26. Such generalizations do not, of course, address the epochal
distinction between a genuine ‘below’ and a pseudo ‘above’ in the case of
traditional worldly criteria or, in more contemporary vein, between a genuine
‘above’ and a pseudo ‘below’, where the respective gender links between any two
antithetical points of the overall axial compass will be rather more from ‘the
above’ down than from ‘the below’ up. However that may be, even the
distinctions between overworldly and underworldly positions, between a noumenal
netherworldliness and otherworldliness for ‘the above’ and what, in previous
texts, was called an anti-worldliness vis-à-vis worldliness proper for ‘the
below’ can be modified in such fashion that a more comprehensively exacting
methodology is the logical result.
27. For surely that which is netherworldly in noumenal sensuality
must also be accompanied by what could be called an anti-otherworldly position
in anti-noumenal sensibility, the anti-Celestial City position which
complements, in antimetaphysics, the unequivocally metachemical hegemony of
Vanity Fair. And by a like token that, across the ethereal divide, which is otherworldly in noumenal sensibility
must also be accompanied by what should be called an anti-netherworldly
position in anti-noumenal sensuality, the anti-Vanity Fair position
complementing, in antimetachemistry, the unequivocally metaphysical hegemony of
the
28. Now in the case of the phenomenal or, better, corporeal
‘below’, our previous anti-worldly vis-à-vis worldly division will not suffice
to illustrate or promulgate a more comprehensive perspective, insofar as it
fails to do adequate justice to ‘the below’ to begin with, and this despite my
previous confidence in the terms! For if ‘the above’ is divisible between
netherworldly and otherworldly positions in the aforementioned way, then ‘the
below’ must surely be divisible between alpha-worldly and omega-worldly
positions, albeit the alpha-worldly position in phenomenal sensuality would
have to be accompanied by what could be called an anti-omegaworldly position in
anti-phenomenal sensibility, the anti-Mr Worldly Wise position which
complements, in antiphysics, the equivocally chemical hegemony of the Slough of
Despond. And by a like token that, across the corporeal divide, which is
omega worldly in phenomenal sensibility must also be accompanied by what can be
called an anti-alphaworldly position in anti-phenomenal sensuality, the
anti-Slough of Despond position complementing, in antichemistry, the
equivocally physical hegemony of Mr Worldly Wise.
29. Therefore far from a simple distinction between netherworldly
and worldly criteria on the state-hegemonic/church-subordinate axis, we now
find ourselves with a gender-conditioned axial distinction between
netherworldly and anti-alphaworldly positions in respect of metachemistry and
antichemistry coupled to anti-otherworldly and omega-worldly positions in respect
of antimetaphysics and physics, the latter pair of course the subordinate male
complements to the female hegemonic and subversive positions corresponding to
Vanity Fair and an anti-Slough of Despond.
30. Likewise, far from a simple distinction between antiworldly
and otherworldly criteria on the church-hegemonic/state-subordinate axis, we
now find ourselves with a gender-conditioned axial distinction between
anti-omegaworldly and otherworldly positions in respect of antiphysics and
metaphysics coupled to alpha-worldly and anti-netherworldly positions in
respect of chemistry and antimetachemistry, the latter pair of course the
subordinate female complements to the male subversive and hegemonic positions
corresponding to an anti-Mr Worldly Wise and the Celestial City.
31. How things can change! I was convinced, only a few weeks
ago, that I had said the last word and nailed my philosophy to a definitive
mast of logical certitude. Nothing could have been further from the case
as far as these final and conclusive divisions of each point of our axial
compass are concerned! Noumenal sensuality is no more a definitive
unitary point of the compass in question than its ethereal counterpart in
sensibility. Neither will phenomenal sensuality and
phenomenal sensibility suffice to define ‘the below’ on unitary terms.
