Preview the Centretruths eBook version of
THE STRUGGLE FOR ULTIMATE FREEDOM
Op.
98
THE
STRUGGLE
FOR
ULTIMATE
FREEDOM
Aphoristic
Philosophy
Copyright
©
2011
John
O'Loughlin
______________
CONTENTS
Aphs.
1–137
_______________
1. To devolve
objectively in metachemical
free soma, the freedom of metachemical
not-self, from
least to most via less (relative to least) and more (relative to most)
devolved, as from the Cosmos to the Cyborg
via Nature
and Mankind.
2. To devolve
objectively in chemical free soma, the freedom of
chemical not-self, from least to most via less (relative to least) and
more
(relative to most) devolved, as from Nature to Mankind via the Cosmos
and the Cyborg.
3. Devolution
is always in relation to free soma, and is therefore primarily a female
reality
and only secondarily - under female hegemonic pressure - male, so that
it can
be thought of as receding from least to most via less and more
objectively
devolved manifestations of either metachemistry
or
chemistry, noumenal or phenomenal
objectivity.
4. To evolve
subjectively in physical free psyche, the freedom
of physical self, from least to most via less (relative to least) and
more
(relative to most) evolved, as from Nature to Mankind via the Cyborg and the Cosmos.
5. To evolve
subjectively in metaphysical free psyche, the
freedom of metaphysical self, from least to most via less (relative to
least)
and more (relative to most) evolved, as from the Cosmos to the Cyborg via Mankind and Nature.
6. Evolution
is always in relation to free psyche, and is therefore primarily a male
reality
and only secondarily - under male hegemonic pressure - female, so that
it can
be thought of as proceeding from least to most via less (relative to
least) and
more (relative to most) subjectively evolved manifestations of either
physics
or metaphysics, phenomenal or noumenal
subjectivity.
7. Life
does not devolve in metachemistry and
chemistry or
evolve in physics and metaphysics apiece, but in environmental stages,
according to whether cosmic, natural, human, or cyborg
criteria are paramount in any given Elemental context.
8. Thus
whereas the least objectively devolved - and therefore per
se - manifestation of metachemical
sensuality is to be found in the Cosmos, the
least objectively devolved - and therefore per se -
manifestation of
chemical sensuality is to be found in Nature - the former absolutely
somatic
and the latter relatively somatic, as between fire and water.
9. Thus
whereas the most subjectively evolved - and therefore per
se - manifestation of physical sensibility
is to be found in Mankind, the most subjectively evolved - and
therefore per
se - manifestation of metaphysical sensibility is to be found in the
Cyborg - the former relatively psychic and
the latter
absolutely psychic, as between vegetation and air.
10. When metachemical
sensuality is least objectively devolved, as
in the Cosmos, chemical sensuality is less (relative to least)
objectively
devolved, and when, conversely, chemical sensuality is least
objectively
devolved, as in Nature, metachemical
sensuality is
less (relative to least) objectively devolved.
11. When
physical sensibility is most subjectively evolved, as in Mankind,
metaphysical
sensibility is more (relative to most) subjectively evolved, and when,
conversely, metaphysical sensibility is most subjectively evolved, as
in the Cyborg, physical sensibility is
more (relative to most)
subjectively evolved.
12. When metachemical
sensuality is least objectively devolved, as
in the Cosmos, metaphysical sensibility is least subjectively evolved,
and,
conversely, when metaphysical sensibility is most subjectively evolved,
as in
the Cyborg, metachemical
sensuality is most objectively devolved.
13. When
chemical sensuality is least objectively devolved, as in Nature,
physical
sensibility is least subjectively evolved, and, conversely, when
physical
sensibility is most subjectively evolved, as in Mankind, chemical
sensuality is
most objectively devolved.
14. From
the least objectively devolved manifestation of metachemical
sensuality in the Cosmos to its most objectively devolved manifestation
in the Cyborg via its less (relative to
least) and more (relative
to most) objectively devolved manifestations in Nature and Mankind.
15. From
the least objectively devolved manifestation of chemical sensuality in
Nature
to its most objectively devolved manifestation in Mankind via its less
(relative to least) and more (relative to most) objectively devolved
manifestations in the Cosmos and the Cyborg.
16. From
the least subjectively evolved manifestation of physical sensibility in
Nature
to its most subjectively evolved manifestation in Mankind via its less
(relative to least) and more (relative to most) subjectively evolved
manifestations in the Cosmos and the Cyborg.
17. From the
least subjectively evolved manifestation of metaphysical sensibility in
the
Cosmos to its most subjectively evolved manifestation in the Cyborg via its less (relative to least) and more
(relative
to most) subjectively evolved manifestations in Nature and Mankind.
18. One
should contrast the polyversality of the metachemical with the universality of the
metaphysical, as
one would contrast the Devil with God, or Devil the Mother with God the
Father
- soma preceding and predominating over psyche to an absolute degree of
most
particles/least wavicles with metachemical
polyversality, wherein we can
metaphorically speak of
'mother' preceding 'daughter' in relation to devilishness, and psyche
preceding
and predominating over soma to an absolute degree of most wavicles/least
particles with metaphysical universality, wherein we can metaphorically
speak
of 'father' preceding 'son' in relation to godliness.
19. One
should contrast the impersonality of the chemical with the personality
of the
physical, as one would contrast Woman with Man, or Woman the Mother
with Man
the Father - soma preceding and predominating over psyche to a relative
degree
of more (compared to most) particles/less (compared to least) wavicles with chemical impersonality, wherein we
can
metaphorically speak of 'mother' preceding 'daughter' in relation to
womanliness, and psyche preceding and predominating over soma to a
relative
degree of more (compared to most) wavicles/less
(compared
to
least)
particles with physical personality, wherein we can
metaphorically speak of 'father' preceding 'son' in relation to
manliness.
20. Therefore
metachemical polyversality
may be further described in relation to the Devil, whether at least
devolved
(cosmic), less devolved (natural), more devolved (human), or most
devolved (cyborg) stages of objective noumenal
life, in contrast to metaphysical universality being further described
in
relation to God, whether at least evolved (cosmic), less evolved
(natural),
more evolved (human), or most evolved (cyborg)
stages
of
subjective
noumenal life.
21. Therefore
chemical impersonality may be further described in relation to Woman,
whether
at least devolved (natural), less devolved (cosmic), more devolved (cyborg), or most devolved (human) objective
phenomenal
stages of life, in contrast to physical personality being further
described in
relation to Man, whether at least evolved (natural), less evolved
(cosmic),
more evolved (cyborg), or most evolved
(human)
subjective phenomenal stages of life.
22. Coupled
to the free soma of metachemical polyversality,
which is of Devil the Mother in one stage or another of somatic
devolution from
metachemical freedom according as to
whether metachemical, chemical, physical,
or metaphysical criteria
are more generally prevalent, is the bound psyche of metachemical
polyversality, which is of the Daughter of
the Devil
in one stage or another of psychic counter-evolution against
metaphysical
freedom according as to whether metachemical,
chemical,
physical,
or
metaphysical criteria are more generally prevalent.
23. Coupled
to the free psyche of metaphysical universality, which is of God the
Father in
one stage or another of psychic evolution in metaphysical freedom
according as
to whether metachemical, chemical,
physical, or
metaphysical criteria are more generally prevalent, is the bound soma
of
metaphysical universality, which is of the Son of God in one stage or
another
of somatic counter-devolution against metachemical
freedom according as to whether metachemical,
chemical,
physical,
or
metaphysical criteria are more generally prevalent.
24. Coupled
to the free soma of chemical impersonality, which is of Woman the
Mother in one
stage or another of somatic devolution from chemical freedom according
as to
whether chemical, metachemical,
metaphysical or
physical criteria are more generally prevalent, is the bound psyche of
chemical
impersonality, which is of the Daughter of Woman in one stage or
another of
psychic counter-evolution against physical freedom according as to
whether
chemical, metachemical, metaphysical, or
physical
criteria are more generally prevalent.
25. Coupled
to the free psyche of physical personality, which is of Man the Father
in one
stage or another of psychic evolution in physical freedom according as
to
whether chemical, metachemical,
metaphysical, or
physical criteria are more generally prevalent, is the bound soma of
physical
personality, which is of the Son of Man in one stage or another of
somatic
counter-devolution against chemical freedom according as to whether
chemical, metachemical, metaphysical, or
physical criteria are more
generally prevalent.
26. Therefore
for every degree and type of objective devolution a corresponding
degree and
type of objective counter-evolution, and for every degree and type of
subjective
evolution a corresponding degree and type of subjective
counter-devolution.
27. With
females, objective devolution in free soma comes first and objective
counter-evolution in bound psyche second, as a consequence of the
former,
whereas with males who have been subordinated to a female hegemony objectivized counter-evolution in bound psyche
comes first,
in consequence of female counter-evolutionary pressures, and objectivized devolution in free soma second, as
a
consequence of the former.
28. With
males, subjective evolution in free psyche comes first and subjective
counter-devolution in bound soma second, as a consequence of the
former,
whereas with females who have been subordinated to a male hegemony subjectivized counter-devolution in bound soma
comes first,
in consequence of male counter-devolutionary pressures, and subjectivized
evolution in free psyche second, as a consequence of the former.
