THE END OF EVOLUTION
Aphoristic Philosophy
Copyright © 2012 John
O'Loughlin
_________________
1. Just
as birth is preceded by a period of foetal life, so death is succeeded by a
period of eternal life.
2. If
foetal life is pre-eminently characterized by the will to live, then eternal
life is pre-eminently characterized by the live soul.
3. Nothing
is more essential than the soul, and therefore nothing more misunderstood,
since one cannot see it from the outside but only feel it from within.
4. Some
identify the soul with the subversion of the spinal cord by the heart, in
sensibly metachemical fashion, and accordingly regard it in terms of love, that
fourth-rate emotion especially suited to upper-class females.
5. Some
identify the soul with the subversion of the spinal cord by the womb, in
sensibly chemical fashion, and accordingly regard it in terms of pride, that
third-rate emotion especially suited to lower-class females.
6. Some
identify the soul with the subversion of the spinal cord by the brain stem, in
sensibly physical fashion, and accordingly regard it in terms of pleasure, that
second-rate emotion especially suited to lower-class males.
7. Comparatively
few identify the soul with the spinal cord, in sensibly metaphysical fashion,
and accordingly regard it in terms of joy, that first-rate emotion especially
suited to upper-class males.
8. There
are others for whom soul is less loving, proud, pleasurable, or joyful than
hateful, humble, painful, or woeful, and these, while not exempt from positive
feelings, are usually more sensual than sensible, given to subversions of the
spinal cord from the standpoints, variously, of eyes, tongue, phallus, and
ears.
9. It
is not that the sensibilities are entirely positive or the senses
(sensualities) entirely negative, but rather that positivity is inclusive to
the former and exclusive of the latter, while negativity is exclusive to the
former and inclusive of the latter.
10. Thus
the positivity that is inclusive is superior to its exclusive counterpart,
while the negativity that is inclusive is inferior to its exclusive
counterpart.
11. There
is thus more positivity in sensibility than in sensuality and, conversely, more
negativity is sensuality than in sensibility.
12. In
general terms, one can therefore contend that sensibility is positive and
sensuality negative, but in practical terms it actually cuts both ways, if to
dissimilar extents.
13. Slide-playing
is no less the exception to the guitar-playing rule (of plucking) than
pizzicato (or string plucking) the exception to the violin-playing rule (of
bowing), and in neither case does the exceptional technique match the rule of
its instrumental counterpart, which is always either more staccato or more legato,
as the case may be.
14. The refinements of sensuality, where applicable, may be
positive, but they are of an inferior order of positivity - and thus of love,
pride, pleasure, or joy - to their sensible counterparts.
15. Conversely,
the crudities of sensibility, where applicable, may be negative, but they are
of an inferior order of negativity - and thus of hate, humility, pain, or woe -
to their sensual counterparts.
16. Just
as sensual refinement is inferior to sensible refinement, so, conversely,
sensible crudity is inferior to sensual crudity. For, in general terms, that which is more
negative is of a superior order of negativity to that which is less negative
while, conversely, that which is more positive is of a superior order of
positivity to that which is less positive.
17. Therefore
it cannot be said that sensible negativity is superior to its sensual
counterpart just because it is comparatively less negative; on the contrary, it
is negatively inferior to its sensual counterpart.
18. Similarly,
sensual positivity is positively inferior to its sensible counterpart, and
therefore a lesser order of positivity that could never be regarded in superior
terms.
19. In
general terms, negativity devolves from superior to inferior as it passes from
sensuality to sensibility, whereas positivity evolves from inferior to superior
as it passes from sensuality to sensibility, gender complications and Elemental
differentials notwithstanding.
20. Any
context, whether of sensuality or sensibility, can be broken down into four
basic subatomic categories, which we may designate as elemental particle,
molecular particle, molecular wavicle, and elemental wavicle, the first and
fourth absolute, the second and third relative, since intermediate between the
extreme categories.
21. It
is my belief that elemental particles corresponds to the category of will par excellence, whether in its per se manifestation (metachemical) or in
'bovaryized' manifestations (chemical, physical, and metaphysical).
22. Likewise
I believe that molecular particles correspond to the category of spirit par excellence, whether in its per se manifestation (chemical) or in
'bovaryized' manifestations (metachemical, metaphysical, and physical).
23. Similarly,
I hold that molecular wavicles correspond to the category of ego par excellence, whether in its per se manifestation (physical) or in
'bovaryized' manifestations (metaphysical, metachemical, and chemical).
24. Finally,
I contend that elemental wavicles correspond to the category of soul par excellence, whether in its per se manifestation (metaphysical) or in
'bovaryized' manifestations (physical, chemical, and metachemical).
25. Irrespective
of Element, it can be maintained that, in sensuality, crudity, and therefore
superior negativity, accrues to the categories of elemental particles and
molecular particles, whereas refinement, and therefore inferior positivity,
accrues to the categories of molecular wavicles and elemental wavicles.
26. Likewise,
it can be maintained that, in sensibility, crudity, and therefore inferior
negativity, accrues to the categories of elemental particles and molecular
particles, whereas refinement, and therefore superior positivity, accrues to
the categories of molecular wavicles and elemental wavicles.
27. The use of verbal expletives, while morally deplorable, is
applicable to the particle categories but quite inapplicable to the wavicle
ones, insofar as such expletives accord with the will and/or spirit in both
sensuality and sensibility.
28. There
is not just one category of verbal expletives, nor even two, but four
categories corresponding to the planes of space, time, volume, and mass, which
therefore range from the upper-class context of space/time to the lower-class
context of volume/mass, whether in terms of the elemental and molecular
particle axial categories of space-time, of time-space, of volume-mass, or of
mass-volume, the first and third axes female and falling diagonally between
contiguous class planes, the second and fourth axes male and rising diagonally
between contiguous class planes, as from sensuality to sensibility in either
case.
29. These
four categories of verbal expletives can be characterized in terms of
'snogging' for the plane of space, whether in relation to 'jerks' in spatial
space (female) or to 'bums' in spaced space (male); 'frigging' for the plane of
time, whether in relation to 'bums' in sequential time (male) or to 'jerks' in
repetitive time (female); 'sodding' for the plane of volume, whether in relation
to 'cunts' in volumetric volume (female) or to 'pricks' in voluminous volume
(male); and 'fucking' for the plane of mass, whether in relation to 'pricks' in
massive mass (male) or to 'cunts' in massed mass (female).
30. We
may thus distinguish between the 'snogg*** jerks' of spatial space and the
'frigg*** jerks' of repetitive time in relation to the particle negativity of
space-time metachemistry, the falling axis - as, in human terms, from eyes to
heart - of fire par excellence.
31. We
may thus distinguish between the 'frigg*** bums' of sequential time and the
'snogg*** bums' of spaced space in relation to the particle negativity of
time-space metaphysics, the rising axis - as, in human terms, from ears to
lungs - of air par excellence.
32. We
may thus distinguish between the 'sodd*** cunts' of volumetric volume and the
'fuck*** cunts' of massed mass in relation to the particle negativity of
volume-mass chemistry, the falling axis - as, in human terms, from tongue to
womb - of water par excellence.
33. We
may thus distinguish between the 'fuck*** pricks' of massive mass and the
'sodd*** pricks' of voluminous volume in relation to the particle negativity of
mass-volume physics, the rising axis - as, in human terms, from phallus to
brain - of vegetation (earth) par excellence.
34. When
such verbal expletives are coupled with denigratory nouns, as in the above
examples, it is evident that one has a sexually-conditioned gender differential
between female 'jerks' and 'cunts' in relation to fire and water, metachemistry
and chemistry, on the one hand, and male 'pricks' and 'bums' in relation to
vegetation and air, physics and metaphysics, on the other hand, with due class
and/or Elemental differentiation.
35. Doubtless
the denigratory nouns can be applied right across the category board, as it
were, from elemental particle to elemental wavicle via molecular particle and
molecular wavicle, since one is recognizably one thing or another irrespective
of whether in particle or wavicle mode, but it would be quite inappropriate, I
feel, for such nouns to be coupled with verbal expletives in relation to the
wavicle categories of any particular Element, since those categories, whether
molecular or elemental, appertain to psychic positivity in respect of ego
and/or soul and should never be confounded with the instinctual and/or
spiritual particles of somatic negativity.
