and who were prepared
to wage war, by whatever means at their disposal, in defence of heathen
traditions.
2. In the event of the above hypothetical
scenario ever transpiring, it could happen that victory by the more progressive
side would result in the siting of solar shields over the loser's territory,
thus assisting his progress towards some kind of moral parity with his former
adversary. For unless, one way or
another, a 'level playing field' of environment and/or climate is established
by dint of recourse to artificial means, it is difficult to foresee a
harmonization or standardization of ideological sensibility throughout the
planet. Countries which suffer a hot/dry
climate will simply continue to lag behind their more fortunate counterparts in
temperate zones. Yet, whatever their
natural climates, it is my belief and hope that all countries will eventually
have access to 'blocking devices' which, situated in space, will considerably
reduce the sun's influence and thereby permit a much more uniformly-spread
omega orientation than would otherwise be possible. For as long as the sun continues to shine
down upon the world, there will always be some justification for fundamentalist
reaction to transcendentalist aspirations, and never more deeply than in
countries which are most exposed to its powerful rays!
3. Naturally, one would not wish to create a
situation in which the earth became too cold in consequence of recourse to such
blocking devices, or solar shields, since that could prove of more detriment to
mankind's welfare than the unmitigated rays of a too fiercely-felt sun. But some degree of protection from the sun's
rays would, I feel confident, still be required, not least of all in relation
to continuing ozone depletion, and should this result in a relative loss of
temperature ... then alternative sources of heat would have to be utilized,
including a much greater reliance on indoor artificial heating than had hitherto
obtained and/or the design of specially protective masked zippersuits for use
outdoors.
CYCLE
FIFTY-TWO
1. The naturalism of the heart vis-à-vis the
idealism of the lungs along the horizontal axis, so to speak, of Hell and
Heaven.
2. The materialism of the brain vis-à-vis the
realism of the sex organs along the vertical axis, so to speak, of Purgatory
and the World.
3. Twentieth-century society was rooted in the
noumenal objectivity of the heart, and consequently its music was beat-driven
and fundamentally emotional, if not emotive.
4. Whenever the heart, and thus passion, is
uppermost, the lungs tend to get a raw deal, and not simply in terms of
suffering the indignities of tobacco abuse, etc., but with regard to a general
marginalization of their status and/or function.
5. It is not the body which is the 'temple of
the Holy Ghost', but the lungs, the seat of all that is most divine in human
beings.
6. If the lungs are the 'temple of the Holy Ghost',
as I believe, then it could be said of the heart that it is the 'temple of the
Father', of the brain that it is the 'temple of the Son', and of the womb that
it is the 'temple of the Mother'. Thus
the Holy Spirit of Heaven could only thrive on the basis of sound lungs, the
Holy Soul of Hell (the Father) on the basis of a sound heart, the Holy Mind of
Purgatory (the Son) on the basis of a sound brain, and the Holy Will of the
World (the Mother) on the basis of a sound womb.
7. Air is the plenum of Heaven, blood the
plenum of Hell, intellect the plenum of Purgatory, and sperm the plenum of the
World. Hence the spirit (divine) needs
air to be holy; the soul (diabolic) needs blood to be holy; the mind (masculine)
needs intellect to be holy; and the will (feminine) needs sperm to be holy.
8. Spirit without air is no more holy than soul
without blood, mind without intellect, or will without sperm. In fact, spirit without air is merely
optical, soul without blood merely aural, mind without intellect merely verbal,
and will without sperm merely sexual.
Thus instead of the Holy Spirit of Heaven, the Clear Light of Space;
instead of the Holy Soul of Hell, the Clear Heat of Time; instead of the Holy
Mind of Purgatory, the Clear Coldness of Volume; and instead of the Holy Will
of the World, the Clear Darkness of Mass.
