1. Some
people think the light 'good' and the dark 'evil' but, in reality, it is not
that simple. Good and evil are terms
that need to be considered in relation to wisdom and folly, whether in a
superior or an inferior, a hegemonic or a subordinate position.
2. For
it must be remembered that there are two kinds of light and two kinds of
darkness, the outer light of the metachemical 'above'
and the inner light of the metaphysical 'above' as far as noumenal,
or space/time upper-class, criteria are concerned, and the outer darkness of
the chemical 'below' and the inner darkness of the physical 'below' as far as
phenomenal, or volume/mass lower-class, criteria are concerned.
3. Therefore
we have to distinguish not merely between the light and the dark, but between
two kinds of each which are not only antithetical to one other, whether on 'overworldly' or 'underworldly'
terms, as it were, but so different as to be mutually irreconcilable.
4. What
actually transpires in consequence of this irreconcilability of the alternative
modes of light and dark is either an ascending axis from the outer dark to the
inner light, or a descending axis from the outer light to the inner dark, the
former being characterizable, in church-hegemonic
vein, by the folly of sin and the wisdom of grace, the latter characterizable, in state-hegemonic vein, by the evil of
crime and the goodness of punishment.
5. Therefore good and evil are no more germane to the light and the
dark respectively than, say, folly and wisdom. There
is a light which, being sensually outer, is evil and a dark which, being
sensibly inner, is good, and such evil and good pertain to the descending axis
of state-hegemonic crime and punishment, while, conversely, there is a dark
which, being sensually outer, is foolish and a light which, being sensibly
inner, is wise, and such folly and wisdom pertain to the ascending axis of
church-hegemonic sin and grace.
6. But
for every state-hegemonic manifestation of evil and good in crime and
punishment, there must be a corresponding church-subordinate manifestation of
pseudo-folly and pseudo-wisdom whereby one can speak, in properly transvaluated vein, of the pseudo-sinful and
pseudo-graceful corollaries of authentic crime and punishment respectively in
relation to the descending axis of the outer light to the inner darkness, metachemistry to physics, spatial space to voluminous
volume.
7. Likewise
for every church-hegemonic manifestation of folly and wisdom in sin and grace,
there must be a corresponding state-subordinate manifestation of pseudo-evil
and pseudo-good whereby one can speak, in equally transvaluated
vein, of the pseudo-criminal and pseudo-punishing corollaries of authentic sin
and grace respectively in relation to the ascending axis of the inner darkness
to the inner light, chemistry to metaphysics, massive mass to spaced space.
8. Therefore
just as evil and good are merely two complementary aspects of the descending
axis of crime and punishment, and folly and wisdom two complementary aspects of
the ascending axis of sin and grace, neither state-hegemonic societies, like
Britain, nor church-hegemonic societies, like Ireland, can exist without
subordinate modes of either folly and wisdom or crime and punishment which are
affiliated to the same axis as the hegemonic factors and therefore pseudo, or
inauthentic, when compared with their hegemonic counterparts in either church
or state.
9. The sin and grace, folly and wisdom of the Protestant
subordinate church to the authentic crime and punishment, evil and good of the
freely hegemonic state can only be inauthentic in its state-compromised
objectivity compared with the sin and grace, folly and wisdom of the Catholic
hegemonic church.
10. Conversely
the crime and punishment, evil and good of the bound subordinate state to the
authentic sin and grace, folly and wisdom of the freely hegemonic church can
only be inauthentic in its church-compromised subjectivity compared with the
crime and punishment, evil and good of the freely hegemonic state.
11. Therefore
the diagonals that fall and rise, that can be imagined to criss-cross in the
centre of a diagonal field, do not pertain to the same types of society but to
opposite types of society - the falling diagonal from crime and pseudo-sin to
punishment and pseudo-grace having reference to a state-hegemonic and
church-subordinate type of society, as in Britain, but the rising diagonal from
sin and pseudo-crime to grace and pseudo-punishment having reference to a
church-hegemonic and state-subordinate type of society, as in Ireland (with
particular reference to Eire).
