101. Such a proverbial ‘antilion’, germane to
antimetachemistry, will be as antithetical to the ‘lion’ of Devil the Mother as
her leader and master, germane to metaphysics, is antithetical to the
‘antilamb’ of the Antison of Antigod, and not simply on a somatic basis but
with an emphasis on free psyche that lifts the antithesis beyond Antidevil the
Antimother in the one case and the Son of God in the other to the
church-hegemonic pastures of the Antidaughter of the Antidevil on the one hand
and God the Father on the other, the former psychically antithetical to the
Daughter of the Devil and the latter to Antigod the Antifather, neither of
which bound-psychic adjuncts to free soma are anything more, in noumenal
sensuality and anti-noumenal sensibility, than church-subordinate corollaries
of a state-hegemonic situation presided over, in tyrannical vein, by Devil the
Mother in the case of metachemistry and by the Antison of Antigod in the case
of antimetaphysics.
102. How refreshingly and completely antithetical it
will be to have God the Father and the Antidaughter of the Antidevil
prevailing, in church-hegemonic fashion, over the Son of God and Antidevil the
Antimother, their state-subordinate complements! Even though, in relation
to the Celestial City, both God the Father and the Son of God, coupled, be it
not forgotten, to Heaven the Holy Soul and the Holy Spirit of Heaven, will be
of that which, in holiness, is supremely ‘first’, while, in relation to
anti-Vanity Fairy, both the Antidaughter of the Antidevil and Antidevil the
Antimother, coupled to the Unclear Soul of Antihell and Antihell the Unclear
Spirit, will be of that which, in unclearness, is antiprimally ‘last’, the
antiprimacy of whatever is antimetachemical, anti-upperclass, of anti-infinite
death, of antispace, of the ‘antilion’, anti-noumenally sensual, ethereally
anti-objective, anti-netherworldly, anti-evil (and therefore pseudo-good),
anti-criminal (and therefore pseudo-punishing), anti-vain (and therefore
pseudo-just), and consequently the anti-alpha-point complement to all that is
of the omega point of things and supremely ‘first’, whether in respect of
being metaphysical, classless, of eternal life, of time, of the ‘lamb’,
noumenally sensible, ethereally subjective, otherworldly, graceful (and
therefore antithetical to whatever is pseudo-sinful), wise (and therefore
antithetical to whatever is pseudo-foolish), righteous (and therefore
antithetical to whatever is pseudo-meek).
103. In this sense of being noumenally antithetical,
as between netherworldly primacy/anti-otherworldly antisupremacy and
otherworldly supremacy/anti-netherworldly antiprimacy, that which, being
diabolically female, is genuinely evil or criminal in the former has to be
contrasted with all that, being antidiabolically female, is pseudo-good or
pseudo-punishing in the latter, while that which, being antidivinely male, is
pseudo-foolish or pseudo-sinful in the former has to be contrasted with all
that, being divinely male, is genuinely wise or graceful in the latter, the
exact opposite of the phenomenal positions ‘below’, where whatever is
pseudo-evil or pseudo-criminal in the alpha world of feminine femaleness has to
be contrasted with all that is good or punishing in the anti-alphaworld of
antifeminine femaleness, while that which is foolish or sinful in the
anti-omegaworld of antimasculine maleness has to be contrasted with whatever is
pseudo-wise or pseudo-graceful in the omega world of masculine maleness.
104. Therefore there is no sense in which genuine evil
and genuine good are noumenally antithetical, any more than are pseudo-folly
and pseudo-wisdom. The exact antitheses, as we may call them, only occur
within the same axis, as between evil and good, free and bound soma, and crime
and punishment, bound and free psyche, within the metachemical to antichemical
manifestations, necessarily female, of the state-hegemonic/church subordinate
axis, while their male counterparts, dominated above and subverted below, find
themselves caught in an exact antithetical struggle between pseudo-folly and
pseudo-wisdom, free and bound soma, and pseudo-sin and pseudo-grace, bound and
free psyche, within the antimetaphysical to physical manifestations of that
selfsame axis.
105. Contrariwise, there is no sense in which
pseudo-crime and pseudo-punishment are noumenally antithetical, any more than
are sin and grace. The exact antitheses, to repeat, only occur within the
same axis, as between sin and grace, bound and free psyche, and folly and
wisdom, free and bound soma, within the antiphysical to metaphysical
manifestations, necessarily male, of the church-hegemonic/state-subordinate
axis, while their female counterparts, subverted below and dominated above,
find themselves caught in an exact antithetical struggle between pseudo-crime
and pseudo-punishment, bound and free psyche, and pseudo-evil and pseudo-good,
free and bound soma, within the chemical to antimetachemical manifestations of
that selfsame axis.
