.
76.
Rooted in the polyversality of stellar sensuality, universality has been
subsumed into, if not eclipsed by, polyversality to such an extent that the
notion of God as 'Almighty' in relation to cosmic 'First Mover(s)', to God in
the metachemically sensual aspect(s) of the Cosmos, has dominated such
religions as Hinduism and Judaism and, by extrapolation, Christianity, though
more, I believe, in relation to Protestantism than to Catholicism, insofar as,
traditionally, Catholicism has sought a more sensible orientation in Christ and
His Mother which puts a premium on brain and womb, whether with an Orthodox
bias for the one or a Roman bias for the other, whereas Protestantism would
seem to signify a retreat from worldly, or lower-class, sensibility in volume
and mass towards worldly, or lower-class, sensuality in mass and volume, with a
like-distinction between the phallic bias, so to speak, of Anglicanism and a
bias towards the tongue, duly forked, in Nonconformism, so that the plane of
mass would indicate an antithesis between Anglicanism and Roman Catholicism,
but the plane of volume an antithesis between Nonconformism and Orthodoxy, the
former in each case sensually ranged against the sensible orientation of the
latter.
77.
However that may be, if Protestantism is the sensual counterpart to traditional
Catholicism in the West, in the East it would seem that the initial source of a
religious protest was not sensible but sensual, or predominantly sensual, and
took the twin forms of Hinduism and Judaism, whether in relation to eyes and
ears or, more subhumanly and even pre-humanly, to such upper-class sensual
manifestations of nature and/or the Cosmos, against which both Buddhism in
relation to the one and Islam (Mohammedanism) in relation to the other would
seem to have been a sensible protest, a sort of Eastern Protestantism of lungs
against eyes on the plane of space, not to mention their spaced/spatial
counterparts in nature and the Cosmos, and of heart against ears on the plane
of time, not to mention their repetitive/sequential counterparts, once again,
in nature and the Cosmos, so that the 'Protestantism' of Buddhism and Islam in
the East is vastly contrary to what it was in the Anglican/Nonconformist West -
namely a more sensible orientation which sought to repudiate the sensuality at
the roots of the older religious traditions from which both Buddhism and Islam
arose.
78.
Therefore there is a sense in which the so-called world religions, never quite
as global as they would like people to believe, line up in a kind of
sensual/sensible antithesis on each plane of human existence, with Hinduism,
Judaism, Nonconformism, and Anglicanism on the one side, the side of sensual
space (spatial), time (sequential), volume (volumetric), and mass (massive),
but Buddhism, Islam, Orthodoxy, and Romanism on the other side, the side of
sensible space (spaced), time (repetitive), volume (voluminous), and mass
(massed).
79.
Of course, these antitheses may seem like a distinction, or series of
distinctions, between 'the bad' and 'the good', or something to that effect;
though life, as we've already seen, is never quite that simple, or 'black' and
'white', even if it permits us, on the basis of a combination of evidence and
experience, to draw our own conclusions and to generalize as to what that
evidence and experience reveals. Nevertheless, it would seem that such a
dichotomy between religions that are more sensual than sensible, whether
because they arose earlier or were in revolt against a more sensible tradition,
and those, on the contrary, that are more sensible than sensual, whether
because they arose later or were in revolt against a more sensual tradition,
indubitably exists, and to that extent it makes it possible for us to get the
world of conventional religion and religious denominations into better
perspective, enabling us to form judgements as to the probable causes of
friction or distrust between them, not to mention how even on the same side of
the religious fence, as it were, there are gender and class distinctions
between each of the contending elements, making them in turn distrustful, if
not antagonistic, towards fellow sensual or sensible religions on the basis of
either gender or class, if not both.
80.
But, overall, despite the quarrels of Hindus and Judaists, Nonconformists and
Anglicans, Roman Catholics and Eastern Orthodox, Mohammedans and Buddhists, the
chief distrust, if not antagonism, would seem traditionally to lie between
those at opposite poles of any given plane, certainly in the case of Hindus and
Buddhists, Judaists and Moslems, Anglicans and Roman Catholics, while
Nonconformists and Orthodox would seem all the more antithetical in their
respective approaches to volume despite the paucity of concrete evidence -
certainly in the British Isles - of a long historicity of struggle and strife
between them.
81.
Nevertheless, whatever their respective positions, it is clear that no
so-called world religion is really that global, in the sense of properly
pertaining to every country on earth. Global religion, when it comes,
will differ from each and every one of these traditional religions to the
extent that it will be properly global and fully commensurate, in its airy
universality, with a universal destiny, a destiny which sharply distinguishes
what is universal from the polyversal and even impersonal and personal
subversions of universality that typify all conventional religions and make
them subject, in differing degrees, to the rule of the Cosmos, and thus to
metachemical, chemical, and physical corruptions of metaphysics.
