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APOCALYPSO
–
The
New
Revelation
Aphoristic
Philosophy
Copyright
©
2011 John
O'Loughlin
___________
CONTENTS
Aphs.
1–152
___________
1. The
English only appear radical to themselves; when confronted by the more
genuine
radicalism of an Irishman, an Arab, an Indian, or what have you, they
quickly
return to their true colours, which are invariably conservative.
2. The
Englishman is not even a bureaucratic conservative
fundamentally, or perhaps I should say nonconformistically,
so
to
speak, but the worst possible sort of conservative: an autocrat.
3. Even
in left-wing parliamentary democracy, the neo-autocratic beast has
raised its
ugly head before the extreme left-wing social democracy can get a look
in;
though when it does, as on extra-parliamentary terms, such a beast is
more
inclined to 'give and/or take head', in homosexual fellatio, than to
'give
and/or take arse' in homosexual sodomy.
4. Of
course, the 'arse' cannot be ruled out.
But it is just that neo-autocratic tendencies display a marked
predilection towards, if not preference for, homosexual fellatio over
homosexual sodomy, so that one might speak rather colloquially of a
neo-'pus'
correction of, and even alternative to, outright homosexual 'shit'.
5. Of
course, homosexual fellatio is what could, in ideological terms, be
called
rather more secondary 'church' than primary state in respect of Social
Democracy, and thus less characteristic of a social democratic bent per
se than
would be masturbation involving homosexual pornography, both of which
need to
be distinguished from the parliamentary parallels of heterosexual
fellatio as
secondary to heterosexual pornography.
6. For
liberal, or parliamentary, democracy remains broadly heterosexual, if
within a
markedly male-oriented context, and therefore such pornography or oral
sex as
might be said to parallel it will likewise be broadly heterosexual,
even if
containing a homosexual element on the parliamentary Left, which veers
towards,
though remains apart from, the social democratic radical Left of an
outright
homosexual orientation in both pornography and fellatio, not to mention
sodomy
in general.
7. One
fancies that female-oriented heterosexual cunnilingus would be
autocratically
secondary to female masturbation in an outright autocratic context,
where the
State would necessarily take precedence over the Church, and 'frigging'
tendencies accordingly pull rank on 'snogging'
ones
within
a context typified, in metachemically
sensual
vein, by the 'jerk', who will be 'frigging' first and foremost and only
'snogging' on a rather subordinate basis,
analogous to
religious fundamentalism.
8. In
liberal democratic societies, by contrast, it is the 'sodding'
tendencies which pull rank on 'fucking' ones, given that one is dealing
with a
context typified, in physically sensible vein, by the 'prick', who will
be 'sodding' first and foremost and only
'fucking' on a
subordinate basis, analogous to religious humanism.
9. Terrestrial
television would stand to cinema pretty much as neo-autocratic to
autocratic,
or neo-'frigging' to 'frigging', and thus pretty much within a
left-wing
parliamentary to social-democratic extreme-left
context, where, one fancies, it also enters the realm of cable
TV.
10. The
democratic extreme Left are paradoxically the distorted mirror image of
the
autocratic extreme Right, for they are of the resurrection of
autocratic
tendencies within a broadly social-democratic context, which fights shy
of
parliamentary de-centralizing in favour of a centralized state
totalitarianism.
11. In Britain, mention
of the word 'left' automatically confers
a democratic connotation which is so much taken for granted that no
other
concept of the Left is ever mooted.
12. But, of course, the
Left in Britain, particularly in
England, are merely democratic Left.
They are not theocratic Left, and the concept of such a Left
would be
completely alien to the British, and likely to be dismissed as aberrant
and
subversive of genuine left-wing values.
13. Which
is a sad testimony of the extent to which
14. Strange
irony that the extreme Left of a social democratic persuasion assume a
neo-autocratic character in the context of state totalitarianism, with
its
centralizing tendencies guaranteed to resurrect, within male-oriented terms, all that most typified autocratic
authoritarianism.
15. The
left-wing Englishman can be so democratic that even bureaucratic and
theocratic
affiliations seem autocratic to him, and something to dismiss as right
wing and
reactionary.
16. Little
does he realize the extent to which affiliation with an
autocratic-democratic axis,
falling from the one to the other, as from Hell in the sky to hell on
earth,
has blinded him to the reality of the bureaucratic-theocratic axis
typifying
countries like Eire, in which there is a rise from heaven in the water,
so to
speak, to Heaven in the sky, and where a clean break with bureaucratic
conservatism would be no-less radically left-wing, in its own context,
than a
clean break with autocratic conservatism in respect of social democracy.
17. Such
a clean break with bureaucratic conservatism I call Social Theocracy,
and it
stands to Social Democracy, the extra-parliamentary mode of democracy,
as the
Second Coming to the Antichrist, or Heaven in the sky to hell on earth,
or the
saving of souls to the savouring of 'arseholes', or, in simple
elemental terms,
air to earth, and, in colloquial parlance, 'gas' to 'shit'.
18. How
the two peoples diverge! The English down to the lowest depths of earthly
equalitarianism,
the Irish up towards the highest heights of heavenly elitism, as
between salvation
and damnation, heaven and hell.
19. Celts,
more generally, will have to know where they are at and take a stand on
it, not
sit on the 'British' fence between English Protestant and Irish
Catholic
extremes as though it didn't matter.
For, in truth, nothing matters more!
20. On the basis one would
argue that there can't be any
practice, or praxis, without theory, it could be maintained that there
can't be
any gnosis without knowledge.
21. Which
in metaphysical terms would be equivalent to saying that there can't be
any
theosophy without theology, any 'love' of God without 'knowledge' of
God, as to
what constitutes God.
22. Likewise,
in physical terms, such a contention would be equivalent to saying that
there
can't be any philosophy without philology, any 'love' of knowledge
without
'knowledge' of language, as to what constitutes logic.
23. Thus I argue for a parallel between theology
and theosophy on the
one hand, that of metaphysics, and for a like-parallel between
philology and
philosophy on the other hand, that of physics.
24. In
both cases, theology and philology are the theory that leads to or
makes
possible a theosophical or philosophical praxis, depending whether one
is
metaphysical or physical, heavenly or earthy, upper-class male or
lower-class
male, highlander or lowlander, which is to say, divine or masculine,
godly or
manly.
25. Love
of, or concern with, God must rank higher than love of, or concern
with, human
knowledge, and therefore one can safely maintain that the theosophist,
or theosopher, is as superior, in male
terms, to the
philosopher as the theologian to the philologist, or philologian,
since he represents the higher discipline, which has intimate
associations with
metaphysics rather than mere physics.
26. Frankly,
metaphysics in connection with philosophy is something of a hype; for
if you
are genuinely metaphysical you will be a theosophist or, as I prefer to
say, theosopher, whose 'love' of God leads
to Heaven no less
surely than 'love' of human knowledge, as of man, keeps one pegged to
the earth
in consequence of one's want of divine prospects and besottedness
with what the Bible calls 'the forbidden tree of knowledge', and with
good
reason!