29. Therefore
females can only have their way, in sensuality, at the expense of males
and
males, by contrast, their way, in sensibility, at the expense of
females, since
neither gender can be free on equal terms but only unequally, which is
to say,
either in relation to soma in sensuality or in relation to psyche in
sensibility - the former options making for a distinction between
primary and
secondary devolutionary realities in which metachemical
and chemical freedom of soma is criminal and metaphysical and physical
freedom
of soma sinful, the latter options making for a distinction between
primary and
secondary evolutionary idealities in which
physical
and metaphysical freedom of psyche is graceful and chemical and metachemical freedom of psyche punishing.
30. Therefore
crime is no more somatically male than grace is psychically female. Crime is somatically female and grace
psychically male, with sin being secondarily somatic in relation to
physical or
metaphysical realities and punishment secondarily psychic in relation
to
chemical and metachemical idealities.
31. If it
is sinful for a male to be at cross-purposes with his gender actuality
of
psyche preceding and predominating over soma in what amounts, under
sensually
female hegemonic pressures, to a somatic emphasis towards which the
counter-evolutionary binding of psyche is foolishly acquiescent, like Antifather to Antison
in either
of the male Elemental contexts, it is not - gender-bender exceptions
notwithstanding - criminal.
32. Conversely,
if it is punishing for a female to be at cross-purposes with her gender
actuality
of soma preceding and predominating over psyche in what amounts, under
sensibly
male hegemonic pressures, to a psychic emphasis towards which the
counter-devolutionary binding of soma is modestly acquiescent, like Antimother to Antidaughter
in
either of the female Elemental contexts, it is not - gender-bender
exceptions
notwithstanding - graceful.
33. Therefore,
strictly speaking, crime is as much the exception to the enforced male
rule of
subordinate somatic freedom as ... grace to the enforced female rule of
subordinate psychic freedom, and when males are accused or overly
identified
with crime and females with grace you can be certain that there is
something
strangely paradoxical at work in what would appear to be a topsy-turvy
and
back-to-front society, a society that is all-too-ready to criminalize
males and
divinize females.
34. Such
a society is patently false and lying!
It is not one to encourage male freedom of psyche in
evolutionary vein
but, on the contrary, to discourage male freedom of psyche in favour of
female
freedom of soma in devolutionary vein, so that all that is worst in
society and
lowest in civilization is more or less taken for granted, whilst all
that is
best and highest there is ostracized or demonized as a threat to what
is mistakenly
taken to be the only mode of freedom.
35. Males
who are brought-up and even caught-up in such a paradoxical society,
wherein
the female effectively 'wears the pants' and gives herself 'divine
airs', may
win all the battles against less objective - and hence vacuously
aggressive -
types of society or civilization, but they have already lost the war
because
they fight not for their own gender but against it, in the interests of
the
opposite gender. They betray their own
sex even as they dominate and/or vanquish the more self-respecting
males of an
alien nation with whom the female-dominated rulers of their country
chose to
pick a fight in the name of female values one-sidedly identified with
some
false, because devolutionary, concept of freedom which flies in the
face of
true freedom and all that is evolutionary and ... psychically free,
whether in
relation to the primary culture of grace or, where subordinate females
are
concerned, to the secondary culture of punishment.
36. Thus
they would have us believe that, contrary to reason, freedom is rooted
in
females and in the female values of barbarity and philistinism, of
primary free
soma and bound psyche, which is equivalent to crime and evil, to an
evil
acquiescence in the criminality of objectively free soma in either metachemistry or chemistry, spatial space or
volumetric
volume, when, in actuality, such freedom is merely heathenistic
and symptomatic of societies that acquiesce in female hegemonies in
either
inverted or perpendicular triangular fashion - societies that reject
Christianity from effectively Protestant points of view, whether in
terms of an
Anglican rejection of Roman Catholicism or, as one could alternatively
argue, a
Nonconformist rejection not only of Anglicanism but, in a wider sense,
of
Eastern Orthodoxy.
37. For
Protestantism is effectively a protest against sensibility and the
structuring
of society around male hegemonies in which, as far as the Catholic
traditions
are concerned, vegetation reigns over water as brain over womb in
non-triangular vein, and freedom is accordingly interpreted in terms of
psyche
rather than soma, with consequences for virtue in the case of free
psyche and
morality in the case of its corollary of bound soma, analogous to the
Crucified.
38. Thus
societies which are predominantly Protestant, or derived in more
secular vein
from a Protestant precondition, will always be suspect from a
psychically free
standpoint; for they have reversed the status of vegetation and water -
not to
mention, in noumenal contexts, of air and
fire - to
one in which water reigns over vegetation, as tongue over phallus, in
what
amounts to a female hegemony which, in the somatically free nature of
such an
objective hegemony, is the antithesis of anything Christian. Thus do they further freedom in relation to
soma, to not-self, to crime and sin, with the former dominating the
latter as
evil dominates folly in respect of their immoral corollaries of bound psyche.
39. In
fact, such societies largely derive their sense of what it means to be
free
from the notion of freedom from tyranny, whether such tyranny be
autocratic or
theocratic, of the State or of the Church, and tend to be unaware of
the extent
to which they become oppressive to psyche from a freely somatic point
of view, since
male psyche that is bound under a hegemonic female rule of free soma
directly
conditioning bound psyche sooner or later becomes depressive in
consequence of
having been oppressed by free soma and suffers in woe or pain,
depending on the
class or circumstantial element, the emotional travail of having to
remain
subordinate not only to its own somatic freedom in illusion or
ignorance,
according once again as either metaphysical or physical criteria are
paramount,
but to the primary somatic freedoms of ugliness and/or weakness which,
in metachemical and chemical contexts,
have criminally
conditioned a hateful and/or humbly immoral acquiescence in their
objective
reign.
40. Thus
the male psyche is oppressed by free soma to such an extent that it
becomes, first,
restive and, then, depressive and finally, unless something drastic is
done to
remedy the situation, pathologically insane, with a marked loss of
self-respect
and self-confidence and an increased vulnerability before the powers of
somatic
power and glory which continue to reign at its expense, not least in
both
photographic and filmic contexts, with an ever-bolder plethora and
onslaught of
criminal and sinful realities to which the bound psyche is either
evilly or
foolishly drawn.
41. Small
wonder that, under the tyranny of this constant bombardment of sensual
media,
of criminal and sinful products and productions, many males recoil in
horror
into their selves and seek an alternative solution to the type of
freedoms with
which they are expected to identify and to regard not merely as
desirable but
as representative of freedom per
se, as though there was only one kind of
freedom and that the kind which prevails
under the auspices of free females and hegemonic female criteria
generally.
42. Some,
it is true, revert to traditional religious solutions to the dilemma
confronting them, returning to Christianity or to some equivalent faith
which,
unlike Protestantism, had more to say to sensibility and thus to male
hegemonic
values, including those associated, in more upper-class, or noumenal,
vein with either Islam or Buddhism, both of which could be regarded as
constituting an Eastern revolt against the earlier and more sensual
religions
of Hinduism and Judaism, and thus paradoxically to stand as a sort of
Eastern
protest against religions rooted in female hegemonies to the detriment
of
everything virtuous and moral, whether in holiness and wisdom for males
or in
unclearness and goodness (modesty) for females.
43. Of
course, there will be those who gravitate to either Western or Eastern
forms of
heathenism, in which female criteria are hegemonic over male, but they
are
hardly likely to find a long-term solution to the depressing dilemma of
life
for sensitive males in a secular society when the religions towards
which they
have gravitated are fundamentally more sensual than sensible and often
the
precondition, in any case, of the realities which now confront them in
the
exploitative world of popular culture.
44. No, those
who are genuinely depressed by the depravity of such a false culture
will more
than likely - and do - resort to drugs as an antidote to the filmic or
photographic onslaughts of the secular present, seeking in some kind of
synthetically artificial inner light a reprieve from and alternative to
the
synthetically artificial outer lights which tyrannize over them from
cinemas
and televisions and magazines and newspapers and light shows and art
galleries
and shop windows and advertising billboards and a thousand-and-one
other
outlets across the land, against which they are powerless to intervene
and
demand if not an end then, at the very least, a reduction and possibly
even
enhanced degree and type of censorship.
45. But
these people, remember, are oppressed, and therefore they seek a
reprieve or
escape from their oppression, no matter how temporary and intermittent,
in
drugs, and not just in drugs that, like alcohol and tobacco, pander to the outer light and make it more
palatable, so to speak, but in drugs which are so powerful as to turn
the
tables on the outer light from the standpoint of an inner light which
effectively eclipses the great heathen enemy of psychic freedom and
binds them
more securely to their selves, even at the cost of personal health and
freedom
and dignity and respect.