106. But other factors, as we have seen, can switch
the fulcrum of any given axis from ‘the below’ to ‘the above’, and that further
complicates matters in overall axial terms, not so much in relation to the
genuine vis-à-vis ‘pseudo’ standings of the aforementioned attributes of their
respective elements or anti-elements, as the case may be, so much as in terms
of the natures of the phenomenal or noumenal positions themselves, a genuinely
phenomenal ‘below’ co-existing with a pseudo-noumenal ‘above’ and,
contrariwise, the genuine noumenal ‘above’ existing in conjunction with a
pseudo-phenomenal ‘below’, the ‘below’ of a post-worldly rather than worldly
age or civilization in which either netherworldly coupled to anti-otherworldly
or otherworldly coupled to anti-netherworldly positions are paramount, and we
find situations in which either the phenomenal generalities are ruled from above
or led from above, as the case may be; though, despite contemporary appearances
to the contrary, a post-worldly age will always, in complete contrast to a
pre-worldly one, be more disposed towards leadership than toward its converse,
and never more so than when properly noumenally-sensible and
anti-noumenally-sensual criteria make their divine and antidiabolic appearance
in or, rather, over the world ... of the alpha worldly/anti-omegaworldly, in
the interests of a more efficacious salvation and counter-damnation from the
one to the other, a salvation and counter-damnation which I have equated with
an altogether new order of free psyche and bound soma for each gender in
‘Kingdom Come’, and thus of liberation from the ‘pseudo’ manifestations of
alpha worldly/anti-omegaworldly criteria to more genuinely
otherworldly/anti-netherworldly criteria in reflection of the extent to which
both God and the Antidevil have been liberated from associations with anything
less than what properly befits the divine or the antidiabolic, and are thus
neither Eastern nor Western, whether on a mainstream subsumed basis or in
relation to peripheral cliques, but profoundly germane to civilization in its
global stage which, far from being hegemonically polyversal or impersonal or personal,
can only be hegemonically universal – universal in relation to the Celestial
City and antipolyversal in relation, on a subordinate basis, to anti-Vanity
Fair.
107. For, as with other points on our axial compass,
we cannot limit our North
108. Therefore when we speak of ‘universal’ in
relation to metaphysics proper, we must be careful to allow for
‘antipolyversal’ in relation to its antimetachemical complement, and never
forget that being ethereally subjective in noumenal sensibility is one thing,
being ethereally anti-objective in noumenal anti-sensuality quite another, even
where the beautiful approach to Truth and loving approach to Joy of secondary
church-hegemonic criteria are concerned. Eternity is not to be confounded
with Anti-Infinity, Eternal Life with Anti-Infinite Death, but neither, worse again,
is Eternity to be singled out as solely representative of the context in
question, the North East point of our axial compass, as though open to either
gender. Here, as elsewhere, there are always two positions, two gender
actualities in existence, and we must ensure, in the interests of metaphysical
supremacy, that antimetachemical antiprimacy is granted its due and kept in
perspective at all times as the female complement to a male hegemony, the
anti-Vanity Fair that is distinct from - though subordinately tied-up with -
the Celestial City.
109. For, in truth, the genders are not equal but
opposites, and because psyche precedes soma with males and soma, by contrast,
precedes psyche with females, they can never see completely ‘eye to eye’, as we
say, but will always tend, for hegemonic purposes, in opposite directions:
females back, if allowed, to sensual primacy and males forward, if of a mind,
to sensible supremacy. Arguments with this would simply be the product of
reaction and, more likely where males are concerned, of female-dominated if not
female-subverted reaction at that! But if the proverbial boot is not on
the male foot it will very definitely reside on the female one, and that, as
Western and even early global experience has shown, makes for all that is worst
in civilization, not least the overall prevalence of barbarism over
pseudo-philistinism, and therefore of vanity over pseudo-meekness, as described
in relation to evil and crime on the one hand and pseudo-folly and pseudo-sin
on the other, neither of which will be anything other than products of a
state-hegemonic/church-subordinate kind of society.
