1. I had brought logic to gender in such fashion that
there was absolutely no doubt in my mind that the salvation of antiphysical
males to metaphysics was accompanied by the counter-damnation, the
pseudo-damnation, of chemical females to antimetachemistry, and, like
salvation, which is blessed, pseudo-damnation, which is pseudo-cursed, would be
manifest in both church and state, in free psyche and bound soma. There
could be no question that salvation was alone of the church and
counter-damnation of the state. Salvation was for males from bound psyche
in antiphysical antihumanism to free psyche in metaphysical transcendentalism
and from free soma in antiphysical antinaturalism to bound soma in metaphysical
idealism, both of which were blessed because confirming the male actuality of
psyche preceding and predominating or, better, preponderating over soma and
therefore allowing, in all righteousness, for gender sync with this fundamental
situation which only metaphysical sensibility can unequivocally deliver and
sustain. On the other hand, counter-damnation for females was from free
soma in chemical realism to bound soma in antimetachemical antimaterialism and
from bound psyche in chemical nonconformism to free psyche in antimetachemical
antifundamentalism, both of which were pseudo-cursed because at loggerheads
with the female actuality of soma preceding and predominating over psyche and
therefore establishing, in all pseudo-justice, the opposite of gender sync
which, contrary to being somatically free and psychically bound, requires bound
soma in secondary state-subordinate accompaniment, within antimetachemistry, to
the free psyche of secondary church-hegemonic criteria, the criteria which, in
contrasting parallel to the male position, has less to do with truth and joy
than with a beautiful approach to truth and a loving approach to joy, both of
which effectively stem from the beauty and love of antimetachemical bound soma
which the truthful approach to beauty and the joyful approach to love of
metaphysical bound soma, corresponding to primary state-subordinate criteria,
did no little part to establish and maintain, and all at the behest of metaphysical
transcendentalism, wherein truth and joy attest to the primary church-hegemonic
actuality of God and Heaven as symptomatic of what is fundamental to
metaphysics as the initiator of both metaphysical bound soma and, via that, the
bringing to heel of metachemical sensibility, or antimetachemistry, in such
fashion that the female is forever at cross-purposes with her gender actuality
and accordingly counter-damned. For this
church-hegemonic/state-subordinate axis, stretching from the southwest to the northeast
point of the axial compass, pits the salvation of males who rise from bound
psyche and free soma to free psyche and bound soma against the
counter-damnation of females who counter-fall from free soma and bound psyche
to bound soma and free psyche in what, as noted above, transpire to be
secondary state-subordinate and church-hegemonic terms. Righteousness
cannot obtain for males, in absolute gender sync, without pseudo-justice
simultaneously having to obtain, in absolute gender upending, for females.
That is the law, if you like, of the northeast point of the axial compass,
which has been identified with the
2. Truth in that broader sense is not altogether
pleasant, least of all for females, but I swear by God that what I have written
and what I wrote before on this subject, the nature of salvation and
counter-damnation, is true or veridical and not a cop out or fudge of the issue
in typically lopsided or reductionist terms. However, veracity in
relation to the overall context of the northeast point of the axial compass and
Truth per se are not synonymous, since the Truth as something
profoundly metaphysical and, more specifically, transcendentalist within
metaphysics, is solely germane to God and, hence, to the actuality of godliness
as a sort of universal knowledge that pertains to an order of ego which, being
godly, is not an end-in-itself, in humanist vein, but of a character which
elects to utilize the idealism of bound metaphysical soma to achieve its
redemption in the heavenly joy of the soul per se which, being
metaphysical, appertains more to the spinal cord than to the brain stem and is
therefore the deepest aspect of the self conceived of from a divinely male
standpoint. Truth has but one goal, and that is Joy, and therefore God is
nothing without Heaven, for Heaven is His raison d’être, being the
ultimate mode of Being such that no other mode of contentment can approximate
or even approach. This is also veridical, for the truth about God is that
God, or the process of being godly, is removed from everything but the
attainment of Heaven, and in Heaven God is redeemed. Therefore think not
of God in any lesser or contrary terms, and remember that metaphysics, in both
free psyche and bound soma, is an exclusively male preserve, which has no
bearing, except tangentially and subordinately, on the fate of females.
For the corollary of God and Heaven for metaphysical males is the Antidevil and
Antihell for antimetachemical females, and this is the Anti-Infinity that
accompanies Eternity on its course through Time, remaining at an Antispace
remove from its male counterpart as Anti-Vanity Fair from the Celestial City.
3. If the West, through Catholicism, is traditionally
more guilty of subsuming metaphysics into antimetachemistry (through the
retention of metachemistry over antimetaphysics at the northwest point of the axial
compass) and thus producing a fudge favouring the female actuality of
antimetachemistry (‘sacred heart’), then the East is no less guilty, through
Buddhism, of subsuming antimetachemistry into metaphysics and thus producing a
fudge favouring the male actuality of metaphysics (‘sacred lungs’).
Neither, therefore, can suffice for global universality, which requires that
equal justice be done to metaphysics and
antimetachemistry in order that they may remain separate and gender
compliant. In such a balanced approach to the northeast point of the
axial compass reductionism of either a Western or an Eastern nature will be
avoided and the point in question will consequently be able to exist
independently of other axial factors and be truly viable as a going concern, no
mere utopian partisanship favouring this or that gender but a
gender-acknowledging duality which has the merit of being self-sustaining
throughout Eternity and, for females, Anti-Infinity. Thus global
civilization differs demonstrably from both Western and Eastern civilizations
in respect of its balanced approach to gender differentiation. This, in
some sense, emerges out of gender equalitarianism, but precisely as a
refutation of any reductionism that would subsume one gender into the other.
A more differentiated approach to gender would be difficult if not impossible
to conceive of, and that is why Social Theocracy, the ideology of religious
freedom for the people, must be committed to granting to each gender its proper
metaphysical or antimetachemical place, that metaphysics may be served more
completely than would otherwise be the case.