46. For
these drugs do not bring freedom in the way that a genuinely free
psyche brings
freedom within a male hegemonic sensible context or society, whether in
terms
of pleasure in knowledge or of joy from truth, but simply an
alternative
binding to the psychic one with which they are afflicted by a society
in the
grip of hostile powers - in short, a sort of somatic binding which, in
its
chemical permutations, is arguably more relevant to females than to
males,
especially when the end result is to stupefy the mind and to quieten
both the
will and the spirit, making for an almost lackadaisical, lacklustre,
and
lachrymose approach to life.
47. Therefore
such drug consumption is, in many respects, the flip-side of the coin
of
outer-light bombardment with which contemporary society is afflicted,
and to
take an anti-drug stance without considering the underlying causes of
drug
abuse, including the not-inconsiderable part played by popular culture
and the
media, and the domination of society, in relation to this, by certain
racial or
ethnic groups which all-too-easily become identified with an
outer-light
approach to civilization, is to be guilty of allowing the beam in one's
eye to
obscure the vision of society which those who do not share one's
persuasion are
obliged to take when that society insists upon their not having or
being
entitled to a contrary vision at all, but simply being guilty of
wilfully
opposing the only true light from a standpoint which, in running
contrary to
it, can only be false.
48. Yet,
the opposite is nearer the truth, and it is precisely in the false
concept of
freedom determined by somatic factors owing not a little to female
hegemonies
in both metachemical and chemical contexts
that
opposition to such superficiality and its depressing effect on the male
psyche
is justified, especially since such an opposition is fuelled by a
strong sense
of oppression of male values and ideals, of which the bound and
objectively
corrupted psyche is chiefly symptomatic.
49. Ultimately
drugs are not of course the answer; for, as I intimated above, their
chemical
nature is such as to suggest more applicability to females as a
controlling or
subduing mechanism in certain circumstances than as a vehicle for
psychic
expansion in enhanced subjectivity, notwithstanding the applicability
of
hallucinogens to such a role within carefully prescribed bounds falling
short
of post-visionary transcendentalism.
50. But
neither should drugs be considered independently from films or
photographic
media generally, as though there was no connection between the
tyrannical
bombardment of outer-light media on the one hand, and an equally
drastic
rejection of such media which can take the form of drugs of a substance
which
effectively set-up an inner-light alternative in the interests, no
matter how
perversely achieved, of male self-respect.
51. Ultimately,
the solution to the drug problem is not in law enforcement of a
brutally
oppressive nature which takes no account of the reasons people take
drugs in
the first place, but a new type of society which places drugs in
context and
uses them, where necessary, to further its own inner-light agenda,
taking steps
to ensure that gender factors are taken into consideration and that
every
encouragement is given to males, in particular, to develop an inner
life
independently of chemical substances, not least in relation to the
reduction
and censorship of the sorts of outer-light media which contributed to
the
paradoxical employment of certain types of drugs by 'the oppressed' in
the
first place.
52. Obviously,
such an alternative society, as I allude to above, has reference to
'Kingdom
Come' and to a new order of religion centred in religious sovereignty
which
would have to have been voted for in a paradoxical election, or series
of
elections, likely to result, in the event of a majority mandate, in the
overcoming of democracy, with its sensual 'sins and/or crimes of the
world',
and its supersession by a new and ultimate
theocracy
which was intended to replace all the old theocracies and concepts of
God, most
of which are patently false, and to lead the People into a brighter
future of
inner self-realization destined to culminate, many decades or centuries
later,
in nothing short of the omega point of the most evolved manifestation
of God
and Heaven there could ever be - a manifestation stemming from the
urban
proletariat as a post-humankind species of humanity whose true destiny
lay in
the Cyborg and in the 'overcoming of man'
from the
standpoint of an ultimate level and concept of God.
53. For
the urban proletariat, the majority populations of the developed or
developing
countries of the world, are the only humanity that, in their synthetic
artificiality, have the ability to take life beyond the world to the
heavenly
Beyond in which not man but God will be 'king'; though only in relation
to the
utmost degree and kind of metaphysical sensibility such that leaves
even the
metaphysical sensibility of transcendental meditators
behind as a humankind approach to godliness and heavenliness
necessarily
falling short, in its non-synthetic artificiality and maybe even
naturalness,
of the urban proletariat and what they would be capable of, and should
be
entitled to, in the event of 'Kingdom Come' and the development, on
ever-more
sensible terms, of a cyborg alternative to
mankind.
54. Therefore,
much as all peoples have inherited religious traditions to which they
may or
may not subscribe, none of those traditions can play any part in the
coming of
'the Kingdom'; for a vote for religious sovereignty would be a vote, as
much as
anything, for independence from all such traditional faiths and their
lesser or
false gods, as well as for deliverance from the worldly bogs of
political
sovereignty in which the People now or increasingly exist, compliments
of
democracy. For you cannot be sovereign
in worldly terms and in otherworldly, or godly, terms at the same time,
but
must sacrifice the one to the other, in order to be able to move beyond
the
sorts of religious tyrannies which even now exist in uneasy partnership
with
political freedom.
55. Clearly,
political freedom is preferable to political tyranny, but it is not
much use if
instead of permitting one to move towards religious freedom it
acquiesces in
religious tyranny and keeps one - with particular reference to males -
from
developing one's potential for self-realization and self-redemption in
a new
and superior religion. The end of
history cannot be political freedom; for such freedom comes at a price,
not
least to one's soul, and results in either somatic licence or a
continuing
enslavement to traditional religious tyranny, if not a paradoxical
combination,
to greater or lesser extents, of both.
56. As a
proletarian, one has an almost urban duty within the windy-city
cosmopolitanism
of one's synthetically artificial environmental circumstances to keep
traditional religion at arm's length; for it is more often than not
about the
subversion of universality than about its realization, and even the
latter
falls short, in metaphysical sensibility, of a properly proletarian
standing
and post-humankind affiliation when it takes the form of transcendental
meditation as a sort of more evolved rather than most evolved
manifestation of
godliness and heavenliness, preferable, to be sure, to the less and
least
evolved manifestations of truth and joy within the metaphysically
sensible
aspects of Nature and the Cosmos, but anterior, I have contended, to
the most
evolved manifestation of truth and joy that can only arise out of the
urban
proletariat in conjunction with extensive cyborgization,
as
it
were,
during the course of 'Kingdom Come' as the goal and destiny of
evolving life, should the proletariat vote for religious sovereignty
come
'judgement', or the paradoxical utilization of democracy, as of the
electoral
process, and thus officially signal the dawn of a new era, the era not
of
mankind but of Godkind.
57. All
that remains to be seen, but one can be certain that we haven't
witnessed the per
se, or most evolved, manifestation of
God and Heaven as yet, not even where transcendental meditation is
concerned,
but only either earlier stages of God and Heaven or subversions of both
from
the various standpoints of man, woman, or the Devil, according as
either
worldly or netherworldly criteria took
precedence, for
many peoples, over otherworldly criteria, and economics, politics, or
science
accordingly ruled the roost at the expense of religion.
58. Such
may have been the more feasible case in an age of feudal or clerical or
liberal
dominance, when autocratic, bureaucratic, or democratic criteria - not
to
mention their aristocratic, meritocratic,
or
plutocratic concomitants - were paramount, but in a context
characterized by
windy-city cosmopolitanism, ideological feasibility or credibility can
only be
theocratic in a new and altogether superior way to anything
approximating to
God and Heaven in the past, theocratic in relation to the most evolved
manifestation of supreme taking and supreme being of which it were
possible to
conceive, that requires a synthetically artificial technocratic
corollary
stepped up beyond sensuality to sensibility, and thus to inner values
which
bring the self to the self more profoundly and completely than was ever
the
case in times past, times when theocracy had to contend with democracy
or
bureaucracy or autocracy, and thus correlatively technocracy with
plutocracy or
meritocracy or aristocracy, as the case may be, and was vitiated and
corrupted
accordingly, becoming no more than an adjunct to a democratic or a
bureaucratic
or an autocratic rule such that, in the nature of such rules, was only
too
ready to acquiesce in the subversion of religion along lines guaranteed
to
bolster the economic or political or scientific interest, not least in
terms of
state power.
59. But
state power, as we have seen, is the enemy of self, of male
self-respect, and
thus of that subjectivity which is either plutocratic or technocratic
in its
association with either democratic freedom from state tyranny or
theocratic
freedom from church tyranny, as from autocratic power in relation to an
aristocracy (nobles) or bureaucratic glory in relation to a meritocracy
(priests), neither of which can conduce towards that form or
contentment which
is commensurate with the more subjective sorts of freedom, but only
subvert and
thwart them, reducing them to a twisted subordination before the twin
evils of
state power and church glory, autocratic and bureaucratic freedoms to
which the
aristocracy and the meritocracy are perforce bound, as bound psyche
before free
soma, like oaths of allegiance and scriptural dogmatism vis-à-vis
monarchic
authoritarianism and papal infallibility.
60. But
for those of us who desire only liberation from female tyranny, from
somatic
vice and psychic immorality, there can be only the plutocratic or
technocratic
corollaries of democratic or theocratic freedom, the plutocrats no less
bound,
as bound soma, to the psychic freedom of democracy than the technocrats
to the
psychic freedom of theocracy; for democracy and theocracy are alike
psychic
first movers in the male liberation struggle from autocratic and
bureaucratic
tyranny, from those modes of somatic freedom, more naturally congenial
to
females, which subvert form and contentment from the objective
vantage-point of
power and glory, reducing religious concepts like God and Heaven
likewise.