27. But
how could the theosopher not be a
theologian, or
someone concerned with knowledge of God, so that such divine knowledge
can bear
theosophical fruit in respect of heavenly redemption, the sort of
joyful praxis
that stems from a truthful theory.
28. Likewise,
how could the philosopher not be a philologian,
or
someone
concerned with knowledge of man, so that such human knowledge
can bear
philosophical fruit in respect of earthly redemption, the sort of
pleasurable
praxis that stems from a knowledgeable theory.
29. There
will be societies who, overly earthly and lower-class, will prefer to
hype
philology and philosophy in consequence of a want of theology and
theosophy;
for they have put man on the throne of life and, to the extent that
they
acknowledge religion at all, have allowed man to pass muster as God,
and
knowledge to be hyped as truth, with a consequence that what passes for
Heaven
is really only the earth.
30. Such
human-all-too-human societies and peoples make a heaven out of the
earth, and
therefore reduce life to the parameters of earthly criteria, content
that they
have done their duty and achieved all that is necessary when once they
have
sufficiently 'got on in the world' to have created a sort of earthly
paradise
for themselves from which anything more genuinely heavenly, or
paradisiacal, is
rigorously excluded, as a subversive threat to the earthly status quo.
31. For
they will not hear it said, these apologists of the earthly paradise,
that they
are merely worldly and have reduced everything, including God and
Heaven, to
the parameters of man and the earth, allowing philology to eclipse
theology
and, as a practical reward for that, philosophy to eclipse theosophy.
32. And
when they are unequivocally so, these earthly apologists, they will not
even
speak of God in terms of man or Heaven in terms of the earth, much less
theology in terms of philology or theosophy in terms of philosophy, but
will
eschew all mention of God and Heaven, theology and theosophy, in favour
of
secular values appertaining to man and the earth alone, so that only
philology
and philosophy will be countenanced by them, and these will be
encouraged to
develop along their own necessarily physical lines independently of
metaphysics, which will simply be excluded as irrelevant or even
fanciful.
33. One
might say that these unequivocally manly and earthly souls are of the
democratic Left, whether in liberal terms or, beyond parliament, in the
social
democratic terms of the extreme Left, for whom such philological and
philosophical absolutism will, however, be
complicated
by neo-autocratic tendencies symptomatic of state totalitarianism and
the
resurrection, in modified form, of centralization.
34. A
philology and philosophy complicated, then, not by sociological and
what could,
on analogical terms, be called sociosophical
factors,
in neo-bureaucratic vein, but by psychological and what we shall call psychosophical factors in neo-autocratic vein,
such that
seek to 'brainwash' the People to conform to social democratic criteria
by
bombarding them with a plethora of ideologically-motivated facts and
figures
doctored to suit the cause, in this case of a triumphant proletarian
humanism
premised upon blue-collar participation.
35. In
short, through propaganda, which is to the ideological Left what
commercial
advertising is to the liberal Right and even, in somewhat ambiguous
vein,
liberal centre, albeit that exists within a largely de-centralized
context of
non-participatory democracy which seeks further de-centralizing
measures, to
counter the centralizing threat from the Left.
36. Be
that as it may, the sort of human-all-too-human societies which strive
to make
a heaven out of the earth and even, on the Left, to exclude heaven from
the
earth altogether, are run by 'pricks' for the 'sodding'
advantage
of
'pricks' to reduce everything to 'shit', their sexuality not
excepted, and have no bearing on the elevation of life to anything
heavenly,
not least in respect of metaphysics.
37. On
the contrary, by excluding heaven from their earthy partisanship, the
extreme
Left pave the way for the subversion of the earth by hell and turn
their
secular paradise into a sort of hell on earth in which the 'sodding'
advantage of 'pricks' becomes compromised by the disadvantages accruing
to a
neo-'frigging' recrudescence of 'pus', as the centralizing of power
resurrects
the need for a psychological control of the masses which will counter
any
pluralism stemming from liberal democracy and ensure that they conform
to the
totalitarianism which strives to sugar-coat the bitter pill of
democratic
'shit' in the 'pus' of its neo-'frigging' propaganda.
38. Thus
the informing of 'shit' by 'pus' ensures that the 'pricks' continue to
be
'jerked off' in a manner guaranteed to lead from psychology to psychosophia, or complacent acceptance of the
centralized
retort to democracy which paradoxically has the effect of resurrecting
notions
of paradise in terms of heaven on earth, albeit it is really hell on
earth by
dint of the neo-autocratic ingredients typifying all social democratic
revolutions,
which kow-tow, in untransvaluated vein, to
the
conservative equation of the Devil and Hell with God and Heaven, by
which I
mean to the equation of anything metachemical
with
metaphysics, as of autocratic and aristocratic criteria with their
theocratic
and technocratic counterparts.
39. And this despite a
formal rejection of autocracy and
aristocracy, as of authoritarianism, in the name of the extension of
democracy
to the most radical level of the hard-line proletarian blue-collar left.
40. Of
course, metachemistry and metaphysics are
two
entirely different, one might feasibly say antithetical, things, and
whenever
and wherever metachemistry is sensually
triumphant,
there can be only antimetaphysics in
subordinate
paradox of the Antison of Antigod
to Devil the Mother and the Unholy Spirit of Antiheaven
to Hell the Clear Spirit, taking the more representatively somatic
factors in
each context alone.
41. Conversely,
wherever and whenever metaphysics is sensibly triumphant, there can be
only antimetachemistry in subordinate
paradox of the Antidaughter of Antihell to God
the Father and the Unclear Soul of Antihell
to Heaven
the Holy Soul, taking the more representatively psychic factors in each
context
alone.
42. For
no less than hegemonic metachemistry tends
to make
for a psychic binding in subordination to free soma, on both primary (metachemical) and secondary (antimetaphysical)
terms,
a
hegemonic metaphysics, by contrast, tends to make for a somatic
binding in subordination to free psyche, on both primary (metaphysical)
and
secondary (antimetachemical) terms.
43. And
what applies to metachemistry and
metaphysics, as to antimetaphysics and antimetachemistry,
also applies to chemistry and physics, as to antiphysics
and antichemistry - their lower-class
counterparts,
wherein we are not concerned with the Devil or God, Hell or Heaven, but
with
woman and man, purgatory and the earth, as with their respective
anti-manifestations.
44. Therefore
whenever and wherever chemistry is sensually triumphant, there can be
only antiphysics in subordinate paradox of
the Antison of Antiman
to Woman the
Mother and the Unholy Spirit of Anti-earth to Purgatory the Clear
Spirit,
taking the more representatively somatic factors in each context alone.