36. In
effect, the use of verbal expletives with or without denigratory nouns of a
sexual or gender import is usually confined to, and identifiable with, persons
who are habitually less intellectually egocentric or emotionally psychocentric
than instinctual or spiritual, and therefore less psychic than somatic, less
'heads' than 'bodies', less 'educated' than 'uneducated'. Indeed, one is tempted to say this is
especially true of the 'mass man', though in actuality one need not be
somatically of the plane of mass alone to qualify in this respect, since
volume, time, and space also have their denigrations and denigrators, with or
without accompanying expletives, if less pervasively so in relation to those
for whom 'fucking' is the principal if not sole verbal expletive, whether from
a male or a female standpoint, and life tends to be reduced to the
lowest-common-denominator in terrestrial-to-oceanic fashion, the phallus and
the womb being the principal organs of gender rivalry.
37. Certainly
there is about the use of verbal expletives a connotation with power and/or
glory which owes more to a scientific and/or political disposition than to
anything overly economic or religious in character, since, in their per se manifestations, science and politics
are female disciplines and therefore affiliated with the will and the spirit par
excellence, and never more so, obviously, than in metachemistry and
chemistry respectively, whereas economics and religion are male disciplines and
therefore affiliated, in their per se manifestations, with the ego and
the soul par excellence, as in physics and metaphysics.
38. Therefore
those who are beyond power and glory in first-principal terms, being
affiliated, in male vein, with form and contentment, the respective 'ideals' of
economics and religion in their per se manifestations, are likewise beyond the range or
application of verbal expletives, with their power- and/or glory-besotted
implications rooted in nature, and are more likely to find such expletives
highly offensive and to avoid them as much as possible, if not altogether, in
their nurture-conditioned predilections for psychic positivity, a positivity
that will only be truly superior in sensibility, wherein psyche is able to be
free, whether on hegemonic (male) or subordinate (female) terms, thanks to the
emphasis falling on physics or metaphysics, economics or religion, at the
expense of chemistry or metachemistry, politics or science, and the
quasi-economic or quasi-religious transmutation of the latter disciplines in
consequence.
39. Thus
the properly economic-minded and the properly religious-minded, being sensibly
physical and metaphysical respectively, will tend to avoid the use of verbal
expletives and condition their female counterparts accordingly, since the
quasi-economic or quasi-religious transmutation of politics and science,
chemistry and metachemistry, under the hegemonic sway of physics or
metaphysics, will make for a much less particle-oriented disposition than would
otherwise be the case, one necessarily deferential to the prevailing molecular
and/or elemental wavicle 'ideal'.
40. However,
the underlying distinction between particles and wavicles across the subatomic
board means that the categories more subject to verbal expletives, with or
without accompanying denigratory nouns, will be scientific and/or political
rather than economic and/or religious, since these are the disciplinary
categories in which particles take precedence over wavicles in either elemental
or molecular fashion.
41. I
propose to distinguish these particle categories from their wavicle
counterparts in terms of a distinction between materialism and fundamentalism
in space-time objectivity, the metachemical context par excellence of photons-photinos; between
realism and nonconformism in volume-mass objectivity, the chemical context par
excellence of electrons-electrinos; between naturalism and humanism in
mass-volume subjectivity, the physical context par excellence of
neutrons-neutrinos; and between idealism and transcendentalism in time-space
subjectivity, the metaphysical context par excellence of
protons-protinos; always remembering that objectivity and subjectivity are to
be defined in terms of a gender differential between that which diverges in
sensuality and/or converges in sensibility on a straight-line basis, as in
convolutional terms in relation to a
vacuum, and that which diverges in sensuality and/or converges in sensibility
on a curved-line basis, as in involutional terms in relation to a plenum, the
former options having their origins in soma, the latter in psyche.
42. Consequently
space-time objectivity, rooted (vacuum-wise) in metachemistry, is divisible
between the materialism of photonic elemental particles and the fundamentalism
of photonic elemental wavicles in both sensuality and sensibility, the
materialism of the former being negatively superior to the materialism of the
latter, the fundamentalism of the former being positively inferior to the
fundamentalism of the latter, but it is also divisible, as we have seen,
between what could be termed the fundamentalist materialism of photonic
molecular particles and the materialist fundamentalism of photonic molecular
wavicles, as between 'bovaryized' political and economic positions in between a
scientific per se and a
'bovaryized' order of religion.
43. Similarly
volume-mass objectivity, rooted (vacuum-wise) in chemistry, is divisible between
the realism of electronic elemental particles and the nonconformism of
electronic elemental wavicles in both sensuality and sensibility, the realism
of the former being negatively superior to the realism of the latter, the
nonconformism of the former being positively inferior to the nonconformism of
the latter, but it is also divisible between what could be termed the
nonconformist realism of electronic molecular particles and the realist
nonconformism of electronic molecular wavicles, as between a political per se and a 'bovaryized' economics in
between 'bovaryized' orders of science and religion.
44. Conversely
mass-volume subjectivity, centred (plenum-wise) in physics, is divisible
between the naturalism of neutronic elemental particles and the humanism of
neutronic elemental wavicles in both sensuality and sensibility, the naturalism
of the former being negatively superior to the naturalism of the latter, the
humanism of the former being positively inferior to the humanism of the latter,
but it is also divisible between what could be called the humanist naturalism
of neutronic molecular particles and the naturalist humanism of neutronic
molecular wavicles, as between a 'bovaryized' politics and an economic per se in between 'bovaryized' orders of
science and religion.
45. Similarly
time-space subjectivity, centred (plenum-wise) in metaphysics, is divisible
between the idealism of protonic elemental particles and the transcendentalism
of protonic elemental wavicles in both sensuality and sensibility, the idealism
of the former being negatively superior to the idealism of the latter, the
transcendentalism of the former being positively inferior to the
transcendentalism of the latter, but it is also divisible between what could be
called the transcendentalist idealism of protonic molecular particles and the
idealist transcendentalism of protonic molecular wavicles, as between
'bovaryized' political and economic positions in between a 'bovaryized' order
of science and a religious per se.
46. Thus
in all contexts there are intermediate positions or realities in between the
absolute extremes of the elemental particles and wavicles, positions which,
though distinct from each, are nevertheless compromised by them in contrary
ways, the molecular particle position in terms of the wavicle extreme, the
molecular wavicle position in terms of the particle extreme, so that we can
speak, for instance, of fundamentalist materialism and materialist
fundamentalism, in respect of metachemistry, and contrast each of these compromised
positions with the materialist and fundamentalist extremes characterizing the
absolute positions in which particles and wavicles are elemental rather than
molecular.
47. And
what applies to metachemistry, the noumenally objective Element (in space-time)
of photons in sensuality and photinos in sensibility, applies to each of the
other Elements - the phenomenal objectivity (in volume-mass) of electrons in
sensuality and electrinos in sensibility of chemistry; the phenomenal
subjectivity (in mass-volume) of neutrons in sensuality and neutrinos in
sensibility of physics; and the noumenal subjectivity (in time-space) of
protons in sensuality and protinos in sensibility of metaphysics.
48. Thus
while science remains science and religion remains religion, whether per se or 'bovaryized', politics and
economics are less straightforwardly one thing or another but effective
paradoxes in which there is a leaning towards religion, and even a
pseudo-religious dimension, about politics and a leaning towards science, and
even a pseudo-scientific dimension, about economics, even though neither are
commensurate with the disciplines towards which they are drawn or,
alternatively, with which they may compete when an age or society is such that
things are less extreme than moderate, or less noumenal than phenomenal, in
typically worldly vein, and extreme positions or disciplines tend to get
squeezed out of the overall frame in consequence.
49. But
if science is the discipline of free will in metachemical soma par excellence, then politics is the
discipline of free spirit in chemical soma par excellence, each of which
contrast, as female to male, with economics as the discipline of free ego in
physical psyche par excellence, and religion as the discipline of free
soul in metaphysical psyche par excellence - all in relation, of course,
to their per se manifestations and not in respect of whatever degree of
'bovaryization' may be attendant upon the subordination of any given discipline
to that discipline which, in accordance with a specific societal tendency,
happens to correspond to the per se mode of science, politics,
economics, or religion, as the case may be.
