The Dialectics of Civilization

THE DIALECTICS OF CIVILIZATION

Aphoristic Philosophy

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1. As one who constantly re-evaluates his previous evaluations, perceiving in this the necessity of facing up to the limitations of one's theories in order that, with further modification, such limitations may be undermined, if not transcended, in favour of a truer or more credible overall perspective, I have been obliged, by vocational conscience, to re-evaluate my most recent theories concerning the successive stages of civilization, as it advances from pagan to transcendental via Christian and humanist positions on a dialectical basis in which, for example, a thetic action is countered by an antithetic reaction which, in turn, becomes subject to a synthetic attraction which leads to a new thetic action, and so on, in a process which embraces both birth and death, positive and negative, alternatives.

2. Actually I believe I was broadly right in my theorizing about this dialectical process, but not, alas, sufficiently comprehensive! For I assumed a civilized beginning and ending to the entire process which made it seem as though there were five overall stages of dialectical unfolding, beginning with paganism, continuing with Christianity, or antipaganism, carrying on, thereafter, with first humanism and then corporatism, or antihumanism, and culminating with transcendentalism. Our overall alpha and omega was thus couched in the framework not only of paganism and transcendentalism, but of a liberal/totalitarian antithesis between the first, or diastolic, phase of the former and the second, or systolic, phase of the latter, giving us a distinction between pagan liberalism and transcendental totalitarianism.

3. Frankly I am now less convinced of that than I was at the time of writing it, and for the simple reason that I began to think of such stages of civilization's advance in relation to colloquial expressions like 'son of a bitch' and 'son of a gun' and realized, soon enough, that the alternation between birth and death, positive and negative, stages of civilization couldn't be limited to such a male-biased terminology, no matter how seemingly applicable it might be to the three 'birth' stages, viz. the birth of Devil the Mother, the birth of man (the father), and the birth of God the Father, corresponding to paganism, humanism, and transcendentalism, in which one could conceivably distinguish the initial phase from the ensuing reactionary phase in terms of the equation of the expression 'son of a bitch' with a liberal diastole and the equation of the expression 'son of a gun' with a totalitarian systole, the progressive antithetical reaction to the preceding thesis which confirmed an evolutionary centro-complexification as typifying the positive status of a 'birth' stage of civilization, whether paganistic, humanistic, or transcendentalistic.

4. No such expressions could logically be attached to or identified with the two 'death' stages of civilization, however, neither in respect of the death of (worship of) Devil the Mother, which was identified with Christianity as an antipagan phenomenon, nor in respect of the death of man which, having reference if not exactly to worship then certainly to an increasing reliance upon machines, or machine culture, could be identified with corporatism as an antihumanist phenomenon, whether in its systolic or its diastolic manifestation. For, of course, with the 'death' stages of civilization things proceeded in reverse of the 'birth' stages, if, indeed, 'proceed' is the word! Rather it seemed to me that they receded, or regressed, from totalitarian to liberal, systolic to diastolic, phases in the course of their negative unfolding, the negative synthetic attraction with a preceding positive reaction leading to a totalitarian thesis which became subject, in the course of devolutionary de-centralization, to a regressive reaction in the form of a liberal diastole, the monotheism of Catholicism paving the way for the polytheism or, rather, pluralistic pantheism, as it were, of Protestantism; the totalitarianism of Fascism paving the way for the contemporary liberalism of American-style corporatism, neither of which stages of civilization, whether antipagan or antihumanist, had anything sufficiently positive and evolutionary about them to suggest that such male expressions as 'son of a bitch' and 'son of a gun' had much if any applicability.

5. Therefore I began to think of new expressions which might have some applicability, and it wasn't long before I hit upon the notion of 'daughter of a gun' for anything negatively totalitarian, or monistic in respect of a thetic action, and 'daughter of a bitch' for anything negatively liberal, or pluralistic in respect of an antithetic reaction (to the preceding thetic action), thereby bringing to the all-too-familiar colloquial expressions noted above a female counterpart in each case that would adequately suffice to describe the devolutionary stages of civilization exemplified by either the death of Devil the Mother or the death of man.

6. Consequently I found that the pagan-to-antipagan stages of civilization could be colloquially described in relation to a 'son-of-a-bitch' liberal thesis duly subjected to a 'son-of-a-gun' totalitarian antithesis in the case of paganism which would require that the ensuing negative synthetic attraction of antipagan totalitarianism, or Catholic monotheism vis-à-vis Judaic monotheism, be colloquially described in relation to a 'daughter-of-a-gun' totalitarian thesis which was duly subjected to a 'daughter-of-a-bitch' liberal antithesis, as things devolved, in de-centralization, from monism to pluralism, systolic action to diastolic reaction.

7. Likewise I found that the humanist-to-antihumanist stages of civilization could be colloquially described in relation to a 'son-of-a-bitch' liberal thesis duly being subjected to a 'son-of-a-gun' totalitarian antithesis in the case of humanism, which would require that the ensuing negative synthetic attraction of antihumanist totalitarianism, or Fascism vis-à-vis Communism, be colloquially described in relation to a 'daughter-of-a-gun' totalitarian thesis which was duly subjected to a 'daughter-of-a-bitch' liberal antithesis, as things devolved, in de-centralization, from monism to pluralism, systolic action to diastolic reaction.

8. Then, finally, it became feasible to equate the transcendentalist stage of civilization which was conceived as beginning via a positive synthetic attraction vis-à-vis liberal corporatism with a 'son-of-a-bitch' liberal thesis which would duly become subject to a progressive reaction in the form of a 'son-of-a-gun' antithesis, the latter of which would bring the birth or, more correctly, dying birth of God the Father to a totalitarian head, commensurate with the development of 'Kingdom Come' towards an omega point of systolic summation in what would be a truly global phenomenon or, rather, noumenon of transcendent universality.

9. When, however, one comes to contrast the omega-most position of such a projected divine totalitarianism with the alpha-most position of civilization, as previously defined by me in The Dialectics of Synthetic Attraction, one finds one is contrasting a 'son-of-a-gun' omega point with a 'son-of-a-bitch' alpha point in what was described as the liberal inception of pagan civilization. Frankly, that does not seem to me like the beginning and end of things! For surely, the real antithesis to a 'son-of-a-gun' omega point in transcendentalism would be a 'daughter-of-a-gun' alpha point in something fundamental to even pagan civilization, something that could be said to have preceded pagan civilization and thus be Edenically reflective of the Big Bang with which the Cosmos is alleged to have begun, whether or not such a totalitarian monism was repeated on earth in the earliest of tribal or pre-tribal communities, as, in fact, one is led to believe from the Biblical account of Eden.

10. Therefore if, indeed, something approximating to a 'daughter-of-a-gun' totalitarianism is more feasibly antithetical, on absolute terms, to the 'son-of-a-gun' totalitarianism we are equating with a transcendental omega point, and thus effectively with Social Theocracy, this must surely mean that the real antithesis to anything transcendentalist is not pluralistically pagan, least of all on civilized terms, but monistically pagan on barbarous and effectively pre-historical terms, such as would be commensurate with the colloquial notion - somewhat unique to my thinking - of 'daughter of a gun'.

11. And not only would there be a pre-historical and therefore barbarously pagan 'daughter-of-a-gun' totalitarianism as the absolute alpha point, but an equally pre-historical and barbarously pagan 'daughter-of-a-bitch' liberalism as the pluralistic offshoot, in devolutionary de-centralization, of such monism which would have preceded its liberal counterpart in what was described as the first phase of pagan civilization, a phase rather more polytheistic than monotheistic.

12. For just as the Cosmos could be said to have devolved from the Big Bang monism to a diaspora of galaxies and solar systems over many, many millennia, so would this process have been reflected, I believe, on earth in terms of a gradual regression from tribal unity to tribal disunity, parity to disparity, from an Edenic Oneness in some monistic parallel to the origin of the Cosmos which could be colloquially described in terms of a 'daughter-of-a-gun' totalitarianism to a post-Edenic Manifoldness of devolved tribes or communities whose colloquial parallel would be a 'daughter-of-a-bitch' liberalism, and which would have constituted the pre-historical precondition of that 'son-of-a-bitch' liberalism, backing away from it on synthetically attractive positive terms, which emerges, in Hindu-like guise, with the dawn of civilization as ...

13. But as what in relation to what? Not as a continuation of what could be called the living death of Devil the Mother, whether in totalitarian or liberal, monistic or pluralistic, pre-historical terms, wherein cosmic timelessness is the cardinal attribute of what, on earth, becomes Edenically associated with an animal-like identification with Nature, but in respect of a revolt against such a Living Death which, commensurate with the beginnings of civilization, seeks to palliate the bitter pill of a gradual devolution from cosmic fact with the sugar coating of a theological panacea, whereby Devil the Mother is hyped as God.

14. Thus God enters into the civilized pagan frame, whether in relation to the polytheism of a religion like Hinduism or, subsequently, in relation to the monotheism of one like Judaism, as a theological retort to primitive savagery and the living death of Devil the Mother, and does so precisely as the birth of Devil the Mother hyped as God, a situation which was to continue beyond civilized paganism in the Christian antipaganism of the death of (sacrificial worship of) Devil the Mother hyped as God via the sacrifice of Her Son on the Cross, an emblem both of the rejection of free soma and of an acceptance of a Christian alternative to pagan sacrifice in the forms of the Saviour's own body and blood, as subsequently endorsed on the sublimated basis of the Eucharist, with its wafer and wine. But just as Devil the Mother was and had been hyped as God wherever civilized paganism obtained, so the Son of Devil the Mother would have to be hyped as the Son of God, since - except in relation to peoples still given to pagan savagery - the hyping of Devil the Mother as God ... the Father ... was inseparable from civilized paganism and could not be dropped or discarded - though modified it assuredly could be to suit less-civilized peoples - with the dawn of Christianity.

15. Therefore the civilized desirability of maintaining the theological expedience of treating Devil the Mother as God and then, in like vein, the Son of Devil the Mother as the Son of God was incontestable, since one cannot advance civilization except by rejecting the living death of Devil the Mother as symptomatic of pagan savagery, and substituting for it the birth of Devil the Mother hyped as God and, when this proved inadequate or insufficiently civilized, turning against such a civilized birth in the name of the Son of Devil the Mother hyped as the Son of God in order that civilization could be further advanced in respect of the death of Devil the Mother, though not of the hype thereof, in antipagan vein.

16. Therefore the pre-historical timelessness of pagan barbarity is gradually eclipsed by the time-based chronology of both civilized paganism and antipaganism, both of which would have been demonstrably beyond 'the Garden' of the Edenic 'Paradise' which a timeless identification with both Nature and the Cosmos must signify, and therefore beyond the savage, whether 'noble' and totalitarian or 'ignoble' and liberal, 'daughter of a gun' and monistic or 'daughter of a bitch' and pluralistic, this latter significant of a regressive reaction to the former as devolutionary de-centralization ensued upon the original thetic action, to become subject, in due pluralistic course, to a positive synthetic attraction such that led to the birth of civilization as described in this and previous texts, and thus to the birth of Devil the Mother(s) hyped as God(s).

17. But if history is chronological in respect of the succession of paganism by antipaganism, it is by no means, at this stage or, rather, with these stages of its advance overly concerned with time; for time is subjective and therefore affiliated with psyche, whereas that which is concerned with soma, whether on a free (pagan) or a bound (antipagan) basis, can only be affiliated with space, since soma can only be objectivized within the context of space, which enables it to be or, more correctly, to do. Therefore even if civilized paganism and its Christian offshoot isn't overly committed to absolute space in respect of a cosmic-based free soma primarily having metachemical implications, its commitment to soma, both free and bound, ensures that space takes precedence over time, and more usually within the chemical/antiphysical context of phenomenal sensuality, broadly identifiable with nature.

18. Consequently noumenal sensuality is effectively superseded, through antipagan civilization, by phenomenal sensuality, with metachemical/antimetaphysical manifestations of soma accordingly superseded by their rather more relativistic chemical/antiphysical counterparts which, with Christianity, embrace binding via the Crucified, and thus stigmatize as 'sinful' that which appertains to free soma, whether absolutely or, especially, relatively, as in the context of phenomenal sensuality itself.

19. But if absolute space is superseded, in such fashion, by an emphasis, within phenomenal sensuality, upon relative space, whether in respect of free soma or, with antipaganism, bound soma, such relative space co-exists with relative time, and thus with a correlative manifestation of psyche, whether bound in connection with free soma or free in connection with bound soma - the antipagan and, more specifically, Christian ideal.

20. And yet we cannot characterize these two stages of civilization, pagan and antipagan, primarily in terms of time but, rather, in terms of relative space, and thus as an extrapolation from the female actuality of space as the context or setting in which soma objectivizes itself, and never more completely than in the noumenally sensual context of absolute space, of metachemical objectivity/antimetaphysical anti-subjectivity which we have identified with pagan savagery, with the undiluted Heathenism of Devil the Mother, whether in terms of a 'daughter-of-a-gun' monism or, following devolutionary de-centralization, a 'daughter-of-a-bitch' pluralism.

21. The civilized pluralism which ensues with the sugar-coating of Devil the Mother through the birth of Devil the Mother hyped as God necessarily signifies a positive synthetic attraction vis-à-vis the regressive reaction of 'daughter-of-a-bitch' pluralism to 'daughter-of-a-gun' monism, and such a synthetic attraction we have identified with 'son-of-a-bitch' pluralism, the first phase of that civilized paganism out of which not merely 'son-of-a-gun' monism was monotheistically to emerge, but against which, in due repudiation of pagan birth, the negative synthetic attraction of antipagan (Christian) 'daughter-of-a-gun' monism came to the fore as the bound-somatic retort not only to paganism, but as the necessary precondition of the ensuing 'daughter-of-a-bitch' pluralism which one can only identify with a Protestant phase of Christianity, as the totalitarianism of Catholic monism, or monotheism in respect of the Son of Devil the Mother hyped as Son of God, becomes subject to a regressive reaction in the guise of the Protestant schism which, in its liberal pluralism, effectively brings the stage of civilization associated with the death of Devil the Mother hyped as God or, more specifically, with the Son of Devil the Mother hyped as Son of God (if not in some cases as God) to a devolutionary close.

22. So much for civilized birth and death in its pagan and antipagan guises! The emphasis is still, at this point in civilization's advance, on soma rather than psyche, and therefore there is more space than time, more objectivity than subjectivity, in accordance with either pagan freedom of soma or Christian denial of soma (as illustrated by the Cross), and its fixation on the avoidance of 'sin', or somatic licence.