82.
Certainly, the People's religion that I identify with Social Transcendentalism,
the ethnic totalitarianism which should stand as the resolution for an airy
civilization, an urban civilization, of its scientific and political and
economic struggles towards religious universality, would allow for other than
metaphysical components in the totality of its sensible integrity, but they
would, as 'bovaryized' manifestations of metachemistry, chemistry, and physics
rather than as anything overtly metachemical, chemical, or physical, be
subordinate to its leading ideal and in no way independent or entitled to a
separate conditioning existence. They would simply be means by which men,
antiwomen, and antidevils could be reconciled to the lead of God and thus to a
civilization characterized by metaphysical universality rather than one, as in
the non-synthetically artificial and pre-artificial past, in which such
universality as existed was subverted by either physical personality, chemical
impersonality, or metachemical polyversality, and God was accordingly
'bovaryized' in relation to either man, woman, or the Devil, not to mention
antiman, antiwoman, or the Antidevil, as well, of course, as Antigod, the mode
of 'God' in which metaphysical sensuality takes precedence over its sensible
counterpart, though usually in subordination to the hype of metachemical
sensuality - namely Devil the Mother - as God, in patently Judaic or Hindu
vein.
83.
In the Judaic case of metachemical monotheism, it is clear that Jehovah over
Satan is pretty much on a par with Devil the Mother over the Antison of Antigod
in what amounts to a theological extrapolation, in space/time, from stellar
over solar cosmic bodies, and that this pre-human approach to religion rooted
in science co-exists with a subhuman approach to it which, embracing the
sensual space/time equivalents to Devil the Mother and the Antison of Antigod in
nature, owes more to Saul and David in what are arguably theological
extrapolations from those aspects of trees, like blossom and fruit, that owe
more to sensuality than to sensibility, and which constitute less (relative to
least) devolved manifestations of 'God' and 'Devil' to their untransvaluated
devotees.
84.
Be that as it may, there is nothing in Judaism that properly approaches
humankind on the decadent Catholic levels of the so-called Risen Virgin and the
so-called Father, viz. eyes and ears of space/time sensuality which, together
with the so-called Sacred Heart of the Risen Christ, a term which speaks for
itself, effectively constitute a perpendicular triangle within humankind that
parallels, on an upper-class basis, the inverted triangularity of Protestant
solidarity 'down below' in the forked-tongue over phallus heretical retreat
from brain-over-womb traditional, or sensible, Catholicism that led to an
inversion of gender standings in favour of females.
85.
Nor, for that matter, is there anything much in Islam that properly approaches
humankind on either level, not even the upper-class context of space/time
triangularity, and for the simple reason that Islam locks-in to perpendicular
triangularity on both pre-human and subhuman levels which owe more to its
sensibly metachemical opposition to Judaism than to any desire to step outside
or beyond triangularity in Catholic-like deference of female sensibility to
male sensibility, not of course in terms of chemistry and physics but of
metachemistry and metaphysics, the time/space parallels to the mass/volume of
Catholic sensibility.
86.
Islam did not, for a number of reasons, turn its back on Judaism in favour of a
sort of sensibly metachemical deference to Buddhist metaphysics, but remained
in an uneasy relationship with the older religion in which its concept of God,
Allah, was effectively Antidevil the Antimother in relation to the cosmic
sensibility of Venus vis-à-vis the stellar monotheism of Devil the Mother, viz.
Jehovah, and the solar 'fallen angel' for diabolic denigration from that female
position 'on high' which, far from literally being the Devil, was really the
Antison of Antigod, and therefore simply fit subject for denigration within the
female hegemonic context of cosmic sensuality, a denigration of noumenally
subjective sensual maleness which Islam itself shares to the extent that it
identifies Antidevil the Antimother with God, with Allah, and plays host, in
consequence, to the same kind of metachemical subversion of godliness which
Judaism entertains in the noumenally objective sensual guise of Jehovah,
neither of them prepared to take an airy view of Godhead because rooted in
traditions characterized by metachemical fire, by traditions which,
notwithstanding the significant part played by climatic and topographical
factors in the Middle East, identify, in almost Cupidian-axis vein, with a
female approach to religion which cannot but be 'down on' fiery metaphysics, as
upon the Satanic 'fall guy' for slag which a controlling axis of perpendicular
triangularity dominated by female criteria in sensually hegemonic vein
inevitably entails.
87.