50. For
although in theory you can have it all ways, in practice only one discipline
will be in its per se mode in any
given type of society or civilization, everything else being 'bovaryized' and
therefore subordinated to the prevailing norm, be it scientific and of free
will in the noumenal objectivity of sensual metachemistry; political and of
free spirit in the phenomenal objectivity of sensual chemistry; economic and of
free ego in the phenomenal subjectivity of sensible physics; or religious and
of free soul in the noumenal subjectivity of sensible metaphysics.
51. Therefore
giving, taking, and being will be subordinated to doing in sensual
metachemistry, the context of the will par excellence, and doing, being, and taking to giving
in sensual chemistry, the context of the spirit par excellence, whereas,
on the other side of the gender fence, being, doing, and giving will be
subordinated to taking in sensible physics, the context of the ego par
excellence, and taking, giving, and doing to being in sensible
metaphysics, the context of the soul par excellence.
52. In
speaking of elemental particles, molecular particles, molecular wavicles, and
elemental wavicles in any given Element/Elementino, we are in effect
distinguishing the will and the spirit from the ego and the soul, or doing and
giving from taking and being, or even appearance and quantity from quality and
essence, not to say power and glory from form and contentment.
53. Since,
however, the per se manifestation of
will is only to be found in sensual metachemistry, so elemental particles are
only properly germane to the Elemental context in question, being 'once
bovaryized' in sensual chemistry, 'twice bovaryized' in sensual physics, and
'thrice bovaryized' in sensual metaphysics, their sensible counterparts being
bound rather than free in either primary (male) or secondary (female) vein, and
therefore attesting to different manifestations of natural will and/or natural
antiwill.
54. Likewise
since the per se manifestation of
spirit is only to be found in sensual chemistry, so molecular particles are
only properly germane to the Elemental context in question, being 'once
bovaryized' in sensual metachemistry, 'twice bovaryized' in sensual
metaphysics, and 'thrice bovaryized' in sensual physics, their sensible
counterparts being bound rather than free in either primary (male) or secondary
(female) vein, and therefore attesting to different manifestations of
subnatural spirit and/or subnatural antispirit.
55. Conversely,
since the per se manifestation of
ego is only to be found in sensible physics, so molecular wavicles are only
properly germane to the Elemental context in question, being 'once bovaryized'
in sensible metaphysics, 'twice bovaryized' in sensible metachemistry, and
'thrice bovaryized' in sensible chemistry, their sensual counterparts being
bound rather than free in either primary (female) or secondary (male) vein, and
therefore attesting to different manifestations of superconscious ego and/or
superconscious anti-ego.
56. Similarly,
since the per se manifestation of
soul is only to be found in sensible metaphysics, so elemental wavicles are
only properly germane to the Elemental context in question, being 'once
bovaryized' in sensible physics, 'twice bovaryized' in sensible chemistry, and
'thrice bovaryized' in sensible metachemistry, their sensual counterparts being
bound rather than free in either primary (female) or secondary (male) vein, and
therefore attesting to different manifestations of unconscious soul (id) and/or
unconscious antisoul (anti-id).
57. Taking
each Element one by one, it should be possible to equate the elemental particles
of, in particular, sensual metachemistry with what I shall call the absolute
corporeal, the molecular particles of, in particular, sensual chemistry with
the relative corporeal, the molecular wavicles of, in particular, sensible
physics with what I shall call the relative ethereal, and the elemental
wavicles of, in particular, sensible metaphysics with the absolute ethereal, so
that we can distinguish, in overall terms, between per se orders of will, spirit, ego, and
soul, or, in other words, power, glory, form, and contentment, as germane, on
the one hand, to free soma in both the noumenal objectivity of metachemical
doing and the phenomenal objectivity of chemical giving, and, on the other
hand, to free psyche in both the phenomenal subjectivity of physical taking and
the noumenal subjectivity of metaphysical being.
58. That which is noumenal, being abstract, appertains to space
and/or time, whether as space-time objectivity or as time-space subjectivity,
whereas that which is phenomenal, being concrete, appertains to volume and/or
mass, whether as volume-mass objectivity or as mass-volume subjectivity.
59. Yet
the noumenal abstraction of space-time, particularly in relation to the
metachemical sensuality of spatial space, is not incompatible with the concept,
as germane to photonic elemental particles, of the absolute corporeal, and one
may thus think of the absolute corporeal as being noumenally abstract in
objective terms.
60. Likewise
the phenomenal concretion, so to speak, of volume-mass, particularly in
relation to the chemical sensuality of volumetric volume, is not incompatible
with the concept, as germane to electronic molecular particles, of the relative
corporeal, and one may thus think of the relative corporeal as being
phenomenally concrete in objective terms.
61. Conversely,
the phenomenal concretion of mass-volume, particularly in relation to the
physical sensibility of voluminous volume, is not incompatible with the
concept, as germane to neutronic molecular wavicles, of the relative ethereal,
and one may thus think of the relative ethereal as being phenomenally concrete
in subjective terms.
62. Likewise,
the noumenal abstraction of time-space, particularly in relation to the
metaphysical sensibility of spaced space, is not incompatible with the concept,
as germane to protonic elemental wavicles, of the absolute ethereal, and one
may thus think of the absolute ethereal as being noumenally abstract in
subjective terms.
63. It
was logic of this order, I believe, which formerly led me to think in terms, at
times seemingly paradoxical, of the abstract corporeal in connection with
metachemical sensuality, of the concrete corporeal in connection with chemical
sensuality, of the concrete ethereal in connection with physical sensibility,
and of the abstract ethereal in connection with metaphysical sensibility;
though it seems to me now that the distinction between subatomic
particles/wavicles and the Element in which they are to be found calls for a
more clinical distinction between the absolute corporeal nature in
metachemically free soma of elemental particles in relation to the noumenal
objectivity, for instance, of spatial-space abstraction, the relative corporeal
nature in chemically free soma of molecular particles in relation to the phenomenal
objectivity of volumetric-volume concretion, the relative ethereal nurture in
physically free psyche of molecular wavicles in relation to the phenomenal
subjectivity of voluminous-volume concretion, and the absolute ethereal nurture
in metaphysically free psyche of elemental wavicles in relation to the noumenal
subjectivity of spaced-space abstraction.
64. All
this by way of harping upon the major players, as it were, in each Elemental
context, with the doing and giving of sensual metachemistry and chemistry
taking precedence over the antibeing and antitaking of sensual metaphysics and
physics, but the taking and being of sensible physics and metaphysics taking
precedence over the antigiving and antidoing of sensible chemistry and
metachemistry, as societies divide between a female hegemony in which power
and/or glory rule the respective class positions and a male hegemony in which
form and/or contentment rule or, rather, lead the respective class positions -
not, it may be assured, in terms of the negativity of free soma but, much more
sensibly, in terms of the positivity of free psyche, which is the only
guarantor of morality as that which stems, in bound soma, from the virtues of
free psyche, as 'Son' from 'Father' or, in the inverted female contexts of
under-plane subservience, as that which stems, in free psyche of a secondary
order of virtue, from the secondary morality of bound soma, as 'Antidaughter'
from 'Antimother', morality, or bound soma, only taking instigative precedence
over virtue, or free psyche, vis-à-vis females and thus in relation to the
female Elemental contexts of chemistry and metachemistry, both of which would
have been approached from the directly bound soma (through free psyche) of
males having to deal with the female reality of soma preceding and
predominating over psyche in respect of a free somatic nature.
65. But
such secondary virtues stemming from secondary moralities with females would
not last long if there was not a resolve, on the part of hegemonic males, to
maintain them in the interests of their own primary orders of virtue and
morality, and to ensure, in doing so, that females were pegged to the paradoxes
of psychic emphasis in either a beautiful approach to truth, as of a loving
approach to joy, or, 'down below' ... in the chemical sphere of massed mass, a
strong approach to knowledge, as of a proud approach to pleasure.
