07

Poetry is apt to vindicate the Alpha, not to endorse the Omega. Its fanciful delusions may serve to palliate the enormity of existence but do little to encourage an otherworldly alternative, such that only religious philosophy and philosophical religion can.

The poet is usually a weak-minded 'sonofabitch' who accepts the dominance of females and, hence, nature.

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Those odious pests who spit their mental venom at one from behind the cover of the crowd are a conspicuously mob type lacking in self-confidence and self-esteem but striving, as though in compensation, to 'put one over' on others, especially those whom they perceive to be self-confident and dignified. Nobodies striving to become somebodies at someone else's expense, but only exposing themselves as cowardly weak-minded jerks who are not only ill-at-ease in public but ill-at-ease in themselves!

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Christians have a belief that Christ died for them on the Cross, and tend to say words to that effect. But I've always had difficulty believing it, especially since it is a contention that requires to be qualified, if it is not to sound too vague and somehow generalized. What I can believe, without being even remotely a practising Christian, is that the figure on the Cross was a victim, not least of judicial power, and that as a victim his death can only have meaning or relevance to victims in general, more especially to victims of Christian descent and most especially to those of the Roman Catholic faith who happen to identify – unlike many of them – with the Crucified Christ more than with the Virgin Mary or so-called 'Mother of God'. They are the ones, it seems to me, for whom it could be argued, in a manner of speaking, that Christ died, since as victims they should be able to identify with a victim, with the uniquely Christian concept of 'God as victim', as opposed, say, to 'God as victor', not least in the guise of 'God as Creator', 'the Almighty', the so-called 'Father', and other variations on a metachemical theme having cosmic associations, but also, to a lesser if more relative extent, in the guise of the 'Marian victor', so to speak, the so-called 'Blessed Virgin', and other paradoxical variations on the theme of maternal redemption and/or resolution, of what is, with women, a predatory nature 'paying off' in terms of the attainment of maternity and the concomitant benefit of a surrogate plenum in the guise of the child, who will be her raison d’être and vindication of the beauty (and love) that exists, in nature, for a specific purpose, that being reproduction, and, as noted above, some kind of maternal resolution in pride (and strength), pride being as much the fulcrum of chemical free soma as beauty is the fulcrum of metachemical free soma, the free will of the latter tending, by and by, to the free spirit of the former when once a man has been secured (by the seduction of beauty coupled to love) and the stage set, as it were, for a maternal issue (the source of maternal pride).

Therefore to the extent that women operate within nature (and thwart whatever strives to go against it), they are predatory victors, not preyed-upon victims, and therefore would not, in my opinion, be of the class of persons for whom it could, after a fashion, be maintained that Christ died, he who was a victim himself. Neither could it reasonably be maintained that heretics are generally of such a class since, with an effective change of axis from the southwest-to-northeast points of the intercardinal axial compass on the church-hegemonic/state-subordinate axis (Roman Catholic) to the northwest-to-southeast points of it on what became (with the Puritan polarity of Anglicanism) the state-hegemonic/church-subordinate one, they tend towards an alignment with victors as opposed to victims, predatory and imperial victors characterized by the female domination of pseudo-metaphysics by metachemistry at the northwest point of the said axis, which the male domination of pseudo-chemistry by physics at the southeast point thereof does little to modify or mollify, since axially aligned with the overall sovereign factor, that of female domination in metachemical free soma.

Thus, to reiterate, it is only Catholics of a pro-metaphysical disposition within a largely pseudo-physical subordination to a victor's chemistry who could be expected to identify with the notion that Christ's death, as a victim on the Cross, was of some relevance to them as victims of female domination. For unlike the pseudo-metaphysical Anglican, who can be expected to take metachemical domination for granted, the pseudo-physical Catholic, a phenomenal rather than noumenal order of pseudo-male, has traditionally been conditioned, despite Marian rhetoric, to be sinfully ashamed of his predicament and anxious to atone for it through confessional contrition and the hope, thereby, of receiving, via a priest, divine pardon, or forgiveness of sin, in the interests of some metaphysical credibility such that the Crucified Christ, even as victim, tends to symbolize, if, it has to be said, to a degree well short of that free psyche which, whether or not symbolized by 'the Resurrection', is the true fulcrum of metaphysics in a realm of perfect being lying beyond both confession and pardon. For even the priest is limited, by his Christian faith, from representing any but a truncated metaphysics that, like the paradigm of metaphysical bound soma itself, must needs continue to defer, in Biblical loyalty, to Old Testament metachemistry, and hence to what is contrary to joy and truth in the all-too-predatory guise of beauty and love, those female attributes whose purpose, as alluded to above, is purely reproductive and, hence, world-perpetuating.

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