4. When I mentioned blessedness and pseudo-cursedness
above, in connection with salvation and counter-damnation or, better,
pseudo-damnation, I forgot to mention culture and pseudo-civility, which are
alike germane to the context in question and symptomatic of the distinction
between righteousness and pseudo-justice. The Saved, being male, are
blessed with the righteousness of culture in metaphysical gender sync with
their fundamental nature of psyche preceding and preponderating over soma,
whereas the pseudo-Damned, by contrast, are pseudo-cursed with the
pseudo-justice of pseudo-civility in antimetachemical gender cross-purposes, or
upendedness, with their fundamental nature which, being female, is of soma
preceding and predominating over psyche and therefore of the one being free and
the other bound. Under male unequivocal hegemonic pressures, on the other
hand, bound soma and free psyche obtain for the female as secondary
state-subordinate and church-hegemonic positions corresponding to beauty/love
and the beautiful approach to truth/loving approach to joy, neither of which
have any bearing on truth/joy and the truthful approach to beauty/joyful approach
to love with stem from the liberated male positions of free psyche and bound
soma in blessed sync with male gender actuality. Therefore the salvation
of the one gender presupposes or entails the pseudo-damnation of the other
gender, and this is inescapable and unavoidable. If males are to rise
from sin to grace and from folly to wisdom, females must counter-fall (up the
axis) from pseudo-crime to pseudo-punishment and from pseudo-evil to
pseudo-good, ceasing to be somatically free and psychically bound as the males
cease to be such in the interests of free psyche and bound soma.
5. How all this contrasts with the other axis, wherein
not blessedness and pseudo-cursedness, salvation and pseudo-damnation, obtain
in sensibility but, by comparative contrast, cursedness and pseudo-blessedness,
damnation and pseudo-salvation, with the attendant corollaries of justice and
pseudo-righteousness and, of course, civility and pseudo-culture! This
state-hegemonic/church-subordinate axis, by contrast, is not about a rise from
sin to grace and folly to wisdom on the part of males, still less of a
counter-fall from pseudo-crime to pseudo-punishment and pseudo-evil to
pseudo-good on the part of females but, rather, is symptomatic of a fall from
evil to good and crime to punishment on the part of females and of a
counter-rise (down the axis) from pseudo-folly to pseudo-wisdom and pseudo-sin
to pseudo-grace on the part of males, soma taking precedence over psyche and
therefore constitutive of the state-hegemonic aspects of the axis in
question. Therefore the Damned, being female, are cursed with justice in
the civility of antichemical bound soma and free psyche, since at relative
cross-purposes, in antichemistry, with their gender actuality of soma preceding
and predominating over psyche, whereas the counter-Saved, or pseudo-Saved, are
pseudo-blessed with pseudo-righteousness in the pseudo-culture of their gender
actuality, as males, of psyche preceding and preponderating over soma in
physical bound soma and free psyche, the snag being that the emphasis does not
fall, as would otherwise be the case, on free psyche but, due to antichemical
subversive pressures stemming from a link with the unequivocal female hegemony
of metachemistry over antimetaphysics back up the said axis, on bound soma as
the – for males – secondary state-hegemonic position vis-à-vis antichemical
bound soma and, by extrapolation, such free psyche as obtains, being co-opted
to the service of soma, only achieves a secondary church-subordinate standing vis-à-vis
antichemical free psyche, the free psyche that would be rather more
antinonconformist than humanist in character and consequently antithetical not
to antitranscendentalism, in male vein, but to fundamentalism, its metachemical
counterpart. So while females may be damned to the cursedness of justice
in the civility of antichemical bound soma and free psyche, their male
counterparts will be pseudo-saved to the pseudo-blessedness of
pseudo-righteousness in the pseudo-culture of physical bound soma and free
psyche, this latter in parallel contrast to the free psyche and bound soma of
metaphysics, wherein the male is unequivocally hegemonic and therefore not
subverted from the female position due to its antithetical link with the
somatically free and psychically bound aspects of
state-hegemonic/church-subordinate criteria in metachemistry. There is
therefore a completely different emphasis between these two manifestations of
male sensibility, the metaphysical and the physical, and only in the former is
Salvation for real and not merely a secondary
state-hegemonic/church-subordinate corollary of Damnation.