Such terms are more elusive than I had initially suspected, being reducible to
our four axial points, viz. North West, South East, South West and North
East. But one point in particular still lends itself to an overall
unitary term which is not without Messianic value, and that is of course the
North East point of the axial compass which, destined to save and counter-damn
the anti-phenomenally sensible and phenomenally sensual from their South West point,
has been identified with ‘Kingdom Come’, a rather metaphorical term, I admit,
but one that is still valid in defining the sphere in which God would prevail
for all Eternity, and prevail over, it has to be remembered, the Antidevil and
Her Anti-Infinity as the Celestial City over anti-Vanity Fair and, as we now
know, as noumenal sensibility over anti-noumenal sensuality, as otherworldly
absolutism over anti-netherworldly absolutism, in reflection of the fact or,
rather, truth that this point of the overall axial compass is characterized by
the lead of antimetachemistry by metaphysics, and thus of the anti-upperclass
position by a truly classless position, the position of the divine ‘lamb’ whose
antidiabolic gender complement, being female, is an ‘anti-lion’, the
‘anti-lion’ of Antidevil the Antimother coupled to Antihell the Unclear Spirit
in antimetachemical bound soma which, thanks to the Son of God coupled to the
Holy Spirit of Heaven in metaphysical bound soma, makes possible the
Antidaughter of the Antidevil coupled to the Unclear Soul of Antihell as the
secondary church-hegemonic complement to God the Father and Heaven the Holy
Soul in the Truth and Joy of that which is first and foremost, the essential raison
d’être of the entire context, without which no truthful approach to Beauty
of the Son of God and no joyful approach to Love of the Holy Spirit of Heaven
would be possible in primary state-subordinate terms, and therefore no Beauty
of Antidevil the Antimother and Love of Antihell the Unclear Spirit to support,
on secondary state-subordinate terms, the beautiful approach to Truth of the
Antidaughter of the Antidevil and the loving approach to Joy of the Unclear
Soul of Antihell which complete the virtuous circle of noumenal sensibility and
anti-noumenal sensuality, of God and Antidevil, Heaven and Antihell, omega
point and anti-alpha point, ethereal subjectivity and ethereal
anti-objectivity.
32. Yes, but axially contrasted to everything cultural and civil
or, in antimetachemistry, pseudo-civil, we shall find everything barbarous and
philistine or, more correctly, pseudo-philistine in noumenal sensuality and
anti-noumenal sensibility, the ethereal objectivity, in metachemical free soma,
of Devil the Mother and Hell the Clear Spirit coupled, with the ethereal
anti-subjectivity of antimetaphysical free soma, to the Antison of Antigod and
the Unholy Spirit of Antiheaven, which would not be possible without the prior
conditioning to bound psyche of Antigod the Antifather and Antiheaven the
Unclear Soul by the Daughter of the Devil and the Clear Soul of Hell, which
rather set them up as secondary church-subordinate preconditions of the Antison
of Antigod and the Unholy Spirit of Antihell, the secondary state-hegemonic
complements of the original free soma which, being metachemical and
diabolically female, has everything antimetaphysical and antidivinely male in
its evil and criminal grip.
33. And it is this somatically evil and psychically criminal grip
that holds not only antimetaphysics in its predatory clutches, as
pseudo-foolish and pseudo-sinful complements to its primary
state-hegemonic/church-subordinate rule, but also, by extrapolation, everything
civil and pseudo-cultural, anti-phenomenally sensual and phenomenally sensible,
whose corporeal anti-objectivity and corporeal subjectivity can only remain
subject to its immoral reign, as the female gender link between metachemistry
and antichemistry, ethereal objectivity and anti-corporeal objectivity,
establishes primary state-hegemonic and church-subordinate criteria in good and
punishing contrast to its own evil and criminal disposition, a contrast which,
on the male side of the gender fence, pits the pseudo-wisdom and pseudo-grace
of the physical against the pseudo-folly and pseudo-sinfulness of the antimetaphysical,
as though in secondary state-hegemonic and church-subordinate contrast to
itself.
34. Be that as it may, it is now possible for us to establish a
very comprehensively exacting perspective at each of the four overall points of
our axial compass, notwithstanding the distinctions between the genuine and
‘pseudo’ modes of either ‘the below’ or ‘the above’, depending on the epochal
and, in effect, civilized context. For that which is genuine in a worldly
age or context will be ‘pseudo’ in a post-worldly and therefore effectively
netherworldly or otherworldly one, while that, by contrast, which is ‘pseudo’
in the former age will be genuine in the latter one, the age not of Western,
still less Eastern, civilization, but of global civilization, the contemporary
mode of civilization par excellence.
35. We have in our North West point of the compass not only
noumenal sensuality but, in unequivocal subordination to this, the upended male
gender position, corresponding to the antidivine, of anti-noumenal sensibility,
and therefore we find an ‘anti-lamb’ to a ‘lion’, an anti-Celestial City to
Vanity Fair, an anti-otherworldly absolutism to a netherworldly absolutism,
anti-Eternity to Infinity, anti-ethereal subjectivity to ethereal objectivity,
‘Anti-Yang’ to ‘Yin’, Antigod to the Devil, Antiheaven to Hell, antimetaphysics
to metachemistry.