66. For
unless there is a willingness on the part of males to uphold both knowledge and
truth, but especially truth, and pleasure and joy, but especially joy, such
paradoxes will not remain in effect for long, and it will soon transpire that
females, growing weary of psychic emphasis contrary to their gender reality of
soma preceding and predominating over psyche, will resort, according to class,
to emphasizing either beauty or strength, love or pride, at the expense of free
psyche, and thereby detract from the
psychic monism which male hegemonies logically entail, as an implicit
disillusionment with truth and knowledge, joy and pleasure, paves the way, like
l'art pour l'art, for
an explicit rejection of even the secondary bound somatic moralities of beauty
and strength in favour of their primary free somatic counterparts in
sensuality, namely ugliness and weakness, which are not even immoral so much,
in overly active vein, as vicious, and therefore factors determining the
binding of metachemical and chemical psyche to an immoral acquiescence, through
the psychic passivity of evil, in the primary somatic freedoms so criminally
afoot.
67. No,
it is evident that no society that is or becomes self-consciously sensible, and
thus hegemonically male, could possibly tolerate such a regression from culture
and civility, blessedness and salvation, virtue and morality, free psyche and
bound soma, whether on primary (male) or secondary (female) terms, to their
opposites, namely barbarity and philistinism, cursedness and damnation, vice
and immorality, free soma and bound psyche, whether on primary (female) or
secondary (male) terms, terms, it has to be said, which even now are still more
characteristic of contemporary civilization as an expression of global
proletarianism than of anything solely germane to the past; though history is
well-furnished with copious examples of barbarity and philistinism, notwithstanding
the decadence of bourgeois and/or clerical civilization as both the West and
the East persist, on separate tracks, into the contemporary era of burgeoning
globalization on increasingly anachronistic and even degenerate terms.
68. Leaving
aside the more ancient forms of barbarity and philistinism, it has to be said
that Western decadence, to take but one of the two main traditional
civilizations anachronistically at large, takes many forms, not the least of
which is cultural, as in connection with a whole host of degenerate
anachronisms and anachronistic degenerations which persist in competing with
one another and with the properly People's arts - as of photography, cinema,
rock music, computer graphics, etc. - under the false assumption that they represent
what is civilized and somehow 'classical' in contrast to the blatantly
'popular' nature of the more contemporary art forms.
69. Such
a fantastic pretension on the part of bourgeois culture, not the least of the anachronistic
modes of culture still at large in the West, frankly beggars belief, especially
since its claim to pre-eminence operates almost entirely as though electricity
had never been invented or was somehow irrelevant to serious culture, which can
somehow remain 'relevant' without it and therefore feasibly contemporary
despite the manifest want of contemporary technologies and the sorts of
lifestyles which appertain to them and are, in some degree, derived from them.
70. That
we should still have people conducting orchestral productions of Bach or Mozart
or Beethoven or even Brahms is perhaps an understandable if, in view of the
vast amount of recordings now available in a bewildering variety of
interpretative permutations, somewhat regrettable fact from a strictly
contemporary, and therefore urban proletarian, point of view. But that a certain number of these
illustrious gentlemen should take it upon themselves to add to the orchestral
repertoire a number of their own compositions, conceived, to be sure, with what
they would have people believe to be the most up-to-date avant-garde
procedures, is nothing short of scandalous, particularly since the only way in
which, by bourgeois or clerical standards, they can appear even remotely
original is by taking the so-called classical world a stage or two further, if
that's still possible (or possible to believe), down the cacophonous slope of
anachronistic, not to say anarchistic, degeneracy by producing compositions
which, judged by the diatonic and harmonic standards of a more authentic
classical precedent, are so musically contradictory as to make even rock 'n'
roll, that in-many-ways amoral precursor of contemporary rock genres, sound
musically stimulating and ... culturally sincere.
71. Frankly,
it amazes me how many orchestral or otherwise acoustic compositions of a so-called avant-garde order
are still being churned out by people who not only act as though electricity,
and therefore electric music, had never been invented, but persist in believing
that what they are doing on an instrumentally traditional basis is somehow
musically relevant and culturally justified, even though it would be among the
most painfully discordant and musically disjunctive things for one to have to
listen to for any length of time, presuming upon a non-partial ear that was
neither tone-deaf nor tone-mad! Are
these people for real? Or are they
simply cultural degenerates who will persist in their anachronistic orchestral
and/or acoustic ways until fate may decide otherwise, applying to them the
cultural equivalent of a coup de
grace?
72. I
cannot, personally, see how anyone schooled to and employed in a classical
approach to music in typically Western vein could possibly be of any use or
relevance to global civilization; for these people are not rock musicians on
the cutting edge of contemporary culture in a progressive or, at any rate,
advancing civilization but ... orchestral anachronisms and musical degenerates
who persist in existing simply because, pending the necessary preconditions
following Judgement (as already discussed in previous texts), no-one has as yet
given them the coup de grace and
effectively put a stop to their nonsensical and pretentious little games,
making it difficult if not impossible for such people to continue pursuing
their instrumental obsolescence and obsolete instrumentals.
73. And
what applies to Western musicians and composers, the whole anachronistic stable
of so-called classical music, not to mention their folksy dupes and
lickspittles, applies no-less to their literary counterparts, all those
bourgeois writers - to leave 'the folk' aside for one minute - who fight shy of
electronic publishing and continue to publish book after book of novelistic
trivia in ever-more degenerate permutations of seemingly grammar-less,
meaningless, pointless, and gutless avant-garde pretentiousness, all because,
short of becoming scriptwriters for TV or film, their mundane little art forms
have to be turned upside down, back-to-front, and inside out (rather like society
in a democratic age) in order to pass muster as somehow contemporary in an age
of electronic culture and a much more graphic and multifaceted approach to
narrative.
74. Were
books less commercially viable, in the conspicuous bulk and garish appeal of their
sheer materialism, it is doubtful that they would continue to be published in
such gross numbers; though it should not be forgotten that the sorts of people
who publish them are, like their writers, not exactly on the cutting edge of
global civilization, as a rule, but bourgeois if not clerical or aristocratic
elements for whom the hardback is still king, even when photographically
degenerate, and the paperback its People's offspring, albeit doubtfully in
relation to the urban proletariat, who would surely prefer something more
synthetically artificial, so much as in relation to the People-as-Folk, to
folksy elements, in a word, who continue to take bourgeois and/or clerical rule
for granted and can be expected to side with their non-synthetically artificial
masters (and even mistresses!) against proletarian provocation should the need
arise, joining with them in a reaction to the threat posed to Western
civilization in one or another of its traditional permutations - bourgeois,
clerical, or feudal - by book-scorning atheistic 'barbarians' whose only
literature is electronic, whether optically, aurally, or even (god forbid!)
intellectually, and therefore 'beyond the pale' of anything recognizably decent
from a conventionally Western standpoint.
75. I
do not admire 'the folk' their readiness to side with the bourgeoisie and/or
clerical/feudal aristocracy, much less their willingness to swallow the shallow
doctrines of Western cultural superiority which their masters pour into them in
the interests of their own political or economic security, co-opting them in
the fight against 'communist atheism' or
'Marxist subversion', and not only in relation to books and music but
also to art and sculpture - in fact to anything that might be likely to bolster
the national interest in the face of international opposition and the
transcendence of national cultures which the spread of globalization inevitably
implies.
76. Thus
not only the patently bourgeois or 'classical' forms of painterly anachronism,
easily recognizable in terms of their need to further compromise an already
heavily-compromised art form with techniques and tendencies that no camera
would be likely to reproduce, thereby seemingly justifying their continued
existence in an age when anything remotely credible from a strictly painterly
point-of-view had long since ceased to be so, but their folksy counterparts
too, the sorts of naive or touchingly picturesque forms of painterly indulgence
which constitute not a small part of the People's contribution to anachronistic
art in an age when any self-respecting proletarian would have been only too
keen to distance himself from anything painterly through whatever mode of
electronic technology most conveniently lay to hand.
77. For
if there is one thing that distinguishes urban proletarian culture and
civilization from its folksy counterpart, it is its refusal to make do with
conventional or traditional forms and means, but to utilize only the most
up-to-date or, at any rate, credibly artificial and synthetic forms and means,
so that the use of electricity with any of the arts, including literature, is
virtually inevitable, and a sharp distinction can therefore be drawn between
non-synthetically artificial or, better, analytically artificial and
synthetically artificial products and tools, not to mention between the latter
and, in respect of clerical and/or feudal precedent, synthetically natural
and/or non-synthetically (analytically) natural tools and products, means and
ends.