23. Without such a stage of civilization as antipaganism, however, there could have been no birth of man through humanism, and therefore no positive synthetic attraction vis-à-vis the pluralistic phase of the Son of Devil the Mother hyped as Son of God, and consequently no liberal inception to the birth of man in terms of a 'son-of-a-bitch' pluralism which, in its emphasis on relative free psyche, would switch the locus of civilization from bound space to free time, and thus inaugurate the Age of Reason which was to supersede the Age of Faith (in the Crucified) and in which the space/time dichotomy of soma/psyche would acquire a subjective bias under a male lead of society, as of civilization, which would eventually become subject, in various countries, to a progressive reaction against pluralism that would take an increasingly totalitarian guise in respect of a sort of social-democratic repudiation of liberal democracy.

24. Be that as it may, there can be no question that anything as evolutionary in regard to a psychic emphasis as humanism can only undergo centro-complexification as from 'son-of-a-bitch' pluralism to 'son-of-a-gun' monism, liberal to totalitarian modes of democracy, and only within the framework, by and large, of phenomenal sensibility, which is to say, of a physical/antichemical gender dichotomy the antithesis of such chemical/antiphysical relativity as characterizes phenomenal sensuality.

25. But such a stage of civilization, no less historical than its pagan/antipagan predecessors, is fated to be overtaken by its equivalent of antipaganism which, focusing on the death of man (via worship and utilization of the machine), we have termed antihumanism, and such antihumanism, centred around economic corporatism, can only start in terms of a negative synthetic attraction to the progressive reaction, antithetically, of totalitarian humanism to its liberal thesis, and such a synthetic attraction was fated to be no-less totalitarian than its humanistic predecessor, thereby enabling us to infer a fascist supersession of Communism which we can describe, if rather colloquially, as a 'daughter-of-a-gun' monism in opposition to a 'son-of-a-gun' monism, always bearing in mind that such a fascistic 'daughter of a gun' is no totalitarian Catholic, still less an Eve-like savage, but the totalitarian manifestation of the death-of-man stage of civilization which cannot but be subjected, in due historical course, to a regressive reaction in the form of some 'daughter-of-a-bitch' pluralism significant of liberal corporatism, the type of corporatism (in machine culture) which currently rules the global roost as that which is at the cutting edge of civilization's advance - indeed, the end of civilization as a historical phenomenon in which space/time relativity exists not simply as the worldly retort, in paganism/antipaganism, to a space absolutism but, effectively, as the precondition, in humanism/antihumanism, of a time absolutism, of the coming Eternity of absolute psychic freedom in which time is the exemplification of such freedom as a profoundly subjective experience which cannot but take evolution to its transcendental victory over the world ... of space/time relativity.

26. However, before I discuss any more of that, I should like to retrace my steps to the subject of antihumanism and its opposition, in effect, to humanism, to a man-centred world, since it is the development of the machine, and thus of machine culture, which has made the death of man possible in respect of such antihumanism as stems from him as the relatively bound psychic retort to psychic freedom of a relative order, the order commensurate with intellectual knowledge and thus significant of the Age of Reason, from parliamentary Britain right through to the French Revolution and beyond, not least in respect of the Social Democratic centro-complexification of humanism which culminated in Marxism-Leninism, Stalinism, Soviet Communism, and so on, and thus brought humanism to a totalitarian head in a sort of omega point of the world.

27. But if a more absolutist approach to the Age of Reason results in Marxism, then there can be no question that the negative synthetic attraction of Fascism vis-à-vis such totalitarian humanism signifies the dawn of Unreason, of what could be called an Age of Unreason, in which relative psyche is bound and a correlative degree of somatic freedom comes into play on a virtually neo-pagan basis, a basis that comparatively few worldly people would wish to emphasize, however, at the expense of the more typical aspect of antihumanism which, whether totalitarian or liberal, monistic or pluralistic, has to do with bound psyche, and thus with a gradual withdrawal from the criteria of freedom originally established by humanism, not least in Britain and France, which takes an increasingly unreasonable guise the more it approximates, in Americanized vein, to the noumenally sensual heights of the state-hegemonic axis upon which the chief representative of liberal corporatism finds itself, extrapolated out from the Anglo-French tradition of phenomenal sensibility in relation to a 'super' backing away from any such natural/conscious physical and/or anti-subnatural/anti-subconscious antichemical mean, which can only take a supernatural/superconscious and/or super-antisubnatural/super-antisubconscious gender-conditioned form which will not only be problematic for phenomenal sensuality, for anything subconscious/subnatural and/or anti-conscious/anti-natural (as pertaining to the base of a church-hegemonic axis), but problematic for 'the phenomenally sensible' too, as they find that what the Americans back-on to is no Anglican Monarchic noumenal sensuality largely suited to a humanistic tradition, but the natural if not cosmic-based noumenal sensuality of pre-historical paganism, as in respect of indigenous Americans.

28. For America, though pseudo-phenomenally sensible in its supernatural/superconscious and super-antisubnatural/super-antisubconscious extrapolation from a Protestant or, more specifically, Puritan-inspired state-hegemonic European tradition, comes dangerously close to being noumenally sensual as far as its connection with indigenous paganism is concerned, and were it not for the horror with which the latter-day descendant of the civilized European views pagan savagery, it is altogether doubtful that civilized pagans of a monotheistic cast, like the Jews, would have as much importance and play such a vital role in American affairs as they do, largely, one suspects, as a buffer or wedge in between the cosmic pagan traditions of Native Americans and the civilized traditions of peoples of European descent, whether in respect of antipaganism, humanism, or, more contemporaneously, antihumanism, the American civilized mean par excellence.

29. But if America is antihumanist on liberal terms, terms which cannot but be opposed to any totalitarian antihumanism of a fascist ilk, which in any case would signify an anterior stage of antihumanism to where such a death-of-man phase of historical advancement is at, 'daughter of a bitch'-wise, at present, it is not and, in its proximity to the most basic forms of noumenal sensuality, never could be transcendentalist, and therefore capable of affirming the next logical stage of civilized advancement, a stage which is rather more post-historical in its noumenally sensible commitment to the psychic freedom of absolute time, and thus in effect beyond civilization as a historical phenomenon in space/time relativity, whether with a bias towards space, as in paganism/antipaganism, or with a bias towards time, as in humanism/antihumanism.

30. America, as I've said, is more about relatively bound psyche than relatively free psyche, in the Anglo-French (and even Social Democratic) manner, and therefore it is rather more typified by a correlative free soma than correlative bound soma, even if, stemming from European colonialism, it is loath to stress free soma at the expense of bound psyche, loath, at any rate, as far as its more representatively Caucasian and ex-European elements are concerned, though doubtfully so the more America overlaps, both indigenously and via civilized pagans, with noumenal sensuality, and therefore with the freely somatic aspects of both civilized and savage paganism, the former typified by peoples like the Jews, the latter by peoples who, in their cosmic Heathenism, could be described as culturally pre-Hindu in their unequivocal openness, traditionally, to Devil the Mother, and thus to a sort of unequivocal sun and/or star worship as the quintessence of pagan savagery.

31. It is because it backs off of phenomenal sensibility in 'super' terms that 'European' America is twisted, the more it approaches and approximates to noumenal sensuality, from relative free psyche and bound soma, in the, for instance, British manner, towards bound psyche and free soma in what at times has the appearance, if unofficially, of neo-paganism, and which therefore makes America not only contrary to Britain, as the liberal mode of the death of man must be contrary to the liberal mode of the birth of man, but un-antipagan to a degree which suggests that even the 'superheroes' of the European extrapolation can prove more than problematic to anything conventionally or traditionally antipagan, and therefore Christian, whether or not such 'superheroes' are engaged in a life-and-death struggle with the more blatant forms of noumenal sensuality which typify, in savagely pagan vein, the indigenous backdrop to the 'American Dream', and which even a civilized veneer can't entirely mask or preclude from breaking out and wreaking havoc upon the heroes of civilization.

32. But even the Jews are, in some sense, 'heroes of civilization', if from a cosmic-based noumenally sensual standpoint traditionally, which renders them posterior not only to pagan savagery and, hence, savages, but to those categories of civilized pagans more polytheistic than monotheistic in character and therefore arguably closer to being 'sons of bitches' than either 'daughters of bitches' or, in some Eden-like savage monism, 'daughters of guns'. The Judaist may be a pagan 'son of a gun', but he is at least a civilized pagan 'son of a gun', for whom the sugar coating of Devil the Mother hyped as God is gospel, and against whom even the devotees of the Son of Devil the Mother hyped as Son of God have traditionally been unable to prevail, largely, one suspects, because the Jew prefers freedom to binding, birth to death, absolutism to relativity, and positivity to negativity, and would not, in his male instincts, take kindly to association with either a negative synthetic attraction along the lines of Catholic totalitarianism or a regressive reaction to such a thetic action, or what was destined to become such, along the lines of Protestant liberalism, despite its greater emphasis, in some denominations, upon what might be described as a proto-humanist birth of the Son of Devil the Mother hyped as Son of God at the expense of the more tightly antipagan death of Devil the Mother hyped as God via the Son of Devil the Mother hyped as God, in what must reflect a less purely Christian bias overall, one in which the relationship of Son to Mother or even of Mother to Son is stressed at the expense of purely New Testament criteria issuing in the Crucified.

33. However that may be, American civilization, whether pseudo-phenomenally sensible or noumenally sensual, 'Christian' or 'Jewish', has long been at war with, and can only continue to war on, the remnants of pre-civilized paganism, since it has no way of avoiding contact with such remnants and cannot escape the fatality towards which it is drawn as it backs away from the phenomenal sensibility of, in particular, British civilization on terms which, the more it rubs up against noumenal sensuality, renders it the antihumanist reverse of anything humanistic, ensuring that the cutting edge of civilization's advance paradoxically culminates not in absolute free psyche but, all too fatalistically, in relative bound psyche affiliated to relative free soma in respect of pseudo-phenomenal sensibility, which is then fatalistically juxtaposed with absolute bound psyche affiliated to absolute free soma in respect of noumenal sensuality, whether with regard to its civilized or, in the case of Native Americans, traditionally uncivilized manifestations.

34. Hence history culminates antihumanistically in relative bound psyche affiliated to relative free soma, which is inextricably bound to absolute bound psyche affiliated to absolute free soma the more pseudo-phenomenal sensibility degeneratively approximates to noumenal sensuality, the latter of which holds it in a struggle between pagan and antihumanist values, between natural and artificial, cosmic and cyborgistic alternatives which exist in parallel bound psychic and free somatic terms, albeit the pagan is either pre-historical and more absolutist, if along largely pluralistic lines, or historical and less absolutist, if along comparatively monistic lines, while the antihumanist is historical along pluralistic lines, the sort of lines that compel one to equate representative America, 'daughter of a bitch'-wise, with corporate liberalism, and which suggest that its pseudo-phenomenally sensible opposition to anything noumenally sensual is somehow parallel with that 'daughter-of-a-bitch' uncivilized paganism that both 'son-of-a-bitch' and 'son-of-a-gun' civilized paganism would have overhauled in their theological rejection of cosmic Heathenism.

35. But parallel or not, America is not capable of extending beyond civilized time into post-civilized Eternity, and for that reason it is even more problematic to those who, rooted at the foot of a traditionally church-hegemonic axis in phenomenal sensuality, become subject to its pagan and antihumanist vanities, preyed upon, as outlined in previous texts, from heights that if not always literally noumenally sensual are not far removed from it in their pseudo-phenomenally sensible withdrawal from and elevation behind phenomenal sensibility, from which vantage-point anything traditionally anti-conscious/anti-natural in the antiphysics and subconscious/subnatural in the chemistry of phenomenal sensuality is vulnerable to eclipse and corruption at the hands of both the supernatural/superconscious pseudo-physics and the super-antisubnatural/super-antisubconscious pseudo-antichemistry of pseudo-phenomenal sensibility, the emphasis in the latter options being on free soma rather than bound psyche in consequence of their proximity to the unnatural/unconscious and anti-supranatural/anti-supraconscious metachemistry and antimetaphysics of noumenal sensuality which, whether civilized or barbarous, attest to a female hegemony in which soma takes precedence over psyche in unequivocally heathen vein and in conformity, moreover, to state-hegemonic criteria.

36. Therefore anyone approximating to phenomenal sensuality who might be described as traditionally Catholic is going to find his prospects of salvation to noumenal sensibility even more reduced than would have been the case if the 'super' integrity of American culture, and indeed America itself, had never come to pass; for such modest salvation as the Roman Catholic Church can offer with its implicit and altogether limited noumenal sensibility is rendered all the more difficult, if not impossible, by dint of the extent to which more contemporary forms of exploitative vanity in both pseudo-phenomenal sensibility and, thanks to peoples like the Jews, noumenal sensuality are able to rain down on him and effectively enslave him to idolatrous worship of a plethora of 'stars', both unequivocally evil and equivocally good, thereby rendering him virtually incapable of moral redemption in God, his traditional bound-psychic emphasis under church-hegemonic criteria systematically undermined by the free-somatic emphasis which accrues, paganistically, to the state-hegemonic context and, indeed, axis in question, whether overtly or covertly.

37. Only when such limited noumenal sensibility as that to which, with the Catholic Church, he has been - and officially continues to be - subject ... is overhauled in respect of a new order of transcendental righteousness, commensurate with 'Kingdom Come', will it be possible to resurrect the church-hegemonic axis from phenomenal sensuality to noumenal sensibility, and thereby set about saving (to metaphysical/antimetachemical free psyche) and counter-damning (to metaphysical/antimetachemical bound soma) the phenomenally sensual masses in such fashion that they cease being the helpless playthings of commercially vain predators, but become liberated from their worldly fetters and soar to the meditative/contemplative heights of otherworldly deliverance, as they are led up a mountain, so to speak, from which they will not return to the flat planes of the world (to be preyed upon all over again), having opted to reject the world in the interests of the otherworldy benefits of 'Kingdom Come', as described in so many of my previous texts.

38. Such a prospect is indeed properly post-historical, as much post-historical as anything savagely pagan was pre-historical; for it is not concerned with historical chronology from paganism to antipaganism in space-oriented space/time or from humanism to antihumanism in time-oriented space/time, but is the transcendental outcome of such chronological historicity, being post-historically transcendent through and through!