9. Now, in this terrible time of ours, is the
age when the vacuous alpha proclaims its hollow victory over the plenemous
omega, the cross eclipsed by the star, and man is accordingly at odds with his
true self. Staring and listening have
effectively eclipsed breathing and feeling, while lower down, so to speak, in
the phenomenal realms ... speaking and fornicating have effectively eclipsed
studying and breeding. Whatever the
spectrum one cares to dwell on, be it divine, diabolic, masculine, or feminine,
the cursed alpha prevails over the blessed omega, and such will presumably
continue to be the case until 'Kingdom Come', when, if all goes well from a
Messianic standpoint, the alpha will be cast down and the omega resurrected on
a supernoumenal basis ... such that will lead beyond the World to the heaven of
ultimate salvation.
10. The Jehovahesque nature of the Clear Light of
Space; the Satanic nature of the Clear Heat of Time; the Antichristic nature of
the Clear Coldness of Volume; and the Antivirginal nature of the Clear Darkness
of Mass. In fact, one could
alternatively speak of the antispirit of the Clear Light of Space; the antisoul
of the Clear Heat of Time; the antimind of the Clear Coldness of Volume; and
the antiwill of the Clear Darkness of Mass, this latter commensurate with the
Cursed Whore ... whereas the Holy Will of the World is commensurate with the
Blessed Virgin.
11. The vacuous spirit of optical delusion revels
in Original Sin, while the vacuous soul of aural delusion revels in the Satanic
Fall, the vacuous mind of verbal delusion in the Fall of Man, and the vacuous
will of sexual delusion in the Fall of Woman.
And being vacuous, such revellings are cursed with the freedoms of their
respective stars.
12. Whatever the star's colour, whether white and
stellar, or yellow and solar, or blue and lunar, or red and planar (planetary),
those under it are cursed with the vacuous alpha of all that is not so much
unholy (for that, after all, is only an outer manifestation of holiness), as
antiholy, and hence profane, secular, evil, occult. The star is always alpha, and whilst it may
have eclipsed the cross in most Western countries, its victory is hollow
because confined to a limited period of time, a period of necessarily profane
time during which it will continue to devolve towards the extinction which
inevitably awaits that which is contrary to human nature and thus morally
untenable. The star may be first now or
not so, depending on the context, but it will be the supercross of spiritual
resurrection which has the final say ... when the time comes for humanity to
return to its centre and abandon the delusions of sense which deceived so many
twentieth-century people into believing that freedom was a desirable
end-in-itself and not merely a fall from some grace to which they may or may
not have paid lip service from the hollow vacuums of the shadow selves whose
victims they remained. Only the Second
Coming can now set humanity free of their delusions for the truth of a binding
supreme - the binding to God ... the Holy Spirit of Heaven ... in 'Kingdom
Come'.
CYCLE
FIFTY-THREE
1. Impossible to remain detached, the
requirement of true wisdom, whilst one is yet a victim of the heart, with its
passions, emotions, possessiveness, covetousness. For where the heart rules, the lungs are to
all intents and purposes 'beyond the pale', and no true wisdom is
possible. Thus rejection of the
passionate folly of a life based in the heart is a precondition of wisdom, and
although such a rejection is not impossible for a youth, whose heart beats more
vigorously, it is more likely to be of lasting attainment with maturity, when
unseemly passions could well prove of mortal, never mind moral, danger to the
individual concerned!
2. One should note a correlation between the
moon and the brain, the sun and the heart, the earth and the womb (and/or sex
organs generally), and the Beyond and the lungs, bearing in mind, however, that
whereas the brain, heart, and sex organs are rooted in the alpha (even if they
extend, in positivity, towards the omega), the lungs are alone of the omega,
and thus capable of sustaining that which, as spirit, can transcend the World
and become one with the heavenly substance, viz. air, upon which we depend for
our life.
3. The spirit that is at one with the air one
breathes ... is most finely attuned to itself and capable of becoming
superconscious of its true essence ... as joy in the lightness of air.