78. The
People-as-Proletariat are not only, as a rule, environmentally distinct from
the People-as-Folk; they are culturally and technologically distinct from them
too, and thus from all who would master the folk and constrain them to
parameters which, though more circumscribed than anything classical, mirror, on
informal terms, the bourgeois and/or clerical formalities still at large in the
traditional fields of Western culture, as also, on different terms, in the
traditional fields of Eastern culture, where a like-distinction exists between
Eastern convention, whether clerical/feudal or folksy, and a burgeoning
proletariat for whom traditions are less important in and for themselves than
as loose guides to a more universal future in which the onward march of
globalization transcends East and West alike in its applicability to the urban
proletariats of the world and their thirst for justice, for retribution, and,
above all, for redemption in and through the ultimate absolute.
79. These
proletarians of global civilization are neither interested in the defence of
the West from 'Eastern barbarians' nor in the defence of the East from 'Western
barbarians', but solely in the supra-dialectical advancement of globalization
towards a point of genuine universality such that can only be established on an
ultimate religious basis, call it transcendentalist, and not in relation to
economics, still less politics or science, neither of which would have much to
commend them to an age and environment conditioned by the synthetic
artificiality of plastic running on an electronic basis in virtually Social
Transcendentalist fashion, as though in response to the resolution of
international socialism in international communism, as of a vegetative watery
paradox in an airy airiness, or airy per se, which is as distinct from the fiery airiness, as it
were, of national communism as vegetative wateriness from the watery
wateriness, within an overall airy or proletarian age, of national socialism,
not to mention from the fiery fieriness
of national fascism, the airy fieriness of international fascism, the watery
vegetativeness of national capitalism,
and the vegetative vegetativeness of international capitalism!
80. Be
that as it may, People's civilization is still primarily characterized
by airiness, not by fieriness in feudal vein, wateriness in clerical vein, or
vegetativeness in liberal vein, so that neither the will, the spirit, nor the
ego are paramount with the urban proletariat, as people of the windy-city
environments par excellence, but
inevitably the soul, which takes such 'bovaryized' will, spirit, and ego as it
requires and uses them to its own heavenly end, an end which cannot come to
pass on anything but properly transcendentalist terms as those who were
atheistically 'last' become, as it were, theistically 'first' in relation to
the coming to pass, on as synthetically artificial a basis as possible, of
ultimate godliness, of an order of godliness and heavenliness that is not
merely more evolved than anything hitherto achieved but the most evolved
manifestation of which metaphysical
virtues there could ever be, and therefore the per se manifestation of
godliness and heavenliness that, far from accruing to the cosmic sphere, never
mind the intermediate spheres of nature and humankind, accrues solely to the
cyborg sphere of a global post-humanity in process of coming to terms with its
true destiny in the transcendent authenticity of genuine globalization, a
destiny which will only be officially acknowledged come Judgement (as hitherto
artificially conceived by me), should there be a majority mandate for religious
sovereignty - an ultimate sovereignty suitable to the universal resolution of
globalization - at the expense of political and correlative sovereignties in
those countries in which a paradoxical election, or exploitation of the
electoral process, can be brought democratically to pass in consequence of the
willingness of their largely proletarian electorates to enter into a test of
conscience with their selves, following due consideration of the issues at stake,
as and when the time is judged ripe.
81. Obviously,
one expects something of the sort to happen in every country in the course of
time, but initially it can only be in a few countries, not least the ones
already considered by me in earlier texts, that this coming to terms of the
urban proletariat with their true destiny in some future godly society more
genuinely heavenly than any society has ever been in the past could be
democratically contemplated and, presuming upon a sufficiently informative and enlightening
educational process, paradoxically set in train, so that, in the event of a
majority mandate for religious sovereignty, steps could be taken to establish
the type of society which has been identified with 'Kingdom Come', even if only
on a comparatively rudimentary basis initially, including the establishment of
a triadic Beyond and administrative aside, as also described in previous texts.
82. Frankly
I am not going to go over that ground again, but the terms of 'Kingdom Come'
are such that only a majority mandate for religious sovereignty can bring it
socially and institutionally to pass, thereby paving the way for the
scaling-down and even winding-up of all that would be irrelevant to further
evolutionary progress, including, not least, those more salient examples of
Western (or Eastern) civilization that, in their anachronistic degeneracy and
relativistic perversity, inhibited, if not obstructed, the development of
globalization towards a more genuinely universal end.
83. For
at the end of the day, the proletariat are neither Western nor Eastern but a
global development within either the West or the East whose time, though not
yet fully come, will only come fully to pass once the West and the East have
been not merely politically or economically but religiously transcended by
global civilization, and to such an extent that all the old gods, in
Nietzsche's memorable phrase, were truly dead and the Superman or, in my
preferred terminology, the Cyborg was their logical successor and effective
meaning if not of the earth then certainly of heaven, since the cyborgization
of post-humankind, the urban proletariat, is all about the development of life
to a properly universal end in which eternity can be experienced on the
synthetically artificial terms of an ultimate heaven and even, down below, of a
modified earth and, for females, a modified antipurgatory and antihell, the
latter paradoxes of course appertaining to the upending of chemical and
metachemical realities in such fashion that unclearness becomes the fictional
counterpart to the prevailing holiness of the True, whether in godliness or in
some 'bovaryization' of manliness commensurate, for the vegetative, with a
lower order of cyborgization.
84. Civilization
hitherto has only got as far as humanity, and then not everywhere and not for
everyone, since the older civilizations still worshipfully defer to Nature and
even to the Cosmos in effectively primitivistic vein. What matters now is that civilization should
get to the Cyborg, and thus beyond humanity, whether on Christian or Buddhist,
secular Liberal or Communist, terms, and thus 'overcome' mankind through the
international proletariat, who are already post-human in their synthetic
artificiality, albeit such artificiality has, as yet, not developed to anywhere
near its full extent or capacity but is still characterized by a comparatively
superficial approach, largely sensual in nature, which owes something, though
not everything, to the reactionary and conservative elements of Western (and
Eastern) tradition which, in controlling 'the folk', divide and rule the People
and effectively constrain the urban proletariat from coming to anything like an
enlightened recognition of their true potential for god-like
self-transcendence.
85. For
the proletariat spend so much of their energies in resisting the anti-global
pressures of both the folk and their conservative masters, whether bourgeois,
clerical or feudal, or a combination of two or more, in both the East and the
West alike, that they scarcely have either the time or inclination to consider
their own destinies in more than a superficial light, hardly aware of their
effective post-humankind status in relation to mankind more generally, and even
less aware of their potential for and even entitlement to cyborgization from a
properly global standpoint, a standpoint which stretches internationalism to
its supra-national conclusion as the urban proletariat head towards that
judgemental cross-roads in their destiny in which the overcoming of man,
following the democratic endorsement of religious sovereignty, would signal
their right to religious self-determination in 'Kingdom Come', the right, in
short, to eternity through the soul, and even the ego, being granted a more
substantially long-term support and sustain capacity than anything the human
body in naturalis would or
has been able to provide, thereby delivering them from the threat and grisly
reality of death, not least in relation to the pain and suffering caused by
organic degeneration in advancing years.
86. For
what dies is not the soul, nor even the ego, but the physical body, the
not-self in all of its various instinctual and spiritual permutations, and the
soul and the ego are eventually snuffed-out by the ongoing decomposition of the
corpse, presuming upon some kind of Christian or other burial and not the more
contemporary secularity of cremation, which has the effect of destroying even
the soul and the ego before they have run their respective class courses in the
Afterlife and thus of prematurely snuffing out or, rather, barbarously
annihilating, in patently heathenistic vein, that which has a theoretical
capacity for eternity and, in more civilized communities, a right to such
limited eternity as the mortality of decomposition allows to the self, whether
in relation to the brain stem or to the spinal cord.
87. But
the female-dominated barbarism of cremation is only possible in societies which
are effectively under the sway of the will and/or spirit to such a freely
somatic extent that the fate of the ego and/or soul is of comparatively small
account, and bourgeois decadence, signified by a pretence of religiosity, joins
forces with proletarian barbarism to incinerate corpses and consign them to a
fate worse than death, if not for females then certainly for males, whose
capacity for an afterlife experience of either ego or soul, no matter how
sinfully twisted or corrupted by sensual subservience to female will and/or
spirit during life, must persist well into death and succumb to the most brutal
subversion and, ultimately, annihilation of which it were possible to imagine.