45. Conversely,
wherever and whenever physics is sensibly triumphant, there can only be
antichemistry in subordinate paradox of the
Antidaughter of Antipurgatory
to
Man the Father and the Unclear Soul of Antipurgatory
to Earth the Holy Soul, taking the more representatively psychic
factors in
each context alone.
46. For
no less than hegemonic chemistry tends to make for a psychic binding in
subordination to free soma, on both primary (chemical) and secondary (antiphysical) terms, a hegemonic physics, by
contrast,
tends to make for a somatic binding in subordination to free psyche, on
both
primary (physical) and secondary (antichemical)
terms.
47. Where
there is doing, as in metachemical
objectivity, there
is antibeing, as in antimetaphysical
subjectivity, and, conversely, where there is being, as in metaphysical
subjectivity, there is antidoing, as in antimetachemical objectivity.
48. Where
there is giving, as in chemical objectivity, there is antitaking,
as in antiphysical subjectivity, and,
conversely,
where there is taking, as in physical subjectivity, there is antigiving, as in antichemical
objectivity.
49. Consequently,
it follows that where Devil the Mother is hegemonic in metachemical
doing, there will be a subordinate Antiheaven
the
Unholy Soul in antimetaphysical antibeing,
and, conversely, where Heaven the Holy Soul is hegemonic in
metaphysical being,
there will be a subordinate Antidevil the Antimother in antimetachemical
antidoing.
50. Likewise
it follows that where Purgatory the Clear Spirit is hegemonic in
chemical
giving, there will be a subordinate Antiman
the Antifather in antiphysical
antitaking, and, conversely, where Man the
Father is
hegemonic in physical taking, there will be a subordinate Antipurgatory
the Unclear Spirit in antichemical antigiving.
51. Of
course, all the above pairings are very partial, in that they focus on
the
main, or principal, aspect of every context, not on all the aspects of
each
context treated individually.
52. Therefore
although we can generalize in terms of doing for metachemistry,
being
for
metaphysics, giving for chemistry, and taking for physics, not to
mention in respect of their antimetachemical,
antimetaphysical, antichemical,
and
antiphysical parallels, it nonetheless
remains
incontrovertibly evident that each Elemental context contains the
full-gamut of
options in respect of either will and spirit plus anti-ego and antisoul or, conversely, ego and soul plus antiwill and antispirit.
53. Therefore
where there is doing as a primary somatic aspect, there will also be
giving as
a primary somatic aspect and antitaking
and antibeing as primary psychic aspects,
as in metachemistry and chemistry, doing
as the principal aspect
of the one and giving as the principal aspect of the other.
54. Conversely,
where there is being as a primary psychic aspect there will also be
taking as a
primary psychic aspect and antidoing and antigiving as primary somatic aspects, as in
metaphysics
and physics, being as the principal aspect of the one and taking as the
principal
aspect of the other.
55. This
also applies on an overall secondary basis to the subordinate gender in
any
context, antimetaphysics being
characterized in terms
of secondary orders of antitaking and antibeing vis-à-vis the primary antitaking
and antibeing of metachemistry,
as
well
as secondary orders of doing and giving vis-à-vis the primary
doing and
giving of metachemistry, but antimetachemistry
being characterized in terms of secondary orders of taking and being
vis-à-vis
the primary taking and being of metaphysics, as well as secondary
orders of antidoing and antigiving
vis-à-vis the primary antidoing and antigiving of metaphysics.
56. Similarly,
we may speak of antiphysics being
characterized in
terms of secondary orders of antitaking
and antibeing vis-à-vis the primary antitaking
and antibeing of chemistry, as well as
secondary
orders of doing and giving vis-à-vis the primary doing and giving of
chemistry,
but antichemistry being characterized in
terms of
secondary orders of taking and being vis-à-vis the primary taking and
being of
physics, as well as secondary orders of antidoing
and
antigiving vis-à-vis the primary antidoing
and antigiving of physics.
57. Therefore
just as metachemistry has apparently to do
with Devil
the Mother in metachemical doing, it is
also
quantitatively about Hell the Clear Spirit in metachemical
giving, as well as antiqualitatively about
the
Daughter of the Devil in metachemical antitaking and anti-essentially about the Clear
Soul of
Hell in metachemical antibeing,
and
is
therefore divisible between ugliness, hatred, an ugly approach to
illusion, and a hateful approach to woe, as between free soma in will
and
spirit, and bound psyche in ego or, rather, anti-ego and antisoul.
58. Conversely
just as metaphysics has essentially to do with Heaven the Holy Soul in
metaphysical being, it is also qualitatively about God the Father in
metaphysical taking, as well as antiquantitatively
about the Holy Spirit of Heaven in metaphysical antigiving
and anti-apparently about the Son of God in metaphysical antidoing,
and is therefore divisible between joy, truth, a joyful approach to
love, and a
true approach to beauty, as between free psyche in soul and ego, and
bound soma
in spirit or, rather, antispirit and antiwill.
59. Just
as chemistry has quantitatively to do with Purgatory the Clear Spirit
in
chemical giving, it is also apparently about Woman the Mother in
chemical
doing, as well as anti-essentially about the Clear Soul of Purgatory in
chemical antibeing and antiqualitatively
about the Daughter of Woman in chemical antitaking,
and
is
therefore divisible between humility, weakness, a humble approach to
pain, and a weak approach to ignorance, as between free soma in spirit
and
will, and bound psyche in soul or, rather, antisoul
and anti-ego.
60. Conversely
just as physics has qualitatively to do with Man the Father in physical
taking,
it is also essentially about Earth the Holy Soul in physical being, as
well as
anti-apparently about the Son of Man in physical antidoing
and antiquantitatively about the Holy
Spirit of Earth
in physical antigiving, and is therefore
divisible
between knowledge, pleasure, a knowledgeable approach to strength, and
a
pleasurable approach to pride, as between free psyche in ego and soul,
and
bound soma in will or, rather, antiwill
and antispirit.
61. Now
just as antimetachemistry has
anti-apparently to do
with Antidevil the Antimother
in antimetachemical antidoing,
it
is
also antiquantitatively about Antihell the Unclear Spirit in antimetachemical
antigiving, as well as qualitatively about
the Antidaughter of the Antidevil in antimetachemical
taking and essentially about the Unclear
Soul of Antihell in antimetachemical
being, and is therefore divisible between beauty, love, a beautiful
approach to
truth, and a loving approach to joy, as between bound soma in will or,
rather, antiwill and antispirit,
and
free
psyche in ego and soul.
62. Conversely,
just as antimetaphysics has
anti-essentially to do
with Antiheaven the Unholy Soul in antimetaphysical antibeing,
it
is
also antiqualitatively about Antigod
the Antifather in antimetaphysical
antitaking, as well as quantitatively about
the
Unholy Spirit of Antiheaven in antimetaphysical
giving and apparently about the Antison of
Antigod in antimetaphysical
doing, and is therefore divisible between woe, illusion, a woeful
approach to
hatred, and an illusory approach to ugliness, as between bound psyche
in soul
or, rather, antisoul and anti-ego, and
free soma in
spirit and will.