Therefore unless an almost Nietzschean transvaluation of values is made with
regard to the respective positions of stellar and solar, cosmic 'First Mover'
and cosmic 'Fallen Angel', there cannot be a break-out from perpendicular
triangularity in rising time-space counter-Cupidian fashion such that would
enable those tarnished with diabolic denigration to be saved from the Antison
of Antigod to God the Father, and at a more than cosmic, never mind natural or
human, level.
88.
For, in truth, Jehovah, the so-called God of the Judaic Jews, is no more God
the Father than is Allah, the so-called God of the Islamic Arabs (by and
large), but simply Devil the Mother vis-à-vis Antidevil the Antimother in a
perpendicular triangle in which the Antison of Antigod, viz. Satan, serves as
'fall guy' for diabolic denigration for both traditions, which are locked-in,
in their opposite ways, to metachemical delusion and confusion.
89.
And this applies equally on the succeeding, or subhuman, level of ...
nature, where the perpendicular triangle would probably owe more to the
blossom, fruit and berries of trees than to anything stellar, solar, or
Venusian, and one would be inclined to cite Saul, David, and, for the Moslems,
Mohammed as the respective subhuman equivalents to Jehovah, Satan, and Allah in
the pre-human Cosmos. For neither Judaism nor Islam properly stretch into
humankind in terms of the man-hype as God of Christian tradition, and therefore
the Catholic decadence of the so-called Risen Virgin, the so-called Father, and
the so-called Sacred Heart of the Risen Christ, viz. Devil the Mother, the
Antison of Antigod, and Antidevil the Antimother in relation to eyes, ears, and
heart, can hardly be said to apply in contexts which are less human-centred
than worshipfully beholden to subhuman and pre-human, natural and cosmic, foci
of religion in Old Testament-like vein, whether in terms of the Torah or the
Koran.
90.
Prayer with Moslems is not man-centred, as with Christians beholden to Christ,
but unequivocally directed back to conceptions of God which owe more to nature
and, especially, the Cosmos than to mankind as such, and to conceptions,
moreover, which are less sensibly physical, much less sensibly metaphysical,
than sensibly metachemical, and therefore cited in what I have called Antidevil
the Antimother, not, needless to say, in terms of the so-called Sacred Heart of
the Risen Christ, but rather in the subhuman terms of Mohammed or, more
cosmically, the pre-human terms of Allah, the real focus of Islamic religion.
91.
But if Allah is not really God 'He' is certainly not Devil the Mother, but a
manifestation, as we have argued, of Antidevil the Antimother which cannot but
exist in an uneasy relationship with both Jehovah and Satan, Devil the Mother
and the Antison of Antigod, for want of the Antidaughter of the Antidevil in
what, for a metachemically sensible reality, would be a paradoxical psychic emphasis,
analogous to the Christian Virgin, under the hegemonic controlling reality of
God the Father in which male psychic freedom constrained what was
metachemically female to a non-triangular deference of psyche to psyche, of a
beautiful approach to truth to Truth, and the beauty of Antidevil the
Antimother was subordinated, in bound soma, to the controlling reality which
reflected, in upper-class male or sensibly metaphysical vein, the noumenally
subjective reality of psyche preceding and predominating over soma, and to a
virtual absolute (most wavicles/least particles) extent.
92.
This is what would have saved Islam from perpendicular triangularity, and the
only context in which one can imagine it happening would be of a deference, on
the part of Moslems, to Buddhism, so that metachemical sensibility came to
emphasize psyche at the expense of soma under a prevailing pressure of free
psyche 'on high', in some manifestation of metaphysical sensibility, like
Saturn over Venus in the Cosmos, or winged seed-pods over berries on trees, or
transcendental meditation over percussive chanting in humankind.
93.
But Islam did not defer to Buddhism; for Buddhism had stretched into humankind
in upper-class religious terms in respect of transcendental meditation, and
such terms look rather out-of-place in the sort of desert environments in which
a metachemical concept of God comes more naturally, if not cosmically, to pass
on account of environmental factors owing more to fire than to air.
94.
Moreover, Buddhism stemmed from a Hindu tradition and often deferred to it in
terms of a bias, paradoxically, towards cosmic sensuality, not least in
relation to the so-called Clear Light of the Void, which could only be anathema
from an effectively unclear, or sensibly metachemical, standpoint.... As,
indeed, would the iconography and garish idolatry associated with Buddhism as
an offshoot from Hinduism and its polytheistic polyversality. Even an
atheistic coyness on the part of Buddhists vis-à-vis traditions rooted, more
fundamentally, in metachemical delusions would not have ingratiated those for
whom there indubitably was a God, and He was Allah, the
all-powerful rival to the God of the Jews, Whose cosmic origins in space/time
necessitated a less than self-oriented upper-class human approach to religion -
indeed, required nothing less than worshipful submission in relation to
pre-human criteria.
