FAILED ALTERNATIVES TO THE LIBERAL WORLD
1. But Truth, as I have argued, isn't to be
found on the female, or objective, side of life, but only Beauty, where metachemical psychic appearances are concerned, or
strength, its chemical counterpart. In
fact, so much does psyche stand in the shadow of soma, when the female side of
life is free, that one has a right to distinguish, as intimated above, between
the facticity of soma premised upon a particle
hegemony and the fiction of psyche, since the latter derives its principal
attributes in the id and the superego from the free will and spirit of the
former and would have virtually no objective significance or reality without
them. Female psyche is not - I repeat,
not - the same as male psyche, and therefore its existence in quasi-essential
(id) and quasi-qualitative (superego) terms is very much dependent upon and
subordinate to the factual existence in apparent (wilful) and quantitative
(spiritual) terms of free soma, both metachemical and
chemical.
2. Therefore just as bound psyche is subordinate
and secondary to free soma within the objective contexts of metachemistry
and chemistry, so civility is secondary to barbarity, as punishment to crime,
or, in institutional terms, the Church to the State, the latter of which, when
genuinely free, is the barbarous source of all crime. Verily, the relationship of bound psyche to
free soma is one of psychic fiction to somatic fact, and those who, whether
literally female or twisted male, uphold the primacy of somatic freedom
invariably condemn themselves to a plethora of psychic fictions, of which the
punishment of crime is not the least salient in a situation where, whether metachemical or chemical, crime is primary and punishment
secondary, and such civility as is brought to bear on the facticity
of barbarism is not a solution to but a symptom of objective reality.
3. Verily, one does not stamp out crime through
punishment, any more than the bound church can eradicate the
4. But where such sensibility does obtain, as
traditionally within the purview of the Catholic Church, and all those societies,
not least of all on the Continent, for whom the precedence of psyche over soma,
of church over state, of culture over
philistinism, is a Man- or God-given right, confirmed by the nature, in
vegetation and air, of physical and metaphysical orientations, matters can and
have been different, as evidenced by the emphasis upon grace and sin, the
Father and the Son, psychic freedom and somatic determinism, and the
correlative development of rationalism at the expense of both scholastic
tradition, heavily compromised by Aristotelianism,
and, more contemporaneously, empiricism.
5. Yet the Continental emphasis upon
rationalism, as evidenced by Descartes, Spinoza, Leibniz, et al,
equivocally rationalistic as it was, was insufficiently rationalistic to avoid
the scorn of Rousseau and the German Romantics, beginning with Kant, who sought
a rapprochement between rationalism and empiricism, and one must look to
the underlining weakness or inability of the Church to remain sufficiently
faithful to the male reality of psyche over soma, as a cause in the growth, in
opposition to rationalism, of that philosophy of feeling and ultimately will
which was to characterize much of the nineteenth century and lead to
devastating consequences in the twentieth, not least of all in relation to two
world wars.
6. In fact, both empiricism and rationalism, the
alpha and omega of the world, inspired non-liberal offshoots in the respective
extremes of Communism and Fascism, and both were guilty, if unequally so, of an
undue emphasis upon soma at the expense of psyche - Communism in terms of
materialism, Fascism in terms of idealism, neither of which owe anything to
psyche but, rather, to those absolutist orders of criminality and philistinism
which derived, in no small part, from the importance attaching to soma in the
World.
7. For the liberal opposition of empiricism and
rationalism, feminine objectivity and
masculine subjectivity, was rarely a clear-cut distinction between free soma on
the one hand and free psyche on the other, since the worldly fatality of the
Christian Church itself ensured that, for all but a minority of privileged
elite, the male reality of psyche over soma could not be guaranteed outside the
purview of the Church, and that the majority of males, ever subject to female
pressures within and without the family, and obliged to earn a living in
manners often dependent upon a somatic predominance, were fated, then as
before, to exist in the shadow of females, with a greater emphasis, especially
within physics, on soma than on psyche, on the not-self than on the self, on
the Son than on the Father.
8. Small wonder, then, if, in contradistinction
to male reality, naturalism came to take precedence over humanism for the
generality of Catholic rationalists, the ignorance of the Son over the
knowledge of the Father, and thus to level, albeit on the paradoxical terms of
bound soma, with the female context, within the world of liberal objectivity,
in which realism took precedence over nonconformism,
as free soma over bound psyche, and the negativity of weakness and humility, if
not humiliation, accordingly prevailed over the positivity,
ever secondary, of strength and pride.
9. Accustomed to deferring, outside the narrow confines
of the Church, to the hegemony of female soma, which is ever negative, the
majority of males would have granted more substance to their own somatic
attributes and become conditioned to a context in which, contrary to their
gender interests, soma took precedence, to all practical intents and purposes,
over psyche.
10. Therefore instead of humanism leading to
transcendentalism, as physical psyche to metaphysical psyche, the change, when
it came, was of the order of naturalism leading to idealism, as from Rousseau
through the German Romantics, particularly Fichte,
Hegel, and Nietzsche, to Hitlerian Fascism. For the Romantic revolt against rationalism
had to lead somewhere, and if materialism was ruled out because of its
derivation, through Marx and subsequent Marxian Socialists, from liberal
realism, with its empirical traditions, then the only alternative course of
development led logically beyond naturalism, and the filial emphasis of the
Church, to idealism, which is precisely the context in which metaphysical
negativity, whether in falsity or woe, becomes somatically predominant.