63. Now
just as antichemistry has antiquantitatively
to do with Antipurgatory the Unclear
Spirit in antichemical antigiving, it is
also anti-apparently about Antiwoman the Antimother in antichemical
antidoing, as well as essentially about the
Unclear Soul of
Antipurgatory in antichemical
being and qualitatively about the Antidaughter
of Antiwoman in antichemical
taking,
and is therefore divisible between pride, strength, a proud approach to
pleasure, and a strong approach to knowledge, as between bound soma in
spirit
or, rather, antispirit and antiwill,
and free psyche in soul and ego.
64. Conversely,
just as antiphysics has antiqualitatively
to do with Antiman the Antifather
in antiphysical antitaking,
it
is
also anti-essentially about Anti-earth the Unholy Soul in antiphysical antibeing,
as
well
as apparently about the Antison of Antiman in antiphysical
doing and
quantitatively about the Unholy Spirit of Anti-earth in antiphysical
giving, and is therefore divisible between ignorance, pain, an ignorant
approach to weakness, and a painful approach to humility, as between
bound
psyche in ego or, rather, anti-ego and antisoul,
and
free
soma in will and spirit.
65. When
we pair metachemistry and antimetaphysics,
the former appertaining to spatial space and the latter to sequential
time, we
find the following: that while metachemistry
has
apparently to do with Devil the Mother in metachemical
doing, it is also quantitatively about Hell the Clear Spirit in metachemical giving, as well as antiqualitatively
about the Daughter of the Devil in metachemical
antitaking and anti-essentially about the
Clear Soul of
Hell in metachemical antibeing,
and
is
therefore divisible between ugliness, hatred, an ugly approach to
illusion, and a hateful approach to woe, as between free soma in will
and
spirit, and bound psyche in ego or, rather, anti-ego and antisoul,
in contrast to the absolute fact or, rather, illusion (falsehood) that
whilst antimetaphysics has
anti-essentially to do with Antiheaven the
Unholy Soul in antimetaphysical
antibeing, it is also antiqualitatively
about Antigod the Antifather
in antimetaphysical antitaking,
as
well
as quantitatively about the Unholy Spirit of Antiheaven
in antimetaphysical giving and apparently
about the Antison of Antigod
in antimetaphysical doing, and is
therefore divisible between
woe, illusion, a woeful approach to hate, and an illusory approach to
ugliness,
as between bound psyche in soul or, rather, antisoul
and anti-ego, and free soma in spirit and will.
66. Therefore
a pattern emerges in which the primary doing and giving of free metachemical soma condition the primary antitaking
and antibeing of bound metachemical
psyche, which in turn condition the secondary antitaking
and antibeing of bound antimetaphysical
psyche to acquiesce in the secondary doing and giving of free antimetaphysical soma, in such fashion that
ugliness and
hatred conditioning an ugly approach to illusion and a hateful approach
to woe
condition illusion and woe to acquiesce in an illusory approach to
ugliness and
a woeful approach to hatred in what transpires to be a vicious circle
of
absolute crime/evil and absolute folly/sin.
67. When,
on the other hand, we pair chemistry and antiphysics,
the
former
appertaining to volumetric volume and the latter to massive
mass, we
find the following: that while chemistry has quantitatively to do with
Purgatory the Clear Spirit in chemical giving, it is also apparently
about
Woman the Mother in chemical doing, as well as anti-essentially about
the Clear
Soul of Purgatory in chemical antibeing
and antiqualitatively about the Daughter
of Woman in chemical antitaking, and is
therefore divisible between humility,
weakness, a humble approach to pain, and a weak approach to ignorance,
as
between free soma in spirit and will, and bound psyche in soul or,
rather, antisoul and anti-ego, in contrast
to the relative fact or,
rather, illusion (falsehood) that whilst antiphysics
has antiqualitatively to do with Antiman
the Antifather in antiphysical
antitaking, it is also anti-essentially
about
Anti-earth the Unholy Soul in antiphysical
antibeing, as well as apparently about the Antison of Antiman
in antiphysical doing and quantitatively
about the Unholy
Spirit of Anti-earth in antiphysical
giving, and is
therefore divisible between ignorance, pain, an ignorant approach to
weakness,
and a painful approach to humility, as between bound psyche in ego or,
rather,
anti-ego and antisoul, and free soma in
will and
spirit.
68. Therefore
a pattern emerges in which the primary doing and giving of free
chemical soma
condition the primary antitaking and antibeing of bound chemical psyche, which in
turn condition
the secondary antitaking and antibeing
of bound antiphysical psyche to acquiesce
in the
secondary doing and giving of free antiphysical
soma,
in such fashion that weakness and humility conditioning a weak approach
to
ignorance and a humble approach to pain condition ignorance and pain to
acquiesce in an ignorant approach to weakness and a painful approach to
humility in what transpires to be a vicious circle of relative
crime/evil and
relative folly/sin.
69. When,
by contrast, we pair physics and antichemistry,
the
former
appertaining to voluminous volume and the latter to massed mass,
we find
the following: that while physics has qualitatively to do with Man the
Father
in physical taking, it is also essentially about Earth the Holy Soul in
physical being, as well as anti-apparently about the Son of Man in
physical antidoing and antiquantitatively
about the Holy Spirit of Earth in physical antigiving,
and
is
therefore divisible between knowledge, pleasure, a knowledgeable
approach to strength, and a pleasurable approach to pride, as between
free
psyche in ego and soul, and bound soma in will or, rather, antiwill
and antispirit, in contrast to the
relative truth or,
rather, fiction (as opposed to fact) that whilst antichemistry
has antiquantitatively to do with Antipurgatory
the Unclear Spirit in antichemical antigiving, it is also anti-apparently about Antiwoman the Antimother
in antichemical antidoing,
as
well
as essentially about the Unclear Soul of Antipurgatory
in antichemical being and qualitatively
about the Antidaughter of Antiwoman in antichemical
taking, and is therefore divisible between
pride, strength, a proud approach to pleasure, and a strong approach to
knowledge,
as between bound soma in spirit or, rather, antispirit
and antiwill, and free psyche in soul and
ego.
70. Therefore
a pattern emerges in which the primary taking and being of free
physical psyche
condition the primary antidoing and antigiving of bound physical soma, which in turn
condition
the secondary antidoing and antigiving
of bound antichemical soma to acquiesce in
the
secondary taking and being of free antichemical
psyche, in such fashion that knowledge and pleasure conditioning a
knowledgeable approach to strength and a pleasurable approach to pride
condition strength and pride to acquiesce in a strong approach to
knowledge and
a proud approach to pleasure in what transpires to be a virtuous circle
of
relative grace/wisdom and relative goodness/punishment.