88. No,
I do not envy these degenerate bourgeois and barbarous proletarians their moral
ignorance; for it has extremely severe consequences, not the least of which
results in even males being reduced to an urn of ashes when, with a more
sensible gender-conscious lifestyle, they could have had some kind of earthly
or even quasi-heavenly afterlife experience in the grave that would have
brought them 'face to face', as it were, with either Christ or the Buddha, or
something to that metaphorical effect, as visionary or unitive experience duly
transpired.
89. Therefore,
with decreasing prospect of burial but no decreasing prospect of cremation, the
desirability of cyborgization of mankind or, rather, the post-humankind we have
primarily identified with the urban proletariat, becomes of increasing
importance; for the only way that a majority of proletarians can avoid
crematorial annihilation, all the more excruciating, I argue, in the case of
males, is by giving support, in the near future, to the concept of religious
sovereignty and the rights that would accrue to it in respect, not least, of
the synthetically artificial overcoming of 'man', or what remained of mankind,
and their deliverance not merely from death, but from the consequences of death
in both 'natural' and 'artificial' contexts, consequences that while far from
perfect in either context are much more imperfect, to the self-destructive
point of morally defective, in relation to cremation, the contemporary mode, par excellence, of mortuary disposal which
is a tragic testimony not only to the want of genuine religiosity on the part
of liberals, or bourgeois degenerates, but to the atheistic want of religion on
the part of that more numerous body of persons whom we have described as the
urban proletariat and wish, as much as ever one could, to deliver from the
terrible error of their ways in and through the prospect of 'Kingdom Come'.
90. For
a society centred in religious sovereignty, were it to come democratically to
pass, could only be one in which one was expected and, more to the point,
encouraged to take full responsibility for one's self, especially as a male,
and thus lead as self-respecting a lifestyle as was divinely possible, whether
in relation to being or, less significantly, to taking, as germane to a more
intellectual - and therefore lesser - approach to truth.
91. Certainly
there could be no question of a religiously sovereign proletariat being
complacent, much less enthusiastic, about the self-annihilating implications of
cremation; for such a proletariat, having crossed the threshold of
self-awareness, would have too much self-respect to regard death in largely if
not purely materialist terms, in which corpses were simply so much garbage to
be disposed of in the quickest and most cost-effective way!
92. As
the urban proletariat matures, so it will come to its senses or, rather
sensibilities (inner senses), and grant increasing importance to self-development
in both egoistic and psychic terms, terms that, whilst embracing the intellect,
do not make intellect an egocentric end-in-itself, in physically sensible vein,
but simply a means to enhanced psychocentric fulfilment in the emotional life of
the soul.
93. Doubtless
the coming of 'Kingdom Come', following a majority mandate for religious
sovereignty in countries where the paradoxical election which I have equated,
in suitably artificial terms, with Judgement was able to take place, would open
the way for the cyborgization of post-humankind, since implicit in religious
sovereignty would be a more genuine order of divine rights than anything
rooted, falsely, in metachemistry, an order, I mean, which besides including
self-development on the aforementioned terms, with especial reference to males,
the creatures, after all, for whom self takes - or should take - precedence
over not-self, as psyche over soma, would increasingly include the development
of synthetically artificial not-selves and even, eventually, a sort of communal
not-self designed to replace what remained of man as a creature, fundamentally,
of nature and therefore of the imperfections of nature, including death and the
pains attendant upon organic degeneration and disease which precede it.
94. But
all that, even with the best 'man-overcoming' will in the world or, rather,
otherworld ... of divine rights premised upon religious sovereignty ... would
take time, much time, and be a slow and at times painfully uphill struggle,
during which period people would continue to die, as now, and be subject to
some method of disposal. Cremation, as I
have hinted, would be frowned upon as undesirable from a self-respecting,
male-oriented point of view, and therefore little encouragement could be given
to it in a society which was neither liberally degenerate nor atheistically
proletarian and effectively barbarous.
95. But
neither, on the other hand, would it be feasible to give much encouragement to
burial, as though in a continuance of Christian tradition, when the society in
question was neither clerical nor folksy, liberal nor folksy, feudal nor
folksy, but proletarian on - at the risk of sounding anachronistic - both blue-
and white-collar terms, and therefore too urban and city-oriented to be partial
to suburban and rural traditions or criteria.
Besides, land would be in increasingly short supply, and the price of
burial would doubtless prove prohibitive to all but a minority of urban
dwellers.
96. On the
other hand, burial at sea would still be possible but even less desirable than
burial on land, insofar as the sea, being watery, would correspond to a kind of
purgatorial environment one step back from the earthly environment of land
burial and therefore be even less satisfactory, from a male standpoint, than
the latter. No, the only alternative to
earthly burial that would do any justice to an urban proletariat - the vast
majority of the electorate in countries judged ripe for 'Kingdom Come' - that
had opted to put their heathenistic ways behind them and vote for religious
sovereignty would be the development of facilities in space which could store
hundreds if not thousands of corpses in special pods, where they could
experience a more elevated order of afterlife, commensurate with a
gravity-defying sealed environment, than would have been possible to them on
earth in the event of a conventional Christian-style burial.
97. For
our ability to cyborgize life to any appreciable extent would, as I intimated
earlier, probably take so long to develop and be so selective at first, in view
of the technological difficulties and expenses involved, that, even without impedimenta from humanitarian
obstructionists to consider, some
alternative method of respectfully dealing with the deceased than that
traditionally available would have to be developed, especially since cremation
would not, in a religiously sovereign society or people, be considered
appropriate in that respect, bearing in mind its brutal disregard for
self-survival in the Afterlife premised, it seems to me, upon a materialist
interpretation of and approach to human life which owes much, if not
everything, to somatic concepts of freedom attendant upon female hegemonies in
societies that, in Anglo-American Protestant-derived fashion, have gone
heathenistically to the liberal/atheistic dogs of Western decadence/barbarism.
98. Exceptions
to the self-respecting rule notwithstanding, it were better that payloads of
the deceased be shipped into space, where they could be docked with the main
facility - a sort of mortuary ship or 'floating graveyard' - and transferred to
secure pods or special cubicles for the duration of their afterlife, presumably
for all eternity, which, in space, would more likely be more soul- than
ego-oriented and thus less visionary than unitive, less egocentric than
psychocentric, in character, with a more genuinely heavenly experience such
that only the coming to pass of religious sovereignty in 'Kingdom Come' would
have made possible and considered desirable, in view of the more genuinely
godly elevation of transcendentalism over humanism, of God over Man, that would
typify the Social Transcendentalist approach to religion and to all life in
general.
99. Therefore
until the achievement of eternity for all on a more profoundly cyborg-oriented
basis (an eternity of afterlife-type experience made possible on synthetically
artificial terms for the most evolved order of life, whether literally godly or
pro-godly, there could ever be), the development of mortuary stations for space
storage of the deceased as the next-best-thing to the synthetically artificial
eternity of the Cyborg. That, too, of
course would take much time and money, be fraught with great technological and
other difficulties, but be more immediately and practically obtainable for the
coming generations, thereby putting an end not only to the virtual monopoly of
land burial in traditional Christian and pseudo-Christian societies, with their
continuing man-hype-as-God, earth-hype-as-Heaven worldly delusions and
limitations, but making it unnecessary for people to consider cremation as the
only proletarian alternative to the clerical-to-folksy and even
liberal-to-folksy norms of Western convention.
100. For
a proletariat that had become religiously aware, that had 'woken up' from the
long sleep of its somatic darkness and emerging psychic light, would not be
prepared to regard cremation as the only viable alternative to folksy or
bourgeois/clerical/feudal traditions, but would be only too willing to support
every effort that was then being made to devise superior alternative solutions
to the fate of the deceased, pending a more uniformly sophisticated age in
which cyborgization was the rule rather than the exception and eternity was
fully and properly synthetic, in accordance with the evolution of global
civilization towards a more genuinely universal resolution in which natural
death would be a thing of the past, in view of the extents to which man had
been successfully 'overcome' and more completely replaced by his godly
successor, the brain stem and spinal cord of the self granted the utmost
synthetically artificial support and sustain possible, whether individually or,
eventually, in communal clusters, as cyborgization became more universal and
the full implications of Social Transcendentalism began to become increasingly
evident, even unto the extent of its final flowering in space centres and
therefore in contexts akin to those which, transcending any form of heaven on
earth, have been suggested as storage vaults for the deceased prior to all such
subsequent developments.