95.
Thus, however one looks at it (and there are several other ways besides the
above), Islam never could have accommodated itself to Buddhism or turned itself
into Buddhism, but was fated to remain at a paradoxically somatic remove from
psychic emphasis under whatever manifestation of God the Father in free psyche
- pre-human, subhuman, or human - in keeping with its environmental origins as
a sort of sensible extrapolation from Judaism and monotheistic alternative to
it which, for want of psychic paradox, would inevitably be drawn into an uneasy
relationship, often amounting to a so-called 'holy war', with such free soma as
was sensually at large in Judaism, whether directly in the female context of
Jehovahesque stellar primacy or indirectly in the male context of Satanic solar
primacy, in the aforementioned guise of a perpendicular triangularity in which
it could only rival Judaism as its sensible counterpart for 'doing down' the
Antison of Antigod, viz. Satan, as the Devil and effectively upholding, for
want of a transvaluation of religious values, the taboo on what I have called
counter-Cupidian thrust, or a sort of dotted-line time-space salvationist
ascent from what, as the Antison of Antigod, is actually anything but the Devil
towards God the Father, and thus, ironically, a Buddhist-like position in
metaphysical sensibility that arguably owes more, in humankind, to lungs than
to ears, and more in subhuman and pre-human terms to winged seed-pods than to
fruit on trees and to Saturn than to the Sun.
96.
But if Buddhism can only be unattractive from a Moslem standpoint, a standpoint
fated to respect the existence of Judaism and to fight shy of spaced space in
defence of repetitive time deferring, no matter how uneasily or reluctantly, to
both spatial space and sequential time, then it is hardly any more attractive
from a Christian point of view, bearing in mind its Hindu origins and
upper-class integrity in relation to a metaphysical sensibility hampered,
moreover, by metachemical sensuality to an extent which rules out such terms as
the Holy Spirit of Heaven in favour of the markedly more female Clear Light of
the Void, and its sensual fatality for cosmic primacy, a primacy not
dissociated from an evil acquiescence of bound psyche in the crimes of free
soma, including, ultimately, a rather freer attitude to sex or sexual
promiscuity than would be commensurate with Christian criteria.
97.
No, when Buddhism is not falling back on cosmic polyversality and even
polytheism in a delusory identity of self with the Cosmos, its atheistic
coyness in respect of metaphysical sensibility can be no-less problematic to
those for whom God most assuredly takes the form of man than for those who
worship a metachemical deity in the Cosmos which is deemed responsible for
Creation; though it has to be said that the sensible manifestation of such an
entity, corresponding in Allahesque vein to planets like Venus, would be less a
first mover, like the rather more sensual Jehovah, than a consequence of a
sensible first mover along the lines of Saturn, or the least evolved
manifestation of God the Father, which puts the female entity in its
subordinate cosmic place.
98.
However that may be, and bearing in mind the reluctance of Christians to
sacrifice the prospect of an afterlife following judgement for doctrines like
reincarnation, which point to a physical rebirth on the wheel of earthly
suffering, there can be no question that Buddhism leaves much to be desired
even in relation to humankind, and my own utilization of such terms as God the
Father, the Son of God, the Holy Spirit of Heaven, and, ultimately, Heaven the
Holy Soul for ego, will, spirit, and soul in relation to transcendental
meditation owes a lot more to Christian tradition than ever it does to the
rather more Hindu-based terminology which, like the Clear Light of the Void,
lays stress on a vacuous as opposed to a plenumous concept of liberation owing
little or nothing to male criteria but rooted, all too evilly, in the original
crime of stellar polyversality, which cannot help but pander, in female vein,
to cremation at the expense of burial, and thus to what genuine Christians,
ever scornful of cremation, would regard as a disrespect for the self in
relation to posthumous judgement in the Afterlife.
99.
For a self that, in male vein, comes alive at either visionary or unitive,
egocentric or psychocentric, posthumous experience, cannot be condemned to
cremation under criteria owing more to a female hegemony in which the prospect
for an afterlife is virtually non-existent - females devolving from outer light
to inner darkness, males evolving from outer darkness to inner light, so that
the fates of the genders are diametrically opposite as they recede or proceed,
as the case may be, through life.
100.