39. Indeed, in distinguishing between pre-historical, historical, and post-historical periods in this way, I am once again effectively bringing my work into line with Spengler, who distinguished, in such monumental tomes as The Decline of the West, between four basic time-frames or periods of existence - viz. 'Historyless Chaos', 'Culture', 'Civilization', and 'Second Religiousness', the first preceding the historical stages proper and the last, or fourth, succeeding them. For it seems to me that not only is there a parallel between pagan savagery and 'Historyless Chaos', but that the ensuing civilized distinction between paganism and antipaganism, as, for instance, between Judaism and Christianity, can be equated with 'Culture', or a period of religious observance and faith, while the succeeding distinction between humanism and antihumanism, as, for instance, between democracy and corporatism, offers itself to an equation with 'Civilization', or a time, in his view, when life more concerns itself with man and technological advance than with the values of faith, while the transcendental overcoming of the world via Messianic intervention suggests a direct association with 'Second Religiousness', or the return of religion on higher terms than had been the case with the preceding 'Culture'.

40. Be that as it may, it is evident that the advance from pre-historical savagery to post-historical beatitude via the historical chronologies of paganisn/antipaganism and humanism/antihumanism is significant of an immense struggle between opposing realities, the netherworldy reality of absolute space on the one hand, and the otherworldly reality of absolute time on the other hand, in between which the world runs its historical course in relation to a kind of space/time relativity which is more slanted towards space in paganism/antipaganism and, conversely, more slanted towards time in humanism/antihumanism, the gender implications of which are inescapable, since it is in the nature of females, as of the female side of things, to utilize space for the objectivization of soma, whereas it is no less in the nature or, more correctly, nurture of males, and thus of the male side of life, to expand the subjectivization of psyche through time, time being instrumental to the subjective enhancement of psyche, just as space, its great rival, is instrumental to the objective enhancement of soma, which wars on time from the standpoint of space.

41. Therefore until space is vanquished, time will not achieve eternity but continue to be vitiated, in worldly vein, by space, its mortal and even, in pre-historical terms, immortal enemy. But there is all the difference above the world ... of historical unfolding ... between the absolutism of space and the absolutism of time, spacefulness and timefulness, which can also be indirectly described in terms (preceding space/time relativity) of timelessness and in terms (succeeding space/time relativity) of spacelessness, of timeless anti-subjectivity as the bound psychic corollary of spaceful objectivity, and of spaceless anti-objectivity as the bound somatic corollary of timeful subjectivity, even though, at the utmost limits of absolutism, neither bound psyche nor bound soma exist as anything but demonstratively subordinate complements to free soma and free psyche respectively, the former identifiable with elemental particles of a metachemical order, the latter with elemental wavicles of a metaphysical order, the ratio of particles to wavicles in the former context in the region of 3:1, which is to say, most particles/least wavicles; the ratio of wavicles to particles in the latter context in the region of 3:1, which is to say, most wavicles/least particles, both of which absolutely contrast with the 2½:1½ ratio of particles to wavicles and/or of wavicles to particles which characterize the molecular relativity of the phenomenal, and thus of historical space/time.

42. For if noumenal sensuality is a context dominated, through metachemistry, by the rule of elemental particles, and noumenal sensibility, by contrast, a context characterized by the lead, through metaphysics, of elemental wavicles, both of which are ethereal in their antithetical ways, then phenomenal sensuality and sensibility stand as their corporeal counterparts in which either molecular particles are chemically hegemonic (though capable of being subverted by noumenal/phenomenal axial interaction of a church-hegemonic order) over the molecular antiwavicles of antiphysics or, in phenomenal sensibility, molecular wavicles are physically hegemonic (though capable of being subverted by noumenal/phenomenal axial interaction of a state-hegemonic order) over the molecular antiparticles of antichemistry.

43. Therefore if Space Absolutism accords with an elemental-particle integrity in which soma is absolutely free on the basis of most particles/least wavicles, and Time Absolutism accords with an elemental-wavicle integrity in which psyche is absolutely free on the basis of most wavicles/least particles, the former corresponding to the concrete ethereal and the latter to the abstract ethereal, then space-oriented space/time relativity accords with a molecular-particle integrity in which soma is relatively free on the basis of more (compared to most) particles/less (compared to least) wavicles, and time-oriented space/time relativity accords with a molecular-wavicle integrity in which psyche is relatively free on the basis of more (compared to most) wavicles/less (compared to least) particles, the former corresponding to the concrete corporeal and the latter to the abstract corporeal.

44. Of course, that is not the full picture as regards the opposite kinds of space/time relativity, because we also have to bear in mind the antipagan (Christian) emphasis on free soma as sinful which stems from a bound-psychic opposition to free soma in relation to an antiphysical subversion of chemistry at the behest, axially speaking, of some degree of metaphysical ascendancy over antimetachemistry in noumenal sensibility, together with the antihumanist (corporate) emphasis on free psyche as self-indulgent which stems from a bound-somatic opposition to free psyche in relation to an antichemical subversion of physics at the behest, axially speaking, of some degree of metachemical ascendancy over antimetaphysics in noumenal sensuality, both of which, considered independently, give us the bound somatic antipagan rejection of somatic freedom in the one case, and the bound psychic antihumanist rejection of psychic freedom in the other case, thereby completing the historical chronology which leads from paganism to antipaganism in respect of the alpha stages of worldly civilization and, conversely, from humanism to antihumanism in respect of the omega stages of worldly civilization, the two stages which, in contrast to anything alpha-stemming, appertain to sensibility.

45. Returning from chronological successions of a Spenglerian nature to the axial integrities which bisect phenomenal and noumenal planes and elements from the contrary standpoints of either a state-hegemonic consistency characterized by female criteria or a church-hegemonic consistency characterized by male criteria, the former tending from noumenal sensuality to phenomenal sensibility and the latter, by contrast, from phenomenal sensuality to noumenal sensibility, it soon becomes evident to me that the subversion of physics by antichemistry at the behest of metachemistry over antimetaphysics in respect of the diagonally descending axis of state-hegemonic (and church-subordinate) criteria is no less susceptible to being identified with a Bunyan-like distinction between 'Vanity Fair' and 'Mr Worldly Wise' ... than the subversion of chemistry by antiphysics at the behest of metaphysics over antimetachemistry in respect of the diagonally ascending axis of church-hegemonic (and state-subordinate) criteria ... with a Bunyan-like distinction between 'the Slough of Despond' and 'the Celestial City', since whereas 'Mr Worldly Wise' (of 'the Delectable Mountains') is hand-in-glove, so to speak, with 'Vanity Fair' in the collusion between phenomenal sensibility and noumenal sensuality, 'the just' and 'the vain', for the morally dubious privilege of exploiting and corrupting 'the meek', the latter, as the phenomenally sensual embodiments of 'the Slough of Despond', have every reason and right, through faith, to live in hope of deliverance from such a despondent predicament, a deliverance which can only come via 'the Celestial City' of heavenly redemption which it is the privilege of 'the noumenally sensible' both to uphold and encourage them towards, since without the assistance of 'the righteous' there is no way that 'the meek' can be saved not only from the bogs of worldly sin and pseudo-crime to which they phenomenally appertain, but, no less significantly, from the dogs of netherworldly crime and pseudo-sin that prey upon them and commercially rip them off, rendering them all the more incapable of and indisposed to heavenly redemption than would be the case were they simply the victims of their own worldly shortcomings.

46. But, of course, any traditional salvation offered by the Roman Catholic Church is of scant avail in stemming or countering the extents to which 'the phenomenally sensual' fall prey to the more contemporary forms of phenomenal sensibility which, stemming from a British-type parliamentary/puritan tradition, interact and overlap, in pseudo-phenomenally sensible vein, with altogether older types of noumenal sensuality which, whether or not transmuted along more contemporary (neo-pagan) lines, have the effect of rendering even the Anglican Monarchic kind of noumenal sensuality comparatively less threatening to or subversive of church-hegemonic ideals, far from partial to such ideals as it is and has long shown itself, in British hands, to be! Frankly, there is nothing the conventional or traditional 'righteous' can do to counter the predatory gains being made, on an ever-bolder and more flagrantly exploitative basis, by the combined efforts of both 'the phenomenally sensible', whether genuine or, in American vein, pseudo, and 'the noumenally sensual', whether genuine or, in British vein, pseudo, when they themselves are hamstrung by limitations placed upon noumenal sensibility which stem, Old Testament-wise, from noumenal sensuality, not least in respect of the Judaic Creator, and preclude all but an implicit adherence to transcendentalist and/or antifundamentalist alternatives, as confirmed by the rather limited efficacy and metaphysical and/or antimetachemical significance of verbal absolution for penitential contrition.

47. Frankly, 'the meek' are less disposed to penitential contrition these days than in times when they were less divided and ruled by black sheep posing as shepherds who perversely flatter them and inflate their egos the better to control and mislead them from a standpoint that, far from having anything genuinely shepherd-like about it, is all too willing to sell both itself and the sheep out for personal gain and make it easier, in consequence, for the wolf-like predators of the state-hegemonic axis to 'rip them off' from vantage-points that tower above the world of the democratic sheep-pens in which the disparate mobs of misled sheep get bogged down, to the detriment not only of their souls but of their very chemical/antiphysical existences in phenomenal sensuality!

48. I have said it before and I shall say it again: that not until the misled sheep are liberated from their disunity in disparity by a genuine shepherd, a theocratic leader, and not a democratic representative posing as a leader, will it be possible to lead them, reunited into a homogeneous flock, to superior pastures 'On High', from which contrary elevation over the world to anything noumenally sensual, and eagle-eerie-like, they will be safe from the rapacious exploitations of the vicious predators that currently prey upon them with increasingly savage intent, caught, as these predators invariably are, in a vicious circle of escalating greed from which there is no escape.

49. Needless to say, such a liberation of the disparate mobs of sheep or, to be less metaphorical, democratized electorates of certain countries, not least those I have provisionally earmarked, in the past, as being most suited to a radical overhaul of the existing church-hegemonic axis, cannot happen without what has been described as a majority mandate for religious sovereignty in a paradoxical election designed to give the People an alternative to democracy, an alternative that, in the event of such a majority mandate, would pave the way, under Social Theocracy, for the establishment of the type of society that could conceivably set about devising means whereby the People were saved (to metaphysical and/or antimetachemical free psyche) and counter-damned (to metaphysical and/or antimetachemical bound soma) more efficaciously and lastingly than had ever been the case before, and on the basis, moreover, of an explicit affirmation of the birth or, more correctly, dying birth of God the Father ... conceived in per se terms as that which not only overhauls previous stages of God the Father, whether tangential to the world ... of historical chronology or anterior to history in even more tangential vein to pre-historical savagery, but signifies the coming to pass of God the Father as the logical successor to the death of man and absolute antithesis to the living death of Devil the Mother, there being nothing posterior to the definitive manifestation of God the Father that, issuing from a post-historical directive in suitably Messianic terms, can only take an increasingly cyborgistic guise the more it is developed towards its logical conclusion within the framework, broadly commensurate with Spengler's 'Second Religiousness', of 'Kingdom Come', the framework, that is, of a religiously sovereign people in what must, if universal justice is to be done, become a federation of supra-national centres, the post-state antithesis to those pre-church societies which one can identify, again alluding to Spenglerian terminology, with 'Historyless Chaos', the pre-historical period in which not the absolute free psyche of eternal time but the absolute free soma of infinite space ruled life, and did so, needless to say, from the heathenistic standpoint of Devil the Mother, in which naked star-worship would have been the factual norm.

50. I teach the absolute antithesis to the living death of Devil the Mother; for that is what the dying birth of God the Father actually is, a period of eternal duration in which time will triumph utterly and completely over space, as the psyche wings its way heavenwards on the bliss of afterlife experiences which will be the finer and purer the more one dies to the flesh and is reborn in the transfigured 'body' of such cyborg-like supports for and sustains of the self, the brain stem and spinal cord, as will permit of ever-more enhanced visionary and transcendental experience, not least in respect of the dependence of such experience on synthetically artificial stimulants that could never be administered or utilized to anything like the same extent were one still human and thus somehow fated to persevere with the limitations of the flesh, both as regards the limits of what it is capable of sustaining in respect of such artificial stimulants, and what it succumbs to in the event of what is termed 'drug abuse', 'drug overdose', 'drug addiction', and so on, when people push themselves beyond those limits and experience not heaven but something more akin to hell.

51. To their eternal credit such 'drug addicts' are intimating of the future post-historical stage of life, for they are striving to get beyond the religious traditions which prepare one for death, whether intellectually or spiritually, through prayer or meditation, cogitation or contemplation, of the West or of the East, and thus are effectively living, as atheistic proletarians, as though they were already in 'Kingdom Come', or a society, legitimized by a majority mandate for religious sovereignty, that was determined to set about establishing the dying birth of God the Father (not to mention of His female complement, the Antidaughter of the Antidevil), together with His heavenly resurrection and redemption, which presupposes afterlife-type experiences no less synthetically artificial than everything else post-historical, if the contemporary stage of historicity is, indeed, to be overhauled and countered on analogous terms which really will save and counter-damn the phenomenally sensual masses more efficaciously than would otherwise be possible, thereby assisting not only in the overcoming of the world ... to which they pertain in their sinful/pseudo-criminal shortcomings, but, as a consequence of that, in the defeat and damnation of that which currently preys upon them from heights of commercial vanity and enhances its fame and wealth in proportion as it successfully rips them off, aided and abetted, be it not forgotten, by both 'the phenomenally sensible' and a significant proportion of 'the pseudo-phenomenally sensible' alike, who are axially aligned with the more blatant manifestations of noumenal sensuality and hand-in-glove, like 'Mr Worldly Wise' vis-à-vis 'Vanity Fair', with the criminally vain in their mutual collusion against 'the meek', the phenomenally sensual divided-and-ruled 'sheep' of the 'Slough of Despond' who are powerless, seemingly, to do anything to protect themselves.

52. Frankly they cannot protect themselves, for their 'divided-and-ruled' predicament in democratic pluralism plays no small part in their weakness, in their vulnerability to predation, in keeping them ignorant and misguided, mislead by the black sheep who would have them believe that they were really shepherds, and thus genuine leaders! They will remain victims of this collusion against them, both directly in respect of their political representatives, and indirectly, in respect of the more ethnically-aligned opposition of the state-hegemonic 'just' and/or 'pseudo-just' with 'pseudo-vain' and/or 'vain' elements, until such time as, open to the teachings of the Messianic Shepherd who would save and counter-damn them from their predicament, they elect, under a paradoxical election commensurate with Judgement, to vote for religious sovereignty, and thus reject their worldly predicament in return for rights accruing to such a sovereignty in 'Kingdom Come', in the type of society that Social Theocracy would set about establishing in the event of a majority mandate for the sovereignty of sovereignties, the sovereignty that would lift church-hegemonic republicanism to an otherworldly level beyond the world of phenomenal sensuality which would be commensurate with a radically new - and indeed revolutionary - level of noumenal sensibility, the noumenal sensibility neither of the Christian West nor of the Buddhist East, but transcending each of these in what would be orientated, diastolically, towards the global universality of a post-historical stage of time in which absolute free psyche would signify the dawn of Eternity and the eclipse, in consequence, of both temporal and finite sufferings, of space/time relativity in the time absolutism of the dying birth of God the Father.