6. But if the Many are damned and pseudo-saved at the
southeast point of the axial compass, divided as they are between justice and
pseudo-righteousness, civility and pseudo-culture, they exist, as in Britain,
in polar relationship to an undamned and pseudo-unsaved Few who, as in America,
rule the metachemical/antimetaphysical roost from a vantage point that
constitutes the apex of state-hegemonic/church-subordinate criteria, being
germane to the female ideal of somatic freedom and psychic binding which
requires a metachemical mandate which is unequivocally hegemonic over
metaphysical sensuality or, as I usually say, antimetaphysics. The damned
and pseudo-saved parliamentary/puritan majority exist in antithetical relation
to their metachemical/antimetaphysical counterparts who are more likely to be
monarchic and Anglican than anything else, though Judaic and Hindu elements
cannot be excluded, least of all in America where, as I have argued in the
past, the northwest point of the axial compass is more elevated and somehow
genuine than in Britain and far from having a
pseudo-metachemical/pseudo-antimetaphysical vis-à-vis antichemical/physical
polarity one finds, in reverse extrapolation from the British tradition, a
pseudo-antichemical/pseudo-physical vis-à-vis metachemical/antimetaphysical
polarity which is constitutive of New World criteria in the sense of an
overhaul of Old World, and in particular British, axial criteria in a manner
favouring ‘the above’ rather than ‘the below’, the undamned/pseudo-unsaved
rather than the damned/pseudo-saved. Consequently in relation to this
more contemporary manifestation of state-hegemonic/church-subordinate axial
criteria, we find a contrary situation from that traditionally obtaining in,
for instance, Great Britain, and here it can most certainly be maintained that
the Few are not merely constitutionally but instrumentally and culturally
hegemonic over the Many as so many film stars, rock stars, porn stars, drag
stars, sports stars, etc. And it is this contemporary manifestation of
the state-hegemonic/church-subordinate axis which rules over the world as we
know it today, transforming traditionally church-hegemonic/state-subordinate
societies into quasi-state-hegemonic/church-subordinate images of itself and
thus effectively creating the terms by which even
church-hegemonic/state-subordinate criteria may be overhauled in such fashion
that things will tend not from pseudo-metaphysics/pseudo-antimetachemistry to
antiphysics/chemistry, in traditional Catholic vein, but, on the contrary, from
pseudo-antiphysics/pseudo-chemistry to genuine metaphysics/antimetachemistry as
the quasi-state-hegemonic/church-subordinate paradox is exploited from an
equally, though morally sound, paradoxical standpoint which is determined to
restore church-hegemonic/state-subordinate criteria to the peoples in question
– not least in Eire – by appealing to the electorate to vote for religious sovereignty
and thus have the benefit, in the event of a majority mandate, of that more
genuine metaphysics and antimetachemistry which, under Social Theocracy, would
be commensurate with ‘Kingdom Come’ as a context, centred on the northeast
point of the axial compass, in which salvation and pseudo-damnation will once
again become possible to the unsaved and pseudo-undamned lapsed Catholic
masses, only this time more efficaciously and genuinely so than had been the
case in the past, before the Americanization of Eire and other such
predominantly Catholic countries resulted in the partial overhaul of
traditional axial criteria in the pseudo-antiphysical/pseudo-chemical manner
described, something almost akin, in Biblical terms, to a ‘new earth’ which
cannot but portend a ‘new heaven’ once the axis is completely overhauled and
thus comes into line, antithetically, with the contemporary manifestation of
the state-hegemonic/church-subordinate axis, a situation which will no longer
leave the peoples in question at a quasi-state-hegemonic/church-subordinate
disadvantage vis-à-vis their traditional counterparts, but make possible their
own more efficacious elevation to salvation and pseudo-damnation
(counter-damnation) of an order properly commensurate with global, and therefore
universal, criteria. For not until this happens and the peoples concerned
are saved and pseudo-damned more efficaciously will the undamned and
pseudo-unsaved Few (comparatively speaking) of the other axis be placed in a
position whereby their vain and pseudo-meek exploitations of the quasi-vain and
quasi-pseudo-meek Many at the southwest point of the axial compass will come
under threat for want of anybody there to pray upon. Only then will there
be any possibility of damnation and pseudo-salvation for the undamned and
pseudo-unsaved, for they will not be damned or pseudo-saved as long as there
are those at the southwest point of the axial compass who have not been saved
and pseudo-damned to its northeast point, and therefore they will not be in a
position to be ‘made over’ in the image of those who are already damned and
pseudo-saved at the southeast point of the axial compass as a precondition of
these latter being swivelled across to the foot of the other axis and, in being
‘made over’ in their turn, saved and pseudo-damned in the wake of the lapsed
Catholic generality, thereby making possible even the salvation and
pseudo-damnation of the damned and pseudo-saved if they, too, elect to follow
their historical counterparts across to the southwest point of the axis in
question and accept the necessary criteria for salvation and pseudo-damnation
to its northeast point, thereby being ‘made over’ from man and antiwoman or,
more correctly, pseudo-man and pseudo-antiwoman to pseudo-antiman and pseudo-woman
as the necessary preconditions of God and the Antidevil. Only thus will
everything pass from the Alpha and Anti-Omega of the Devil and Antigod to the
Omega and Anti-Alpha of God and the Antidevil, as though from the rule of
Vanity Fair and the (anti-lead of) Anti-Celestial City to the lead of the
Celestial City and (anti-rule of) Anti-Vanity Fair.
7. Thus as each axis is divisible between the Few and
the Many, so the triumph of church-hegemonic/state-subordinate criteria over
its axial antithesis will require that everything passes from the Many to the
Few on the axis in question, just as they have passed, with the American
overhaul of state-hegemonic/church-subordinate axial criteria, from the Many to
the Few in reverse vein, and both the Many of that axis and the Many of the
traditionally more church-hegemonic/state-subordinate axis now live under the
sway of the vain/pseudo-meek Few to such an extent that there is scarcely any
place for, let alone evidence of, the righteous/pseudo-just Few of a comparably
genuine, or radical, order. All this must change in the future, as the
new church-hegemonic/state-subordinate Few set about the task of achieving and
consolidating their position vis-à-vis the lapsed Catholic Many and set in
motion those orders of salvation and pseudo-damnation which will deliver the
said Many from the predatory clutches of the state-hegemonic/church-subordinate
Few and thus bring about the latter’s axial downfall. For nothing short
of that will change life as we know it, and it is imperative that life is
changed for the better for the lapsed Catholic Many in order that they may be
delivered from their shortcomings and the consequences of those shortcomings,
and that even their Protestant counterparts may be brought to the threshold of
salvation and pseudo-damnation in due course and all share in the benefits of
blessedness and pseudo-cursedness, culture and pseudo-civility, righteousness
and pseudo-justice for all Eternity and Anti-Infinity in an
otherworldly/anti-netherworldly society that knows no death, being at its
antimetachemical worst anti-death and at its metaphysical best so pro-life as
to be eternal.