36. By phenomenal contrast to that, our South East point of the
said compass furnishes us not just with phenomenal sensibility but, in
equivocal subordination to this, with the upended female gender position,
corresponding to the antifeminine, of anti-phenomenal sensuality, and therefore
we find a ‘half-antilion’ to a ‘half-lamb’, an anti-Slough of Despond to Mr
Worldly Wise, an anti-alphaworldly relativity to an omega-worldly relativity,
an anti-finite position to a temporal position, anti-corporeal objectivity to
corporeal subjectivity, ‘anti-halfyin’ to a ‘half-yang’, antiwoman to man,
antipurgatory to the earth, antichemistry to physics.
37. In lateral contrast to this, the South West point of our axial
compass furnishes us not just with phenomenal sensuality but, in equivocal
subordination to that, with the upended male gender position, corresponding to
the antimasculine, of anti-phenomenal sensibility, and therefore we find a
‘half-antilamb’ to a ‘half-lion’, an anti-Mr Worldly Wise to the Slough of
Despond, an anti-omegaworldly relativity to an alpha-worldly relativity, an
anti-temporal position to a finite position, anti-corporeal subjectivity to
corporeal objectivity, ‘anti-halfyang’ to a ‘half-yin’, antiman to woman,
anti-earth to purgatory, antiphysics to chemistry.
38. In noumenal contrast to that, the North East point of our
axial compass furnishes us not just with noumenal sensibility but, in
unequivocal subordination to this, with the upended female gender position,
corresponding to the antidiabolic, of anti-noumenal sensuality, and therefore
we find an ‘anti-lion’ to a ‘lamb’, an anti-Vanity Fair to the Celestial City,
an anti-netherworldly absolutism to an otherworldly absolutism, anti-Infinity
to Eternity, anti-ethereal objectivity to ethereal subjectivity, ‘Anti-Yin’ to
‘Yang’, Antidevil to God, Antihell to Heaven, antimetachemistry to metaphysics.
39. This last it is which, when it attains to fruition in and with
‘Kingdom Come’, following a majority mandate for religious sovereignty in
various ethnically predisposed countries, will save and counter-damn the lapsed
Catholic masses from their pseudo-antiphenomenal sensibility and pseudo-phenomenal
sensuality, now complicated by noumenally sensual and anti-noumenally sensible
factors, to noumenal sensibility and anti-noumenal sensuality, saving and
counter-damning the males from pseudo-antiphysics to metaphysics and the
females from pseudo-chemistry to antimetachemistry, as such bound psyche and
free soma, twisted by outside pressures toward free soma and bound psyche, is
redirected along channels more closely aligned with church-hegemonic and
state-subordinate criteria and thereby saved to free psyche and counter-damned
to bound soma in and by the Centre which Social Theocracy should be
instrumental in establishing and furthering at the expense not merely of the
church/state norms of Catholic tradition but, more importantly, in the interests
of global liberation and elevation, a liberation as much from traditional
limitations as from contemporary exploitation at the hands of noumenally
sensual and anti-noumenally sensible predators.
40. Only thus, once the lapsed Catholic masses have been saved and
counter-damned more efficaciously and lastingly than was ever possible to
traditional methodologies of salvation and counter-damnation for their
faithfully conservative counterparts, will there be an end to exploitation and
to the rule of the Evil/Criminal and pseudo-Foolish/pseudo-Sinful over both
their own phenomenal counterparts down the state-hegemonic/church-subordinate
axis and, indirectly, those whom they currently exploit with such commercial
zest in their greed for fame and financial gain.
41. Nothing else can or will put an end to the predatory
impositions of the Vain and pseudo-Meek, and those who are now in the
front-line, so to speak, of commercial and social exploitation should consider
well their own phenomenal limitations as being significant, in no small degree,
of what keeps them in the vulnerable position they are in and makes it all the
easier for others to avail of such limitations for their own profit. But,
that said, it is also necessary that those who would deliver them from their
alpha-worldly and anti-omegaworldly predicament are able to provide the means
whereby deliverance will be of a higher and more permanent order than ever
before, an order transcending human limitations and therefore implying recourse
to supra-human procedures such as I have subsumed, in previous texts, under the
general rubric of ‘cyborgization’, meaning the gradual transmutation of the
said masses upwards to positions that will be commercially and socially
unassailable and, hence, safe from the freely somatic predations of immoral
exploiters.
42. But we are not mechanists or materialists to see such
cyborgization as an end in itself. On the
contrary, it is simply a means whereby what truly counts from a divine and even
an antidiabolic standpoint, the development of self-knowledge or awareness in
conjunction with the curtailment of all that is of the not-self and therefore
merely somatic, can be developed more fully and lastingly than would otherwise
be the case, so that salvation is primarily regarded from the standpoint of
psychic self-enhancement as something that is only significantly expandable and
perfectible on the basis of a simultaneous curtailment or transmutation, via
counter-damnation, of the not-self through cyborgization. No cyborgization,
no psychogenic self-enhancement – at least not to an extent that would
constitute a lasting and viable alternative to alpha-worldly and
anti-omegaworldly self-abasement before the netherworldly and anti-otherworldly
powers-that-be or, more correctly, do … in such blatantly somatically free
terms.