That is why religions rooted in metachemistry and chemistry are anathema from a
properly male standpoint, which can only be free, psychically speaking, in
sensibility, when physics and metaphysics, the former humanist and the latter
transcendentalist, are in hegemonic positions over chemistry and metachemistry
respectively, as over nonconformism and fundamentalism, and are able to
constrain them to the lead of mind, whether egocentrically in the one case or
psychocentrically, with regard to the soul, in the other.
101.
Traditionally, as has been said, Christianity has favoured, in its
man-hype-as-God worldliness, the egocentric approach to religion of knowledge,
and man has accordingly become the intellectual measure of all things on earth
and even, presumptuously, in Heaven or what, for him, has passed for Heaven
from a Christian standpoint rooted in the earth. And out of this initially
Catholic but, subsequently, Protestant bias there developed democracy and a
concern with human rights, the rights of man, premised upon his freedom to act
and think independently of external constraints from 'on high', especially as
such constraints had hitherto been associated with autocratic tyranny and a
Church which paradoxically deferred to a concept of God that often owed more to
the Old Testament than to the New, in patently metachemical vein.
102.
But Western civilization, in shaking of its own constraints, imposed itself
upon the rest of the world to such an imperial extent that it indirectly paved
the way for its own downfall as it sought to control and absorb the East, the
upshot being that we now increasingly live in a civilization which is neither
Western nor Eastern but global in its scope and character, with criteria that
overhaul whatever pertains to both the traditional West and East alike.
The West would like to think that it still 'calls the shots' and has a right to
impose human rights and other such products of worldly temporality upon peoples
whose backgrounds, climates, ancestry, and so on have conditioned them to
either netherworldly or otherworldly criteria. Yet although such
rights can be superficially transplanted and accepted, the world in general is
still such that, diabolical exceptions to the rule notwithstanding, purely
Western criteria are irrelevant on a global basis, and that the more the world
develops globally the more, by corresponding degrees, must human and other such
man-centred rights be challenged by God-centred rights, by divine rights in an
other than traditional Western sense, which owe something, though by no means
everything, to those aspects and forms of Eastern culture which could never bow
to merely humanistic criteria but are implicated in the gradual transformation
of the world along ever more global, and therefore totalitarian, lines, lines
which cry out for an ethnic solution to the problem of vocational hype and
universal subversion, whether in terms of human personality or older and
indubitably more dangerous forms of totalitarianism, liberalism, clericalism,
and authoritarianism.
103.
In short, globalization entails the challenge and gradual supersession of human
rights by godly rights, of masculinity by divinity, so that, as it develops
ever more universally, criteria owing more to what is properly universal
supersede whatever stems, in Western vein, from a humanistic tradition centred
in man. And, believe me, it is important
that human rights should eventually be subordinated to, if not eventually
eclipsed by, godly rights, to the rights of godliness to develop to its maximum
level of evolution in conjunction with the gradual cyborgization of humankind
on terms which owe more to sensibility than to sensuality, the sort of terms
which only religious sovereignty could vouchsafe following, in all probability,
a paradoxical use of the democratic electoral process, of what I like to think
of as the 'Achilles heel' of economic totalitarianism, or Corporatism, in which
it was the business of those struggling on behalf of universality to champion
religious sovereignty and seek to obtain a majority mandate from the electorate
in favour of such a sovereignty, the only sovereignty that can guarantee
religious rights of the sort that would not only permit godliness and its
corollary of heavenliness to develop to its maximum level of supreme taking
and/or being beyond anything humanity has known in the past, but simultaneously
permit of the dismantling of those religious and other traditions which cannot
but be an obstacle to further religious progress, and thus to the achievement
of universality at its most genuine and comprehensively global level.
104.
I have outlined, in past works, the terms whereby this may be achieved, and
that, of course, points to 'Kingdom Come' and the establishment, in a variety
of countries, of what has been called the triadic Beyond to and administrative
aside of the 'Kingdom' in question - in effect, a federation of Social
Theocratic and/or Transcendentalist Centres - which would be, at one and the
same time, political and religious, ideological and psychological,
philosophical and theosophical, capable of dispensing People's justice on a
broadly Social Theocratic basis and, at the same time, no less capable of
social-transcendentally upholding and furthering People's religion on the
necessarily synthetic terms of that degree of artificiality which stems from
the urban proletariat and presupposes the overcoming of man, and thus of human rights,
in and through the godly rights of a post-humanity anxious, under the
liberating guidance of religious sovereignty, to develop its cyborgization, at
a variety of tier levels in relation to the triadic Beyond, on an ever deeper
and higher basis - one fated to eventually take God and Heaven to their
definitive culmination in space in the course of a Social Transcendentalist
Eternity that will be forever beyond the ravages of Time.
LONDON 2003
(Revised 2012)