71. When,
on the other hand, we pair metaphysics and antimetachemistry,
the
former
appertaining to spaced space and the latter to repetitive time,
we
find the following: that while metaphysics has essentially to do with
Heaven
the Holy Soul in metaphysical being, it is also qualitatively about God
the
Father in metaphysical taking, as well as antiquantitatively
about the Holy Spirit of Heaven in metaphysical antigiving
and anti-apparently about the Son of God in metaphysical antidoing,
and is therefore divisible between joy, truth, a joyful approach to
love, and a
true approach to beauty, as between free psyche in soul and ego, and
bound soma
in spirit or, rather, antispirit and antiwill, in contrast to the absolute truth or,
rather,
fiction (as opposed to fact) that whilst antimetachemistry
has anti-apparently to do with Antidevil
the Antimother in antimetachemical
antidoing, it is also antiquantitatively
about Antihell the Unclear Spirit in antimetachemical antigiving,
as
well
as qualitatively about the Antidaughter
of the Antidevil in antimetachemical
taking and essentially about the Unclear Soul of Antihell
in antimetachemical being, and is
therefore divisible
between beauty, love, a beautiful approach to truth, and a loving
approach to
joy, as between bound soma in will or, rather, antiwill
and antispirit, and free psyche in ego and
soul.
72. Therefore
a pattern emerges in which the primary taking and being of free
metaphysical
psyche condition the primary antidoing and
antigiving of bound metaphysical soma,
which in turn
condition the secondary antidoing and antigiving of bound antimetachemical
soma to acquiesce in the secondary taking and being of free antimetachemical
psyche, in such fashion that truth and joy conditioning a truthful
approach to
beauty and a joyful approach to love condition beauty and love to
acquiesce in
a beautiful approach to truth and a loving approach to joy in what
transpires
to be a virtuous circle of absolute grace/wisdom and absolute goodness/punishment.
73. In
the case of metachemistry and antimetaphysics,
we find that while metachemistry has
apparently to do
with Devil the Mother in metachemical
doing and
quantitatively to do with Hell the Clear Spirit in metachemical
giving, antimetaphysics is encouraged,
under a metachemical hegemony, to
emphasize the Antison
of Antigod in antimetaphysical
doing and the Unholy Spirit of Antiheaven
in antimetaphysical giving, neither of
which somatic factors
accord with the metaphysical actuality of psyche preceding and
predominating
over soma in the ratio of 3:1, or most wavicles/least
particles,
but
rather paradoxically accrue to an emphasis on free soma at the
expense of bound psyche in shadow metachemical
vein.
74. Consequently
the upended reality of antimetaphysics is
so contrary
to the metaphysical mean that it would not be sustainable without metachemical pressure persisting from above, in
spatial
space over sequential time, which continues to oppress antimetaphysical
psyche in the interests of somatic freedom of impression and to
maintain a
situation which, in metaphysical terms, can only lead to
disillusionment with
free soma and to a progressive return, in sensibility, to absolute
psychic
freedom, the divine right of metaphysics, as of metaphysical males, in
respect
of truth/joy.
75. In
the case of chemistry and antiphysics, we
find that
while chemistry has quantitatively to do with Purgatory the Clear
Spirit in
chemical giving and apparently to do with Woman the Mother in chemical
doing, antiphysics is encouraged, under a
chemical hegemony, to
emphasize the Unholy Spirit of Anti-earth in antiphysical
giving and the Antison of Antiman
in antiphysical doing, neither of which
somatic
factors accord with the physical actuality of psyche preceding and
predominating over soma in the ratio of 2½:1½, or more (relative to
most) wavicles/less (relative to least)
particles, but rather
paradoxically accrue to an emphasis on free soma at the expense of
bound psyche
in shadow chemical vein.
76. Consequently
the upended reality of antiphysics is so
contrary to
the physical mean that it would not be sustainable without chemical
pressure
persisting from above, in volumetric volume over massive mass, which
continues
to oppress antiphysical psyche in the
interests of
somatic freedom of impression and to maintain a situation which, in
physical
terms, can only lead to disillusionment with free soma and to a
progressive
return, in sensibility, to relative psychic freedom, the masculine
right of
physics, as of physical males, in respect of knowledge/pleasure.
77. In
the case, by contrast, of physics and antichemistry,
we
find
that while physics has qualitatively to do with Man the Father in
physical taking and essentially to do with Earth the Holy Soul in
physical
being, antichemistry is encouraged, under
a physical
hegemony, to emphasize the Antidaughter of
Antiwoman in antichemical
taking
and the Unclear Soul of Antipurgatory in antichemical being, neither of which psychic
factors accord
with the chemical actuality of soma preceding and predominating over
psyche in
the ratio of 2½:1½, or more (relative to most) particles/less (relative
to
least) wavicles, but rather paradoxically
accrue to
an emphasis on free psyche at the expense of bound soma in shadow
physical
vein.
78. Consequently
the upended reality or, rather, ideality
of antichemistry is so contrary to the
chemical mean that it
would not be sustainable without physical pressure persisting from
above, in
voluminous volume over massed mass, which continues to repress antichemical soma in the interests of psychic
freedom of
expression and to maintain a situation which, in chemical terms, can
only lead
to disillusionment with free psyche and to a regressive return, in
sensuality,
to relative somatic freedom, the feminine right of chemistry, as of
chemical
females, in respect of weakness/humility.
79. In
the case of metaphysics and antimetachemistry,
we
find
that while metaphysics has essentially to do with Heaven the Holy
Soul in
metaphysical being and qualitatively to do with God the Father in
metaphysical
taking, antimetachemistry is encouraged,
under a
metaphysical hegemony, to emphasize the Unclear Soul of Antihell
in antimetachemical being and the Antidaughter
of the Antidevil in antimetachemical
taking, neither of which psychic factors accord with the metachemical
actuality of soma preceding and predominating over psyche in the ratio
of 3:1,
or most particles/least wavicles, but
rather
paradoxically accrue to an emphasis on free psyche at the expense of
bound soma
in shadow metaphysical vein.
80. Consequently
the upended ideality of antimetachemistry
is so contrary to the metachemical mean
that it would
not be sustainable without metaphysical pressure persisting from above,
in
spaced space over repetitive time, which continues to repress antimetachemical soma in the interests of
psychic freedom
of expression and to maintain a situation which, in metachemical
terms, can only lead to disillusionment with free psyche and to a
regressive return,
in sensuality, to absolute somatic freedom, the diabolic right of metachemistry, as of metachemical
females, in respect of ugliness/hatred.