110. Yet we who desire nothing less than what is best
in civilization cannot settle for a world dominated, in
netherworldly/anti-otherworldly vein, by barbarism and pseudo-philistinism, but
are determined to uphold all that is of culture over pseudo-civility, of
righteousness over pseudo-justice, as described in relation to grace and wisdom
on the one hand and pseudo-punishment and pseudo-goodness on the other, both of
which will accrue to a society which is
church-hegemonic/state-subordinate. And uphold it in order that those who
now suffer the impositions of barbarism and pseudo-philistinism may be saved
and counter-damned from their quasi-barbarous (formerly pseudo-barbarous) and
quasi-pseudo-philistine (formerly philistine) positions in the pseudo-alpha
world and pseudo-anti-omegaworld to the otherworldly and anti-netherworldly
positions that would complete the overhauling of traditional church-hegemonic/state-subordinate
criteria in the terms outlined above, and thus permit of a new order of
civilization centred in the Celestial City and anti-Vanity Fair, one that is no
longer under the shadow of antihumanism but distinctly supra-human in its
transcendentalist and antifundamentalist aspirations in relation to the
sensible cyborgization of life to a divine and antidiabolic End.
111. One might describe – and I believe I already have
– the
112. For urbanization is generally more rectilinear
than curvilinear, and this reflects its terrestrial origins and
limitations. But if it is more rectilinear than curvilinear in the alpha
positions, as it were, of both noumenal and phenomenal sensuality, it can only
be more curvilinear than rectilinear in the omega positions of both phenomenal
and noumenal sensibility. Which means that if you have squares and
rectangles on the one hand, a hand dominated by objective criteria, you will
find ellipses, or ovals, and circles on the other hand, the hand characterized
by subjective criteria, even with anti-subjective tendencies in the one case
and anti-objective tendencies, commensurate with the under-plane gender
positions, in the other.
113. In logical terms this means that one can argue
that whereas noumenal sensuality will be based, objectively, in freely square
designs, anti-noumenal sensibility will reflect an anti-subjective tendency towards
enclosed circles, or circles bound to or by squares; and that whereas
phenomenal sensuality will be based, objectively, in rectangular designs,
anti-phenomenal sensibility will reflect an anti-subjective tendency towards
enclosed ellipses, or ellipses bound to or by rectangles; conversely we can
argue that whereas phenomenal sensibility, being subjective, will be centred in
elliptical designs, anti-phenomenal sensuality will reflect an anti-objective
tendency towards enclosed rectangles, or rectangles bound to or by ellipses;
and that whereas noumenal sensibility, being subjective, will be centred in
circular designs, anti-noumenal sensuality will reflect an anti-objective
tendency towards enclosed squares, or squares bound to or by circles.
114. Thus on axial terms free squares and bound
circles will co-exist with free ellipses and bound rectangles, with a
metachemical-to-antichemical female gender link between free squares and bound
rectangles and an antimetaphysical-to-physical male gender link between bound
circles and free ellipses. Contrariwise, free rectangles and bound
ellipses will co-exist with free circles and bound squares, with an
antiphysical-to-metaphysical male gender link between bound ellipses and free
circles and a chemical-to-antimetachemical female gender link between free
rectangles and bound squares.
115. Such distinctions would reflect the respective
axial integrities in which either state-hegemonic/church-subordinate criteria
prevail in metachemical-to-antichemical and/or antimetaphysical-to-physical
fashion or, conversely, church-hegemonic/state-subordinate criteria prevail in
antiphysical-to-metaphysical and/or chemical-to-antimetachemical fashion, so
that criteria applicable to each axis in respect of their moral or social
attributes would be reflected architecturally in terms of the prevalence of
either freely somatic and bound psychic or freely psychic and bound somatic
noumenal norms coupled to their respective phenomenal counterparts in terms of
either bound somatic and freely psychic or bound psychic and freely somatic
norms, the state-hegemonic/church-subordinate axis reflecting a distinction
between freely somatic/bound psychic and bound somatic/freely psychic positions
and the church-hegemonic/state-subordinate axis, by contrast, one between bound
psychic/freely somatic and freely psychic/bound somatic positions.
116. Which, in architectural terms, would mean that
free squares and bound circles tended to rule over bound rectangles and free
ellipses in the state-hegemonic/church-subordinate type of society, whereas
free circles and bound squares would tend to lead bound ellipses and free
rectangles in the church-hegemonic/state-subordinate type of society,
salvation, in general terms, being from bound ellipses to free circles for
males and, likewise, counter-damnation being from free rectangles to bound
squares for females in relation to the latter type of society which, depending
how efficacious or wide-ranging such salvation and counter-damnation is, can
provoke damnation from free squares to bound rectangles for females and
counter-salvation from bound circles to free ellipses for males in relation to
state-hegemonic/church-subordinate criteria.