61. But
in truth God and Heaven have little or nothing to do with power and
glory, will
and spirit, and everything to do with form and contentment, ego and
soul,
which, in the context of metaphysical sensibility - the only context,
remember,
in which God and Heaven properly exist, at whatever evolutionary stage
-
utilizes the fourth-rate power of the Son of God and the third-rate
glory of
the Holy Spirit of Heaven, in order that the second-rate form of God
the Father
may achieve its redemption - and resurrection - in the first-rate
contentment
of Heaven the Holy Soul, the joyful soul which requires a truthful
premise in
the divine ego before theocracy can properly embark upon its
technocratic
course of exploiting the truthful approach to beauty of the Son of God
and the
joyful approach to love of the Holy Spirit of Heaven, the antidoing
and antigiving corollaries of divine
taking and
sublime being.
62. For
of course wherever there is taking and being, whether in physical
sensibility
with the emphasis on taking, on ego, or in metaphysical sensibility
with the
emphasis on being, on soul, there must needs be antidoing
and antigiving, whether with an emphasis
on will, as
in physical sensibility, or with an emphasis on spirit, as in
metaphysical
sensibility.
63. Therefore
the taking and being of free psyche have to be contrasted with the antidoing and antigiving
of bound
soma, as one would contrast God the Father and Heaven the Holy Soul
with the
Son of God and the Holy Spirit of Heaven in metaphysical sensibility,
or Man
the Father and Earth the Holy Soul with the Son of Man and the Holy
Spirit of
the Earth in physical sensibility.... Which is equivalent to
contrasting truth
and joy with a truthful approach to beauty and a joyful approach to
love in the
former context, and knowledge and pleasure with a knowledgeable
approach to
strength and a pleasurable approach to pride in the latter context,
both of
which have knock-on effects on the subordinate female modes of antidoing and antigiving
in
either beauty and love in metachemical
sensibility or
strength and pride in chemical sensibility, the beautiful approach to
truth and
loving approach to joy of the one and the strong approach to knowledge
and
proud approach to pleasure of the other constituting secondary orders
of taking
and being which punishingly complement, in
objectively free psyche, the primary orders of taking and being which
have been
identified, in subjectively male vein, with either truth and joy or,
down below
in physical sensibility, with knowledge and pleasure.
64. Therefore
the truth and joy of free psyche in sensibly metaphysical males are as
distinct
from the beautiful approach to truth and the loving approach to joy of
free
psyche in sensibly metachemical females
... as the
truthful approach to beauty and the joyful approach to love, in bound
soma, of
sensibly metaphysical males from the beauty and love, in bound soma, of
sensibly metachemical females, as, in
equivalent terms,
God the Father and Heaven the Holy Soul are as distinct from the Antidaughter of the Antidevil
and
the Unclear Soul of Antihell ... as the
Son of God
and the Holy Spirit of Heaven from Antidevil
the Antimother and Antihell
the
Unclear Spirit, or primary and secondary noumenal
taking and being from primary and secondary noumenal
antidoing and antigiving.
65. Likewise
the knowledge and pleasure of free psyche in sensibly physical males
are as
distinct from the strong approach to knowledge and the proud approach
to
pleasure of free psyche in sensibly chemical females ... as the
knowledgeable
approach to strength and the pleasurable approach to pride, in bound
soma, of
sensibly physical males from the strength and pride, in bound soma, of
sensibly
chemical females, as, in equivalent terms, Man the Father and Earth the
Holy
Soul are as distinct from the Antidaughter
of Antiwoman and the Unclear Soul of Antipurgatory
... as the Son of Man and the Holy Spirit of the Earth from Antiwoman
the Antimother and Antipurgatory
the Unclear Spirit, or primary and secondary phenomenal taking and
being from
primary and secondary phenomenal antidoing
and antigiving.
66. On
the other hand, wherever there is doing and giving, whether in metachemical sensuality with the emphasis on
doing, on
will, or in chemical sensuality with the emphasis on giving, on spirit,
there
must needs be antibeing and antitaking,
whether with an emphasis on soul, as in metachemical
sensuality, or with an emphasis on ego, as in chemical sensuality.
67. Therefore
the doing and giving of free soma has to be contrasted with the antitaking and antibeing
of bound
psyche, as one would contrast Devil the Mother and Hell the Clear
Spirit with
the Daughter of the Devil and the Clear Soul of Hell in metachemical
sensuality, or Woman the Mother and Purgatory the Clear Spirit with the
Daughter of Woman and the Clear Soul of Purgatory in chemical
sensuality....
Which is equivalent to contrasting ugliness and hate with an ugly
approach to
illusion and a hateful approach to woe in the former context, and
weakness and
humility with a weak approach to ignorance and a humble approach to
pain in the
latter context, both of which have knock-on effects on the subordinate
male
modes of antitaking and antibeing
in either illusion and woe in metaphysical sensuality or ignorance and
pain in
physical sensuality, the illusory approach to ugliness and woeful
approach to
hatred of the one and the ignorant approach to weakness and painful
approach to
humility of the other constituting secondary orders of doing and giving
which
sinfully complement, in subjectively free soma, the primary orders of
doing and
giving which have been identified, in objectively female vein, with
either
ugliness and hatred or, down below in chemical sensuality, with
weakness and
humility.
68. Therefore
the ugliness and hatred of free soma in sensually metachemical
females are as distinct from the illusory approach to ugliness and the
woeful
approach to hate of free soma in sensually metaphysical males ... as
the ugly
approach to illusion and the hateful approach to woe, in bound psyche,
of
sensually metachemical females from the
illusion and
woe, in bound psyche, of sensually metaphysical males, as, in
equivalent terms,
Devil the Mother and Hell the Clear Spirit are as distinct from the Antison of Antigod
and the Unholy
Spirit of Antiheaven ... as the Daughter
of the Devil
and the Clear Soul of Hell from Antigod
the Antifather and Antiheaven
the
Unholy Soul, or primary and secondary noumenal
doing
and giving from primary and secondary noumenal
antitaking and antibeing.
69. Likewise
the weakness and humility of free soma in sensually chemical females
are as
distinct from the ignorant approach to weakness and the painful
approach to
humility of free soma in sensually physical males ... as the weak
approach to
ignorance and the humble approach to pain, in bound psyche, of
sensually
chemical females from the ignorance and pain, in bound psyche, of
sensually
physical males, as, in equivalent terms, Woman the Mother and Purgatory
the
Clear Spirit are as distinct from the Antison
of Antiman and the Unholy Spirit of
Anti-earth ... as the
Daughter of Woman and the Clear Soul of Purgatory from Antiman
the Antifather and Anti-earth the Unholy
Soul, or
primary and secondary phenomenal doing and giving from primary and
secondary
phenomenal antitaking and antibeing.
70. If we
attempt to list our findings and options from metachemistry
and chemistry to physics and metaphysics, ranging across the Elements
from fire
and water in objective dominance to vegetation (earth) and air in
subjectivity,
we shall find the following: the somatically free ugliness of Devil the
Mother
in metachemical doing and the somatically
free hatred
of Hell the Clear Spirit in metachemical
giving vis-à-vis
the psychically bound ugly approach to illusion of the Daughter of the
Devil in
metachemical antitaking
and
the psychically bound hateful approach to woe of the Clear Soul of Hell
in metachemical antibeing,
all
of
which
are objectively hegemonic over the psychically bound illusion of Antigod the Antifather
in
metaphysical antitaking and the
psychically bound woe
of Antiheaven the Unholy Soul in
metaphysical antibeing vis-à-vis the
somatically free illusory approach
to ugliness of the Antison of Antigod
in metaphysical doing and the somatically free woeful approach to
hatred of the
Unholy Spirit of Antiheaven in
metaphysical giving.
71. Likewise
we shall find the somatically free weakness of Woman the Mother in
chemical doing
and the somatically free humility of Purgatory the Clear Spirit in
chemical
giving vis-à-vis the psychically bound weak approach to ignorance of
the
Daughter of Woman in chemical antitaking
and the
psychically bound humble approach to pain of the Clear Soul of
Purgatory in
chemical antibeing, all of which are
objectively
hegemonic over the psychically bound ignorance of Antiman
the Antifather in physical antitaking
and the psychically bound pain of Anti-earth the Unholy Soul in
physical antibeing vis-à-vis the
somatically free ignorant approach
to weakness of the Antison of Antiman
in physical doing and the somatically free painful approach to humility
of the
Unholy Spirit of Anti-earth in physical giving.
72. Crossing
the gender divide from sensuality to sensibility, we shall find the
psychically
free knowledge of Man the Father in physical taking and the psychically
free
pleasure of Earth the Holy Soul in physical being vis-à-vis the
somatically
bound knowledgeable approach to strength of the Son of Man in physical antidoing and the somatically bound pleasurable
approach to
pride of the Holy Spirit of the Earth in physical antigiving,
all
of
which
are subjectively hegemonic over the somatically bound strength
of Antiwoman the Antimother
in
chemical antidoing and the somatically
bound pride of
Antipurgatory the Unclear Spirit in
chemical antigiving vis-à-vis the
psychically free strong approach
to knowledge of the Antidaughter of Antiwoman in chemical taking and the psychically
free proud
approach to pleasure of the Unclear Soul of Antipurgatory
in chemical being.