12. Consequently
where there is evil 'on high' in the outer light there will be good 'down
below' in the inner darkness, as things fall from crime to punishment, but, by
a corresponding token, the sin that is 'on high' and the grace that is 'below'
will be pseudo-manifestations of folly and wisdom by dint of their paradoxical
affiliations to the outer light and the inner darkness respectively.
13. Conversely,
where there is folly 'down below' in the outer darkness there will be wisdom
'on high' in the inner light, as things rise from sin to grace, but, by a
corresponding token, the crime that is 'below' and the punishment that is 'on
high' will be pseudo-manifestations of evil and good by dint of their
paradoxical affiliations to the outer darkness and the inner light
respectively.
14. What
is abundantly evident is that evil and wisdom stand 'on high' in antithetical
ways, the metachemical eternality of the outer light
and the metaphysical eternality of the inner light, the one closely allied with
fire and the other with air, whereas folly and good sit 'below' in antithetical
ways, the chemical temporality of the outer darkness and the physical
temporality of the inner darkness, the one closely allied with water and the
other with vegetation (earth).
15. As
the reader may recall from the previous text, the diagonals are never as simple
as to fall strictly from metachemistry to physics or
to rise strictly from chemistry to metaphysics; for the 'on high' factors
largely condition what transpires 'below' in their own respective interests,
which entails the subversion of physics by antichemistry
(or chemical sensibility) in the interests of metachemistry
on the one hand, and the subversion of chemistry by antiphysics
(or physical sensuality) in the interests of metaphysics on the other hand,
thus ensuring that not physical grace but antichemical
punishment gets to complement metachemical crime in
the one case, and not chemical crime but antiphysical
sin gets to complement metaphysical grace in the other case - a case, in each
instance, of 'world overcoming' from the respective standpoints of netherworldly and otherworldly, materialist/fundamentalist
and transcendentalist/idealist, perspectives 'above'.
16. For
physical sensibility, if left to itself, would, being male, be more church-
than state-oriented if not countered and effectively subverted from marginally
'below' by what, in chemical sensibility (antichemistry)
is no less female (if in lower-class terms) than the metachemical
control 'above' and therefore just as partial to a state-hegemonic, or not-self
oriented, objective predilection which, putting soma above psyche, ensures that
not relative wisdom but relative good gets to be the punishing complement to
the absolute evil of crime ranged metachemically 'on
high' ... back up the descending diagonal of what one might, from a superficial
analysis, take to be an autocratic-democratic axis but which is really only characterizable in terms of crime and punishment because
its democratic aspect, corresponding to the physical, has been significantly subverted by
plutocracy at autocracy's criminal behest.
17. Likewise
chemical sensuality, if left to itself, would, being female, be more state-
than church-oriented if not countered and effectively subverted from marginally
'below' by what, in physical sensuality
(antiphysics) is no less male (if in
lower-class terms) than the metaphysical control 'above' and therefore just as
partial to a church-hegemonic, or self-oriented, subjective predilection which,
putting psyche above soma, ensures that not relative evil but relative folly
gets to be the sinful complement to the absolute wisdom of grace ranged
metaphysically 'on high' ... further up the ascending diagonal of what one
might, from a superficial analysis, take to be a bureaucratic-theocratic axis
but which is really only characterizable in terms of
sin and grace because its bureaucratic aspect, corresponding to the
chemical, has been significantly subverted by meritocracy at theocracy's
graceful behest.
18. The
above section of this text could be construed as being in some sense Christian,
though I regard it as embracing an altogether more elevated order of 're-birth'
... from sensuality to sensibility which portends 'Kingdom Come' in that its
commitment to the inner light would correspond to Social Theocracy and be less
humanistic, or germane to mankind, than cyborgistic,
so to speak, and therefore germane to what could be said to overhaul mankind,
in almost Nietzschean terms, with a view to bringing
to pass not merely a penultimate but an ultimate stage of metaphysical
sensibility, commensurate with transcendentalism per se.