8. Are sportsmen or athletes or body builders or sex
workers or other ‘physical’ types as equally sane as intellectuals and
philosophers and great writers and artists? Or, put differently, do those
in the former categories share the same type of sanity with those in the
latter? Society may, as it is and has been constituted in the past,
encourage us to think so, but I cannot bring myself to believe it. For
isn’t there something kind of ‘insane’ about intellectuality and profound
literary work compared with or, rather, contrasted to the sorts of bodily and
physical activities which sportsmen and athletes and so on indulge in and
regularly demonstrate? Would there not be ‘regular folk’ of an active if
not competitive nature who, in their heart of hearts (or what passes for such),
incline to the view that writers and philosophers and other such intellectually
creative individuals are comparatively insane, if not mad? And yet is it
not also the case that many of us take intellectuality, whether literary or
otherwise, for granted and are happy to read a book or e-scroll or other
literary production without fuss or undue sarcasm, never for a moment assuming
that the act of writing constitutes evidence of madness or of something that
should be avoided in the interests of sanity. So if there is a gulf
between those who are outgoing, extrovert, sport-loving and their rather more
ingoing, introvert, culture-loving counterparts, is it not indicative, this
gulf, of two kinds of sanity, one fundamentally somatic and bodily, the other
essentially psychic and therefore of the mind? Is it not the case that
there is really a distinction here between what could be called outer sanity
and inner sanity, the sanity of physical exercise and the sanity of
metaphysical exercise, the sanity that signifies freedom in relation to soma
and the sanity that signifies freedom in relation to psyche, the one arguably
more female than male and the other more male than female. For, after
all, somatic freedom, hailing from either a metachemical or a chemical premise
and hegemony (over antimetaphysics or antiphysics, as the case may be) is the
ideal of a creature for whom soma precedes and predominates over psyche,
whereas psychic freedom, which hails from either a physical (in the elemental
sense) or a metaphysical premise and hegemony (over antichemistry or
antimetachemistry, as the case may be) is the ideal of a creature, by contrast,
for whom psyche precedes and preponderates over soma – in other words, a male
as opposed to a female creature. This, then, is the crux of the
matter. There are two kinds of freedom on both phenomenal (corporeal) and
noumenal (ethereal) levels or planes, and they are opposites in terms of being
somatic and female, or psychic and male. A society rooted in somatic
freedom may accept a limited degree of psychic freedom, but it will never give
any great encouragement to psychic freedom for fear of undermining its somatic
basis and transforming the word ‘insanity’ from something designating some form
of madness to something akin to ‘insight’ vis-à-vis sight. To it,
‘sanity’ is fundamentally more somatic than psychic, and therefore most if not
all forms of psychic freedom are vulnerable to being cynically dismissed as
‘insane’, i.e. mad, rather than regarded as germane to a contrary order of
sanity which is simply inner (and of the mind) rather than outer (and of the
body). To-date, this has been the general premise and belief of Western
society, especially in countries which have been more partial, in heathenistic
vein, to state-hegemonic/church-subordinate criteria than to their
converse. Sanity is closer to the sports field and the supermarket than
to the desk or cloister – certainly for the generality of people. And yet
how indicative of a somatic concept of freedom and therefore of sanity such a
perception is! It does not distinguish, more or less impartially, between
outer sanity and inner sanity in terms of ‘outsane’ and ‘insane’ but, siding
with the former, inclines to dismiss the latter as equivalent to mad. I
absolutely reject and despise this attitude! Sanity is not one thing
rather than another; it is divisible between outer and inner, somatic and
psychic, manifestations, and all people, bar the very extreme, are both
‘outsane’ and ‘insane’ to varying degrees, even if most would see themselves –
certainly in traditional Western terms – as more ‘outsane’ than ‘insane’ and therefore
of an outgoing disposition commensurate with social utility or sociability or
societal expedience, a view which has done no small part to perpetuate the
notion that outer sanity is alone sane compared to its inner counterpart.
Well, let us categorically dismiss such a notion here, which is something of a
Western if not populist myth, and assert that while outer sanity, or
‘outsanity’, is indeed sane or a form of sanity, inner sanity is also a form of
sanity, if of an opposite gender persuasion to its somatic counterpart, and
therefore worthy of being taken seriously as an ideal in itself, one which, if
upheld, would divest the word ‘insanity’ of any pejorative or denigratory
implications, making it short for ‘inner sanity’ and not synonymous with madness
of a cerebral order. Doubtless such an order of madness does exist, but
not necessarily as an expression of inner sanity! On the contrary, it
would be indicative of the want of inner sanity, not in the sense of outer
sanity, but through some malfunctioning of psyche or persistent delusion.
And yet there can also be – and very often is – much evidence in society of the
malfunctioning of soma, of bodily parts, whether through accident or disease,
and a break-down, in consequence, in the norms of outer sanity which, though
scarcely qualifying for aspersions of madness, indicate a want of somatic
freedom and, hence, physical health. But madness has always been
identified with psyche rather than soma, so the physically ill or sick have
rarely been considered mad, not altogether surprisingly in view of the extent
to which such a term has been reserved, in somatically-oriented societies, for
the mentally sick. And yet if one can be sane physically, one can be mad
physically. And if one can be mad mentally, one can be sane
mentally. Being mental is not necessarily synonymous with being
mad. Nor is being physical necessarily synonymous with being sane.
One can be sane or mad either way, in an outer or an inner fashion, and
ultimately what all these assumptions or presumptions tell us is about the
nature of a particular type of society and its prevailing values, for better or
worse. People will always be quick to denigrate psyche from a somatic
standpoint and, doubtless, those societies more given, whether in the East or
elsewhere, to psychic freedom will take a less than partisan view of
soma. In misunderstanding each other they will recoil from each other and
simply entrench themselves in their respective partialities. Rarely does
society strike, never mind aim at, a balance between the opposites, somatic
freedom and psychic freedom, though attempts to do so are usually weighted
against one ideal from the hegemonic standpoint of the other which, contrary to
its opposite, will be unequivocally rather than simply equivocally hegemonic
and therefore more influential and important in the overall axial scheme of
things, as already described in my work. Thus at the end of the day a
bias remains, and that bias conditions the way people in that society generally
think of sanity and its opposite, madness. At present ‘insanity’, used in
the sense of inner sanity, has not been divested of pejorative connotations
likening it to madness, and therefore sanity is implicitly if not explicitly
identified with the outer and, more often than not, with a healthy somatic
disposition that fights shy of intellectuality and high culture in
general. The future, I am sure, will change all that, but not before the
coming of religious sovereignty and the establishment of truly free psychic
societies under the leadership of the highest males.