73. Likewise
we shall find the psychically free truth of God the Father in
metaphysical
taking and the psychically free joy of Heaven the Holy Soul in
metaphysical
being vis-à-vis the somatically bound truthful approach to beauty of
the Son of
God in metaphysical antidoing and the
somatically
bound joyful approach to love of the Holy Spirit of Heaven in
metaphysical antigiving, all of which are
subjectively hegemonic over
the somatically bound beauty of Antidevil
the Antimother in metachemical
antidoing and the somatically bound love of
Antihell the Unclear Spirit in metachemical
antigiving vis-à-vis the psychically free
beautiful
approach to truth of the Antidaughter of
the Antidevil in metachemical
taking
and the psychically free loving approach to joy of the Unclear Soul of Antihell in metachemical
being.
74. If
psyche and soma are not identical within the one gender, whether in
sensuality
or in sensibility, how much less identical are psyche and soma across
the
gender divide, where we have to distinguish not merely between, say,
truth and
a truthful approach to beauty in the metaphysical taking and antidoing of God the Father and the Son of God,
nor, for
that matter, between beauty and a beautiful approach to truth in the metachemical antidoing
and taking
of Antidevil the Antimother
and the Antidaughter of the Antidevil,
but between truth in metaphysical taking and beauty in metachemical
antidoing, as between a truthful approach
to beauty
in metaphysical antidoing and a beautiful
approach to
truth in metachemical taking.
75. Nor,
for that matter, to merely distinguish between joy and a joyful
approach to
love in the metaphysical being and antigiving
of
Heaven the Holy Soul and the Holy Spirit of Heaven, or, alternatively,
between
love and a loving approach to joy in the metachemical
antigiving and being of Antihell
the Unclear Spirit and the Unclear Soul of Antihell,
but
between
joy
in metaphysical being and love in metachemical
antigiving, as between a joyful approach to
love in
metaphysical antigiving and a loving
approach to joy
in metachemical being.
76. Truth
and beauty are not even psychically commensurate, but free psychic and
bound
somatic gender opposites within a context of sensibility typified by a
metaphysical hegemony over metachemistry. And what applies to taking and antidoing applies no less to being and antigiving,
to joy and love, which are distinguished not merely in terms of ego and
will
or, rather, antiwill but in terms of soul
and antispirit, or that which is the goal
of metaphysical ego
and that, by contrast, which issues from metachemical
antiwill.
77. Now
what applies to the above-mentioned contexts applies no less to the
contexts in
which physics is subjectively hegemonic over chemistry, wherein we find
a
virtuous/moral circle of knowledge and a knowledgeable approach to
strength
conditioning strength and a strong approach to knowledge, coupled to
pleasure
and a pleasurable approach to pride conditioning pride and a proud
approach to
pleasure.
78. Not
to mention, back in sensuality, to the contexts, characterized by free
soma and
bound psyche, in which chemistry is objectively hegemonic over physics,
wherein
we find a vicious/immoral circle of weakness and a weak approach to
ignorance
conditioning ignorance and an ignorant approach to weakness, coupled to
humility and a humble approach to pain conditioning pain and a painful
approach
to humility.
79. As also to the
contexts in which metachemistry
is objectively hegemonic over metaphysics, wherein we find a
vicious/immoral
circle of ugliness and an ugly approach to illusion conditioning
illusion and
an illusory approach to ugliness, coupled to hate and a hateful
approach to woe
conditioning woe and a woeful approach to hatred.
80. Whether
in the virtuousness of free psyche or in the morality of bound soma, a
cultural/civil circle is established, on either phenomenal or noumenal, lower- or upper-class, terms, which
begins with a
psychic lead within physics or metaphysics and culminates in the
intellectual
or soulful redemption, to lesser or greater extents, of that psyche.
81. But
in the viciousness of free soma and in the immorality of bound psyche,
by
contrast, a barbarous/philistine circle is established, on either
phenomenal or
noumenal, lower- or upper-class, terms,
which begins
with a somatic rule within chemistry or metachemistry
and culminates in the instinctual or spiritual perdition, to lesser or
greater
extents, of that soma.
82. Yet
if truth and beauty are as distinct as free metaphysical psyche and
bound metachemical soma, then a parallel
of sorts can be said to
exist between truth and a beautiful approach to truth, as between joy
and a
loving approach to joy, which constitute primary and secondary
manifestations
of noumenal free psyche, the upper-class
equivalent
to the primary and secondary manifestations of phenomenal free psyche
that are
constituted by knowledge and a strong approach to knowledge on the one
hand,
and by pleasure and a proud approach to pleasure on the other hand.
83. Likewise
the true approach to beauty and beauty constitute, together with the
joyful
approach to love and love, primary and secondary manifestations of noumenal bound soma, with the knowledgeable
approach to
strength and strength, coupled to the pleasurable approach to pride and
pride,
constituting their phenomenal counterparts in what has been described
as
physical and chemical sensibility, the lower-class parallels to the
metaphysical and metachemical sensibility
in which
not man and antiwoman but God and the Antidevil have their respective thrones.
84. Be
that as it may, we can just as confidently argue that if ugliness and
illusion
are as distinct as free metachemical soma
and bound
metaphysical psyche, then a parallel of sorts can be said to exist
between
ugliness and an illusory approach to ugliness, as between hate and a
woeful
approach to hate, which constitute primary and secondary manifestations
of noumenal free soma, the upper-class
equivalent to the
primary and secondary manifestations of phenomenal free soma that are
constituted by weakness and an ignorant approach to weakness on the one
hand,
and by humility and a painful approach to humility on the other hand.
85. Likewise
the ugly approach to illusion and illusion constitute, together with
the
hateful approach to woe and woe, primary and secondary manifestations
of noumenal bound psyche, with the weak
approach to ignorance
and ignorance, coupled to the humble approach to pain and pain,
constituting
their phenomenal counterparts in what has been described as chemical
and
physical sensuality, the lower-class parallels to the metachemical
and metaphysical sensuality in which not the Devil and Antigod
but woman and antiman have their
respective thrones.
86. Any
philosopher worthy of the name, however, will be primarily concerned
with free
psyche and secondarily with bound soma, and thus with a sensible
approach to
life which aims, whether in knowledge or truth, though preferably the
latter,
at the establishment of a psychic monism which enables civilization to
take a
stand in culture and civility, as it should do, rather than to be
saddled with
undue amounts of philistinism and barbarity to the detriment of virtue
and
morality, grace and wisdom or punishment and modesty, depending on
gender.
87. The
philosopher who is genuinely truth-orientated will therefore be against
any
form of somatic licence such that follows from female hegemonies in
patently heathenistic fashion, but, more
importantly, he will be
against barbarity and philistinism in society, as in the individual,
because of
the extent to which he is pro-psyche, and therefore committed to the
evolution
of culture and, as a corollary of that, to the counter-devolution of
civility,
which is the bound soma of a truthful approach to beauty which
conditions
beauty in the opposite gender and causes a beautiful approach to truth
to form
the free psychic complement of truth in what amounts to a secondary
(punishing)
rather than primary (graceful) mode of noumenal
virtue, the metachemical virtue of the Antidaughter of the Antidevil
vis-à-vis the metaphysical virtue of God the Father, psychic emphasis
(contrary
to gender reality ... of soma preceding and predominating over psyche)
of
course being punishing to females in view of its paradoxical standing,
and
therefore something that requires to be reinforced through male
hegemonic
pressures in order to persist as a complementary mode of psychic
monism, not
least in terms of the part played by the truthful approach to beauty in
the Son
of God which encourages the beauty of Antidevil
the Antimother in bound metachemical
soma and thereby facilitates the readiness of metachemically
sensible females, or of females placed in a metachemically
sensible position, to acquiesce in the beautiful approach to truth, as
in its
emotional corollary of the loving approach to joy, which is akin to an
icing on
the cake of a complementary sensibility upon which the candle of truth
'burns'
from the male hegemonic vantage-point of God the Father, to provide the
necessary criteria and guidance for females to orientate their psychic
freedom,
albeit as through a beautiful glass darkly and ever distinct from the
truth as
such.
88. But
if psyche is primary to males and secondary to females and, conversely,
soma
primary to females and secondary to males, we have still to distinguish
soma
from psyche more generally in terms of primacy and supremacy,
contending that
soma is primal and psyche supreme, so that contexts characterized by
female
hegemonies in sensuality will be partial to primacy in free soma on
both
primary and secondary, female and male, terms, which tends to result,
as we
have argued, in the vicious/immoral circles of crime and evil on the
one hand
and of sin and folly on the other, as between primary and secondary
modes of
barbarity and philistinism, the former germane to the negative activity
of free
soma, the latter to the acquiescent passivity of bound psyche, which is
then
quasi-primal or, at best, pseudo-supreme (as in the case of male
disillusionment with a sinful and/or foolish predicament, such that was
discussed in an earlier text).