43. Now you may think all this fantastic and difficult if not
impossible of realization. But much that was thought impossible has
subsequently been realized and developed to levels which latter-day people are
inclined to take for granted. I have never claimed that such
alpha-worldly and, as we must now say, anti-omegaworldly ‘overcoming’ would be
easy, a stroll in the park, and I do not doubt that many obstacles will stand
in its path and tax those who would advance it in the aforesaid manner.
But it is not impossible, and hardly fantastic in
consequence! Humanism is not, nor ever could be, the end of the
evolutionary road for global civilization. It may be the end of the road
for Western civilization, and then rather more on social democratic than
liberal democratic terms, but Western civilization is no longer in the
driving-seat of historical development, even if what properly appertains to an
evolutionary directive in relation to global civilization has still to emerge.
44. Our age is characterized, above all, by devolutionary
antihumanism, and it will not be until a majority mandate for religious
sovereignty becomes a reality in certain countries that we can declare the
beginnings of evolutionary transcendentalism to have officially come to pass on
the requisite synthetically artificial level and to signal the prospect of a
more positive global future.
45. But although transcendentalism would, in that event, be in the
driving-seat in respect of God the Father and Heaven the Holy Soul, of Truth
and Joy, it would not be without backseat passengers, as it were, in relation
to what has been called antifundamentalism, the beautiful approach to Truth and
loving approach to Joy of the Antidaughter of the Antidevil and the Unclear
Soul of Antihell respectively, which would be as secondary church-hegemonic
counterparts to that which is transcendentally fundamental to ‘Kingdom Come’,
as to the co-existence of noumenal sensibility with anti-noumenal sensuality, the
Celestial City with anti-Vanity Fair, in otherworldly/anti-netherworldly
partnership.
46. Such a partnership, embracing both male and female, divine and
antidiabolic, elements, is also the Omega Point of Eternity and anti-Alpha
Point of Anti-Infinity, and is not just a matter of Salvation but, in
state-subordinate terms, of counter-Damnation, of the bound somatic
complements, in idealism and antimaterialism, to both transcendentalist and
antifundamentalist modes of free psyche. Without the transcendentalism of
God and Heaven there can be no idealism in respect of the Son of God and the
Holy Spirit of Heaven, of the truthful approach to Beauty and joyful approach
to Love, and therefore the divine state is dependent on the prior existence and
conditioning of the divine church. But, by a similar token, without the
primary state-subordinate corollary of primary church-hegemonic criteria there
would be no secondary state-subordinate antimaterialism in respect of Antidevil
the Antimother and Antihell the Unclear Spirit, of Beauty and Love, and
therefore no beautiful approach to Truth and loving approach to Joy of the
Antidaughter of the Antidevil and the Unclear Soul of Antihell as the secondary
church-hegemonic complements to God and Heaven.
47. In sum, without transcendentalism
there would be no idealism, and without idealism no antimaterialism to serve as
an anti-noumenally sensual foundation for antifundamentalism. God and
Heaven are the noumenally-sensible first movers in the overall context of the
48. But from the bound will and bound spirit of idealist
metaphysics stem the bound will and bound spirit of antimaterialist
antimetachemistry, and from the antimaterialism of antimetachemical bound will
and spirit arise the antifundamentalism of antimetachemical free ego and soul,
as germane, from contrary standpoints, to the Anti-Infinity of anti-Vanity
Fair, the secondary state-subordinate and church-hegemonic complements of the
aforementioned first movers on the North East point of our axial compass, which
has been identified with Eternity.
49. No Eternity, no Anti-Infinity; no Celestial City, no
anti-Vanity Fair. Therefore the importance to this context of God and
Heaven cannot be underestimated, since God the Father is truly the First Mover
in noumenal sensibility, the intellectual product of whose ego, duly
universalized, is that Truth which is vindicated by Joy, the gift of Heaven the
Holy Soul.
50. But Truth cannot achieve Joy without the subordinate
assistance of the truthful approach to Beauty which has been identified with
the Son of God and the joyful approach to Love which we have identified with
the Holy Spirit of Heaven. Transcendentalism is dependent upon idealism
for the attainment of its joyful goal and heavenly resolution. Without
idealism, transcendentalism would be as free psyche without bound soma and
therefore without a somatic basis for the redemption of self as psyche climbs
from ego to soul.
