101.   For universality can only properly pertain once it comes out of the shadow of the cosmic grip on the term, and we perceive it to be the antithesis to anything representatively cosmic and, hence, polyversal in stellar primacy.  Such independent universality is at the furthest possible remove even from cosmic noumenal sensibility, never mind the more prevalent – and representative – noumenal sensuality which, being primal, is less Saturnian or (for antimetachemistry) Venusian in character than, as noted above, stellar and (for antimetaphysics) solar.  It is not the least evolved manifestation of godliness in cosmic noumenal sensibility, nor even the less (compared to least) evolved manifestation of godliness in natural noumenal sensibility (which I have tended to identify with winged seed-pods on certain tall trees), for it is beyond these as it is beyond the more (compared to most) evolved manifestation of godliness in human noumenal sensibility (for which read: transcendental meditation of the East in preference to verbal absolution for penitential contrition of the West), being germane to the most – and therefore definitively – evolved manifestation of godliness in cyborg noumenal sensibility, which necessarily has to co-exist with a most counter-devolved manifestation of antidevilishness of an equally cyborg order which would be less strictly universal, in godly vein, than antipolyversal and therefore properly constitutive of an anti-upperclass standing that was the sensible complement to the classlessness of God, the ‘antilion’ complement, once again, to the ‘lamb’ who is as Yang to Anti-Yin, Eternity to Anti-Infinity, Righteousness to pseudo-Justness, and Blessedness to pseudo-Cursedness.

102.   For the female position in noumenal sensibility will not, like that of the male, reflect her basic gender actuality of soma preceding and predominating over psyche, but will mirror, as far as possible, the male position of free psyche and bound soma, and this, even with a psychic emphasis under male pressure from an unequivocal hegemony in metaphysics, will be contrary to her natural grain and therefore a kind of curse, albeit nothing like the genuine curse of bound soma that characterizes females in the antichemical depths of phenomenal sensibility whereby the bound-somatic emphasis under male pressure from an equivocal hegemony in physics is the product, in large part, of the existence of metachemically free soma in the noumenally sensual Behind, which conduces to the maintenance of state-hegemonic consistency on an axis which, as we have seen, is contrary to anything church-hegemonic and therefore Catholic.

103.   No, the pseudo-curse of antimetachemistry is the product of the blessedness of metaphysics, and is therefore inescapable and incontrovertibly desirable from a male standpoint, since it is inherent to the antifactual existence of an ‘antilion’ in the first place, and no ‘lamb of God’ can experience the truth without it being in its subordinate place in both the secondary psychic freedom of church-hegemonic antifundamentalism and the secondary somatic binding of state-subordinate antimaterialism, neither of which could be anything other than pseudo-cursed in view of their male-conditioned standings as the product of a metaphysical hegemony in which the male is able to be loyal to his basic integrity of psyche preceding and predominating over soma and live in the blessedness of free psyche and bound soma, with free ego being fundamental to the pursuit and attainment of self-transcendence in the soul of that most perfect freedom which lies in the spinal cord as the reward of a godly ego.

104.   Thus the distinction we draw between the male and female modes of noumenal sensibility is crucial not only to the proper functioning of a noumenally sensible dispensation, but indicative, moreover, of genuine noumenal sensibility and thus of an independence, Messianically, of the antiworldly relativity that, in phenomenal sensuality, was a factor – though scarcely the only one! – in creating a fudge and almost androgynous muddle in what I have called pseudo-noumenal sensibility, the want of a proper distinction between metaphysical and antimetachemical factors leading to the subsuming of the ambiguous outcome into the aforementioned perpendicular triangularity not only of Catholic decadence and effective noumenal heathenism, but to its eclipse by Old Testament-conditioned criteria which owe more to nature and the Cosmos than ever they do to mankind, and which put the focus of godliness, Creator-wise, on what is really, in its stellar primacy, Devil the Mother, and therefore the exact antithesis to anything properly – and sensibly – godly.