89. On
the other hand, it must follow that contexts characterized by male
hegemonies
in sensibility will be partial to supremacy in free psyche on both
primary and
secondary, male and female, terms, which tends to result, as we have
argued, in
the virtuous/moral circles of grace and wisdom on the one hand and of
punishment and modesty on the other, as between primary and secondary
modes of
culture and civility, the former germane to the positive activity of
free
psyche, the latter to the acquiescent passivity of bound soma, which is
then
quasi-supreme or, at worst, pseudo-primal (as in the case of female
disillusionment with a modest and/or punishing predicament, such that
was also
discussed in an earlier text).
90. And
of course what applies to the noumenal, or
upper-class, contexts involving truth and beauty or, in sensuality,
ugliness
and illusion, applies no less to the phenomenal, or lower-class,
contexts
involving knowledge and strength or, in sensuality, weakness and
ignorance,
with their emotional and spiritual corollaries for better or worse.
91. But
if soma is primal and psyche supreme, the freedom of the one entailing
vice and
the freedom of the other virtue, than it seems that what is most primal
will
exist in relation to the context of metachemistry
per
se and be regressively more (relative to
most) primal in relation to the context of chemistry per se,
less
(relative to least) primal in relation to the context of physics per
se,
and least primal in relation to the context of metaphysics per se,
while,
conversely,
what
is least supreme will exist in relation to the context
of metachemistry per se and be
progressively
less (relative to least) supreme in relation to the context of
chemistry per
se, more (relative to most) supreme in relation to the context of
physics per
se, and most supreme in relation to the context of metaphysics per
se.
92. Therefore
as primacy objectively devolves through the Elements from most primal
to least
primal via more (relative to most) and less (relative to least) primal,
it
conversely follows that supremacy will subjectively evolve through the
Elements
from least supreme to most supreme via less (relative to least) and
more
(relative to most) supreme, as in environmental stages from the fiery
Cosmos to
the airy Cyborg via watery Nature and
vegetative
Humankind.
93. Therefore
it seems to me that contrary to speaking, as I was formerly inclined to
do even
as recently as at the beginning of this text, of devolution from least
devolved
to most devolved via less and more devolved, which is really a
commonsensical
take on the concept of devolution, one should rather speak of
devolution in
relation to most primacy in fiery metachemistry,
more
(relative
to
most) primacy in watery chemistry, less (relative to
least)
primacy in vegetative physics, and least primacy in airy metaphysics,
bearing
in mind that, like primacy, devolution is to be associated with somatic
freedom
as that which is not evolved and therefore freely psychic, and that
there can
therefore be no more freely somatic context than one which, like the
Cosmos,
attests to the most primal reality, the context in which Devil the
Mother, with
a stellar-plane basis, is most freely somatic and accordingly most
primal.
94. Consequently,
in achieving this re-evaluation of devolutionary estimates, we may
compare the
most primal devolution of cosmic metachemistry
with
the more (relative to most) primal devolution of natural metachemistry,
and contrast each of these objective realities to the less (relative to
least)
primal devolution of human metachemistry
and the
least primal devolution of cyborg metachemistry
within subjectively compromised contexts, as noumenal
primacy becomes regressively less freely somatic as metachemical,
chemical, physical, or metaphysical criteria predominate in successive
environmental stages of devolutionary life.
95. Likewise
we may compare the most primal devolution of natural chemistry with the
more
(relative to most) primal devolution of cosmic
chemistry, and contrast each of these objective realities to the
less
(relative to least) primal devolution of cyborg
chemistry and the least primal devolution of human chemistry within
subjectively compromised contexts, as
phenomenal primacy becomes regressively less freely somatic as
chemical, metachemical, metaphysical, or
physical criteria
predominate in alternative (rather than successive) environmental
stages of
devolutionary life.
96. Conversely,
we may compare the least supreme evolution of natural physics with the
less
(relative to least) supreme evolution of cosmic physics, and contrast
each of
these objectively compromised idealities
to the more
(relative to most) supreme evolution of cyborg
physics and the most supreme evolution of human physics within broadly
subjective contexts, as phenomenal supremacy becomes progressively more
freely
psychic as chemical, metachemical,
metaphysical, and
physical criteria predominate in alternative (rather than successive)
environmental stages of evolutionary life.
97. Likewise
we may compare the least supreme evolution of cosmic metaphysics with
the less
(relative to least) supreme evolution of natural metaphysics, and
contrast each
of these objectively compromised idealities
to the
more (relative to most) supreme evolution of human metaphysics and the
most
supreme evolution of cyborg metaphysics
within
broadly subjective contexts, as noumenal
supremacy
becomes progressively more freely psychic as metachemical,
chemical,
physical,
and
metaphysical criteria predominate in successive (rather
than alternative) environmental stages of evolutionary life.
98. Whatever
the Elemental context, primacy may be said to devolve from most freely
somatic
to least freely somatic via more (relative to most) and less (relative
to
least) freely somatic ... as surely as supremacy can be said to evolve
from
least freely psychic to most freely psychic via less (relative to
least) and
more (relative to most) freely psychic, with an absolute antithesis
therefore
deducible between the most noumenal
somatic freedom
in cosmic metachemical primacy, the
context of the
will par
excellence, and (to
anticipate the future) the most noumenal
psychic
freedom in cyborg metaphysical supremacy,
the context
of the soul par excellence, along with a relative antithesis
between the
most phenomenal somatic freedom in natural chemical primacy, the
context of the
spirit par excellence, and the most phenomenal psychic freedom
in human
physical supremacy, the context of the ego par excellence - the
absolute
antithesis being between Devil the Mother at Her most primal level of metachemical devolution and God the Father at
His most
supreme level of metaphysical evolution, the relative one being between
Woman
the Mother at Her most primal level of chemical devolution and Man the
Father
at His most supreme level of physical evolution.
99. Therefore
just as doing devolves from most primal to least primal via more and
less
primal in regressive stages of will, devolving from a metachemical
per
se to a metachemistry compromised by
chemistry, physics, or
metaphysics, so being evolves from least supreme to most supreme via
less and
more supreme in progressive stages of soul, evolving from a metaphysics
compromised by metachemistry, chemistry,
or physics
to a metaphysical per se.
100. And
just as giving devolves from most primal to least primal via more and
less
primal in regressive stages of spirit, devolving from a chemical per
se to a chemistry
compromised by metachemistry, metaphysics,
or
physics, so taking evolves from least supreme to most supreme via less
and more
supreme in progressive stages of ego, evolving from a physics
compromised by
chemistry, metachemistry, or metaphysics
to a
physical per se.
101. But
we must not forget that where there is doing there will be antibeing,
which devolves or, rather, counter-evolves in regressive stages of antisoul, and, conversely, that where there is
being there
will be antigiving
(not antidoing!), which evolves or,
rather,
counter-devolves in progressive stages of antispirit.
102. Likewise
where there is giving there will be antitaking,
which
devolves
or,
rather, counter-evolves in regressive stages of anti-ego,
and,
conversely, where there is taking there will be antidoing
(not antigiving!), which evolves or,
rather,
counter-devolves in progressive stages of antiwill.
103. For
no less than will, and therefore doing, is the principal attribute of metachemical primacy in no matter what stage of
devolution,
so soul, and therefore being, is the principal attribute of
metaphysical
supremacy in no matter what stage of evolution, soul accordingly being
the main
aspect of psyche to be subverted by will in noumenal
sensuality, spirit (not will!) being the main aspect, however, of soma
to be
subverted or, rather, inverted by soul in noumenal
sensibility.
104. Likewise,
no less than spirit, and therefore giving, is the principal attribute
of
chemical primacy in no matter what stage of devolution, so ego, and
therefore
taking, is the principal attribute of physical supremacy in no matter
what
stage of evolution, ego accordingly being the main aspect of psyche to
be
subverted by spirit in phenomenal sensuality, will (not spirit!) being
the main
aspect, however, of soma to be inverted by ego in phenomenal
sensibility.
105. For you cannot just
reverse the sensual realities of either
class position in sensibility, making soul responsible for inverting
will and,
correlatively, ego responsible for inverting spirit, when soul had been
subverted by will in the noumenal context
and ego by
spirit in the phenomenal one. On the
contrary, soul is no more capable of directly subverting or, rather,
inverting
will than ego of directly inverting spirit.