53. For, of course, the world is not only relativistic in terms of space/time, but the very relativity of space/time ensures that space is finite and time temporal, whether with a bias towards space in pagan/antipagan historicity or with a bias towards time in humanist/antihumanist historicity, the former more concerned with soma, whether free or bound, than psyche, the latter more concerned with psyche, whether free or bound, than soma. Thus the world of historical chronology, whether alpha sensual or omega sensible, can be regarded, from a certain theoretical elevation, as being flanked by the anterior absolutism of Infinite Space and by the posterior absolutism of Eternal Time, by indefinite modes of extension through space and intention through time, and is symptomatic of a devolution, in overall terms, from the former and, certainly where omega sensibility is concerned, of an evolution towards the latter, whether or not it is conscious of such an evolution. For a bias towards time in space/time relativity is closer to Absolute Time (eternity) than is a bias towards space in space/time relativity which, by contrast, in stemming from Absolute Space is closer to the infinity thereof, even though committed, through worldly relativity, to finite space, to relative soma, which takes precedence, as we have seen, over relative psyche, or temporal time. Finite space taking precedence over temporal time, whether freely pagan or unfreely antipagan (Christian) can only differ antithetically from temporal time taking precedence over finite space, whether freely humanist or unfreely antihumanist (corporate), and therefore, conceived chronologically, the world of omega sensibility stands closer, in linear terms, to the otherworld of omega sensibility than would its sensual counterpart.

54. But therein lies its disadvantage; for it is not, as we have seen, concerned with the attainment to Eternity, to the absolute time of noumenal sensibility, but stands axially apart from the prospect of any such attainment as its antihumanist offshoot backs away, in pseudo-phenomenal sensibility, from its humanist precursor, and draws closer to noumenal sensuality of a more paganistically authentic cast than anything to be found, in Anglican Monarchic terms, in European tradition, and does so with a fatality that can't but hold it fast to such noumenal sensuality in defiance not only of the more authentic mode of phenomenal sensibility, but as a threat to phenomenal sensuality and effective antithesis to noumenal sensibility, which is precisely that which would - and is intended - to save 'the phenomenally sensual' from their worldly predicament, and thus liberate them from such predations as can only rain down upon them from pseudo-phenomenally sensible/noumenally sensual heights of state-hegemonic criteria.

55. Therefore, despite what a chronological overview of history, and indeed of pre- and post-historical, factors tells us, the axial realities of life, as significant of divergent types of civilization and society, show us that it is precisely 'the alpha first' who can be Omega Last and 'the Alpha First' who will be omega last, since it is the destiny of 'the phenomenally sensual' to be saved (in church-hegemonic terms) and counter-damned (in state-subordinate terms) by and to noumenal sensibility, and the fate of 'the phenomenally sensible' or, more correctly, 'noumenally sensual' to be damned (in stage-hegemonic terms) and counter-saved (in church-subordinate terms) by and to phenomenal sensibility, provided the salvation and counter-damnation of the former is sufficiently thorough and permanent as to entail, sooner or latter, the correlative damnation and counter-salvation of the latter, of 'the noumenally sensual', whether genuine or pseudo, to their correlative phenomenally sensible counterparts.

56. Thus in spite of the alpha world chronologically emphasizing space at the expense of time, it is still closer to the possibility of salvation in absolute free time due to the part played by noumenal sensibility in axially subverting the heathenistic bias of chemistry over antiphysics, which makes, in female hegemonic vein, for free soma and bound psyche, towards a bound psychic emphasis which is the precondition of absolute free psyche in metaphysical and/or antimetachemical salvation from such a phenomenally sensual predicament.

57. And, conversely, in spite of the omega world chronologically emphasizing time at the expense of space, it is still germane to the actuality of damnation in relative bound space due to the part played by noumenal sensuality in axially subverting the humanistic bias of physics over antichemistry, which makes, in male hegemonic vein, for free psyche and bound soma, towards a bound somatic emphasis which is the post-condition, so to speak, of absolute free soma in metachemical and/or antimetaphysical undamnation for such a phenomenally sensible predicament.

58. Thus whereas the female side of phenomenal sensuality is effectively 'screwed', or subverted, by its male side in response to the hegemonic male pressures in noumenal sensibility of metaphysics over antimetachemistry, the male side of phenomenal sensibility is no-less effectively 'screwed', or subverted, by its female side in response to the hegemonic female pressures in noumenal sensuality of metachemistry over antimetaphysics. The former is brought, through faith, to the possibility of Salvation and counter-Damnation through the noumenally sensible efforts of the Saved and counter-Damned, the latter is fated, through reason, to persist in the actuality of Damnation and counter-Salvation at the noumenally sensual hands of the Undamned and counter-Unsaved, who fear Damnation and falsely hope for counter-Salvation from an upper-class/anti-classless elevation above what are in effect anti-lowerclass/middle-class criteria.

59. Just so, the hope of the Unsaved for Salvation and the pseudo-fear of the counter-Undamned for counter-Damnation attaches to an anti-middleclass/lower-class position, in phenomenal sensuality, below the classless/anti-upperclass position of noumenal sensibility, so that while, within church-hegemonic society, it is logical for the psychically-bound Unsaved to hope for Salvation to the psychic freedom of noumenal sensibility, and correlatively logical, within the state-subordinate aspect of such a society, for the somatically free counter-Undamned to falsely fear counter-Damnation to the somatic binding of noumenal sensibility, it is just as logical, within state-hegemonic society, for the somatically free Undamned to fear Damnation to the somatic binding of phenomenal sensibility, and correlatively logical, within the church-subordinate aspect of such a society, for the psychically bound counter-Unsaved to falsely hope for counter-Salvation to the psychic freedom (duly subjected through antichemical subversion to a subordinate standing vis-à-vis bound soma) of phenomenal sensibility.

60. Therefore 'the noumenally sensual', whether genuine or pseudo, will continue to resist Damnation (and counter-Salvation) to phenomenal sensibility, whether pseudo or genuine, since state-hegemonic criteria are ever characterized by a female control of society in respect of free soma for the privileged Few, 'the Alpha First', and bound soma for the underprivileged Many, 'the omega last', and few of the former, especially when female, could ever logically wish to become equivalent to the latter, in what would amount to a virtual change of class down from upper-class to anti-lowerclass in the case of primary state-hegemonic criteria (female) in respect of metachemical free soma to antichemical bound soma and from anti-classless to middle-class in the case of secondary state-hegemonic criteria (male) in respect of antimetaphysical free soma to physical bound soma.

61. Conversely, 'the phenomenally sensual', whether genuine or pseudo, will continue to embrace Salvation (and counter-Damnation) to noumenal sensibility, whether pseudo or genuine, since church-hegemonic criteria are ever characterized by a male control of society in respect of free psyche for the privileged Few, 'the Omega Last', and bound psyche for the underprivileged Many, 'the alpha first', and few of the latter, especially when male, could ever logically not wish to become equivalent to the former, in what would amount to a virtual change of class up from anti-middleclass to classless in the case of primary church-hegemonic criteria (male) in respect of antiphysical bound psyche to metaphysical free psyche, and from lower-class to anti-upperclass in the case of secondary church-hegemonic criteria (female) in respect of chemical bound psyche to antimetachemical free psyche.

62. Actually, now that I have copied the structure of the preceding aphorism (or essayette) in respect of church-hegemonic criteria, I realize that I cannot distinguish between genuine and pseudo criteria for its state-hegemonic counterpart without logically being obliged to do the same here, since if we can distinguish between pseudo-noumenal sensuality and phenomenal sensibility on the one hand and noumenal sensuality and pseudo-phenomenal sensibility on the other hand with regard to the state-hegemonic (and church-subordinate) axis, then we must surely do the same for the axis which diagonally ascends, as it were, from phenomenal sensuality to noumenal sensibility, distinguishing, I maintain, the genuine phenomenal sensuality of the Catholic 'meek' and the pseudo-noumenal sensibility of the Catholic 'righteous', the priestly absolvers of penitential contrition whose transcendentalism and/or antifundamentalism is implicit rather than explicit on account of the extent to which more genuinely fundamentalist and/or antitranscendentalist criteria in the Old Testament still have an explicit grip on what properly appertains to Christianity in regard to a certain more elevated approach to the New Testament, distinguishing between that, I repeat, and the pseudo-phenomenal sensuality of the lapsed Catholic much preyed-upon (from an American-like noumenally sensual/pseudo-phenomenally sensible vantage-point at or towards the apex of the other, or state-hegemonic, axis) democratized and proletarianized electorate and the genuine noumenal sensibility of those who, identifying with Social Theocracy, with the concept of a triadic Beyond and administrative aside to said Beyond in and as the religiously-oriented structure of 'Kingdom Come', stand as an altogether freer and more radical manifestation of theocratic righteousness that, rejecting any limitation placed upon transcendentalism and/or antifundamentalism by fundamentalist and/or antitranscendentalist (not to mention materialist and/or anti-idealist) criteria of noumenal sensuality, portend the possibility of a much more efficacious Salvation and counter-Damnation of the said pseudo-phenomenally sensual masses than would otherwise be possible or, indeed, has ever been demonstrated by their pseudo-noumenally sensible counterparts, all those Catholic priests whose hands were tied by Creator-based noumenal sensuality to a degree which precluded all but a sort of correlative pseudo-Salvation (and counter-Damnation) of the more genuine phenomenally sensual Unsaved (and counter-Undamned) masses of conventional Catholic meekness, or piety, or faith.

63. Thus it is not those who overly identify, in conventional Church-going fashion, with phenomenal sensuality who can be saved more efficaciously but, rather, their pseudo-phenomenal counterparts, all those democratized 'divided-and-ruled' sheep who will have to be prevailed upon to reject the Americanization of life, as of their lives, and vote, when the appointed hour finally comes, for religious sovereignty, in order that, in the event of a majority mandate for such an ultimate sovereignty, steps can then be taken by their Social Theocratic leaders and servants to institutionally develop a more genuine order of noumenal sensibility that will not only overhaul anything Christian, and confession-based, but anything Buddhist, and TM-based, since beyond both Western and Eastern levels of mankind-centred religion in what I like to think of as the cyborgistic stage of life that would be properly commensurate not only with global universality, but with the dying birth of God the Father in respect of post-historical Eternity, the Eternity of 'Kingdom Come', and a supra-national federation of psychically free peoples which, if all goes according to evolutionary plan, should end-up stretching right the way around the globe and eventually culminate, more Social Theocratically, in a space-centre Omega Point of definitive transcendence.

64. Be that as it may, a distinction has to be drawn between the phenomenally sensual 'meek' of Catholic convention and the pseudo-noumenally sensible 'pseudo-righteous' of priestly intercession on the one hand, and between what we may call the pseudo-phenomenally sensual 'pseudo-meek' of democratic confusion and the noumenally sensible 'righteous' of an altogether post-Christian - and post-historical - order of religious guidance who, scorning the limitations placed upon religion by the extent to which noumenal sensuality still officially obtains in Old Testament-like vein, seek the deliverance of the masses from such limitations and their elevation to a new order of Salvation (and counter-Damnation) which will simultaneously deliver them from both their political corrupters and commercial exploiters, effectively 'overcoming' the world of phenomenal sensuality or, more correctly, pseudo-phenomenal sensuality in the process.

65. For, in actuality, the world of phenomenal sensuality has already been if not exactly 'overcome' then certainly eclipsed by the pseudo-phenomenal sensuality of the democratized and commercialized masses of what I have called 'the pseudo-meek', and they are even less partial to the rather limited salvation (and counter-damnation) traditionally offered by 'the pseudo-noumenally sensible' than would be 'the phenomenally sensual'-proper, so to speak, presuming upon the continued existence of such traditional souls in a world which is now awash with Americanization and the altogether more synthetically artificial forms of noumenal sensuality and pseudo-phenomenal sensibility.

66. Thanks - or no thanks - to such commercial pressures as are brought to bear on them via their democratized divisions, 'the pseudo-meek' exist in a more elevated position on what remains of the church-hegemonic/state-subordinate axis of phenomenal sensuality to pseudo-noumenal sensibility (in mankind) than their more authentically phenomenally sensual counterparts, having been wrenched apart, as urban proletariat, from any anti-conscious/anti-natural subversion, in antiphysics, of the chemically subconscious/subnatural phenomenal sensuality at the behest of such pseudo-noumenal sensibility as was able to pressurize them into such a paradoxical procedure (the antiphysical subversion of a chemical hegemony making for bound psychic emphasis, contrary to what would otherwise be a heathenistic emphasis - female conditioned - on free soma) by the pseudo-phenomenally sensible pressures being exerted, in American-like vein, by both the supernatural/superconscious and super-antisubnatural/super-antisubconscious aspects of a state-hegemonic antihumanism which has the effect, with 'the pseudo-phenomenally sensual', of reversing church-hegemonic criteria towards a state-hegemonic, or quasi-state hegemonic, situation in which the antinatural is fatally attracted, like a magnet (with unlike gender poles), by the super-antinatural and the subnatural by the supernatural, and is no longer capable of functioning within a church-hegemonic context characterized, via bound-psychic emphasis, by the anti-conscious subversion of subconsciousness but, in succumbing to such antihumanist pressures, becomes pseudo-phenomenally sensual, and thus draws closer, within its own axial integrity, to the pseudo-phenomenal sensibility which overlaps with that older form of noumenal sensuality characterizing, in outright free soma, the more genuinely pagan aspects of American culture.

67. But precisely in being drawn closer to the pseudo-phenomenally sensible/noumenally sensual integrity of American antihumanism/neo-paganism does it find itself not only in a more elevated axial position than anything genuinely phenomenally sensual, in traditional Catholic vein, but has the potential, in respect of that elevation, of subsequently embracing a more genuine order of noumenal sensibility, an order overhauling anything Christian and pseudo-noumenally sensible such that, traditional exceptions to the contemporary rule notwithstanding, is demonstrably incapable of appealing to 'the pseudo-meek', whose pseudo-phenomenal sensuality places them 'beyond the pale' of conventional salvation and/or counter-damnation and makes them candidates, instead, for that genuine salvation and counter-damnation which can only transpire, following a majority mandate for religious sovereignty in a paradoxical election, with the dawn, through Social Theocracy, of 'Kingdom Come', and thus with the end of the world conceived, most especially, in pseudo-phenomenally sensual terms.