9. Frankly, urban civilization is more likely to breed
or foster ‘insanity’ than ‘outsanity’ because if one is accustomed to city life
for any period of time one becomes more disposed to living indoors than
outdoors, there being so much more indoor life than outdoor in view of the
close proximity of so many buildings of one persuasion or another, and living
or being indoors is not incompatible with the development of sensibility, being
its environmental parallel and, in effective terms, precondition.
Therefore the more urban the context and the more, over several generations,
sedentary or indoor one’s lifestyle the more, by a corresponding factor,
sensible should one become, irrespective of fluctuations in the weather.
Only those who spend much of their time outdoors, whether through ancestral
tradition or in consequence of a natural response to warm dry weather, will
cling to sensuality in parallel with their outgoing predilections. Yet the
pressure towards a more indoor lifestyle will always be there in the city and,
often enough, people outdoors are on the move from one indoor location to
another rather than simply hanging around out-of-doors or loitering in public
spaces. So city life is suited to the development of sensibility
and, hence, of a correspondingly inner mode of sanity, whether or not one
wishes to call it ‘insanity’, as though on a par with ‘insight’. Many if
not most of those who live in cities, especially in the more built-up
residential sectors, are arguably more ‘insane’ than ‘outsane’, and that, in
comparative terms, is a good thing, because it indicates that sensibility is
taking precedence over sensuality with them and such a situation is always more
indicative of some kind of male hegemony, whether equivocal, as in physics over
antichemistry, or unequivocal, as in metaphysics over antimetachemistry.
In fact, now that I have returned to my usual take on such elemental terms, it
strikes me as incontrovertible that the subordinate gender in any given
sensible context will be less ‘insane’ in the aforementioned sense than
anti-‘outsane’, which is to say, contrary to outer sanity in antichemical or
antimetachemical vein without being properly, in male vein, ‘insane’, or partial
to inner sanity through the development of psychic freedom. If such
upended persons are not as ‘insane’ themselves, they are at least sufficiently
anti-‘outsane’ as to be distinct from those who, in metachemistry or chemistry,
would be ‘outsane’ and therefore either unequivocally or equivocally, depending
on the elemental context, objective in their somatic freedom as the product, in
no small part, of a vacuum appertaining, in female vein, to either the noumenal
or phenomenal modes of objectivity. But if such people, whether rural or
otherwise, would be ‘outsane’ in their somatically outgoing dispositions, then
the upended gender in relation to them would, in being antimetaphysical or
antiphysical, be less ‘outsane’ themselves than anti-‘insane’ and therefore of
an anti-subjective disposition commensurate with the paradoxical elemental
contexts in question. Therefore society is not simply a matter of sanity
vis-à-vis insanity but, depending on the circumstances, will manifest either
outer sanity at inner sanity’s upended expense or, in sensibility, inner sanity
at outer sanity’s upended expense, the resultant pairing amounting to axial
distinctions between noumenal ‘outsanity’/anti-‘insanity’ at the northwest
point of the axial compass vis-à-vis phenomenal ‘insanity’/anti-‘outsanity’ at
its southeast point, with a correspondingly contrary antithesis, on the
church-hegemonic/state-subordinate axis, between phenomenal
‘outsanity’/anti-‘insanity’ at the southwest point of the axial compass and
noumenal ‘insanity’/anti-‘outsanity’ at its northeast point, the unequivocal
gender position linking to the phenomenally subordinate gender position with
the traditional manifestations of each axis in the interests of either
state-hegemonic/church-subordinate consistency and continuity or, conversely,
church-hegemonic/state-subordinate consistency and continuity, as in the
primary link between metachemical ‘outsanity’ and antichemical anti-‘outsanity’
in respect of state-hegemonic criteria and between metaphysical ‘insanity’ and
antiphysical anti-‘insanity’ in respect of church-hegemonic criteria, neither
axis being capable of reconciliation with the other in view of the different
gender agendas which each one primarily represents. For if metachemistry
and antichemistry constitute primary state-hegemonic/church-subordinate
criteria with regard to the contrast between somatic freedom/psychic binding
(metachemistry) and somatic binding/psychic freedom (antichemistry),
‘outsanity’ and anti-‘outsanity’, then antimetaphysics and physics, their
noumenal and phenomenal male counterparts, can only signify secondary
state-hegemonic/church-subordinate criteria with regard to the parallel
contrast between somatic freedom/psychic binding (antimetaphysics) and somatic
binding/psychic freedom (physics), anti-‘insanity’ and ‘insanity’, which are
obliged to take second place to their female counterparts in the overall
relationship between state and church. Conversely, if metaphysics and
antiphysics constitute primary church-hegemonic/state-subordinate criteria with
regard to the contrast between psychic freedom/somatic binding (metaphysics)
and psychic binding/somatic freedom (antiphysics), ‘insanity’ and
anti-‘insanity’, then antimetachemistry and chemistry, their noumenal and phenomenal
female counterparts, can only signify secondary
church-hegemonic/state-subordinate criteria with regard to the parallel
contrast between psychic freedom/somatic binding (antimetachemistry) and
psychic binding/somatic freedom (chemistry), anti-‘outsanity’ and ‘outsanity’,
which are obliged to take second place to their male counterparts in the