106. But
the inversion, in metachemical
sensibility, of spirit
by metaphysical soul confounds will and makes it more amenable to
egoistic
control, while the inversion, in chemical sensibility, of will by
physical ego
confounds spirit and makes it more amenable to soulful control, such
are the
paradoxes of the gender antagonism which pits an XX-chromosomal
absolutism
against an XY-chromosomal relativity, the ambiguity of which puts it at
a
natural disadvantage to females and ensures that male hegemonies are
only
possible on the paradoxical basis of nature confounded by nurture on
the
aforementioned terms of either the main psychic attribute in
metaphysics, viz.
the soul, neutralizing the subordinate somatic attribute of metachemistry,
viz. the spirit, or the main psychic attribute in physics, viz. the
ego,
neutralizing the subordinate somatic attribute of chemistry, viz. the
will,
with a result that neither the metachemical
will nor
the chemical spirit, as principal somatic attributes, are able to
function
according to their natural best, as in sensuality, but are confounded
and
rendered vulnerable to sensible management by the ego and the soul of
metaphysics and physics respectively - the reverse of what happens in
sensuality when the soul of the one and the ego of the other,
corresponding to
their main attributes, are upended and subverted by metachemical
will and chemical spirit along lines which have been identified, in
previous
texts, with the id and the superego, the instinctualized
soul of the one and the spiritualized ego of the other only too ready
to
passively acquiesce in the free will and free spirit of somatic
licence, with
predictably sinful consequences.
107. Doubtless
male deviousness in relation to females owes not a little to this
requirement
of a split-character, with an XY-chromosomal relativity,
and hence ambiguity, to get the better of
female nature through the paradoxical employment of nurture, something,
incidentally, which does not apply in respect of his own somatic
nature, where
will and spirit can be more adequately dealt with, or bound, on a
straight
ego-to-will and soul-to-spirit basis, albeit the former more typifies
physical
sensibility and the latter metaphysical sensibility, bearing in mind
the
third-rate orders of will and spirit in each Elemental context which
rather
contrast with the first-rate orders of will and spirit in metachemistry
and chemistry, the female Elemental contexts par
excellence.
108. Be
that as it may, the reign of doing in metachemical
primacy at the expense of being in metaphysical supremacy means that
the latter
becomes quasi-primal in metaphysical or, more correctly, antimetaphysical
antibeing, which is the subordinate gender
complement
to a metachemical hegemony.
For the noumenal,
or upper-class, male is not by nurture antimetaphysical
but becomes partial to the woe of antibeing
under
pressure of a metachemically hegemonic
nature on the
part of his female counterpart, which causes his psychic nurture, duly
subverted, to foolishly defer to nature in the aforementioned antimetaphysical terms.
109. Likewise
the reign of giving in chemical primacy at the expense of taking in
physical
supremacy means that the latter becomes quasi-primal in antiphysical
antitaking, which is the subordinate gender
complement to a chemical hegemony. For
the phenomenal, or lower-class, male is not by nurture antiphysical
but becomes partial to the ignorance of antitaking
under pressure of a chemically hegemonic nature on the part of his
female
counterpart, which causes his psychic nurture, duly subverted, to
foolishly
defer to nature in the aforementioned antiphysical
terms.
110. Conversely,
the lead of taking in physical supremacy at the expense of giving in
chemical
primacy means that the latter becomes quasi-supreme in antichemical
antigiving, which is the subordinate gender
complement to a physical hegemony. For
the phenomenal, or lower-class, female is not by nature antichemical
but becomes partial to the pride of antigiving
under
pressure of a physically hegemonic nurture on the part of her male
counterpart,
which causes her somatic nature, duly inverted, to modestly defer to
nurture in
the aforementioned antichemical terms.
111. Likewise
the lead of being in metaphysical supremacy at the expense of doing in metachemical primacy means that the latter
becomes
quasi-supreme in antimetachemical antidoing,
which is the subordinate gender complement to a metaphysical hegemony. For the noumenal,
or upper-class, female is not by nature antimetachemical
but becomes partial to the beauty of antidoing
under
pressure of a metaphysically hegemonic nurture on the part of her male
counterpart, which causes her somatic nature, duly inverted, to
modestly defer
to nurture in the aforementioned antimetachmical
terms.
112. The instinctuality or,
in sensibility, anti-instinctuality
of noumenal females should be contrasted
with the
spirituality or, in sensibility, antispirituality of phenomenal females, whereas
the intellectuality
or, in sensuality, anti-intellectuality of phenomenal males should be
contrasted with the emotionality or, in sensuality, anti-emotionality
of noumenal males, so that a clear-cut
class distinction may
be said to exist between the upper-class femaleness of metachemical
will and/or antimetachemical antiwill
and the lower-class femaleness of chemical spirit and/or antichemical
antispirit, in contrast to the lower-class
maleness
of physical ego and/or antiphysical
anti-ego and the
upper-class maleness of metaphysical soul and/or antimetaphysical
antisoul.
113. Obviously,
the metachemical triumph of will implies
the antimetaphysical defeat of soul in
terms of antisoul, just as the chemical
triumph of spirit implies
the antiphysical defeat of ego in terms of
anti-ego,
so that, from a male perspective, whether noumenal
or
phenomenal, neither the triumph of will nor the triumph of spirit,
neither
power nor glory, are desirable.
114. Conversely,
the physical triumph of ego implies the antichemical
defeat of spirit in terms of antispirit,
just as the
metaphysical triumph of soul implies the antimetachemical
defeat of will in terms of antiwill, so
that, from a
female perspective, whether phenomenal or noumenal,
neither
the
triumph
of ego nor the triumph of soul, neither form nor
contentment, are desirable.
115. And
yet, from the standpoint of civilization, wherein we are primarily
concerned
with culture and civility rather than their opposites, such free psyche
and
bound soma as are constitutive of culture and civility on both primary
and
secondary, male and female, terms can only come to pass with either an
emphasis
on form in the event of a physical male hegemony or, in higher terms,
an
emphasis on contentment in the event of a metaphysical male hegemony,
so that
either egocentric taking gets the antigiving
better
of giving or psychocentric being gets the antidoing better of doing, and civilization
accordingly
attains to its maturity on both evolutionary and counter-devolutionary,
cultural and civil, terms, terms which, in respect of the former,
presage
further progress in regard to ego or soul, as the case may be.
116. When
civilization is thwarted by will and/or spirit, doing and/or giving, on
the
other hand, such progress is inconceivable, and we can speak rather of
a want
of subjective freedom under the rule, from a male standpoint, of
tyrannical
objectivities, such that maintain the interests of free soma at the
expense of
free psyche and stifle male resolve and initiative, whether from a
state-oriented
basis in autocracy and its corollary of aristocracy, or from a
church-oriented
basis in bureaucracy and its corollary of meritocracy, neither of which
are
greatly conducive to the freedom of democracy and its corollary of
plutocracy
or to the freedom of theocracy and its corollary of technocracy.
117. In
fact, it is more usual, in avowedly worldly societies, for a compromise
to
exist between what is rooted in will and its egocentric counterpart
where the
State is concerned, and what is rooted in spirit and its psychocentric
counterpart where the Church is concerned, so that, in the one case,
democracy
and plutocracy are subverted and/or vitiated by autocracy and
aristocracy,
whilst, in the other case, theocracy and technocracy are subverted
and/or vitiated
by bureaucracy and meritocracy, to the detriment of either proper state
freedom
or proper church freedom.
118. Thus
instead of a proper democracy, with its somatic complement of a fully
functioning plutocracy, a hybrid is maintained in which such democracy
and
plutocracy as exist are compromised by autocracy and aristocracy, and
thereby
prevented from achieving anything like their maximum potential for
physical
development in knowledgeable self-realization.
119. Likewise,
instead of a proper theocracy, with its somatic complement of a fully
functioning technocracy, a hybrid is maintained in which such theocracy
and
technocracy as exist are compromised by bureaucracy and meritocracy,
and
thereby prevented from achieving anything like their maximum potential
for
metaphysical development in joyful self-realization.
120. Such
civilizations are not fully or properly civilized, for they are
characterized
by a want of male freedom/binding whether in relation to the State or
to the
Church, but have such democratic/plutocratic and/or
theocratic/technocratic
freedoms/bindings as they have achieved held in check and prevented
from
reaching their true potential by the tyrannical prevalence, artfully
disguised
in constitutional or other legal niceties, of the
autocratic/aristocratic
and/or bureaucratic/meritocratic
freedoms/bindings
which characterize the traditional manifestations, in female vein, of
state
power and church glory, to the detriment, in male terms, of state form
and
church contentment.
121. Clearly,
no-one who is primarily concerned with either democratic state freedom
or
theocratic church freedom can possibly be satisfied with such a worldly
and, in
many ways, amoral and androgynous situation, and most republican
democracies
provide ample evidence of the extents to which democratic freedom and
its
corollary of plutocratic binding are more genuine than in countries
where an
autocracy and its bound aristocracy still hold sway, to the detriment
of
phenomenal male self-respect.
122. But
there is also, and more importantly, the consideration of a noumenal,
or upper-class, male self-respect to be borne in mind, and this does
not follow
from state freedom but, rather, with freedom from bureaucratic
subversion of
religion by the freely somatic aspect of 'Mother Church' which reduces
everything to spirit, to spirituality in chemical-oriented vein, and
ensures
that such ego as exists in relation to it is not free but psychically
bound in
respect of a scripturally pedantic meritocracy who are the bound
servants of
spiritual freedom and thus of a phenomenal female subversion of
religion which
prevents its male aspects from attaining to anything like the
theocratic
freedom necessary to a joyful redemption of truth via the relevant
binding of
metaphysical soma to technocratic praxis and organic transmutation.