68. For only when 'the pseudo-meek' have been saved and counter-damned more efficaciously and permanently through 'the righteous' than ever their traditional counterparts, 'the meek', were by 'the pseudo-righteous' ... will they experience that liberation from both political and commercial exploitation which keeps them pegged to some worldly bog of shame and soar heavenwards on wings of psychic freedom from such bound psyche as is the antihumanist corollary of free soma, whether in pseudo-phenomenal sensibility or, more paganistically, in noumenal sensuality, where a female-based vanity is 'writ large'.

69. But such psychic freedom, being noumenally sensible, will be absolute, not relative like its humanistic counterpart in historical chronology, and therefore properly germane to a post-historical age or society that, in rejecting space, will achieve and be permanently entitled to Eternity, to the blessed peace of a supreme level of being in the utmost psychic freedom of an intensive duration of psyche in time.

70. But even Eternity, as subjective intention (the opposite of objective extension) of an absolutely free psyche whose condition is heavenly, will have to co-exist with what might be called Anti-Infinity, since noumenal sensibility, on any genuine basis, is not just metaphysics, much as that would be the hegemonic factor, but must also embrace antimetachemistry, its female counterpart, if a virtuous circle of truth and joy leading to a truthful approach to beauty and a joyful approach to love is to have an element, namely antimetachemistry, upon which to encourage the development of beauty and love leading to a beautiful approach to truth and a loving approach to joy, the truth and joy coupled to the beautiful approach to truth and loving approach to joy constituting free psyche on primary (hegemonic) and secondary (subordinate), male and female, terms; the truthful approach to beauty and joyful approach to love coupled to beauty and love constituting bound soma on primary (direct) and secondary (indirect), female and male, terms within what is then a sort of state-subordinate complement to church-hegemonic criteria as exemplified by free psyche, and by free psyche of the utmost beingful order - at any rate, where the metaphysical mode of such freedom is concerned!

71. For females are different, and even in noumenal sensibility there is no way that the beautiful approach to truth and loving approach to joy is anywhere near as beingful, or time-centred in subjective psyche, as truth and joy: the female mode of noumenal sensibility, viz. antimetachemistry, having to contend with a gender ratio which is, in many respects, the reverse of the male where subatomic criteria are concerned, being, if properly antimetachemical, significant of the inversion of a 3:1 ratio of particles to wavicles, and thus functioning on the basis of a wavicle emphasis, in secondary free psyche, under hegemonic pressure from metaphysical males whose subatomic integrity should be more in the region of a 3:1 ratio in favour of wavicles over particles, and thus be capable, through a primary order of free psyche, of achieving truth and joy.

72. However that may be, Absolute Time will not be independent, even in a post-historical context, of what may be called Absolute Antispace, since while the female will be able to emphasize a commitment, if paradoxically, to time, in the form of the beautiful approach to truth and loving approach to joy, much of her attention will be taken-up with an opposition to space (spatially) which will constitute the (spaced) antispace complement to Absolute Time, much as mention was made, above, of an Anti-Infinity complement to Eternity. In truth, Eternity and Anti-Infinity 'hang together', in complementary modes of noumenal sensibility, as much as Infinity and what can be called Anti-Eternity do in noumenal sensuality, the great materialist/anti-idealist and fundamentalist/antitranscendentalist enemy of such transcendentalism/antifundamentalism and idealism/antimaterialism as that to which I am alluding.

73. If, in their respective psychic and somatic manifestations, Eternity has reference to repetitive time and Anti-Infinity to spaced space, the antimetachemical complement to metaphysics, then Infinity has reference, on the basis of a somatic/psychic dichotomy, to spatial space and Anti-Eternity to sequential time, the antimetaphysical complement to metachemistry.

74. Strictly speaking, there is both time and antispace in metaphysics as well as in antimetachemistry, free psyche and bound soma, but, as we have seen, they do not take exactly the same forms, since the repetitive time of truth and joy has to be contrasted with what may be called the repetitive-time approach to spaced space in respect of a truthful approach to beauty and a joyful approach to love, while the spaced space of beauty and love has to be contrasted, in antimetachemistry, with what may likewise be called the spaced-space approach to repetitive time in respect of a beautiful approach to truth and a loving approach to joy, so that Eternity is of repetitive time in metaphysical free psyche but of a spaced-space approach to repetitive time in antimetachemical free psyche, the former church-hegemonic on primary terms and the latter such on secondary terms, while, in state-subordinate contrast to each, Anti-Infinity is of a repetitive-time approach to spaced space in metaphysical bound soma but of spaced space in antimetachemical bound soma, the former primary and the latter secondary, albeit of an indirectly bound (via the male) secondariness that, properly according with spaced space, is arguably more influential in the greater prevalence of bound somatic factors vis-à-vis its metaphysical counterpart.

75. Now what applies to the elemental components of noumenal sensibility applies in reverse fashion to their antitheses in noumenal sensuality, where space and antitime are to be found no less in metachemistry than in antimetaphysics, free soma and bound psyche, if, once again, on a dissimilar basis largely conditioned by gender differentials within each of the prevailing elements.

76. Consequently there is both space and antitime in metachemistry as well as in antimetaphysics, free soma and bound psyche, but, once again, they do not take exactly the same forms, since the spatial space of ugliness and hatred has to be contrasted with what may be called the spatial-space approach to sequential time in respect of an ugly approach to illusion and a hateful approach to woe, while the sequential time of illusion and woe has to be contrasted, in antimetaphysics, with what may likewise be called the sequential-time approach to spatial space in respect of an illusory approach to ugliness and a woeful approach to hatred, so that Infinity is of spatial space in metachemical free soma but of a sequential-time approach to spatial space in antimetaphysical free soma, the former state-hegemonic on primary terms and the latter such on secondary terms, while, in church-subordinate contrast to each, Anti-Eternity is of a spatial-space approach to sequential time in metachemical bound psyche but of sequential time in antimetaphysical bound psyche, the former primary and the latter secondary, albeit of an indirectly bound (via the female) secondariness that, properly according with sequential time, is arguably more influential in the greater prevalence of bound psychic factors vis-à-vis its metachemical counterpart.

77. No greater contrast could therefore be imagined or conceived of than that between Absolute Space/Absolute Antitime and Absolute Time/Absolute Antispace, pre-historical doingfulness/antibeingfulness in free soma/bound psyche of a noumenally sensual complementarity between metachemistry and antimetaphysics on the one hand, and post-historical beingfulness/antidoingfulness in free psyche/bound soma of a noumenally sensible complementarity between metaphysics and antimetachemistry on the other hand, the former absolutism characterized, in metachemistry, by materialism/fundamentalism and, in antimetaphysics, by anti-idealism/antitranscendentalism; the latter absolutism characterized, in metaphysics, by transcendentalism/idealism and, in antimetachemistry, by antifundamentalism/antimaterialism.

78. Therefore a distinction, in the fullest possible sense, between upper-class/anti-classless criteria in respect of the most particles/least wavicles of metachemical and least particles/most wavicles of antimetaphysical noumenal sensuality ... and classless/anti-upperclass criteria in respect of the most wavicles/least particles of metaphysical and least wavicles/most particles of antimetachemical noumenal sensibility, with primary and secondary orders of state-hegemonic criteria with regard to metachemical (most-particle upper class) and antimetaphysical (least-particle anti-classless) free soma, and primary and secondary orders of church-subordinate criteria with regard to metachemical (least-wavicle upper class) directly bound and antimetaphysical (most-wavicle anti-classless) indirectly bound psyche; in complete contrast to the primary and secondary orders of church-hegemonic criteria with regard to metaphysical (most-wavicle classless) and antimetachemical (least-wavicle anti-upperclass) free psyche, and the primary and secondary orders of state-subordinate criteria with regard to metaphysical (least-particle classless) directly bound and antimetachemical (most-particle anti-upperclass) indirectly bound soma.

79. Verily the absolutism of Infinity is not incompatible with the subordination of what has been called Anti-Eternity, whether in primary or secondary, female or male, terms, while the absolutism of Eternity is not incompatible with the subordination of what has been called Anti-Infinity, whether in primary or secondary, male or female, terms.

80. The ugliness/hatred of the primary, or metachemical, manifestation (materialist) of Infinity has to be seen against the illusory approach to ugliness/woeful approach to hatred of its secondary, or antimetaphysical, manifestation (anti-idealist), while the ugly approach to illusion/hateful approach to woe of the primary, or metachemical, manifestation (fundamentalist), of Anti-Eternity has to be seen in parallel juxtaposition with the illusion and woe of its secondary, or antimetaphysical, manifestation (antitranscendentalist), as we contrast primary and secondary, hegemonic and subordinate, modes of free soma with their primary and secondary, directly and indirectly bound, psychic counterparts in noumenal sensuality.

81. Contrariwise, the truth/joy of the primary, or metaphysical, manifestation (transcendentalist) of Eternity has to be seen against the beautiful approach to truth/loving approach to joy of its secondary, or antimetachemical, manifestation (antifundamentalist), while the truthful approach to beauty/joyful approach to love of the primary, or metaphysical, manifestation (idealist), of Anti-Infinity has to be seen in parallel juxtaposition with the beauty and love of its secondary, or antimetachemical, manifestation (antimaterialist), as we contrast primary and secondary, hegemonic and subordinate, modes of free psyche with their primary and secondary, directly and indirectly bound, somatic counterparts in noumenal sensibility.

82. Having discussed the pre- and post-historical antitheses of Space and Time, principally in respect of a hegemonic spatial space over sequential time where the noumenally objective/anti-subjective alpha of Infinity/Anti-Eternity in metachemistry and antimetaphysics is concerned, and, conversely, in respect of a hegemonic repetitive time over spaced space where the noumenally subjective/anti-objective omega of Eternity/Anti-Infinity in metaphysics and antimetachemistry is concerned, I shall now attempt to do the same with regard to their historical counterparts, in which space and time are relative, and relative precisely because they exist not in ethereal relation to themselves, still less to an upended complementary gender antithesis, but in relation, more crudely, to volume and mass, the male/female corporeal embodiments of worldly relativity.

83. Hence the existence in the worldly alpha of what could be called finite/anti-temporal space/time relativity is only possible because both space and time, soma and psyche, extension and intention, exist in relation to mass and volume in a phenomenal parallel to the noumenal absolutism of Infinity/Anti-Eternity. And they do so precisely in terms of phenomenally objective/anti-subjective embodiments of spatial space/sequential time which take the forms of massive mass and volumetric volume, massive mass being mass per se and volumetric volume its subordinate complement as in effect antivolume, the antiphysical corollary of a chemical hegemony, a hegemony which ensures that phenomenal sensuality, the alpha-worldly context in question, is conditioned from a female standpoint towards free soma and bound psyche, even if, with the axial subversion of what would otherwise be a paganistic mean, the emphasis duly falls, for Christian antipagans, on the avoidance of sin, or freely somatic activity, and the attainment, via penitential contrition, of psychic freedom from guilt, the counter-damned corollary of which salvation through grace is somatic binding in imitation or emulation of the Saviour, whose Crucifixion epitomizes such a bound-somatic rejection of pagan criteria.

84. Be that as it may, if both massive mass, appertaining to chemical free soma, and volumetric volume, its antiphysical counterpart, are significant of a mass/antivolume compromise in which the finite/anti-temporal phenomenality of space/time relativity is embodied in relation to a chemical hegemony over antiphysics, then, on the opposite, or sensible, side of worldly relativity, one will find a situation in which voluminous volume, appertaining to physical free psyche, and massed mass, its antichemical counterpart, are significant of a volume/antimass compromise in which the temporal/anti-finite phenomenality of space/time or, more correctly, of time/space relativity is embodied in relation to a physical hegemony over antichemistry.

85. Hence the existence in the worldly omega of what could be called temporal/anti-finite time/space relativity is only possible because both time and space, psyche and soma, intension and extension, exist in relation to volume and mass in a phenomenal parallel to the noumenal absolutism of Eternity/Anti-Infinity. And they do so precisely in terms of phenomenally subjective/anti-objective embodiments of repetitive time/spaced space which take the forms of voluminous volume and massed mass, voluminous volume being volume per se and massed mass its subordinate complement as in effect antimass, the antichemical corollary of a physical hegemony, a hegemony which ensures that phenomenal sensibility, the omega-worldly context in question, is conditioned from a male standpoint towards free psyche and bound soma even if, with the axial subversion of what would otherwise be a humanistic mean, the emphasis duly falls on bound soma, and the ground is prepared for the antihumanist retreat from phenomenal sensibility in terms of that pseudo-phenomenal sensibility which, in drawing closer to a more genuine order of noumenal sensuality, becomes ever more partial, America-wise, to bound psyche and free soma, if, from an antihumanist standpoint, with a bound-psychic emphasis, than to its freely psychic counterpart, no matter how subordinated such humanistic freedom may be to the bound somatic mean which prepares the ground, willy-nilly, for antihumanist criteria.

86. However that may be, both the mass/antivolume of phenomenal sensuality and the volume/antimass of phenomenal sensibility exist in relation to historical chronology from relatively opposite points of view, that of a pagan/antipagan concern with soma at the expense of psyche, mass at the expense of antivolume, and that, conversely, of a humanist/antihumanist concern with psyche at the expense of soma, volume at the expense of antimass, and thus as finite/anti-temporal and temporal/anti-finite antitheses which can never see 'eye to eye' but will always remain apart, on opposite sides of a worldly divide which is conditioned, via axial subversion of the phenomenal hegemonies, by either ruling or leading elements above, corresponding to Infinity/Anti-Eternity in what may be called the Netherworldy Alpha and to Eternity/Anti-Infinity in what is effectively germane, in one degree or another, to an Otherworldly Omega.

87. But it is precisely because they are phenomenal, and therefore corporeally distinct from either kind of ethereal absolutism, that the opposite manifestations of worldly relativity, corresponding to historical chronology, signify a dip and/or shortfall from the elements which conspire to control them from 'On High', be that control autocratic/anti-theocratic in the noumenal alpha or theocratic/anti-autocratic in the noumenal omega; that which is of the phenomenal alpha, and therefore both lower-class and anti-middleclass, axially linked to the classlessness/anti-upperclassness of the noumenal omega; that, on the contrary, which is of the phenomenal omega, and therefore both middle-class and anti-lowerclass, axially linked to the upper-classness/anti-classlessness of the noumenal alpha.