101. Be
that as it may, it is important to remember that the proletariat, the
urban-dwelling workers of our principal cities, whether 'white collar' or 'blue
collar', noble or plebeian, 'high' or 'low', of space/time or of volume/mass,
theoretical or practical, tall or short, thin or fat, have not yet entered into
religious awareness in the self-realizationary terms of Social
Transcendentalism but are still, if not in a sort of wilderness of ideological
indifference, either economically-minded or, somewhat less contemporaneously,
politically- or scientifically-minded or, rather, bodied, and are therefore
effectively still atheistic, and such they will -and, I believe, should -
remain until they have been convinced otherwise by such theories as I have
keyed-in to my personal computer over many years which, between them, add up to
a corpus or, better, mentis of Social Transcendentalist teachings and ideological
standpoints, not least in relation to the nature or, rather, nurture (in free
metaphysical psyche) of God and Heaven as it evolves through successive
manifestations of metaphysical sensibility from least to most via less
(relative to least) and more (relative to most) evolved stages of its
development, a development, I contend, which can only come to a most evolved,
and therefore per se head, with the
Cyborg, as germane to 'Kingdom Come' as the religiously self-conscious phase of
global civilization which comes formatively to pass wherever a majority mandate
for religious sovereignty ensues upon the democratic norms of political
sovereignty in the event of a proletariat, aware of the issues at stake through
prior enlightenment, opting to be delivered from the 'crimes and/or sins of the
world' to the otherworldly graces (for males) and/or punishments (for females)
of 'Kingdom Come', as characterized by a religiously sovereign People whose
rights transcend mere democratic rights as the Cyborg would transcend Man, or
heaven the earth, or transcendentalism mere humanism, or globalization both the
West and the East considered either separately or together.
102. They
say that he who laughs last laughs loudest and, in a paradoxical kind of way,
this could certainly be said to apply to the proletariat when they come into
their religious own and discover that their approach to godliness/heavenliness,
whether direct and practical or indirect and theoretical, depending on gender
and class, is more authentic and evolved than any previous religious approach
has ever been, thereby more than justifying the removal of outmoded religious
institutions and norms, both textural and otherwise, in the interests of the
further development of Social Transcendentalism, of that which stands for the
Truth in its most true and evolved metaphysically sensible manifestation and
could never settle for anything less, much less contrary to it and therefore
fraudulent, as in the case of the metachemical delusions of antiquity.
103. In
previous texts I may have given the impression that the triadic Beyond and
administrative aside to the said Beyond in 'Kingdom Come', once it comes
democratically to pass, no matter where, will retain its pluralistic structure
right through eternity, as though noble/plebeian class distinctions and
male/female gender distinctions within the Beyond in question, open, for
instance, to Catholics and Protestants alike, were immutable and never to be
altered. If so, the impression given
then was mistaken and now needs to be rectified! The triadic Beyond may start out on a sort of
catholic basis, within Social Transcendentalism, of doing justice to all of the various components, on both gender and
class terms, with which contemporary life may present it, enabling Anglicans,
for instance, to rise diagonally from phallus to brain and Nonconformists to
fall diagonally from tongue to womb, thereby conjoining mass and volume with
time and space as Jehovah Witnesses, for instance, fall diagonally from eyes to
heart (the administrative aside to the Beyond in question) and Roman Catholics
rise diagonally from ears to lungs, with similar fates subsequently applying to
other denominational or sectarian divisions within the scope of its wider
dissemination in the world at large. But
when that and other factors, like gender segregation and intellectual/soulful
segregation of males within additional subsections on each tier of the triadic
Beyond, have been taken into account, one has merely started along a long road
of evolutionary ascent which must culminate, several centuries later, in the
most godly/heavenly perfection it were possible to achieve.
104. Therefore
what necessarily begins comprehensively and pluralistically within a largely
proletarian context open to reformed 'folk' will gradually be refined upon and
fine-tuned, as it were, in relation to a much more absolute culmination,
passing from a sort of catholic phase within Social Transcendentalism, that
makes use of the greater percentage of proletarian and folksy material at hand,
to a puritan phase when once it becomes feasible and desirable to dispense with
the generality of females, and then from a sort of liberal phase of
co-existence between intellectually- and emotionally-inclined males on each
tier to a sort of socialist phase of soulful cohesion between all, or the vast
majority, of males on each tier, before a communist or intensely communal phase
of soulful cohesion of all males on one tier, effectively that of the top tier,
leads logically enough from 'heaven on earth' to 'heaven in space', as this
ultimate degree of godly/heavenly centro-complexification gets its space-centre
apotheosis in what would not only transcend the earth, and therefore
communistic millennialism, but constitute the ultimate phase of millennial
evolution in the pure transcendentalism of a totalitarian perfection the
heavenly bliss of which would leave absolutely nothing to be desired, but
constitute the ultimate omega point of eternal life.
105. All
that may seem, at this juncture in time, somewhat swift and severe; but let me
take each stage a step at a time and try to enlarge upon some of the points
alluded to above. To start with, taking
the most of what one has at hand and elevating it to the otherworldly prospect
of 'Kingdom Come' following Judgement, which requires a majority mandate for
religious sovereignty from any given proletariat if it is to be successful or
to positively carry the day, makes perfect logical sense, since one must build
the new institutions from the bottom up and not leave anyone or anything out of
the frame, if everyone is to be accounted for and, more importantly, rendered
accountable within the terms of religious sovereignty.
106. Therefore one begins on a necessarily catholic, or
inclusive, basis. But such a basis
cannot go on or be continued for ever, since virtuous progress requires that
one develops subjective self-awareness on both intellectual and emotional,
egoistic and psychocentric terms, as applying, in the main, to males, but
especially to those who would correspond to either the top or the middle tiers
of the triadic Beyond, having been
Catholic or Anglican before opting, at the risk of anticipating the
future, for Social Transcendentalist deliverance from the denominational chains
of their worldly schismatic lives.
107. Such
males, having been affiliated to denominational traditions that, compared to
Nonconformists or Jehovah Witnesses, could be described as more male in reason
of their subjective character, would be especially entitled, I maintain, to
enhanced psychic freedom in the respective subjective terms of either the ego
or the soul, intellect or emotion, albeit under the umbrella of Truth, and
therefore without risk of egocentric physicality such that, under the rule of
Man, would have typified knowledge-hype-as-Truth in traditional Christian
fashion.
108. But
once you step subjectivity up for hegemonic males, the tendency to step it up
for subordinated females logically follows suit, albeit one is dealing with
creatures who, despite the psychic emphasis that a male hegemony would entail,
are fundamentally still soma over psyche and therefore a sort of
biologically-conditioned XX-chromosomal breeding animal rooted objectively in a
vacuum that has only a limited and somewhat paradoxical capacity for psychic
freedom in either knowledge or truth.
109. In
short, even a paradoxical psychic emphasis on either truth through beauty or,
lower down, on truth-oriented knowledge through strength, is punishing to
females for any length of time, and therefore something that is likely to lead
to a somatic backlash unless one carefully guards against such a possibility by
utilizing a variety of techniques and stratagems designed to minimize if not
neutralize the attendant risks to males, should females become unduly restive
and even disillusioned with a psychic emphasis, contrary to gender reality (of
soma preceding and predominating over psyche on either a most particle/least
wavicle, i.e. 3:1, absolute basis for metachemical females, or a more [relative
to most] particle/less [relative to least] wavicle, i.e. 2½:1½, relative basis
for chemical females).
110. Obviously,
some of these techniques and stratagems will be largely physical in character, ranging
from diet to clothing, whilst others will have to be chemical, including
recourse to a variety of drugs likely to reduce the objective drive towards
somatic freedom which follows from a vacuously-conditioned convolutional
disposition, while yet others will be metaphysical, or doctrinal, and even
metachemical, or proscriptive under the law, with penalties attaching to
various infringements of moral conduct.