81. Males
and females are so different, so contrary, that what suits the one
gender will
be unsuitable to the other, since females can only be hegemonic in
respect of
free soma and males hegemonic in respect of free psyche, neither of
which types
of freedom are sustainable without the exclusion, to all intents and
purposes,
of their opposite - psychic freedom in the case of free females,
somatic
freedom in the case of free males, so that male psyche will be
oppressed by
free somatic pressures issuing from a female hegemony in either metachemistry or chemistry, and female soma
repressed by
free psychic pressures issuing from a male hegemony in either physics
or
metaphysics.
82. Societies
characterized by a female hegemony, whether metachemical
or chemical, will be objective and therefore primarily impressive of
vacuous
divergence (or divergence in straight-line fashion) whereas their
physical and
metaphysical counterparts, characterized by a male hegemony, will be
subjective
and therefore primarily expressive of plenumous
convergence (or convergence in curved-line fashion).
83. Impressive
societies are fundamentally barbarous and philistine in respect of free
soma
and bound psyche, on both a primary basis in terms of crime and evil,
and a
secondary basis in terms of sin and folly - the former pair either metachemical or chemical, the latter pair either
antimetaphysical or antiphysical,
so
that
we may discern a gender distinction between the female primary
barbarism and philistinism of crime and evil, which diverge
objectively, and
the male secondary barbarism and philistinism of sin and folly, which
diverge
subjectively.
84. Expressive
societies are essentially cultural and civil in respect of free psyche
and
bound soma, on both a primary basis in terms of grace and wisdom, and a
secondary basis in terms of punishment and goodness - the former pair
either
physical or metaphysical, the latter pair either antichemical
or antimetachemical, so that we may
discern a gender
distinction between the male primary culture and civility of grace and
wisdom,
which converge subjectively, and the female secondary culture and
civility of
punishment and goodness, which converge objectively.
85. For a
male, the philistinism of bound psyche is so contrary to his grain of
psyche
preceding and predominating over soma that it would not be sustainable
without
a primary barbarous pressure emanating from free soma in respect of
female
hegemonies in either metachemistry or
chemistry which
indirectly conditions him to a foolish acquiescence in sin, or antimetaphysical and/or antiphysical
free soma, via the bound psyche directly stemming, in metachemical
or chemical vein, from primary free soma.
86. Thus
the criminal ugliness of metachemical soma
conditions
an ugly approach to illusion, which is the metachemical
psyche that evilly conditions illusion, as antimetaphysical
psyche foolishly acquiescing in the illusory approach to ugliness which
is the
sin of antimetaphysical soma, and, as a
corollary to
the above, the criminal hate of metachemical
soma
conditions a hateful approach to woe, which is the metachemical
psyche that evilly conditions woe, as antimetaphysical
psyche foolishly acquiescing in the woeful approach to hatred which is
the sin
of antimetaphysical soma.
87. Likewise
the criminal weakness of chemical soma conditions a weak
approach to ignorance, which is the chemical
psyche that evilly conditions ignorance, as antiphysical
psyche foolishly acquiescing in the ignorant approach to weakness which
is the
sin of antiphysical soma, and, as a
corollary to the
above, the criminal humility of chemical soma conditions a humble
approach to
pain, which is the chemical psyche that evilly conditions pain, as antiphysical psyche foolishly acquiescing in the
painful
approach to humility which is the sin of antiphysical
soma.
88. In
both of the above class contexts - the noumenal,
or
upper-class,
context of metachemistry and antimetaphysics, and the phenomenal, or
lower-class,
context of chemistry and antiphysics - the
original
crime of objective free soma in metachemistry
and
chemistry conditions a vicious circle in which either ugliness and
hatred
indirectly condition illusion and woe or weakness and humility
indirectly
condition ignorance and pain.
89. In
fact, it would be more accurate, in respect of the upper-class context,
to
speak of a vicious/cursed and immoral/damned circle between negative
free soma
and negative bound psyche in which the noumenally
objective somatic viciousness and cursedness, or primary barbarism, of
ugliness
and hatred in metachemical will and
spirit, which are
criminal, condition the noumenally
objective psychic
immorality and damnation, or primary philistinism, of an ugly approach
to
illusion and a hateful approach to woe of metachemical
anti-ego and antisoul, the evil of which
in turn
condition the noumenally subjective
psychic
immorality and damnation, or secondary philistinism, of illusion and
woe in antimetaphysical anti-ego and antisoul
to foolishly acquiesce in the noumenally
subjective
somatic viciousness and cursedness, or secondary barbarism, of an
illusory
approach to ugliness and a woeful approach to hatred in the sinfulness
of antimetaphysical will and spirit.
90. Likewise,
it would be more accurate, in respect of the lower-class context, to
speak of a
vicious/cursed and immoral/damned circle between negative free soma and
negative bound psyche in which the phenomenally objective somatic
viciousness
and cursedness, or primary barbarism, of weakness and humility in
chemical will
and spirit, which are criminal, condition the phenomenally objective
psychic
immorality and damnation, or primary philistinism, of a weak approach
to
ignorance and a humble approach to pain of chemical anti-ego and antisoul, the evil of which in turn condition
the
phenomenally subjective psychic immorality and damnation, or secondary
philistinism, of ignorance and pain in antiphysical
anti-ego and antisoul to foolishly
acquiesce in the
phenomenally subjective somatic viciousness and cursedness, or
secondary
barbarism, of an ignorant approach to weakness and a painful approach
to
humility in the sinfulness of antiphysical
will and
spirit.
91. So
much for the vicious/cursed and immoral/damned circles of impressive
societies,
in which the viciousness of free will and the cursedness of free spirit
take
precedence over the immorality of bound ego and the damnation of bound
soul!
92. Let
us now turn to their expressive counterparts, which are rather more
typified by
what may be called moral/saved and virtuous/blessed circles in which
not
primary and secondary modes of barbarism and philistinism prevail under
female
hegemonies in sensuality but, rather, primary and secondary modes of
culture
and civility under male hegemonies in sensibility, wherein the ideal of
a
psychic monism is paramount.
93. However,
for a female, the civility of bound soma is so contrary to her grain of
soma
preceding and predominating over psyche that it would not be
sustainable
without a primary cultural pressure emanating from free psyche in
respect of
male hegemonies in either physics or metaphysics which indirectly
conditions
her to a modest acquiescence in punishment, or antichemical
and/or antimetachemical free psyche, via
the bound
soma directly stemming, in physical or metaphysical vein, from primary
free
psyche.
94. Thus
the graceful knowledge of physical psyche conditions a knowledgeable
approach
to strength, which is the physical soma that wisely conditions
strength, as antichemical soma modestly
acquiescing in the strong
approach to knowledge which is the punishment of antichemical
psyche, and, as a corollary to the above, the graceful pleasure of
physical
psyche conditions a pleasurable approach to pride, which is the
physical soma
that wisely conditions pride, as antichemical
soma
modestly acquiescing in the proud approach to pleasure which is the
punishment
of antichemical psyche.