88. Therefore a distinction, in the fullest possible sense, between lower-class/anti-middleclass criteria in more (compared to most) particles/less (compared to least) wavicles and less (compared to least) particles/more (compared to most) wavicles of chemical/antiphysical phenomenal sensuality, and middle-class/anti-lowerclass criteria in more (compared to most) wavicles/less (compared to least) particles and less (compared to least) wavicles/more (compared to most) particles of physical/antichemical phenomenal sensibility, with metaphysically/antimetachemically-conditioned primary and secondary orders of church-hegemonic criteria in respect of antiphysical (more-wavicle anti-middleclass) and chemical (less-wavicle lowerclass) bound psyche, and metaphysically/antimetachemically-conditioned primary and secondary orders of state-subordinate criteria in respect of antiphysical (less-particle anti-middleclass) and chemical (more-particle lowerclass) free soma; in complete contrast to the metachemically/antimetaphysically-conditioned primary and secondary orders of state-hegemonic criteria in respect of antichemical (more-particle anti-lowerclass) and physical (less-particle middleclass) bound soma and metachemically/antimetaphysically-conditioned primary and secondary orders of church-subordinate criteria in respect of antichemical (less-wavicle anti-lowerclass) and physical (more-wavicle middleclass) free psyche.

89. Verily the relativity of the finite (finity? as opposed to infinity) is not incompatible with the subordination of what has been called the anti-temporal, whether in primary (male) or in secondary (female) terms, while the relativity of the temporal (temporality? as opposed to eternity) is not incompatible with the subordination of what has been called the anti-finite, whether in primary (female) or in secondary (male) terms.

90. Strictly within the context of phenomenal sensuality (and therefore independently of axial subversion from noumenal sensibility), the weakness/humility of the primary, or chemical, manifestation (realist) of the finite has to be seen in parallel juxtaposition with the ignorant approach to weakness/painful approach to humility, if not humiliation, of its secondary, or antiphysical, manifestation (antinaturalist), while the weak approach to ignorance/humble approach to pain of the primary, or chemical, manifestation (nonconformist) of the anti-temporal has to be seen in parallel juxtaposition with the ignorance and pain of its secondary, or antiphysical, manifestation (antihumanist), as we contrast primary (hegemonic) and secondary (subordinate) modes of free soma with their primary and secondary, directly and indirectly bound, psychic counterparts in phenomenal sensuality.

91. Contrariwise and therefore strictly within the framework of phenomenal sensibility (and therefore independently of axial subversion from noumenal sensuality), the knowledge/pleasure of the primary, or physical, manifestation (humanist) of the temporal has to be seen in parallel juxtaposition with the strong approach to knowledge/proud approach to pleasure of its secondary, or antichemical, manifestation (antinonconformist), while the knowledgeable approach to strength/pleasurable approach to pride of the primary, or physical, manifestation (naturalist) of the anti-finite has to be seen in parallel juxtaposition with the strength and pride of its secondary, or antichemical, manifestation (antirealist), as we contrast primary (male hegemonic) and secondary (female subordinate) modes of free psyche with their primary and secondary, directly and indirectly bound, somatic counterparts in phenomenal sensibility.

92. Strictly speaking, there is both mass and antivolume in chemistry as well as in antiphysics, free soma and bound psyche, but, as we have seen, they do not take exactly the same forms, since the massive mass of weakness and humiliation has to be contrasted with what may be called the massive-mass approach to volumetric volume in respect of a weak approach to ignorance and a humble approach to pain, while the volumetric volume of ignorance and pain has to be contrasted, in antiphysics, with what may likewise be called the volumetric-volume approach to massive mass in respect of an ignorant approach to weakness and a painful approach to humility, so that the finite is of massive mass in chemical free soma but of a volumetric-volume approach to massive mass in antiphysical free soma, the former, once axial subversion has been acknowledged, state-subordinate on secondary terms (feminine female) and the latter such on primary terms (antimasculine male), while, in church-hegemonic contrast to each, the anti-temporal is of volumetric volume in antiphysical bound psyche but of a massive-mass approach to volumetric volume in chemical bound psyche, the former primary (antimasculine male) and the latter secondary (feminine female).

93. Now what applies to the elemental components of phenomenal sensuality applies in reverse fashion to their antitheses in phenomenal sensibility, where volume and antimass are to be found no less in physics than in antichemistry, free psyche and bound soma, if, once again, on a dissimilar basis largely conditioned by gender differentials within each of the prevailing elements.

94. Consequently there is both volume and antimass in physics as well as in antichemistry, free psyche and bound soma, but, once again, they do not take exactly the same forms, since the voluminous volume of knowledge and pleasure has to be contrasted with what may be called the voluminous-volume approach to massed mass in respect of a knowledgeable approach to strength and a pleasurable approach to pride, while the massed mass of strength and pride has to be contrasted, in antichemistry, with what may likewise be called the massed-mass approach to voluminous volume in respect of a strong approach to knowledge and a proud approach to pleasure, so that the temporal is of voluminous volume in physical free psyche but of a massed-mass approach to voluminous volume in antichemical free psyche, the former, once axial subversion has been acknowledged, church-subordinate on secondary terms (masculine male) and the latter such on primary terms (antifeminine female), while, in state-hegemonic contrast to each, the anti-finite is of massed mass in antichemical bound soma but of a voluminous-volume approach to massed mass in physical bound soma, the former primary (antifeminine female) and the latter secondary (masculine male).

95. No greater worldly contrast could therefore be imagined or conceived of than that between mass/antivolume and volume/antimass, alpha historical givingness/antitakingness in the free soma/bound psyche of a phenomenally sensual complementarity between chemistry and antiphysics, and omega historical takingness/antigivingness in the free psyche/bound soma of a phenomenally sensible complementarity between physics and antichemistry, the former relativity characterized, in chemistry, by realism/nonconformism and, in antiphysics, by antinaturalism/antihumanism; the latter relativity characterized, in physics, by humanism/naturalism and, in antichemistry, by antinonconformism/antirealism.

96. Looked at from a phenomenal standpoint, those on the omega side of the worldly divide must feel themselves smugly superior to their alpha-worldly counterparts; for there is every suggestion of a male hegemony and of the triumph of volume over mass (antimass), as of relative time over relative space (antispace), and thus of criteria congenial to free psyche and bound soma. But the parallel smugness of 'the omega worldly' is symptomatic of their own phenomenal - whether middle-class or anti-lowerclass, physical or antichemical - limitations; for they are generally incapable, exceptions to the general rule notwithstanding, of seeing above themselves to the noumenal heights, except - and then often begrudgingly - where their own noumenal rulers are concerned, the upper-class/anti-classless spurners of free psyche/bound soma in favour of free soma/bound psyche, who naturally resist criteria appertaining to 'the phenomenally sensible' from the noumenally sensual standpoints of metachemistry and antimetaphysics, and subvert the 'lower orders' accordingly.

97. Therefore the resistance from those diagonally 'above' is parried by a certain resentment or envy from those diagonally 'below', and they prefer, when possible, to favourably compare themselves, across the phenomenal divide, with their alpha-worldly counterparts, all those Catholics and lapsed Catholics of a phenomenally sensual disposition. But it is the latter who are really in a more favoured axial position, a position which, despite its worldly shortcomings, is open to salvation and counter-damnation vis-à-vis the noumenally sensible 'On High', as and when people turn against bound psyche of a phenomenal order and embrace free psyche of a noumenal order, and turn, in consequence of having done so, against free soma of a phenomenal order and embrace bound soma of a noumenal order, this latter the state-subordinate counterpart, paradoxically, of a church-hegemonic ethos conditioned from above.

98. These phenomenally sensual people cannot be properly evaluated independently of noumenal sensibility, for that is why it makes sense, within the world, to be phenomenally sensual, and that is why, for them, perfection is more to be attained to 'On High' than, like their phenomenally sensible counterparts, 'down below', in a democratic revolt against and implicit if not explicit rejection of autocracy, their ruling factor.

99. And once axial criteria are properly taken into consideration, then the terms of gender-reference are usually reversed, and what was heathenistically primary in free soma becomes secondary under church-hegemonic criteria, females to males, as the emphasis switches, contrary to purely phenomenal criteria, to bound psyche as the necessary (unsaved) precondition of salvation, whereas what was humanistically primary in free psyche becomes secondary, for 'the phenomenally sensible', under state-hegemonic criteria, males to females, as the emphasis switches, contrary to purely phenomenal criteria, to the bound soma as the necessary (damned) post-condition of undamnation, which, contrary to the male control of the other axis, is only possible by dint of a female control of society in free-to-bound somatic terms, as noumenal sensuality continues to rule phenomenal sensibility on a monarchic-to-parliamentary basis, reducing the correlative regression or, more correctly, counter-progression from bound to free psyche to a church-subordinate standing, in complete contrast to the church-hegemonic progression from bound to free psyche which characterizes the salvation of 'the phenomenally sensual' to noumenal sensibility, and simultaneously ensures that the correlative progression or, more correctly, counter-regression from free to bound soma will never be more than state subordinate for their somatic counterparts.

100. So while it is possible to take a linear, or chronological, perspective where the antitheses of historical chronology are concerned, the axial realties of society, as of opposite approaches to civilization, are such that neither phenomenal sensuality, a largely antipaganistic context, nor phenomenal sensibility, its humanistic antithesis, can escape being conditioned by noumenal factors 'On High' which, whether autocratic/anti-theocratic in noumenal sensuality or theocratic/anti-autocratic in noumenal sensibility, change the respective terms of existence of the phenomenal positions and ensure that what is alpha-first in the world can become Omega-Last in otherworldy salvation/counter-damnation from the condition of being unsaved/counter-undamned, whereas what is omega-last in the world exists in a condition of damnation/counter-salvation by dint of the extents to which what is Alpha-First in netherworldly undamnation/counter-unsalvation continues to rule over it from a standpoint rooted, state-hegemonically, in free soma, the kind of freedom which is to autocracy what free psyche is to theocracy and, hence, to the noumenally sensible antithesis (to noumenal sensuality) of a male ideal of freedom which contrasts, absolutely, with what can only be described as the female ideal of freedom, the freedom not of Eternity but of Infinity, not of God the Father but of Devil the Mother, not of metaphysics but of metachemistry, not of grace and holiness but of evil and clearness, not of truth and joy but of ugliness and hatred, not of the Omega Last but of the Alpha First, not of the post-historical but effectively if not literally of the pre-historical, not, in colloquial parlance, of someone corresponding, in his cultural monism, to a 'son of a gun' but of someone corresponding, in her barbarous monism, to a 'daughter of a gun', not of psychic peace but of somatic war, not of Heaven the Holy Soul but of Hell the Clear Will, not of repetitive time but of spatial space, not of noumenal subjectivity but of noumenal objectivity, not of elemental wavicles but of elemental particles, not of the abstract ethereal but of the concrete ethereal, not of air but of fire, not of music but of painting, not of Eternal Life but of Infinite Death, not of what is classless but of what is upper-class, not of mind but of matter, not of transcendentalism but of materialism, not of the Omega Point but of the Alpha Point, not of blessed intention but of uncursed extension.

101. For, of course, that which is undamned in the noumenal sensuality of metachemical free soma is uncursed compared to or, rather, contrasted with whatever is damned to or in antichemical bound soma, its primary state-hegemonic counterpart in phenomenal sensibility. Just as, from a contrary axial standpoint, that which is unsaved in the phenomenal sensuality of antiphysical bound psyche is unblessed compared to, or, rather, contrasted with whatever is saved to or in metaphysical free psyche, its primary church-hegemonic counterpart in noumenal sensibility. 'The Evil' are not cursed by free soma, the way 'the good' are cursed by bound soma, which, from a female standpoint, a standpoint characterized by the precedence of psyche by soma (as, in metaphorical terms, of daughter by mother), is nothing short of damnation. But neither, conversely, are 'the sinful' blessed by bound psyche, the way 'the Graceful' are blessed by free psyche which, from a male standpoint, a standpoint characterized by the precedence of soma by psyche (as, in metaphorical terms, of son by father), is nothing short of salvation.

102. Therefore we are presented, as before, with the actuality of two diametrically opposite kinds of society, a society rooted in the somatic freedom of the Undamned and extending, in axial descent, to the somatic binding of the Damned in what amounts to a state-hegemonic partnership between metachemical and antichemical elements on primary terms and, for males, antimetaphysical and physical elements on secondary terms, and a society, by contrast, which is rooted in the psychic binding of the Unsaved and extends, in axial ascent, to the psychic freedom of the Saved in what amounts to a church-hegemonic partnership between antiphysical and metaphysical elements on primary terms and, for females, chemical and antimetachemical elements on secondary terms.

103. But correlatively with each kind of axial integrity we find that the first type of society is also rooted in the psychic binding of the counter-Unsaved and extends, in axial descent, to the psychic freedom of the counter-Saved in what amounts to a church-subordinate partnership between metachemical and antichemical elements on primary terms, and, for males, antimetaphysical and physical elements on secondary terms, and a society, by contrast, which is rooted in the somatic freedom of the counter-Undamned and extends, in axial ascent, to the somatic binding of the counter-Damned in what amounts to a state-subordinate partnership between antiphysical and metaphysical elements on primary terms and, for females, chemical and antimetachemical elements on secondary terms.

104. And in being presented with the actuality of two diametrically opposite kinds of society, we find that the state-hegemonic/church-subordinate type of society is divisible between upper-class/anti-classless elements in noumenal sensuality and between middle-class/anti-lowerclass elements in phenomenal sensibility, whereas the church-hegemonic/state-subordinate type of society is divisible between lower-class/anti-middleclass elements in phenomenal sensuality and between classless/anti-upperclass elements in noumenal sensibility.

105. Hence the primary resistance of the upper-class to anti-lowerclass criteria in an axial descent from the materialist aspect of metachemistry to the antirealist aspect of antichemistry has to be set against the secondary resistance of the anti-classless to middle-class criteria in respect of an axial descent from the anti-idealist aspect of antimetaphysics to the naturalist aspect of physics, and this in turn contrasted, church-hegemonically, with the primary acquiescence of the anti-middleclass in classless criteria in an axial ascent from the antihumanist aspect of antiphysics to the transcendentalist aspect of metaphysics, which can be set against the secondary acquiescence of the lower class in anti-upperclass criteria in respect of an axial ascent from the nonconformist aspect of chemistry to the antifundamentalist aspect of antimetachemistry.

106. Not forgetting that what, in church-subordinate terms, could be called the primary false acquiescence of the upper class in anti-lowerclass criteria in respect of an axial descent from the fundamentalist aspect of metachemistry to the antinonconformist aspect of antichemistry has to be set against the secondary false acquiescence of the anti-classless in middle-class criteria in an axial descent from the antitranscendentalist aspect of antimetaphysics to the humanist aspect of physics, and this in turn contrasted, state-subordinately, with the primary false resistance of the anti-middleclass to classless criteria in respect of an axial ascent from the antinaturalist aspect of antiphysics to the idealist aspect of metaphysics, which can be set against the secondary false resistance of the lower class to anti-upperclass criteria in an axial ascent from the realist aspect of chemistry to the antimaterialist aspect of antimetachemistry, underlying gender realities notwithstanding.