overall relationship between church and state. Such, at any rate, is how
the distinctions would shape up on traditional, or worldly, axial terms, but,
of course, nowadays we live, thanks in no small part to America, more under the
shadow of post-worldly axial criteria in which ‘the below’ leads to ‘the above’
rather than vice versa, and consequently ‘the above’ is ultimately more
influential and characteristic of the overhauled axial situation than ‘the
below’ or, at any rate, has the potential to become such if it hasn’t already
done so. But that is another story and one I have already addressed in my
writings in several previous texts, so I shall refrain from elaborating on it
here. If, traditionally, it could be said that, in
state-hegemonic/church-subordinate axial terms, the Many took precedence over
the Few and therefore ‘insanity’ and anti-‘outsanity’ or, rather,
anti-‘outsanity’ and ‘insanity’ over ‘outsanity’ and anti-‘insanity’, and, in
church-hegemonic/state-subordinate axial terms, the phenomenal likewise took
precedence over the noumenal and therefore ‘outsanity’ and anti-‘insanity’ or,
rather, anti-‘insanity’ and ‘outsanity’ over ‘insanity’ and anti-‘outsanity’,
these days we find that it is the Few, not least in metachemistry and
antimetaphysics, who take precedence over the Many, and therefore ‘outsanity’
and ‘anti-‘insanity’ over anti-‘outsanity’ and ‘insanity’ where
state-hegemonic/church-subordinate criteria are concerned, whether or not, in
contrast to this, we see the development of a situation, in societies
traditionally more typified by church-hegemonic/state-subordinate criteria,
towards the prevalence of ‘insanity’ and anti-‘outsanity’ over anti-‘insanity’
and ‘outsanity’, and in such fashion that the salvation of the antiphysical to
metaphysics in primary church-hegemonic/state-subordinate terms is accompanied
by the counter-damnation, or pseudo-damnation, of the chemical to
antimetachemistry, as, in the one case, ‘insanity’ eclipses anti-‘insanity’
and, in the other case, anti-‘outsanity’ eclipses ‘outsanity’, always
remembering that such an elevation would be from the phenomenal manifestation
of each gender predilection to its noumenal counterpart, and therefore from
pseudo-antiman to God and from pseudo-woman to the Antidevil in respect of the
elevation from corporeal anti-‘insanity’ to ethereal ‘insanity’ and, for
females, from corporeal ‘outsanity’ to ethereal anti-‘outsanity’, the anti-‘insanity’
of the one having been vis-à-vis the corporeal ‘insanity’ of the physical
across the phenomenal axial divide, the anti-‘outsanity’ of the other being
vis-à-vis the ethereal ‘outsanity’ of the metachemical across the noumenal
axial divide. Therefore corporeal anti-‘insanity’ is a precondition, for
the antiphysical, of ethereal ‘insanity’ in the metaphysical, just as, from a
contrary gender standpoint, corporeal ‘outsanity’ is a precondition, for the
chemical, of ethereal anti-‘outsanity’ in the antimetachemical,
anti-‘outsanity’ being the Anti-Vanity Fair corollary of the ‘insanity’, the
inner sanity in metaphysical free psyche, of the Celestial City, as of Eternity
and its hegemony, for ever more, over Anti-Infinity, its antimetachemical
counterpart.
10. Therefore far from a simple sane vis-à-vis insane distinction
we find, in practice, that the axial compass allows for four types of sanity,
whether outer or inner, and their corresponding anti-sanity counterparts, again
whether outer or inner. No ‘outsanity’ without anti-‘insanity’ at the
northwest point of the axial compass, and no ‘insanity’ without
anti-‘outsanity’ at its southeast point where
state-hegemonic/church-subordinate criteria are concerned, and, conversely no
‘outsanity’ without anti-‘insanity’ at the southwest point of the axial compass
and no ‘insanity’ without anti-‘outsanity’ at its northeast point. Some
societies, being state-hegemonic, are unequivocally sane one way and
equivocally sane the other, outer and inner, whereas other societies, being
church-hegemonic, are equivocally sane one way and unequivocally sane the
other, outer and inner. But all societies, whether equivocally or
unequivocally sane in outer or inner terms, also embrace their upended gender
counterparts at these intercardinal points of the axial compass, whose
positions in relation to the ‘sane’ is if not insane then most decidedly
anti-sane. For to be anti-‘insane’ under ‘outsane’ hegemonic pressures,
whether unequivocal or equivocal, is to be contrary to the ‘insanity’ which
characterizes the sensible hegemonies, whether equivocal or unequivocal, of the
male positions in physics and metaphysics whose corresponding upended gender
counterparts will be anti-‘outsane’ on like equivocal or unequivocal terms.
Ugliness and hatred, corresponding to metachemical soma, will be manifestations
of noumenal ‘outsanity’, of ethereal outer sanity, as will their bound-psychic
corollaries, the ugly approach to falsity (illusion) and the hateful approach
to woe, whereas falsity and woe, corresponding to antimetaphysical psyche, will
be manifestations of noumenal anti-‘insanity’, of ethereal anti-inner sanity,
as will their free somatic corollaries, the false approach to ugliness and the
woeful approach to hatred. So much for the northwest point of the axial
compass! Still on the sensual side of the social and/or environmental
divide, weakness and humility, if not humiliation, corresponding to chemical
soma, will be manifestations of phenomenal ‘outsanity’, of corporeal outer sanity,
as will their bound-psychic corollaries, the weak approach to ignorance and the
humble approach to pain, whereas ignorance and pain, corresponding to
antiphysical psyche, will be manifestations of phenomenal
anti-‘insanity’, corporeal anti-inner sanity, as will their free-somatic
corollaries, the ignorant approach to weakness and the painful approach to
humility. So much for the southwest point of the axial compass!