19. For
if the transcendentalized humanism of Roman Catholic
theocracy is short of the humanized transcendentalism of Buddhism, the way
verbal absolution for penitential contrition must necessarily fall short of
transcendental meditation in the graceful stakes that divide the lowlander
criteria of the West from the highlander criteria of the East, then what lies
beyond both, in the interests of a fully global and universal civilization, can
only be of a non-human order of transcendentalism, necessarily cyborg in character, which corresponds to a definitive
stage of metaphysical sensibility which not only leaves mankind's various
approaches to transcendentalism (where applicable) behind, but also whatever
precedes such approaches in the metaphysical sensibility of both the Cosmos and
nature, neither of which would have much to commend them vis-à-vis even what
mankind has achieved in that respect when free to be metaphysically sensible,
never mind what the coming Godkind of a cyborgized 'humanity' (in reality derived from and
pertaining to what are currently a post-human urban proletariat) would seem to
be destined to achieve with the dawn of 'Kingdom Come', in the event of a
majority mandate for religious sovereignty in countries where such a
paradoxical election would, by dint of long-standing religious traditions, be
possible and even feasible.
20. No, I
am anything but an apologist for Christianity, in the context of Western tradition,
still less an advocate of an Eastern take-over of the West, as though that and
that alone could guarantee or result in genuine universality! What I am, as the reader will have learnt by
now, is a Social Theocrat, and therefore a champion of a new order of
transcendentalism which leaves both Christian and Buddhist, not to mention
natural and cosmic, manifestations of metaphysical sensibility behind ... as it
stretches beyond man into his godlike successor, whom I have called Cyborg, to distinguish Him from the Nietzschean
Superman as one might distinguish enhanced soul from enhanced spirit, and
therefore a higher order of passivity from a more intense activity.
21. Be
that as it may, there will be those who, in typically contemporary vein, whether
with a Nietzschean or a
22. On the
contrary, just as the outer light must appear 'good' to its advocates and
practitioners, more often of the northern hemisphere of the Americas than down
south, so the outer darkness must appear if not 'good' then, in the alternative
terminology of what derives from a Catholic tradition, at least 'wise' to
advocates and practitioners of sexual liberation, whether of a Reichian, a Lawrentian persuasion
or otherwise, who would qualify, in general terms, as the Latin parallel to the
Anglo-Saxon 'ideal' up north which one can classify in relation to the
so-called 'American Dream', not least in respect of filmic culture and various
forms of light shows or light-wielding media, including pornography.
23. Frankly
I am not the greatest authority on the southern forms of New World barbarism
and Heathenism, but I do know from film clips and the like that the New World
is broadly au fait with
sensuality, whether metachemical or chemical, antimetaphysical (sensually metaphysical) or antiphysical (sensually physical), and like all young
civilizations has not yet matured towards or into a fully sensible 'take' on
life such that would necessitate a transvaluation of
all (heathen) values - hardly Nietzschean in
character! - in the interests primarily of the inner
light.
24. Frankly,
the New World has not yet arrived at respect for the inner light, least of all
on the synthetically artificial terms that would be commensurate, in social
theocratic vein, with a sort of post-contemporary super- or, better,
supra-Christian dispensation that was no mere repeat of Christian - meaning,
principally, Catholic - tradition but the logical extension beyond the heathenistic post-modernism and
post-humanism of contemporary civilization as something not only overwhelmingly
influenced and even conditioned by the New World, but urban proletarian in
character.
25. Contemporary
post-human civilization, whether in its proving ground or wherever exported
abroad, including, not least, the so-called Old World of European culture, has
still not crossed the threshold from sensuality to sensibility, alpha to omega,
the 'once born' to the 'reborn', nor, short of an acceptance of the Messianic
revelations and teachings of he who effectively corresponds to a Second Coming
in his advocacy of religious sovereignty as the principal characteristic of
'Kingdom Come', can one reasonably expect it to have done so.