107. Be that as it may, there can be no question that the female control of society in respect of state-hegemonic criteria ensures that soma takes precedence over psyche in any state/church relativity, thereby relegating the Church to a correlatively subordinate standing which, no matter how male-oriented it may unofficially become in relation to the psychic predominance on the part of males in both antimetaphysical and physical contexts, can never be allowed to usurp the hegemonic dominance of the State, while, in complete contrast, the male control of society in respect of church-hegemonic criteria ensures that psyche takes precedence over soma in any church/state relativity, thereby relegating the State to a correlatively subordinate standing which, no matter how female-oriented it may unofficially become in relation to a somatic predominance on the part of females in both chemical and antimetachemical contexts, can never be allowed to usurp the hegemonic dominance of the Church.

108. If the Devil, to speak in simple terms, is directly the enemy of anyone or anything, it is not God but the Antigod, the antimetaphysical complement to metachemistry, which is directly subverted (towards somatic emphasis in the Antison of Antigod) from a hegemonic standpoint in which the noumenally diabolic female has the better of the noumenally antidivine male, with consequences which make for the triumph of Infinity over Anti-Eternity. But if Devil the Mother is unequivocally the enemy of Antigod the Antifather, She is axially - and therefore equivocally - the enemy of man, of man the father, whom she indirectly subverts (towards somatic emphasis in the son of man) via antiwoman, specifically with regard to antiwoman the antimother, Her bound-somatic accomplice in state-hegemonic opposition to male values, and thus to the possibility, if not actuality, of relatively free psyche.

109. Contrariwise if God, to speak in simple terms, is directly the enemy of anyone or anything, it is not the Devil but the Antidevil, the antimetachemical complement to metaphysics, which is directly subverted (towards psychic emphasis in the Antidaughter of the Antidevil) from a hegemonic standpoint in which the noumenally divine male has the better of the noumenally antidiabolic female, with consequences which make for the triumph of Eternity over Anti-Infinity. But if God the Father is unequivocally the enemy of Antidevil the Antimother, He is axially - and therefore equivocally - the enemy of woman, of woman the mother, whom He indirectly subverts (towards psychic emphasis in the daughter of woman) via antiman, specifically with regard to antiman the antifather, His bound-psychic accomplice in church-hegemonic opposition to female values, and thus to the possibility, if not actuality, of relatively free soma.

110. That which is genuinely phenomenally sensual has hitherto been saved and counter-damned by 'the pseudo-noumenally sensible', but a time is fast approaching when, contemporary actuality being what it manifestly is, the much-preyed upon 'pseudo-phenomenally sensual' will have to be saved and counter-damned by a genuinely noumenally sensible elite, if they are to escape the predatory seductions of 'the pseudo-phenomenally sensible' who are themselves in cahoots with a more genuine order of noumenal sensuality which differs, as America vis-à-vis Britain, from the pseudo-noumenal sensuality that has tended if not to literally reign over then certainly to rain down upon 'the genuinely phenomenally sensible', as from an Anglican Monarchic height.

111. Verily, that which is genuinely phenomenally sensual on the alpha side of the world, the side of antipaganism, and that which is genuinely phenomenally sensible on the omega side of the world, the side of humanism, have only existed in relation to pseudo-noumenally sensible and sensual elites, whose respective modes of pseudo-transcendentalism and pseudo-paganism have never been anything more or less than relative to the world and its phenomenal shortcomings.

112. But thanks or no thanks to America, the pseudo-phenomenal sensibility which currently exists in relation to a more genuine order of noumenal sensuality has led to the development of a pseudo-phenomenal sensuality in the pseudo-meek masses of lapsed and democratized Catholics which now finds itself in desperate need of a genuine order of noumenal sensibility to counteract the influence of that more genuine paganism, less psychically fundamentalist than somatically materialist in metachemistry and less psychically antitranscendentalist than somatically anti-idealist in antimetaphysics, in terms of an equally genuine transcendentalism/antifundamentalism, an order of church-hegemonic transcendentalism/antifundamentalism that is no mere penultimate, or mankind, approach to God the Father/the Antidaughter of the Antidevil in Eternity, still less, with state-subordinate idealism/antimaterialism, such an approach to the Son of God/Antidevil the Antimother in Anti-Infinity, but the ultimate, or cyborg, approach to such male/female manifestations of noumenal sensibility which, in being post-historical, is commensurate with a universal per se, with the coming, via the Second Coming, of 'Kingdom Come', and thus with the realization of the 'Kingdom of Heaven' as that which attests to the utmost psychic freedom through the metaphysical lead of society for all Eternity, a lead which will only be possible so long as antimetachemistry is constrained to psychic emulation (of metaphysics) of a secondary church-hegemonic order and its correlative order of state-subordinate bound soma remains steadfastly committed to the subordination of Anti-Infinity to the hegemonic control of Eternity in respect of God's mastery of the Antidevil in what will become the ultimate virtuous circle of yang/anti-yin in the ultimate noumenal sensibility of a definitive metaphysical/antimetachemical perfection.

113. Thus will a primary order of Eternity prevail over a secondary order of Eternity, the eternity of truth and joy over the eternity of a beautiful approach to truth and a loving approach to joy, primary church-hegemonic criteria over its secondary counterpart in what will be metaphysical and antimetachemical manifestations of free psyche, while a primary order of Anti-Infinity directly stemming from psychic freedom, the anti-infinity of a truthful approach to beauty and a joyful approach to love, will prevail over beauty and love, its secondary state-subordinate counterpart in what will be metaphysical and antimetachemical manifestations of bound soma, the latter of which, though inescapably conditioned by a subatomic female gender actuality which favours soma at the expense of psyche, will remain respectful of the wishes and priorities of its primary manifestation and not endeavour to deflect attention from psyche to soma, realizing that the truthful approach to beauty and joyful approach to love of its male counterpart are the bound-somatic corollaries, in metaphysics, of truth and joy, which must remain forever sacrosanct, and that the indirectly bound somatic modesties of beauty and love exist primarily to ensure that the pseudo-punishingness of a beautiful approach to truth and a loving approach to joy not only exist in antimetachemistry, but continue to complement, in secondary church-hegemonic terms, the truth and joy which is alone, in Eternal classlessness, of God the Father and Heaven the Holy Soul, psychic superiors, in every way, to whatever secondary Eternity may be forthcoming from the Antidaughter of the Antidevil and the Unclear Soul of Antihell in anti-upperclass vein.

114. Thus does God the Father have the free-psychic better of the Antidaughter of the Antidevil, even as Antidevil the Antimother has the bound-somatic worse, subatomically speaking, of the Son of God, who is primarily of Anti-Infinity in the directly-bound soma of His truthful approach to beauty but not, on that account, as categorically of bound soma as His female counterpart; and just so does Heaven the Holy Soul have the free-psychic better of the Unclear Soul of Antihell, even as Antihell the Unclear Spirit has the bound-somatic worse, subatomically speaking, of the Holy Spirit of Heaven, which is primarily of Anti-Infinity in the directly-bound soma of its joyful approach to love but not, on that account, as categorically of bound soma as its female counterpart.

115. Yet it is altogether doubtful that either beauty or love would properly and deferentially exist were it not for the truthful approach to beauty and the joyful approach to love which, directly stemming from truth and joy, condition the ensuing beauty and love to acquiesce, via secondary eternal values, in the beautiful approach to truth and the loving approach to joy, and not, assuredly not, to exist by and for themselves in a bound-somatic repudiation of psychic freedom from an anti-infinity standpoint centred, rather more unequivocally than its male counterpart, in somatic binding.

116. However that may be, I should like, finally, to return to what prompted me to start this work, this world-shattering text, by reminding the reader that no such omega point/anti-alpha point of Eternity/Anti-Infinity can properly come to pass unless everything that appertains to Infinity/Anti-Eternity is renounced, repudiated, and, if necessary, defeated and utterly destroyed or, at the very least, deconstructed, so that its devotees can be reconstructed, where possible, on terms which bring them fully into line with post-historical criteria. For the proper unfolding of the post-historical is only possible on the basis of outright rejection of the pre-historical, since it is the continued existence of the pre-historical, in whatever manifestations of noumenal sensuality, that obstructs and impedes the progress of post-historicity, which properly comes out of the world in one of its historical manifestations, the manifestation, as we have seen, of phenomenal or, rather, pseudo-phenomenal sensuality, the contemporary form of phenomenal sensuality par excellence which can only be saved and counter-damned by reference to a more genuine order of noumenal sensibility that, transcending the Catholic Church, will take salvation and counter-damnation to their logical conclusions in the utmost supra-conscious/supra-natural metaphysical and anti-unconscious/anti-unnatural antimetachemical omega/anti-alpha points of the virtuous circle of that definitive noumenal sensibility outlined above.

117. Therefore as long as the pre-historical persists in existing, there can be no global universality in the post-historical, no ultimate globalization such that must take a properly universal, and therefore noumenally sensible, form. But the pre-historical led, as we saw, to the historical, and that in turn leads, or makes possible, the post-historical, even if such post-historicity as arguably already exists cannot expect to advance towards full globalization of a universal order while both the pre-historical and the historical are also still in existence.

118. But we need to look a little more closely at this distinction between the three broad periods or stages of noumenal and phenomenal existence, some of which are more or less civilized than others, and the extremes arguably not civilized at all but, for instance, either unnaturally barbarous, as in pre-historical infinity, or, at the risk of anticipating the future, supra-consciously cultural, as in post-historical eternity. Frankly my previous approach to this subject, though praiseworthy in its almost Spenglerian distinctions between four broad categories, the category of the pre-historical (corresponding to 'Historyless Chaos'), the categories, in paganism/antipaganism and humanism/antihumanism, of the historical (which would have been roughly equivalent to 'Culture' and 'Civilization' in Spengler's Decline of the West), and, finally, the category of the post-historical (corresponding to 'Second Religiousness'), still leaves something to be desired, and not just in terms of the rather more Bunyan-like applications of axial divisions or distinctions which both criss-cross the world and what have been described as their netherworldly and otherworldly counterparts in the realms of noumenal sensuality and sensibility above anything demonstrably phenomenal, and therefore worldly; criss-cross it in terms of a state-hegemonic collusion between 'Mr Worldly Wise' and 'Vanity Fair' in the one instance, and of a church-hegemonic collusion between 'the Slough of Despond' and 'the Celestial City' in the other instance.

119. While that was an important correction to anything overly chronological or linear in scope, it still leaves room for an alternative perspective which, while embracing the role of such axial divisions, somehow manages to cast the whole process of a linear or chronological overview of pre-historical, historical, or post-historical categories in a fresh light; one, I mean, which, while broadly accepting the established data, also revises and enlarges upon it, with quite spectacular results!

120. But before I proceed with that, let me briefly recapitulate our established findings in respect of such categories. Certainly we found, through a process of logical deduction, that the real alpha and omega of things was indeed equivalent, in colloquial parlance, to a 'daughter-of-a-gun' totalitarian alpha and a 'son-of-a-gun' totalitarian omega, roughly corresponding to the utmost fundamentalist (or, more correctly, materialist) and transcendentalist values, and with these extreme points in mind we were able to deduce a devolution from the one and an evolution towards the other, such that took the respective forms of a 'daughter-of-a-bitch' pluralism in the one case and of a 'son-of-a-bitch' pluralism in the other. In between which pre- and post-historical categories we placed four broad historical categories, starting with a 'son-of-a-bitch' to a 'son-of-a-gun' category of pagan civilization, in which the living death of Devil the Mother was no longer savagely naked but hyped as God, whether on polytheistic or monotheistic terms; proceeding to a rejection of this in terms of a 'daughter-of-a-gun' to a 'daughter-of-a-bitch' category of antipagan civilization, in which the death of Devil the Mother hyped as God became possible through the hype of a Son of Devil the Mother as Son of God, so that one had what I called a pagan/antipagan chronology of alpha-worldly historicity; after which it was the turn of the birth of man to enter the world in the guise of, first, a 'son-of-a-bitch' liberalism and then, with Marxism, a 'son-of-a-gun' totalitarianism, as first bourgeois humanism and then proletarian humanism, its social democratic antithesis, signified a positive retort to anything antipagan, or Christian, in which the emphasis on birth displaced any lingering concern with death; but that was only an historically temporary situation or, at any rate, a situation that, with the untenability of its global pretensions, was soon to be challenged as first totalitarian and then liberal manifestations of what has been called the death of man (via worship of the machine) staked their antihumanist claim on the world, and things regressed from a kind of 'daughter-of-a-gun' totalitarianism to a 'daughter-of-a-bitch' liberalism, the contemporary situation of civilized advance par excellence, which brings us to the border, via America, of the liberal, or pluralist, manifestation of the dying birth of God the Father, the positive retort to antihumanist death which, as suggested above, would signify the next and final stage of civilization's advance the other side of any humanist/antihumanist historical chronology, a stage necessarily post-historical in its transcendentalist overcoming of the world and determination to bring life to an eternal head.

121. Therefore we alternated, it could be said, from a 'daughter-of-a-gun' monism to a 'daughter-of-a-bitch' pluralism in savage primitivity; from a 'son-of-a-bitch' pluralism to a 'son-of-a-gun' monism in paganism; from a 'daughter-of-a-gun' monism to a 'daughter-of-a-bitch' pluralism in antipaganism; from a 'son-of-a-bitch' pluralism to a 'son-of-a-gun' monism in humanism; from a 'daughter-of-a-gun' monism to a 'daughter-of-a-bitch' pluralism in antihumanism; and, in anticipation of things to come, from a 'son-of-a-bitch' pluralism to a 'son-of-a-gun' monism in transcendental futurity, zigzagging, it could be said, from primitive devolution to pagan evolution; from antipagan devolution to humanist evolution; from antihumanist devolution to unitive evolution - six stages of devolution and evolution subdivided, in each case, between totalitarian and liberal, or monistic and pluralistic, phases, whether in respect of a devolution from totalitarian to liberal, monistic to pluralistic, or, contrariwise, in respect of an evolution from liberal to totalitarian, pluralistic to monistic, depending, as we found, upon the gender significance of each stage in the overall regression or progression of humankind in relation to death or birth, negative or positive approaches to life which, at their alpha/omega extremes, took the relativistically absolutist forms of either the living death of Devil the Mother or the dying birth of God the Father, absolute free soma or absolute free psyche.