Turning to sensibility across the axial divide, knowledge and pleasure,
corresponding to physical psyche, will be manifestations of phenomenal
‘insanity’, of corporeal inner sanity, as will their bound-somatic corollaries,
the knowledgeable approach to strength and the pleasurable approach to pride,
whereas strength and pride, corresponding to antichemical soma, will be
manifestations of phenomenal anti-‘outsanity’, corporeal anti-outer sanity, as
will their free-psychic corollaries, the strong approach to knowledge and the
proud approach to pleasure. So much for the southeast point of the axial
compass! Finally, truth and joy, corresponding to metaphysical psyche,
will be manifestations of noumenal ‘insanity’, ethereal inner sanity, as will
their bound-somatic corollaries, the truthful approach to beauty and the joyful
approach to love, whereas beauty and love, corresponding to antimetachemical
soma, will be manifestations of noumenal anti-‘outsanity’, ethereal anti-outer
sanity, as will their free-psychic corollaries, the beautiful approach to truth
and the loving approach to joy. So much for the northeast point of the
axial compass! Now although I have started with the hegemonic elemental
position, whether unequivocal or equivocal, in all of the above axial examples,
I have been careful not to exclude axial interaction between the noumenal and
phenomenal positions, since it is precisely that which ensures that the
southwest point of the axial compass is no more characterized by free soma as
primary, in overly heathenistic vein, than its southeast point by free psyche
as primary, in overly christianistic, meaning puritanical, vein. In each
case, the equivocal hegemony is subverted by the subordinate position acting in
conjunction with the unequivocally hegemonic element, be it female (in
metachemistry) or male (in metaphysics), and the result, as stated before, is
the paradoxical overturning of the equivocal hegemony from standpoints
determined by either noumenal ‘outsanity’ or, across the axial divide, noumenal
‘insanity’. The equivocally hegemonic genders will still remain ‘true’ to
their fundamental natures, but they will suffer the indignity, from their
standpoints, of having the emphasis switched from soma to psyche in the case of
the chemical (females) and from psyche to soma in the case of the physical
(males). Therefore neither is properly vain or righteous, as the case may
be, but pseudo-vain and pseudo-righteous under the subversive pressure of
antiphysical meekness in the case of the anti-‘insane’ and antichemical
justness, or justice, in the case of the anti-‘outsane’. And such
meekness in the one case and justice in the other pales to insignificance
compared with or, rather, contrasted to, the righteousness over pseudo-justice
that characterizes the unequivocal hegemony of metaphysics over
antimetachemistry at the northeast point of the axial compass and, across the
axial divide, the vanity over pseudo-meekness which characterizes the
unequivocal hegemony of metachemistry over antimetaphysics at its northwest
point. Meekness can only be blessed by righteousness in the event of the
antiphysical rising to salvation in metaphysics, while pseudo-vanity can only
be pseudo-cursed by pseudo-justice in the event of the chemical counter-falling
to pseudo-damnation in antimetachemistry, the former exchanging phenomenal
anti-‘insanity’ for noumenal ‘insanity’, the latter counter-sacrificing
phenomenal ‘outsanity’ for noumenal anti-‘outsanity’. Conversely, vanity
can only be cursed by justice in the event of the metachemical falling to
damnation in antichemistry, while pseudo-meekness can only be pseudo-blessed
with pseudo-righteousness in the event of the antimetaphysical counter-rising
to pseudo-salvation in physics, the former sacrificing noumenal ‘outsanity’ for
phenomenal anti-‘outsanity’, the latter counter-exchanging noumenal anti-‘insanity’
for phenomenal ‘insanity’. Verily, nothing is cut and dried, because the
genders are opposites and can never be suited to the same agenda, progress or
counter-regress, regress or counter-progress only happening in relation to
pressures, whether external or internal, from the opposite gender.
11. In relation to the distinctions between vanity and
pseudo-meekness, undamnation and counter-unsalvation (pseudo-unsalvation), at
the northwest point of the axial compass, one could describe the relationship
between ‘outsanity’ and anti-‘insanity’ as mirroring this genuine/pseudo
distinction in terms, corresponding to uncursedness and counter-unblessedness
(pseudo-unblessedness) of ‘outsanity’ and pseudo-anti-‘insanity’, not in the
sense that the latter is contrary to ‘pseudo-insanity’ but rather as
constitutive of a mode, nay the mode of
pseudo-anti-‘insanity’, since conditioned by and subordinate to the genuine
mode of ‘outsanity’. Likewise, in relation to the distinctions between
justice and pseudo-righteousness, damnation and counter-salvation
(pseudo-salvation), at the southeast point of the axial compass, one could
describe the relationship between anti-‘outsanity’ and ‘insanity’ as mirroring
the genuine/pseudo distinction in terms, corresponding to cursedness and
counter-blessedness (pseudo-blessedness) of anti-‘outsanity’ and
‘pseudo-insanity’, since the latter is constitutive of the mode of
‘pseudo-insanity’, being subversively conditioned (to bound somatic emphasis)
by the genuine mode of anti-‘outsanity’ acting in axial conjunction with
metachemical ‘outsanity’. Conversely, in relation, across the axial
divide, to the distinctions between meekness and pseudo-vanity, unsalvation and
counter-undamnation (pseudo-undamnation), at the southwest point of the axial
compass, one could describe the relationship between anti-‘insanity’ and
‘outsanity’ as mirroring this genuine/pseudo distinction in terms,
corresponding to unblessedness and counter-uncursedness (pseudo-uncursedness),
of anti-‘insanity’ and ‘pseudo-outsanity’, since the latter is constitutive of the mode of
‘pseudo-outsanity’, being subversively conditioned (to bound psychic emphasis)
by the genuine mode of anti-‘insanity’ acting in axial conjunction with
metaphysical ‘insanity’. Similarly, in relation to the distinctions
between righteousness and pseudo-justice, salvation and counter-damnation
(pseudo-damnation) at the northeast point of the axial compass, one should
describe the relationship between ‘insanity’ and anti-‘outsanity’ as mirroring
the genuine/pseudo distinction in terms, corresponding to blessedness and
counter-cursedness (pseudo-cursedness), of ‘insanity’ and
pseudo-anti-‘outsanity’, not in the sense that the latter is contrary to
‘pseudo-outsanity’ but rather as constitutive of a mode, nay the mode of
pseudo-anti-‘outsanity’, since conditioned by and subordinate to the genuine
mode of ‘insanity’ which, being metaphysical, is the first mover in the
metaphysical/antimetachemical dual integrity at the northeast point of the
axial compass and only at that point, wherein God and the Antidevil have their
respective thrones.