105.   Therefore despite their faith in a Second Coming possibility deriving in some sense from that more basic faith in a post-resurrectional Saviour ‘On High’, the Catholic Church has always denied its followers the possibility of that faith bearing actual Messianic fruit by dint of the extent to which even a post-resurrectional Saviour can be subsumed into or at least held back from full independence by the persistence of Creator-based criteria appertaining to the Old Testament which cannot be wished away and which persist, come what may, in thwarting any move towards Messianic independence.  For not only is the concept of a Second Coming, deriving from Christ (the so-called Son of God), Messianically inadequate in terms of what must be a bound somatic shortfall from psychic freedom such that can only be identified with God the Father, but no Saviour independent of the Church, and thus of Christianity, can be encouraged by a system rooted in Old Testament creatorism and the denial of God on properly – even by Far Eastern standards – metaphysical terms.  For all its Messianic rhetoric, the Catholic Church remains a product of the West and therefore fundamentally tyrannical and authoritarian in its adherence to Old Testament criteria deriving from Judaism and even older Eastern sources such that would have been – and usually still are – unequivocally authoritarian and fundamentally autocratic, describing theocracy in terms that derive from autocracy and the inevitability of the priestly arrogation of divine attributes by or to a diabolic entity so characteristic of lands and peoples traditionally more under the sway of cosmic and natural environmental influences than their Christian counterparts in what we would now regard as Western Europe.

106.   Still, Catholicism, for all its faults and limitations, did at least play a part – certainly in Ireland under the persistence, contrary to Romanism, of Celtic influences – in establishing a church-hegemonic axis, and that axis is still very much to the fore in certain countries and continues to defy, with diminishing returns, the spread and entrenchment of state-hegemonic criteria deriving from the contrary axis, one that, in the West at least, is of post-Reformation origins and pledged to the endorsement of humanism at Christian antihumanism’s theological expense.  The humanistic heresy, as we have to call the fruit of Protestantism, only leads in one direction, and that is down from liberal to social democratic levels of worldliness, and is consequently not a formula for ‘man overcoming’ in the interests of godliness and, be it not forgotten, antidevilishness, even if it is the product, in some degree, of the presumption – ever illogical – of the ‘death of God’.

107.   But it was not God they turned away from, at least not where Old Testament criteria were concerned, so much as Devil the Mother hyped as God, and therefore they acted under the mistaken assumption that man was the inevitable outcome of history, since ‘God’ was in the cosmic beginning and no longer alive or relevant to a developing worldly situation.

108.   But it was actually Devil the Mother hyped as God that was in the beginning of their Bible-based civilization, and God as such – except rather imperfectly because implicitly in the Catholic context – had not even been broached, the New Testament Son of Devil the Mother hyped as Son of God (but actually Son of Man) notwithstanding, and therefore they dug themselves down and into a worldly predicament which is still, with them, economically hand-in-glove with a more contemporary manifestation of Devil the Mother in a sort of Faustian pact and responsible, in no small way, for exploiting the generality of the phenomenally sensual, not least, these days, in their Americanized pseudo-phenomenally sensual guise as that which is besotted by the more genuinely noumenal sensual position that hails, in counter-British vein, from the pseudo-phenomenal sensibility of the founders of America as derived from the Pilgrim Fathers who set America on the road to becoming the great nation orientated towards noumenal sensuality it is today.

109.   They couldn’t have known that at the time, but they were only a beginning and not an end, not a resolution of the axial fatality in what would become a post-worldly and effectively netherworldly age or stage, more correctly, of global civilization.  Such a stage, allied to a kind of mechanistic antihumanism, is still very much with us, but less in terms of life than a kind of living death, the death of man in relation to the development of technology, and, as we saw, it too, like its Catholic forerunner, is very much capable of lending support to afterlife theories on its own, rather more séance-based level.  But that is only symptomatic, after all, of a death stage of civilization, not of the life to come, and therefore we need not treat these theories of posthumous existence with any great respect.  They simply confirm the need for and desirability of life, and now not in terms, relative to Western anachronisms, of Christ, but in terms, owing more to Messianic independence of Creatorism, of eternity and, hence, the fulfilment of universality in complete globalization.

110.   For globalization, if it is to transcend its antihumanist parameters, requires the rejection of both Western and Eastern traditions in order that what properly appertains to global civilization be granted universal encouragement and God can accordingly come out from under the shadow of the Devil, of Devil the Mother hyped as God, and lead the antiworldly towards otherworldly redemption in the salvation and counter-damnation of free psyche and bound soma of both a metaphysical and, for females, antimetachemical order.  To this end the utilization of democracy, as of the democratic process, is cardinal; for without it there can be no paradoxical election in which the People get a chance to vote, under what has been called Social Theocratic auspices, for religious sovereignty, and therefore the universalization of democracy is crucial to the possibility of such an election when and wherever it can take place.