122. Such six stages subdivided into their respective monistic or pluralistic phases make for a grand total of twelve phases, and it now seems to me that this number is rather significant in that it logically lends itself to a division into three lots or four - in short, into three quadruplicities. For when we start thinking of these twelve phases of monistic and pluralistic and/or pluralistic and monistic alternation, it isn't long before we are drawn to another way of thinking of the pre-historical, the historical, and the post-historical from that outlined above: namely in terms of the first four phases in relation to the pre-historical; the second four phases in relation to the historical; and the third four phases in relation to the post-historical, which somewhat modifies the aforementioned perspective!

123. For there we had a savage pre-historical precondition of pagan/antipagan and humanist/antihumanist stages of historical chronology, after which it was possible to infer a post-historical post-condition of such a worldly antithesis. Yet if we think in terms of three lots of four, then what we find is that the savage primitivity of the fundamentalist if not materialist stage of devolution from a Big-Bang and/or Edenic monism to a diaspora pluralism of cosmic and/or tribal significance is the negative precondition of pagan positivity, of the Hindu-like pluralism (polytheism) to the Judaic-like monism (monotheism), which was no 'daughter-of-a-gun' or 'daughter-of-a-bitch' naked worship of Devil the Mother, but the 'son-of-a-bitch' to 'son-of-a-gun' civilized coating of the bitter pill of primitive savagery through Devil the Mother being hyped as God, the positive fulfilment, so to speak, of a negative premise, the 'heads' side of a metaphorical coin that necessarily began with female 'tails'. Therefore if all this is to be equated with the pre-historical, with the alpha and omega of a society, or type of civilization, based around Devil the Mother, then it is somewhat more germane to what we would now call Eastern civilization, which, as we all know, was where civilization effectively began, in the dark days of somatic freedom.

124. But if civilization began on savage/pagan terms, then it was fated to continue on what I can now call antipagan/humanist terms, terms one would sooner associate with the West than with anything Eastern, even when Graeco-Roman criteria were at large in what must seem like a pagan overlap with or extrapolation from the East which was nevertheless more closely associated with the West and even, ultimately, with the coming of antipaganism to the West in the guise of Christianity, the Romans themselves fated to embrace antipaganism in the face of their particular kind of pagan traditions which, as we now know, were anything but Hindu or Judaic in character!

125. Be that as it may, the second quadruplicity leads us to distinguish antipaganism from humanism as the negative precondition, 'daughter of a gun' and 'daughter of a bitch'-wise, of subsequent humanist positivity, as though the Death of Devil the Mother hyped as God via the Son of Devil the Mother hyped as Son of God necessarily prepared the ground for the birth of man per se, and thus for an altogether more enlightened stage of civilization's advance commensurate, as already noted, with the Age of Reason, whether this is interpreted in liberal or, with Marx, totalitarian terms.

126. For if this particular quadruplicity, with a devolutionary negativity in antipaganism and an evolutionary positivity in humanism, is significant of anything, it must be of Western civilization, and thus of a space/time relativity of bound soma and free psyche, in contrast to the spatial absolutism of pagan free soma. For out of the death of Devil the Mother hyped as God stepped man, first indirectly, via Christian antipaganism, and then directly, in the aforementioned humanist terms, as the negativity of Catholic 'daughter-of-a-gun' totalitarianism and Protestant 'daughter-of-a-bitch' liberalism was eclipsed by, first, parliamentary 'son-of-a-bitch' liberalism and, then, communistic 'son-of-a-gun' totalitarianism, and the historical period of life, characterized by space/time relativity, overtook anything rooted, pre-historically, in absolute space. Another metaphorical coin, one might say, with negative tails and positive heads, the former effectively female and the latter male, the former the worldly pre-condition of the latter. For, unlike savagery/paganism, antipaganism/humanism is rooted in man, both in the man-god and the self-made free man, who epitomizes the summation, the omega-point, as it were, of a civilization which is more worldly than pre-worldly or ...

127. But that is to anticipate the next stage of civilization's advance, which has reference to the death of man (via worship of the machine), and such a stage is not only antihumanist, as we have hitherto characterized it, but really quite distinct from both the West and the East alike, being somewhat global, even if issuing from states that have the appearance of being Western or even Eastern, as the case may be, but which, in reality, are sufficiently multiracial and internationalist as to be effectively global in character, and thus the logical successor to both Eastern and Western traditions alike. I refer, not least, to contemporary America, even to Japan, though I realize that before anything remotely resembling the contemporary liberal modes of corporatism came significantly to pass on the world stage, as it were, there was a totalitarian manifestation of such corporatism, of the death of man, which took the form of Fascism, and was dead against anything communist!

128. For, with our final quadruplicity, we have to start with the totalitarian manifestation of antihumanism, which would seem to be the beginning, the real starting-point, of the next stage of civilization's advance, before things devolved from a 'daughter-of-a-gun' totalitarianism to a 'daughter-of-a-bitch' liberalism, and Fascism was more or less globally eclipsed by its liberal counterpart, somewhat more American in character, and the effective resolution of the devolutionary stage of the post-historical civilization in question. For it now seems to me, on the basis of this new logical structure, that antihumanism is no less post-historical than paganism was largely pre-historical, bearing in mind the historical intermediate quadruplicity, so to speak, of antipaganism/humanism, as germane to Western civilization-proper.

129. But if this new type of civilization devolves to a liberal phase of antihumanism, it does not culminate there; for like antipaganism before it, such antihumanism, premised upon the death of man, is but the indirect, and negative, precondition of the liberal manifestation of the dying birth of God ... the Father, and thus of a male-oriented positive counterpart to such negativity which should issue in Social Theocracy or, more correctly, in the liberal approach to Social Theocracy as the first phase of Centrism's evolution towards a totalitarian omega point, an omega point which will be no mere humanistic culmination, in radical Social Democratic fashion, but the furthermost reach, ultimately, of divine transcendence of the world, as already discussed, and thus the furthermost reach of the post-historical, call it a 'son-of-a-gun' climax to something that can only begin, pluralistically, on 'son-of-a-bitch' terms, as germane to a positive synthetic attraction vis-à-vis the 'daughter-of-a-bitch' liberalism which wears a corporate face in the advancement of antihumanism towards the borders with transcendentalism.

130. Thus if primitivity/paganism is one metaphorical coin, the 'coin' of a pre-historical kind of civilization which one would broadly identify with the East traditionally, and antipaganism/humanism is another metaphorical coin, the 'coin' of a historical kind of civilization broadly identifiable with the West, then antihumanism/transcendentalism or, better (with an antithesis to 'primitivity' in mind) antihumanism/divinity is the final such 'coin', as symptomatic of a negative/positive, death/birth, devolutionary/evolutionary distinction between female and male manifestations, successively, of what, in post-historical terms, can only be a global approach to civilization which is destined to culminate, with the dying birth of God the Father, in transcendent universality, the transcendent universality of positive globalization, which, in attaining to its goal, its universal objective, can only displace and consign to the rubbish bin of historical and pre-historical civilization both Western and Eastern traditions alike.

131. This is assuredly what began with Fascism, not least in its Hiterian, or Nazi, mould, and it would be quite impossible for me, on the basis of this new approach to the distinctions between pre-worldly, worldly, and post-worldly stages of civilization, to regard Hitler as anything other than an enemy of Western civilization in both its liberal and socialist manifestations, attacking it on both fronts - the Western Front-proper of the liberal democracies and the Eastern Front of the social democratic, or Marxistic, extrapolation from Western civilization whose intention, in proletarian humanism, was to bring the Age of Reason to a totalitarian head, the very head which the great advocate of Fascist Unreason and Nietzschean 'Superman' was determined to lop off, as he sent his armies deep into the Soviet Union.

132. Ironically, it was largely through American intervention and involvement in the Second World War, a necessarily global war for a global age or incipient global stage of civilization, that Hitler ultimately failed in his antihumanist objectives; for America did more than any other country to finance and bolster the Allied war effort, subsequently spearheading the liberation of Western Europe and thus playing a major role in bringing about the demise of Fascism. But if America was and continues to be liberal, it is not on humanist terms, like Great Britain and even France, but as the antihumanist successor, in effect, to its fascist counterpart and in some sense precursor, and while it contributed, largely out of self-interest, to the demise of Fascism in Europe, and even in the Far East, it more than atoned for any suspicion of disloyalty to the antihumanist cause by subsequently playing a major role in bringing about the downfall of the Soviet Union and thus of Communism in Eastern Europe, as it fought and won the 'Cold War' that divided West from East for more than four decades.

133. Thus the Allies of the Second World War do not present a humanistic united front, contrary to what might at first seem to be the case, but rather the co-operation of humanistic and antihumanistic forces against a brand of antihumanism that, more ideologically antagonistic towards the totalitarian version of humanism than towards its liberal counterpart, was the totalitarian precursor of such antihumanism as has since become more globally entrenched as the acceptable face of antihumanism from a largely American-led point of view, a point of view that could never have resigned itself to living in a world dominated, militaristically, by its totalitarian counterpart in view of its own liberal traditions stemming, with due modifications, from Britain and France, and embracing corporatism from the standpoint, in consequence, of the free market.

134. America, despite its immense military capabilities, is not overly militaristic, and it was partly to make the world safe from overt militarism that America fought and won not only the Second World War but the Cold War too. Yet America remains, for all her corporate liberalism, the leading embodiment of antihumanism in the contemporary, post-historical world, and while historical and pre-historical forms of society or civilization still continue to exist, as they are bound to wherever specifically Western or Eastern criteria obtain, they cannot expect to remain unscathed by the advance of globalism that countries like America are instrumental in furthering, if only in relation to a sort of 'daughter-of-a-bitch' pluralism that, while no great friend of its 'daughter-of-a-gun' forerunner, is hardly compatible with the sort of 'son-of-a-bitch' pluralism that I equate with the next stage of post-historical civilization's advance, a truly evolutionary stage in which positive values, characterized by a male lead of society, will increasingly come back into play to challenge what remains of antihumanist negativity and slowly supplant it all over the world, bringing the planet closer to that 'son-of-a-gun' omega-point culmination which will only be possible with the eclipse not only of post-historical civilization's negative stage, but with a final end to both historical and pre-historical civilizations alike. For if there is one thing that is destined to supersede the world and put an end to the residue of pre-worldly civilization to boot, it can only be that manifestation of post-worldly civilization which is commensurate, in its otherworldly transcendentalism, with 'Kingdom Come', with the triumph, through the nearest approximation to the Second Coming, of Social Theocratic Centrism, and the global supersession of democratically sovereign peoples by theocratically sovereign peoples - of mass political sovereignty by mass religious sovereignty as republicanism moves beyond the mass/antivolume world to the Other World of Eternity, of Absolute Time, and does so via the paradoxical elections for religious sovereignty which I have equated, all along, with Judgement and the possibility, in the event of majority mandates, of an end to the world, as of space/time historicity.

135. Our new way of looking, via successive negative/positive quadruplicities of devolutionary and evolutionary alternatives, at the development of societies from pre- to post-historical via an historical realm of worldly relativity may be superior to any previous investigation of chronological development, but we cannot do so independently of axial considerations and of the ongoing axial distinction between post-historical noumenal sensuality and pseudo-phenomenal sensibility on the one hand, that of the Americanized state-hegemonic antihumanism, and post-historical pseudo-phenomenal sensuality and - more for the Messianic future than the immediate present - noumenal sensibility on the other hand, that of an Irish-led but pan-European church-hegemonic transcendentalism which, in uniting Europe along the utmost religiously progressive lines, will set about countering and, eventually, overhauling and superseding American influence in the world at large, thereby bringing the peoples of this planet closer to that global unity which is the hallmark of post-historical civilization - indeed, of whatever conduces towards the maximum universality of Eternity in the noumenal sensibility of God the Father, whose anti-polyversal companion in Eternity will be the Antidaughter of the Antidevil, in that secondary free psyche we have characterized as the beautiful approach to truth, fit companion for God as He seeks His redemption in the joy of Heaven the Holy Soul and She finds Hers in the loving approach to joy which is the Unclear Soul of Antihell, the secondary supreme complement, in the anti-upperclassness of antimetachemical psychic freedom, to the church-hegemonic classless supremacy of its metaphysical manifestation.

136. But where there is the Eternity of God the Father/Heaven the Holy Soul and of the Antidaughter of the Antidevil/the Unclear Soul of Antihell, there must also be the Anti-Infinity of the Son of God/the Holy Spirit of Heaven and of Antidevil the Antimother/Antihell the Unclear Spirit, as the truthful approach to beauty and the joyful approach to love of a directly-bound soma bring a primary antiprimacy, in metaphysical classlessness, to bear on the indirectly-bound secondary state-subordinate somatic antiprimacy of beauty and love in antimetachemical anti-upperclassness, without which there could be no beautiful approach to truth (in the Antidaughter of the Antidevil) and no loving approach to joy (in the Unclear Soul of Antihell) and therefore no secondary supremacy, in antimetachemical free psyche, to complete the virtuous circle of noumenal sensibility in respect of the metaphysical hegemony of truth and joy, God the Father and Heaven the Holy Soul, in the supreme taking and being of a form and contentment without repetitive-time end.

137. Therefore the ultimate virtuous circle is precisely that in which, church-hegemonically, the truth and joy of repetitive time are eternally hegemonic over the beautiful approach to truth and loving approach to joy of the spaced-space approach to repetitive time, the supremacy of church-hegemonic Eternity being primary in metaphysics and secondary in antimetachemistry, while it is also that, state-subordinately, in which the truthful approach to beauty and the joyful approach to love of a repetitive-time approach to spaced space are anti-infinitely ascendant over the beauty and love of spaced space, the antiprimacy of state-subordinate Anti-Infinity being primary in metaphysics and secondary in antimetachemistry, even as the latter attests to a greater preponderance of somatic factors in relation to females.

138. Thus do the godly and the antidevilish, divine male and antidiabolic female modes of noumenal sensibility achieve something like a primary and secondary parallel complementarity in both church and state, free-psychic supremacy and bound-somatic anti-primacy; though always with the overriding understanding that, although arguably more somatically prevalent in state-subordinate terms vis-à-vis its male counterpart, beauty and love are not - nor ever should be falsely turned into - ends in themselves, but, if church and state are not to be torn asunder from their common partnership in the virtuous circle of noumenal sensibility, remain means, in secondary state-subordinate vein, whereby the beautiful approach to truth and loving approach to joy may be rendered eternally complementary, in secondary church-hegemonic vein, to the truth and joy which are alone significant of God the Father and Heaven the Holy Soul, and thus of that which is eternally supreme on primary rather than secondary terms.

LONDON 2004 (Revised 2012)

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