4. Although all men are composites of brain,
heart, sex organs, and lungs, the degree to which they have a bias for one or
another of the four cardinal elements ... varies from person to person and
society to society, from class to class and age to age. We cannot pretend that all men are equal in
God ... the Holy Ghost ... when the evidence of life would suggest that not
only alternative 'divinities', viz. the Father, the Son, and the Mother, have
to be reckoned with, but, worse again, alternative 'antidivinities' ... such as
the Antispirit (Jehovah), the Antifather (Satan), the Antison (Antichrist), and
the Antimother (Cursed Whore), to which most men at some time or another pay
tribute, and from which some of them draw the greater part of their (necessarily
negative) elemental allegiance. Hence in
the case of the Antispirit, lungs which are subordinate to light and cursed
with (spatial) space; in the case of the Antifather, a heart which is
subordinate to fire and cursed with (sequential) time; in the case of the
Antison, a brain which is subordinate to water and cursed with (volumetric)
volume; and in the case of the Antimother, a womb which is subordinate to earth
and cursed with (massed) mass. How
different, then, from lungs which are host to holy spirit and blessed with
(spaced) Heaven; a heart which is host to holy soul and blessed with
(repetitive) Hell; a brain which is host to holy mind and blessed with
(voluminous) Purgatory; or a womb which is host to holy will and blessed with
the (massive) World. And yet, preferable
though the latter - and positive - options may be in relation to their negative
counterparts, how inadequate and morally inferior are the blessings of the
World, Purgatory, and Hell when compared with the blessing of Heaven - the Holy
Spirit which is conscious of nothing but the air which it is the privilege of
the lungs to host, and which is therefore pure, purged of emotional,
intellectual, and sexual impurities in relation to itself!
5. Blessed are the pure in spirit, for they
shall be God (the Holy Spirit of Heaven).
6. Blessed, too, are the pure in soul, for they
shall feel the Devil (the Holy Soul of Hell).
7. Blessed, also, are the pure in mind, for
they shall know Man (the Holy Mind of Purgatory).
8. Blessed, even, are the pure in will, for
they shall experience Woman (the Holy Will of the World).
9. But cursed are the impure in light, for they
shall be Antigod (the Clear Light of Space).
10. Cursed, too, are the impure in fire, for they
shall feel the Antidevil (the Clear Heat of Time).
11. Cursed, also, are the impure in water, for
they shall know Antiman (the Clear Coldness of Volume).
12. Cursed, even, are the impure in earth, for
they shall experience Antiwoman (the Clear Darkness of Mass).
CYCLE
FIFTY-FOUR
1. Having contended, some time ago, that
magazines, newspapers, co-mags (comic books), and books appertain to a
quadruplicity of intellectual materialism which has its axis, so to speak, in
the neutron element of a lunar, or nonconformist, civilization, and then contrasted
this quadruplicity with the instinctual realism of televisions, midis,
video-recorders, and computers ... as germane to the electron(ic) element of a
planar, or humanist, civilization, I should now like to categorically
distinguish between the black-and-white, or monochromatic, essence of the
former quadruplicity when its component media are truly germane to the lunar
limbo, so to speak, of nonconformist civilization, and the colour, or
polychromatic, essence of the latter quadruplicity when all the media which
pertain to it are truly of the World and thus fully humanistic. For it has to be admitted that both the media
of the former and the latter quadruplicities can be either monochromatic or
polychromatic, black-and-white or colour, and that this justifies us, I
believe, in allowing for intermediate positions, relevant to each
quadruplicity, and a further distinction, in consequence, between polychromatic
magazines, newspapers, co-mags, and books on the one hand, and monochromatic
televisions, radios, video-recorders, and computers on the other hand.
2. Now it is my belief that whereas the
intellectual quadruplicity will have a parliamentary correlation when
monochromatic and thus properly lunar, the instinctual or wilful quadruplicity,
by contrast, will have a social republican correlation when polychromatic and
thus properly planar, or of the World.