111. Nevertheless,
however many strategies and techniques you may utilize for the purposes of
curbing and controlling females, they cannot, at the end of the day, be turned
into males and expected to live by exactly the same criteria of intellectual or
emotional subjectivity in free psyche; for an antidevil, to simplify the
argument, is no more godly than an antiwoman manly, but simply the upended, and
therefore unclear, paradox which has been secondarily delivered, following male
initiative in respect of blessedness/salvation on primary terms, from either
the ugly criminal clearness in absolute free soma of Devil the Mother in the
case of metachemical females or the weak criminal clearness in relative free
soma of Woman the Mother in the case of chemical females.
112. The
traditional oppression or, rather, repression (of soma) of females in sensibly
religious societies is valid and morally incontrovertible, without which there
would have been very little serious religious endeavour on the part of
especially favoured males, since a vocational commitment is premised upon
society permitting such a commitment in the first place, and for that to obtain
it must be sensibly structured in such a way that the generality of males and
females are sufficiently god-fearing as to support the more vocationally
minded, if not financially then morally and spiritually - something much less
likely of realization in societies which, far from being sensible, are
heathenistically ranged against sensibility from freely somatic standpoints
that defer to female sensuality and encourage a feminist-like disregard for
male subjectivity and ideals.
113. Such
somatically free societies are, in civilized terms, the worst of all possible
worlds. But in psychically free
societies, by contrast, which aim at maintaining the best of all possible
worlds, then the bedrock of a more adventurist religious vocation is a
sensibly-structured social order which makes it its God-given or even Man-given
duty to repress female freedom (in soma) as much as possible, and thus maintain
a psychically sensible orientation likely to approve of further religious
development.
114. Yet
female impedimenta to such development remains a thorn in the male side, and it
is doubtless owing to its less than genuinely religious nurture (I almost said
nature!) that Christianity never took the struggle against female nature to its
logical conclusion on anything like a Far Eastern or even Muslim basis,
severely curtailing and even excluding it from the religious process, since to
any true or genuine extent religion is a profoundly male endeavour.
115. But
we cannot, in this day and age, exclude females from the processes of history,
even if we can segregate males and females in the aforementioned subsectional
fashions in our projected triadic Beyond, thereby taking matters a stage or two
beyond the Western androgynous amoral conventions of mixed-church congregations
towards something more Eastern in character which would, nonetheless, be
antithetical to the female-over-male open-tier arrangements of the Jews and
their accursed female hegemonies which make so many Satanic/Davidian 'fall
guys' out of the generality of males in all-too-'once-born' and effectively
heathenistic fashion, thereby maintaining something not far removed, in its
deference to somatic freedom, from the worst of all possible religious worlds,
a world dominated, in metachemically sensual fashion, by Jehovah/Saul in
effectively stellar-over-solar cosmic or blossom-over-fruit natural fashion,
and all because the type of sun- and star-flooded environment in which this primitive religion
arose conduced towards a somatically sensual disposition favouring the Cosmos
and Nature.
116. We
aim, on the contrary, to establish something antithetical to this, with males
hegemonic over and therefore separate from females in their respective closed
tiers, but we cannot imagine that a context emphasizing psyche, in due
subjective vein, will prove easy or unduly attractive to females, irrespective
of what techniques or stratagems are employed to the ends of curbing their
natures and enhancing their nurtures, thereby effectively rendering them
fictionally insane and, hence, unclear vis-à-vis the truthful sanity of the
Holy.
117. Short
of abandoning the struggle altogether, and giving up on virtuous and moral
progress, on the religious goal of globalization in genuine universality, we
have no choice but to take up the 'good fight', as Christians would say, and
ensure that nothing remotely resembling the feminist freedoms of recent history
re-occurs or is allowed to undermine and effectively sabotage the aforementioned
universal goal upon which the proletariat of the globe are perforce embarked.
118. For
the proletariat are engaged on the struggle for this goal whether
they like it or not, whether they are aware of it or not, and therefore it is
not whether but when they will progress to its logical conclusion
in global unity and harmony. But such
unity can only come to pass at the expense of whatever would block and/or
impede it, including, besides the class enemies in various permutations of
Western or Eastern tradition, reactionary folksy elements among the People
themselves and, needless to say, females of a feminist or otherwise markedly
free somatic disposition.
119. As
things become more synthetically artificial in the course of the proletariat's
advance towards global unity in universality, so it will be increasingly
possible, and not merely likely, that artificial reproductive techniques and
strategies will favour not merely genetic but gender discrimination in due
course, thereby permitting the responsible authorities to step up the amount of
post-human-to-cyborg material favourable to enhanced subjectivity in both ego
and soul, while simultaneously stepping down, or reducing, the material less
favourably disposed to such subjectivity, bearing in mind that the religious
phase of People's civilization would be increasingly concerned with
artificially reproducing, on as synthetic a basis as possible, afterlife-type
experiences for the 'living', now effectively resurrected from the world and
conjoined with the 'dead' in that respect, and since males were the only
category of human life that, for sensible better or sensual worse, would have
had appreciable afterlife experiences anyway, so their post-human-to-cyborg
successors would be especially favoured over females in view of their
self-oriented gender structures favouring enhanced psychic development.
120. Therefore,
the more synthetically-induced afterlife-type experiences were developed in
relation to males, the less relevance would females have to such a society,
especially since reproduction, increasingly reliant on artificial wombs, or
incubators, would by then be artificially controlled and stabilized at a level
favouring greater cyborgization, and the more logically feasible it would be,
in consequence, to reduce their numbers - always naturally more prevalent over
males - if not eventually phase them out altogether, thereby constituting what
I alluded to above as the puritan phase of global civilization when only males
would continue to exist, if not exclusively then, administrative exceptions
notwithstanding, arguably within the triadic Beyond of ongoing religious
praxis.
121. But
this three-tier arrangement duly subsectioned two-ways in relation to the
distinction between ego and soul, intellect and emotion, would also, as a sort
of liberal reality, qualify for modification and improvement in the course of
millennial time, as the need of intellectual approaches to the Truth diminished
in proportion to the importance attaching to the praxis of Truth, to psychosynthesis,
as such, whether aerobically within nonconformism, yogically within humanism,
or meditatively within transcendentalism proper, depending on the tier of our
projected triadic Beyond, and so a socialistic phase of amalgamating, as far as
possible, the intellectual males with their emotional counterparts, in a
simplified three-tier system, would duly ensue, thereby bringing millennial
evolution on earth closer to its communistic summation in the utmost
centro-complexification, as the three tiers were amalgamated into one and this
in turn was duly transmuted upwards, following the next evolutionary leap from
the Earth to space, as a purer transcendentalism, centred on meditation but
subject to such synthetically artificial stimulants or nutriments as were
deemed necessary, ensued upon the communist phase of 'heaven on earth', thereby
bringing evolution to its divine resolution and ultimate perfection in the
'heaven in space' of the most advanced cyborg communalism it were possible to
conceive of, a communalism germane to space centres which brought millennial
evolution to its godly/heavenly resolution in the omega point(s) of absolute
involutional perfection, a perfection destined to last for ever which would put
even the 'space mortuaries', or 'floating graveyards', of pre-cyborg
transcendentalism significantly in the shade of its own inner light and more
synthetically artificial eternity, an eternity of psychosynthetic bliss in
perfect self-harmony compared to which all earlier or previous manifestations
of metaphysical sensibility, from cosmic and natural to human, would pale to
insignificance, since only then would God/Heaven have attained to its most
evolved and therefore definitive manifestation, the omega point of all evolving
life, the culmination of evolution in the most beingfully blessed involution of
which it were possible to conceive.
122. Therefore
it only remains for us to advance, in clenched-fist solidarity with our global
brethren of the international proletariat, towards that psychosynthetic
apotheosis of perfect joy which, far from imploding, will remain beingfully
constant on its plateau of involutional perfection for all Eternity, the
'living' joining with the 'dead' and even outliving the 'dead' in the general
resurrection of Life from the Earth to space, from earth to Heaven, man to God,
which will signify the end of all Evolution and most evolved End.
LONDON 2003 (Revised
2012)