11. But that is perhaps too facile a
progression. The revolt against reason
was not above seeing in any grand passion or emotional outburst the key to
liberation from the fetters of intellectualism and egocentric rationality. The will to soul as opposed to the
continuation of ego is, of course, a noble one, since it can bring one to the
peaks of metaphysical beatitude. But
when the notion of soul is corrupted, as the Western one has always been, by
appeals to the heart as the 'seat of the soul', a metaphor for the self, or
brain stem/spinal cord, and thus the core of life, then the resulting emphasis
upon love which accrues to this metachemical not-self
or, rather, to the psychic extrapolation from somatic materialism, leads to the
opposite effect of what was expected, namely to the triumph of the will and to
the advocacy of will as the means whereby divine redemption may be achieved.
12. Nothing, however, could be further from the
truth! For the Western tradition is
rooted in the Lie of the Old Testament, wherein the cosmic First Mover is
identified with God, and the First Mover, whether stellar or Venusian, sensual or sensible, is in reality anything but
divine, being a female reality whose diabolic nature, in metachemical
objectivity, ensures that not only does the will take precedence over the soul,
but that soul is itself undermined or conditioned by will to such an extent
that it has nothing in common with genuine soul, which in any case is a
subconscious rather than unconscious essence, but is the wilful product of
somatic intrusion.
13. For cosmic metachemistry,
no less than the universal metachemistry in which the
eyes and the heart have their space-time devolutionary throne on what could be
regarded as the Cupidian axis, is that in which soma
predominates over psyche in the ratio of 3:1, as most particles/least wavicles, and in such an unnatural/unconscious context it
is impossible for the soul, or what passes for soul, in reality the id, to be
anything but a fourth-rate order of feeling commensurate with the utmost 'bovaryization' of the concept 'soul' in relation not to
essence, as with metaphysics, but to appearance, the principal attribute, in
will, of metachemistry.
14. Therefore not only is any appeal to the heart
bound to lead, sooner or later, to the substitution of fourth-rate emotion,
namely love, for the reality or potential of any higher emotion, such as joy;
it is a context associated, through metachemistry,
with a situation in which psyche is least prevalent and soma most prevalent, so
that the prospects for even love are 1:3 compared with the more prevalent
emotion, in general terms, of hate, which characterizes both the sensual and
sensible manifestations of the soma in question, as are the prospects for
beauty compared to the more prevalent reality, ever somatic, of ugliness.
15. Therefore Romanticism ends up glorifying that
which is most inimical to the soul, to all noble feelings, to enhanced
emotional positivity.
It plays into the hands of the Devil and ends-up forfeiting its claim to
emotional sovereignty as first the psychic fiction of love and then the somatic
facticity of ugliness brutally intrude to sweep away
psychic freedom and subordinate the resulting puppet to its wilful and
spiritual machinations, turning what was once a graceful concerto into an
infernal dance, a danse macabre.
16. And all because the heart is not 'the seat of
the soul' but the seat, par excellence, of the will in its sensible
mode, in relation to which the somatic negativity of ugliness and hatred take
precedence over the psychic positivity of beauty and
love in the ratio of at least 3:1, which is to say, in relation to a context,
necessarily metachemical, in which the particle
hegemony of somatic predominance is of the order of most particles/least wavicles. No-one in
his right mind would wish for an outcome like that!
17. Yet, at the same time, the retreat from
liberal realism to socialist materialism, to the dialectical materialism of
Marxian Communism, is no great improvement on matters either, but a
degeneration from more (relative to most) particles/less (relative to least) wavicles to most particles/least wavicles,
as from Nature to the Cosmos, and thus to an outright metachemical
absolutism untempered by idealism but having ugliness
and hatred, the ugliness of the industrial proletariat and their hatred of the
bourgeoisie, as it prime motivation and principal characteristic, and more, in
contrast to Romantic materialism, from a sensual basis in the stellar cosmos
and/or eyes than from a sensible one in the Venusian
cosmos and/or heart.
18. Romanticism may be the tragically paradoxical
failure of a noble urge to transcend liberal rationalism, but the Classical
Communism, as it were, of dialectical materialism is simply the degenerate
offspring of liberal empiricism, and thus the worst possible form of empiricism
such that accrues rather more, in metachemical soma,
to the Cosmos than to Nature, and thus to the Devil than to Woman, to radically
hegemonic unnatural factors than to moderately hegemonic supernatural
ones.
19. Even sensible idealism tempered by sensible
materialism is less morally objectionable than outright sensual materialism,
whether or not tempered, in paradoxical Marxist vein, by sensual idealism. It is rather more a corrupted wisdom than a
straightforward evil, since, with the metaphysical will untempered
by metaphysical ego, it has unregeneratively
embraced, in its mindless state, the unnatural context of metachemistry
via the idiotic 'unconscious', or unnaturally-tempered subconscious, rather
than subordinated itself, in properly male vein, to the metaphysical
subconscious, the context of soul per se.