111.   Only once a majority mandate has been secured for religious sovereignty can steps be taken both to develop the Centre, as the context of a religiously sovereign people, and to remove, bit by bit, the anachronistic obstacles to its development, including, not least, the Catholic Church.  For the Church will not remove itself, being rooted, as we saw, in a kind of authoritarian fundamentalism that goes all the way back, via the Old Testament, to Creatorism in respect of the Cosmos.  It will be for the servants of the religiously sovereign People to take steps both to free them from the clutches of a fundamentally tyrannical institution and to advance the Centre, not least in respect of the enhancement and modification of such health and other centres which now exist so that the process of building towards God and the Antidevil, the ‘lamb’ and the ‘antilion’ can go ahead with all due alacrity.

112.   If I am not a Second Coming in the Christian sense of an extrapolation from the Son, it must be because I stand closer, in my writings, to the Father, and thus to that which precedes the Son.  One can of course interpret this on a number of levels, not least in respect of the bound soma that stems from and is the lesser metaphysical corollary of free metaphysical psyche.  But old habits die hard, and many people will continue to prefer a kind of idolatrous or semi-idolatrous extrapolation of a figure, corresponding to the Son, from an older figure, corresponding to the Father, pretty much in the sense of Lenin stemming from Marx or, in opposition to such fruit of humanistic heresy, Hitler stemming from Nietzsche.  If so, then the Son who follows me will be rather more germane to the ideological embodiment of Social Theocracy, as of transcendentalism generally, than to its theoretical introduction or foundation, and might well be instrumental in developing the ideology along more practical lines.

113.   Whatever the case may be, I hold by the axiom that the godly word must precede its implementation, and that the true beginning of the transcendental stage of global civilization, which will only follow a majority mandate for religious sovereignty, lies with the Word that is recognized by the People, or their appointed servants and leaders, as Truth, and thus as that which is of God and corresponds to God on theoretical lines.  The subsequent realization or implementation of his Word should, however, lead to God on rather more practical lines, both in terms of the free psyche of the Father and, allied to this, the bound soma of the Son, and this in turn will have analogous repercussions for the antimetachemical aspects of noumenal sensibility in respect of both the Antimother and Antidaughter of what in general terms has been called the Antidevil, so that, from a divine lead, the ‘antilion’ of female antidiabolism can indeed be brought to the pseudo-cursed pass of ‘lying down’ with the blessed ‘lamb’ and therefore take a subordinate place, as pseudo-justness or justice to righteousness, within the overall parameters of noumenal sensibility, as germane to ‘Kingdom Come’.

114.   A ‘Kingdom’ in any monarchic or autocratic sense it of course will not be, but it will certainly be distinct from anything democratic to the extent that democratic sovereignty – in a word, political sovereignty – was the means that made possible the end of religious sovereignty … should the People of a pseudo-phenomenally sensual disposition so vote in what I have always tended to identify with Judgement, or the cross-roads of global civilization between antihumanism, even in its traditional Catholic manifestation, and transcendentalism, the fulfilment of a devolutionary precondition that, in the course of its unfolding, will proceed from liberal to totalitarian phases as evolutionary centro-complexification, germane to a male lead of society in the interests of life, follows its path to a noumenally sensible culmination, a culmination so otherworldly as, ultimately, to lie beyond the Earth in some space-centre omega point and anti-alpha point which will be the most psychically evolved and somatically counter-devolved manifestation of the Celestial City, the proper home and goal of God and the Antidevil.

115.   Therefore if my will is to be done, the pseudo-phenomenally sensual will democratically agree to be saved and counter-damned, in free psyche and bound soma, to noumenal sensibility, and the wider consequence of such a paradoxical electoral procedure will be that, eventually, even the noumenally sensual will be brought to worldly judgement at the hands of their pseudo-phenomenally sensible counterparts, where as pseudo-men and pseudo-antiwomen they will be eligible to follow their ex-Protestant counterparts across in successive waves to the position at the base of the church-hegemonic axis where, duly converted to pseudo-phenomenally sensual standings as pseudo-antimen and pseudo-women, they will be in line to follow in the wake of those who had already been saved and counter-damned up the said axis and were happy to welcome them into the expanding community of the noumenally sensible in ‘Kingdom Come’, the more so as every fresh influx of Saved and counter-Damned brought that totalitarian and therefore properly universal culmination of global civilization closer to hand, whether in respect of saved ‘lambs’ in transcendentalism or of saved ‘antilions’ in antifundamentalism or, indeed, whether in terms of the counter-damned ‘lambs’ of idealism or the counter-damned ‘antilions’ of antimaterialism, the bound somatic corollaries in metaphysics and antimetachemistry of the truly free whose state-subordinate integrities would be as grist to the church-hegemonic mill, destined to serve it for all Eternity and Anti-Infinity.

LONDON 2005-06 (Revised 2012)

Preview LAMB AND ANTI-LION eBook