95. Likewise
the graceful truth of metaphysical psyche conditions a true approach to
beauty,
which is the metaphysical soma that wisely conditions beauty, as antimetachemical soma modestly acquiescing in
the beautiful
approach to truth which is the punishment of antimetachemical
psyche, and, as a corollary to the above, the graceful joy of
metaphysical
psyche conditions a joyful approach to love, which is the metaphysical
soma
that wisely conditions love, as antimetachemical
soma
modestly acquiescing in the loving approach to joy which is the
punishment of antimetachemical psyche.
96. In
both of the above class contexts - the phenomenal, or lower-class,
context of
physics and antichemistry, and the noumenal, or upper-class, context of metaphysics and antimetachemistry - the original grace of
subjective free
psyche in physics and metaphysics conditions a virtuous
circle in which either knowledge and pleasure
indirectly condition strength and pride or truth and joy indirectly
condition
beauty and love.
97. In
fact or, rather, truth, it would be more accurate, in respect of the
lower-class context, to speak of a moral/saved and virtuous/blessed
circle
between positive free psyche and positive bound soma in which the
phenomenally
subjective psychic morality and salvation, or primary culture, of
knowledge and
pleasure in physical ego and soul, which are graceful, condition the
phenomenally subjective somatic virtue and blessedness, or primary
civility, of
a knowledgeable approach to strength and a pleasurable approach to
pride of
physical antiwill and antispirit,
the
wisdom
of which in turn condition the phenomenally objective somatic
virtue
and blessedness, or secondary civility, of strength and pride in antichemical antiwill
and antispirit to modestly acquiesce in
the phenomenally
objective psychic morality and salvation, or secondary culture, of a
strong
approach to knowledge and a proud approach to pleasure in the
punishment of antichemical ego and soul.
98. Likewise,
it would be more accurate, in respect of the upper-class context, to
speak of a
moral/saved and virtuous/blessed circle between positive free psyche
and
positive bound soma in which the noumenally
subjective psychic morality and salvation, or primary culture, of truth
and joy
in metaphysical ego and soul, which are graceful, condition the noumenally subjective somatic virtue and
blessedness, or
primary civility, of a true approach to beauty and a joyful approach to
love of
metaphysical antiwill and antispirit,
the wisdom of which in turn condition the noumenally
objective somatic virtue and blessedness, or secondary civility, of
beauty and
love in antimetachemical antiwill
and antispirit to modestly acquiesce in
the noumenally objective psychic morality
and salvation, or
secondary culture, of a beautiful approach to truth and a loving
approach to
joy in the punishment of antimetachemical
ego and
soul.
99. How
much more sensibly desirable are the moral/saved and virtuous/blessed
circles
of expressive societies, in which the morality of free ego and the
salvation of
free soul take precedence over the virtue of bound will and the
blessedness of
bound spirit!
100. Therefore,
contrary to how I formerly thought, it would seem more feasible, in the
interests of certainty and the avoidance or at least minimization of
ambiguity
and ambivalence, to equate morality and salvation, or the state of
having been
saved, with free psyche, and virtue and blessedness, by contrast, with
bound
soma, so that we may further contrast the morality of sensibly free ego
with
the immorality of sensually bound ego, and the salvation of sensibly
free soul
with the damnation of sensually bound soul, as well, in soma, as the
virtuousness of sensibly bound will with the viciousness of sensually
free
will, and the blessedness of sensibly bound spirit with the cursedness
of
sensually free spirit.
101. Hence
to contrast the immorality of the anti-ego with the morality of the ego
and the
damnation of the antisoul with the
salvation of the
soul in respect of the antithesis, whether on primary or secondary
terms in
either class context, between bound psyche and free psyche,
self-oriented
sensuality and sensibility.
102. Likewise,
to contrast the viciousness of will with the virtuousness of antiwill and the cursedness of spirit with the
blessedness
of antispirit in respect of the
antithesis, whether
on primary or secondary terms in either class context, between free
soma and
bound soma, not-self oriented sensuality and sensibility.
103. To distinguish,
therefore, between the vicious in free will
and the virtuous in bound will, as between the cursed in free spirit
and the
blessed in bound spirit, as one would distinguish free soma from bound
soma.
104. Likewise
to distinguish between the immoral in bound ego and the moral in free
ego, as
between the damned in bound soul and the saved in free soul, as one
would
distinguish bound psyche from free psyche.
105. One
thing we can be absolutely sure of: free soma and bound psyche are
undesirable
from a positive standpoint, as are free psyche and bound soma from a
negative
point of view.
106. However,
it does not follow that the antiforms of
any given
Element, whether antimetachemical, antichemical, antiphysical,
or
antimetaphysical will be invariably
negative and their
conventional forms, by contrast, positive.
For, as we have argued, only the sensual manifestations of any
given
Element are negative, while their sensible counterparts remain largely
positive.
107. Hence
one should contrast the noumenal
negativity of metachemistry and antimetaphysics
with the noumenal positivity
of metaphysics and antimetachemistry, as
one would
contrast ugliness and hatred conditioning an ugly approach to illusion
and a
hateful approach to woe in relation to illusion and woe acquiescing in
an
illusory approach to ugliness and a woeful approach to hatred ... with
truth
and joy conditioning a truthful approach to beauty and a joyful
approach to
love in relation to beauty and love acquiescing in a beautiful approach
to
truth and a loving approach to joy.
108. Similarly
one should contrast the phenomenal negativity of chemistry and antiphysics with the phenomenal positivity
of physics and antichemistry, as one would
contrast
weakness and humility conditioning a weak approach to ignorance and a
humble
approach to pain in relation to ignorance and pain acquiescing in an
ignorant
approach to weakness and a painful approach to humility ... with
knowledge and
pleasure conditioning a knowledgeable approach to strength and a
pleasurable
approach to pride in relation to strength and pride acquiescing in a
strong
approach to knowledge and a proud approach to pleasure.
109. Such
neat logical structures as have been outlined above do not invariably
accord
with what actually conditions what; for, in actuality, each Element is
characterized
by a different principal conditioning factor, be it will in respect of metachemistry, spirit in respect of chemistry,
ego in
respect of physics, or soul in respect of metaphysics, which in turn
affects
the immediately subordinate Element, be it antimetaphysical,
antiphysical, antichemical,
or
antimetachemical, and then contrary to its
principal characteristic, which, in human terms, is of course the
source of the
disillusionments with either free soma or free psyche which, in the one
case,
lead males to reject bound psyche in favour of free psyche and, in the
other
case, lead females to reject bound soma in favour of free soma.
110. Nevertheless,
logic sometimes has to be economical with the truth, and in this case
it was
expedient to be economical with truth in the interests of as logically
consistent a structural comprehensiveness as was possible to me at the
time,
even if such a procedure may seem somewhat over-pedantic.