123. Therefore
the struggle for ultimate freedom, which is a religious rather than a
political
ideal, presupposes the rejection of all bureaucratic/meritocratic
obstacles to the full-flowering of theocracy and its corollary of
technocracy,
including, not least, the undermining of what is properly metaphysical
in such
freely chemical fashion. For as long as
spirit is sovereign, in bureaucratic freedom, soul will remain in the
theocratic wilderness and not be brought into the mainstream of
religious life,
existing as the goal and raison
d'être of theocracy for all Eternity.
124. Not
that the bureaucratic/meritocratic
subversion of
religion is the sole way in which theocracy/technocracy is subverted,
even if
it happens to correspond to what broadly appertains to the Church
considered as
a monistic or synthetic alternative to pluralistic or analytic
organizations
more usually identifiable with the State.
But it does so as a sort of watery, or chemical, subversion of
air, of
metaphysics, and thus in relation to clerical authoritarianism, which
could be
identified, in Biblical terms, with a compromise between the Old
Testament and
the New Testament which, when push comes to shove, nevertheless favours
the Old
Testament.
125. There
is also, anterior to that, what could be called the
autocratic/aristocratic
subversion of religion, which would correspond to a sort of fiery, or metachemical, subversion of air, of metaphysics,
in
relation to feudal authoritarianism, which could be identified, in
Biblical
terms, with the Old Testament.
While, posterior to clerical
authoritarianism, is what could be called the democratic/plutocratic
subversion
of religion, which would correspond to a sort of vegetative, or
physical, subversion
of air, of metaphysics, in relation to liberal pluralism, which could
be
identified, in Biblical terms, with the New Testament.
126. However
that may be, metaphysics can be subverted, as we have seen, from metachemical, chemical, or physical points of
view, and in
all cases we have something less than a genuine theocracy/technocracy,
but a
theocracy/technocracy compromised by the prevailing scientific or
political or
economic bias of the feudal, clerical, or liberal powers-that-be which
constitute
the representative class of each phase or type of civilization, be it
autocratic and aristocratic, bureaucratic and meritocratic,
or
democratic
and
plutocratic, and therefore as something which falls
short, in
traditionally Western, not to mention Eastern, vein of People's
civilization,
conceived in relation to a global intent the resolution of which can
only be
universal and therefore properly religious, as germane to a pure,
unadulterated
or uncompromised theocracy and technocracy.
127. For
global civilization is that which transcends both Western and Eastern
civilizations alike, in all and any of their various permutations, and
such a
transcendence of fundamentalism, nonconformism,
and
humanism
can
only be achieved in relation to the urban proletariat, who
in
their windy-city cosmopolitanism are the class par
excellence of theocracy and technocracy
and thus of religion, of an absolute resolution of civilization in
terms of
global universality.
128. Thus
it is for the proletariat to decide for themselves if they wish to come
into
their theocratic/technocratic own and accept their true destiny in
relation to
religion full-blown, as it were, rather than to remain in the
ideological
wilderness, subjected to criteria which in their feudal, clerical, or
liberal
implications, have nothing whatsoever to do with a class which is
neither
autocratic, bureaucratic, nor democratic but potentially if not
actually, at
this point in time, theocratic, and thus capable of the utmost
universality of
which evolutionary life is capable.
129. With
the People one cannot speak of the autocratic/aristocratic subversion
of
religion but, rather, of the theocratic/technocratic inversion of
science,
which resulted in party-political Fascism; nor of the bureaucratic/meritocratic subversion of religion but, rather,
of the
theocratic/technocratic inversion of politics, which resulted in State
Socialism; nor even of the democratic/plutocratic subversion of
religion but,
rather, of the theocratic/technocratic inversion of economics, which
has
resulted in Corporatism, the third and effectively penultimate mode of
totalitarianism within the global context of the People, a class that,
in its
global universality, can only be totalitarian and thus committed to a
theocratic/technocratic mean such that is only fully and properly
resolved in
religion, not in 'bovaryized' science,
politics, or
economics, but in terms of a metaphysics which is loyal to itself, as
and when
the urban proletariat come to a realization of their true character and
accept
their divine/sublime destiny in God and Heaven.
130. For
no more than they are really autocratic or bureaucratic, like the
feudal and
clerical classes, can it be said that the urban proletariat are really
democratic, like the liberal bourgeoisie; for they are beyond physics
in the
metaphysics of windy-city cosmopolitanism and are even now totalitarian
in
terms of Corporatism, the People's mode of economics par
excellence, which requires a
pseudo-democratic pluralism in order to safeguard itself from resurgent
Fascism
or Socialism, but is not commensurate with democracy per se.
131. In
fact, I have previously described this democratic pluralism as the
'Achilles
heel' of economic totalitarianism; for in a free society, a society
with
political freedom from autocratic/aristocratic tyranny, it is there to
be
exploited and should be exploited by the People in the interests of
religious
sovereignty, and thus the possibility, in the event of a majority
mandate for
such an ultimate sovereignty wherever such a paradoxical election takes
place,
of that religious totalitarianism which is commensurate, so far as I am
concerned, with 'Kingdom Come' and thus the coming of the urban
proletariat
into their own in respect of theocracy/technocracy and the long-term
inevitability
of global resolution in metaphysical universality, the beingful
end to all evolutionary struggle.
132. Thus
'judgement' is about the People, as urban proletariat, deciding whether
they
wish to remain democratically subordinate to their true destiny and
entitlement
in theocracy/technocracy full-blown, which will ultimately involve the
profoundest cyborgization of life, or
whether, given
their totalitarian essence, their urban circumstances, they would not
rather
paradoxically use democracy to vote for religious sovereignty and the
rights
that would appertain to such an ultimate sovereignty in relation to the
synthetically artificial 'overcoming of man' in the interests of godly
and
heavenly development.
133. Obviously
most of what I have said in previous texts still applies now, and so
that must
continue to be the case. But I did not
make it sufficiently evident that the proletariat are no more properly
democratic, and liberal, than they are properly bureaucratic, and
clerical, or
properly autocratic, and feudal. They
have the potential to be properly theocratic and hence Centrist,
committed in
ongoing centro-complexification of psychic
monism to
the Centre ... conceived in relation to globalization as the absolute
successor, divisible between administrative aside and triadic Beyond,
to both
the State and the Church, and in that and that alone will they exist in
freedom
and dignity as a class which has properly arrived at its true destiny
and is no
longer content to be satisfied with economic freedom, much as that may
be
subjectively preferable to political or scientific tyranny within a 'bovaryized' order of chemistry or metachemistry
that, even with metaphysical vitiation, would have smacked
uncomfortably of
somatic freedom in objectivized relation
to female
values generally.
134. But
even Socialism and Fascism have to be distinguished from
neo-bureaucratic or
neo-autocratic forms of clericalism and feudalism which are less
totalitarian,
in party-political vein, than authoritarian in relation to a military
dictatorship, and therefore not even 'bovaryizations'
of
chemistry
or
metachemistry from a People's
-
albeit objectively misguided - standpoint, but attempts to safeguard or
bring
back clerical or feudal criteria at the People's - and sometimes even
the
bourgeoisie's - libertarian expense.
135. Therefore
much as Socialism and Fascism are to be deplored from a properly
metaphysical
standpoint, which, in Social Transcendentalism, would seek the
communistic
transcendence of socialism, as of People's bureaucracy by People's
theocracy,
they are not to be compared with attempts on the part of the older
classes to
restore their former glory or power at the expense of both form and
contentment, but especially in consequence of the former's
de-stabilization at the hands of what portended the latter, when
liberalism
seemed on the point of being vanquished by communism and such dark
powers took
advantage of the ensuing vacuum to re-establish their authoritarian
grip on the
People and prevent further progressive change.
136. Rest
assured that Social Transcendentalism, the truer and higher form of
Communism
that desires the People's liberation from worldly sovereignty in the
interests
of religious sovereignty, is not another political party, with
socialistic or
liberalistic implications, but an ideological philosophy which hopes to
be the
source of a world-wide Movement for a radical transformation in
People's
society from corporate economics to Centrist religion, as from what
remains of
man beyond the liberal bourgeois framework to what properly - and
ultimately -
appertains to God in terms of a more genuine approach to globalization
such
that cannot but culminate in the true universality of a transcendence
sublime
for a class that, in the windy-city airiness of its urban
cosmopolitanism,
deserves nothing less than complete metaphysical redemption - and
ultimately
transmutation - in a theocracy/technocracy supreme.
137. Only
thus will God the Father achieve Heaven the Holy Soul in psyche via the
Son of
God and the Holy Spirit of Heaven in soma to an extent which is
commensurate
with the most evolved manifestations of supreme taking and supreme
being in
theocracy and the least counter-devolved manifestations of supreme antidoing and supreme antigiving
in technocracy, the truthful approach to beauty and joyful approach to
love of
the latter serving and complementing truth and joy within the synthetically artificial context of that
freedom of metaphysical sensibility which will not be compromised by
the
Cosmos, Nature, or Humankind, but be purely and solely of the Cyborg - the final and ultimate manifestation of
Eternal
Life.
LONDON
2003
(Revised
2011)