12. Hence where there is undamnation and pseudo-unsalvation there
will be ‘outsanity’ and pseudo-anti-‘insanity’, corresponding to uncursedness
and pseudo-unblessedness, not to mention to vanity and pseudo-meekness,
barbarity and pseudo-philistinism, noumenal objectivity and noumenal
anti-subjectivity, spatial space and sequential time (antitime),
upper-classfulness and anti-classlessness, Devil and Antigod, Hell and
Antiheaven, Vanity Fair and Anti-Celestial City. Conversely, where there
is damnation and pseudo-salvation there will be anti-‘outsanity’ and
pseudo-‘insanity’, corresponding to cursedness and pseudo-blessedness, not to
mention to justice and pseudo-righteousness, civility and pseudo-culture,
phenomenal anti-objectivity and phenomenal subjectivity, voluminous volume
(antivolume) and massive mass, anti-lowerclassfulness and middle-classfulness,
antiwoman and man, antipurgatory and earth, Anti-Slough of Despond and Mr
Worldly Wise (of the Delectable Mountains), both dual gender polarities of
which are constitutive of state-hegemonic/church-subordinate axial criteria,
which of course stretch from the northwest point to the southeast point of the
axial compass.
13. Where, on the other hand, there is unsalvation and
counter-undamnation (pseudo-undamnation) there will be anti-‘insanity’ and
pseudo-‘outsanity’, corresponding to unblessedness and pseudo-uncursedness, not
to mention to meekness and pseudo-vanity, philistinism and pseudo-barbarity,
phenomenal anti-subjectivity and phenomenal objectivity, massed mass (antimass)
and volumetric volume, anti-middleclassfulness and lower-classfulness, antiman
and woman, anti-earth and purgatory, Anti-Mr World Wise and Slough of
Despond. Conversely, where there is salvation and counter-damnation
(pseudo-damnation) there will be ‘insanity’ and pseudo-anti-‘outsanity’,
corresponding to blessedness and pseudo-cursedness, not to mention to
righteousness and pseudo-justice, culture and pseudo-civility, noumenal
subjectivity and noumenal anti-objectivity, repetitive time and spaced space
(antispace), classlessness and anti-upperclassfulness, God and Antidevil,
Heaven and Antihell, Celestial City and Anti-Vanity Fair, both dual gender
polarities of which are constitutive of church-hegemonic/state-subordinate
axial criteria, which of course stretch from the southwest point to the
northeast point of the axial compass.
14. Hence there is all the axial difference in the world, and even
above it, whether in netherworldly anterior vein or in otherworldly posterior
vein, between rising to salvation/counter-falling to pseudo-damnation and,
largely in consequence of this, falling to damnation/counter-rising to
pseudo-salvation, since the latter will not fall and counter-rise irrevocably
until and unless the former comes to pass on a scale and to a degree which
removes the unsaved and counter-undamned Many from their
anti-omegaworldly/alpha-worldly predicaments at the southwest point of the axial
compass and thus makes it difficult if not impossible for the
undamned/counter-unsaved Few at its northwest point to prey upon them from
their netherworldly/anti-otherworldly noumenally objective and noumenally
anti-subjective heights, thus precipitating their downfall or counter-uprise,
as the gender case may be, and effectively collapsing the heretically
schismatic state-hegemonic/church-subordinate axis into its
anti-alphaworldly/omega-worldly base. What transpires after that is
something that the damned/counter-saved Many will have to determine for
themselves, though I have made it clear in previous texts that proper justice
and pseudo-righteousness on the part of the just and pseudo-righteous Many will
facilitate their passage across the axial divide to take the
unsaved/counter-undamned places of the saved and counter-damned Many in such
fashion, that with due pseudo-antimanly/womanly transformations, they too can
avail of the possibility of salvation and counter-damnation, as, ultimately,
can those who had been damned and counter-saved from the heights of vanity and
pseudo-meekness and who would be last in the queue, as it were, for axial
transference and moral transformation. But none of this will or ever
could happen without the prior salvation and counter-damnation of those who
already and traditionally appertained to church-hegemonic/state-subordinate
axial criteria and were consequently first in line for the prospects of
elevation to the northeast point of the axial compass. And for salvation
and counter-damnation to transpire on a scale and to a degree which is not only
commensurate with blessedness and counter-cursedness of a more elevated – and
comparatively genuine – order, but on a scale and degree which is likely to
prove problematic to all who now – and with such ferocity! – prey upon those at
the southwest point of the axial compass, it will have to avail of the
requisite self-enhancing and/or (depending on gender) notself-reducing
substances that will be as ‘horse’ to the cyborg ‘cart’ characterizing the
development of godliness and antidevilishness/heavenliness and antihellishness
within a framework that can be logically and morally shown to be of a per se
order of metaphysics and antimetachemistry such that only a global civilization,
committed to universality and anti-polyversality, could be expected to further,
and on the basis, necessarily, of a majority mandate for religious sovereignty
in any and all countries which had the right kind of ethnic preconditions for
axial overhauling and upgrading on the aforementioned terms, terms which I have
always identified with Social Theocracy and thus with the coming to pass of
salvation and pseudo-damnation from the anti-omegaworld and alpha-world to
what, with global universality and anti-polyversality, would be well-nigh
definitive manifestations of otherworldly and anti-netherworldly criteria
commensurate with ‘Kingdom Come’, which is to say, with the Celestial City and
Anti-Vanity Fair, Eternity and Anti-Infinity, the Omega Point and the Anti-Alpha
Point, God and the Antidevil, Heaven and Antihell of a uniquely synthetically
artificial and therefore globally universal cast.
LONDON 2005 (Revised 2012)
Preview
JESUS – A SUMMING UP! eBook