117. Thus the ultimate type of society or civilization
can only be centred on free circular designs which would be metaphysically
hegemonic over anything unfreely square and hence antimetachemical. The
‘lamb’ of God may manifest himself in an absolutely curvilinear design, but the
‘antilion’ of the Antidevil can only take the form of a bound absolutely
rectilinear design, which is that of our proverbial bound square.
118. Yet such a noumenally sensible coupled to
anti-noumenally sensual combination is a far cry from anything freely
elliptical and unfreely rectangular in phenomenal sensibility and
anti-phenomenal sensuality, being germane, as I have argued, to the Celestial
City and anti-Vanity Fair rather than to the ‘delectable mountains’ of Mr
Worldly Wise and his antifeminine partner whose under-plane position would
correspond to an anti-Slough of Despond. Cities that are overly
elliptical and/or rectangular in style will be anything but celestial, being,
to all intents and purposes, terrestrial, whether on a phenomenally
sensual/anti-phenomenally sensible basis of free rectangles and bound ellipses
or, conversely, on a phenomenally sensible/anti-phenomenally sensual basis of
free ellipses and bound rectangles, this latter effectively corresponding to
the aforementioned pseudo-saved and damned positions of the omega worldly and
their anti-alphaworldly partners vis-à-vis anything alpha worldly and
anti-omegaworldly across the axial divide which, far from being damned or
pseudo-saved, would be unsaved and counter-undamned.
119. However that may be, we cannot overlook or
underestimate the link between ideology and architecture, since much of what
has taken place in recent decades follows from an ideological premise which
dictates, in some degree, the bias of urban development and planning
irrespective of to what extent pragmatic or functional factors may also
obtain. Cities are never or rarely cut and dried, as they say, but a
general bias can usually be discerned which betrays the extent to which any
given city is terrestrial rather than celestial and to what extent it is
terrestrial in this way or that, depending on the axial integrity of the people
concerned. Reaction against radical social democracy can also take the
form, as history has shown, of systematic targeting of urban accretions, and
those who would identify themselves as liberal or social democratic have not
hesitated to strike back and wreak vengeance on their ideological
enemies. But you cannot simply put a stop to a given ideological
predilection by bombing its material or urban manifestations, since these are
the products of that ideological predilection and in no sense independent or
autonomous factors. Ultimately, cities can only be changed after the
people who live in them have undergone an ideological revolution in their own
minds and are ready to accept and endorse a different approach to urban
development.
120. But some peoples will be more susceptible to such
a change than others, and that is why the Celestial City coupled to anti-Vanity
Fair requires the right sort of precondition in the masses, a precondition
which is closer to anti-Mr Worldly Wise and the Slough of Despond, if these
days in their ‘pseudo’ manifestations, than to anything more given, in freely
elliptical and unfreely rectangular vein, to omega worldly and
anti-alphaworldly predilections which, in paradoxical irony, pave the way for
neo-netherworldly and neo-anti-otherworldly developments the more it strains
towards a radically social democratic absolutism in the name of the People.
121. Thus I have no doubt that out of the bound
ellipses and free rectangles of alpha worldly and anti-omegaworldly criteria
will come the urge towards the free circles and bound squares of our
otherworldly and anti-netherworldly goals which will constitute the noumenally
sensible and anti-noumenally sensual solution to all that is now bogged down in
anti-phenomenal sensibility and phenomenal sensuality, like anti-Mr Worldly
Wise and the Slough of Despond in their ‘pseudo’ (and therefore
quasi-anti-otherworldly and quasi-netherworldly) manifestations. For it
is only in the free circles of the Celestial City that the quasi-pseudo-meek
will find righteousness and only in the bound squares of anti-Vanity Fair that
the quasi-vain will experience pseudo-justice, to complement, in the
pseudo-cursedness of pseudo-punishment and pseudo-goodness, the blessed
hegemony of grace and wisdom for as long as Eternity can prevail over
Anti-Infinity and lead all that is antimetachemical, anti-upperclass,
antiyin-like, anti-leonine, and anti-spatial from the righteous pastures of
whatever is metaphysical, classless, yang-like, lamb-like, of repetitive time,
and therefore the otherworldly master of an anti-netherworldly complement which
has been identified with the Antidevil and must forever remain in
anti-polyversal subordination to the universality of God.
LONDON 2005-10 (Revised 2012)
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