The polychromatic alternative to the intellectual quadruplicity,
however, will have a nonconformist republican correlation, whereas the monochromatic
alternative to the instinctual quadruplicity will have a humanist republican
correlation. Thus where opposites meet
... in a kind of no-man's land of 'republican' compromise, the lunar
quadruplicity (of magazines, newspapers, co-mags, and books) will be in colour,
while the planar quadruplicity (of televisions, radios [midis being more
properly of the World], video-recorders, and computers) will be in
black-and-white. The opposites that
don't meet, like parliamentarians and socialist republicans, will remain
respectively monochromatic and polychromatic, lunar and planar, with strongly
neutron and electron implications.
3. Heart, womb (or sex organs), and brain form
a vicious circle of solar, planar, and lunar correlations which tend to perpetuate
the class-bound status quo ... to the detriment of supra-terrestrial salvation
from the World and/or its traditional oppressors. Sex has the unfortunate consequence of
ultimately transforming the principal protagonists into fathers and mothers,
hearts/suns and wombs/earths, whose offspring are fated to become brains/moons
... in the formative years of schooling which follow infancy. Hence fathers, mothers, and sons/daughters,
with no holy ghosts of lungs/heavens to speak of ... short, that is, of either
or both offspring (sons and daughters) refusing to become fathers and mothers
when they grow up but opting, instead, to develop the spirit in transcendence
of conventional social patterns, thereby becoming holy. But such transcendence should not be confounded
with a defiance of conventional social or sexual patterns ... such that simply
results in unconventional ones instead!
For homosexuality and lesbianism have nothing to do with the sort of
classless spiritual life I have in mind, being inverted forms of sexuality
which fall short of fatherhood and motherhood to the degree that sons and
daughters do when they opt simply to defy rather than either to conform (and
become fathers and mothers themselves) or transcend (and become holy). In fact, homosexuality is akin to
polychromatic intellectual materialism (the quadruplicity of colour magazines,
newspapers, co-mags, and books), while lesbianism is akin to monochromatic
instinctual realism (the quadruplicity of black-and-white televisions, radios,
video-recorders, and computers), both of which are somewhat androgynous in
relation to the more heterosexual extremes of monochromatic intellectual
materialism and polychromatic instinctual realism - the former of which seeks
relief from its narrow masculinity through the polychromatic emotional
naturalism, so to speak, of (filmic) fatherhood, and the latter of which
develops its femininity away from adolescence through the polychromatic wilful
realism of motherhood, thereby bringing the World to fruition.
CYCLE
FIFTY-FIVE
1. Those who, being objective, cannot hinder
others ... usually end-up hindering themselves, while, conversely, those who,
being subjective, cannot help themselves usually end-up helping others.
2. One of the main reasons why the clergy tend
not to be taken very seriously in England is that, scorning celibacy, they
often marry and thus forfeit such crumbs of spiritual authority as accrue to
Roman Catholic clergy by seemingly 'having their cake and eating it'. For if it is one thing to live the relatively
privileged and comfortable life of a priest when one is sworn to celibacy, it
is quite another to do so and share in the fruits of worldly sin as well! The laity can condone the former, but never
the latter! Hence in Ireland, where
celibacy is the rule for Catholic clergy, the priest is grudgingly and even
admiringly respected for the carnal sacrifices he is prepared to make. In England and other bastions of Anglicanism,
however, the priest is not taken all that seriously because he is manifestly
less a man of God (or spiritual leadership premised upon vows of celibacy) than
a comparatively worldly figure who is free to marry and thus enter into carnal
relations, instinctively and emotionally, with women. Nothing undermines the credibility of the
clergy so drastically in England as its rejection of clerical celibacy! On the other hand, nothing sustains it so
respectfully in Ireland as the commitment to celibacy which the Catholic clergy
are pledged to uphold ... as befitting their spiritual example to the laity.
3. It may be acceptable, relevant to its liberal criteria of priesthood, for women to become priests in the Anglican Church, but it is doubtful that the Catholic Church could encourage the ordination of women, and for the very sound reason that celibacy for a woman priest (priestess?) would run contrary to the nature of women as beings for whom salvation has less to do (given the ampleness of their flesh) with 'getting high' on the lightness of air ... than with achieving motherhood, and thus acquiring a worldly plenum (in p