111. In
point of fact or, depending on your gender and/or elemental standpoint,
truth
... no one Element behaves in exactly the same way as another, and
therefore
the viciousness of metachemistry has to be
contrasted, within objectively impressive parameters, with the
cursedness of
chemistry, whilst, on the other side of the gender fence, the morality
or
moralizing of physics has to be contrasted, within subjectively
expressive
parameters, with the salvation of metaphysics.
112. For
if it is one thing to be instinctually wilful, or full of free will, it
is
quite another to be spiritually spirited, or full of free spirit,
while, from a
converse perspective, if it is one thing to be intellectually
egocentric, or
full of free ego, it is quite another to be emotionally psychocentric,
or centred in free soul.
113. Despite
its other factors, criminal viciousness in free will will
always be the principal characteristic of metachemistry,
while,
despite
other factors, criminal cursedness in free spirit will always
be
the principal characteristic of chemistry, neither of which are centred
in
psyche but, rather, rooted, female-wise, in soma, and thus nature.
114. And
despite its other factors, graceful morality in free ego will always be
the
principal characteristic of physics, while, despite other factors,
graceful
salvation in free soul will always be the principal characteristic of
metaphysics, neither of which are rooted in soma but, rather, centred,
male-wise, in psyche, and thus nurture.
115. Hence
the battle or struggle of the genders is always between the viciousness
and
cursedness of free soma and the morality and salvation of free psyche,
as
between nature and nurture, will and/or spirit vis-à-vis ego and/or
soul, with
the criminality of will and/or spirit dominating and conditioning the
sinful
folly of anti-ego and/or antisoul (to
foolishly
acquiesce, from a male standpoint, in the sinfulness of secondary will
and/or
spirit) and, by contrast, the gracefulness of ego and/or soul
dominating and
conditioning the punishing modesty of antiwill
and/or
antispirit (to modestly acquiesce, from a
female
point of view, in the punishingness of
secondary ego
and/or soul).
116. By
and large, the gender struggle takes two divergent forms - the
upper-class
female to lower-class male form of will and ego, viciousness and
morality, and
the lower-class female to upper-class male form of spirit and soul,
cursedness
and salvation - the former to be characterized as signifying a
descending axial
distinction between autocracy and democracy, the latter characterizable
as signifying an ascending axial distinction between bureaucracy and
theocracy,
as described in previous texts, in which it was also established that
aristocracy was the corollary of autocracy no less than plutocracy of
democracy, whilst, on the ascending axis, meritocracy was the corollary
of
bureaucracy no less than technocracy of theocracy.
117. In
analogical terms, it could be argued that the descending axis of
autocracy-democracy is that of brollies, from conventional brollies on
the
autocratic Right to collapsibles on the
democratic Left,
so that one might note a distinction between the centrifugal and the
centripetal in relation to diabolic female noumenal
objectivity and masculine male phenomenal subjectivity, while the
ascending
axis of bureaucracy-theocracy is that of hoods, from conventional hoods
on the
bureaucratic Right to fold-ins on the theocratic Left, so that one
might note a
distinction between the centrifugal and the centripetal in relation to
feminine
female phenomenal objectivity and divine male noumenal
subjectivity.
118. In
plain parlance, one would be distinguishing the conventional umbrellas
of
'jerks' from the sheathed collapsibles of
'pricks',
and the conventional hoods of 'cunts' from
the
fold-ins of 'bums', give or take a church/state variation in each
context according
to the style or structural integrity of any specific type of brolly or
hood,
i.e. whether, for instance, fold-in hoods have a stud in the neck in
state-like
vein or are contained by a zipper in church-like vein, so that one can
note a
particle/wavicle distinction between the
two types of
fold-ins, as between 'frigg*** bums' and 'snogg*** bums', the latter pretty much the
theocratic norm.
119. Be
that as it may, the autocratic-democratic axis is such that typifies a
'frigging'/'sodding' dichotomy in state
hegemonic
vein (in which work of one sort or another generally takes precedence
over
play), whereas the bureaucratic-theocratic axis is such that typifies a
'fucking'/'snogging' dichotomy in church
hegemonic
vein (in which play of one sort or another generally takes precedence
over
work), so that there is always a distinction between that which is
either for
or against the not-self in respect of the one and that which is either
against
or for the self in respect of the other, as between crime and
punishment in the
former case, and sin and grace in the latter.
120. But
to be against the not-self in the case of democracy is not the same as
to be
for the self, as with theocracy, and therefore the democratic retort to
autocracy does not make for contentment in the self but, rather,
perpetuates a
demonstrative situation in which concern with placing limitations upon
not-self
freedom of action tends to take precedence over the welfare of the
self, in
complete contrast to the theocratic retort to bureaucracy which seeks
to put an
end to the sinfulness of self-abuse in the interests of
self-enhancement
through joy.
121. For
the self that is overly preoccupied with sin is not in a position to be
true to
itself and live for the sake of grace, specifically with respect to
joy, but is
symptomatic of what happens when the not-self becomes the focus of
attention in
consequence of hegemonic female pressures in metachemical
and/or chemical free soma which condition the self against its own
interests by
rendering it subordinate, in antimetaphysical
and/or antiphysical vein, to the not-self.
122. Hence
the bureaucratic aspect of 'Mother Church', the very fact that
conditions the
concept of such a Church, is ever that which should be opposed from a
theocratic
standpoint, and not merely in liberal relative vein but to the absolute
extent
of Social Theocracy, and thus to a world-overcoming resolve to lift
life beyond
sin and a subordinate grace to the properly theocratic heights of grace
and a
subordinate sin, so that it might be said to signify 'earth in Heaven'
rather
than 'heaven on earth' and thus contrast with what could be called the
Social
Democratic tendency to establish 'hell on earth' as a retort to the
'earth in
Hell' of autocracy.
123. For while
the autocratic-democratic axis descends from Hell earthily to the earth
hellishly, the bureaucratic-theocratic axis ascends from the earth heavenishly to Heaven earthily, which is a
reversal of the
situation normally obtaining in both the autocratic and bureaucratic
contexts,
the context of 'Father State' and of 'Mother Church', which tends to
lead to
either 'Mother State' or 'Father Church', depending whether democratic
or
theocratic criteria are paramount.
124. Hence
a descent from the autocracy of 'Father State' to the democracy of
'Mother
State' along the autocratic-democratic axis, and, by contrast, an
ascent from
the bureaucracy of 'Mother Church' to the theocracy of 'Father Church'
along
the bureaucratic-theocratic axis, so that things either progress down
to the
earth or progress up to Heaven, as the axial case might be.
125. But,
in truth, 'Father State' is less male than female in character, and
'Mother
State' less female than male, so that the distinction between autocracy
and
democracy, 'jerks' and 'pricks', is rather one between an upper-class
female,
or metachemical, context, and a
lower-class male, or
physical, context, with diabolic and masculine distinctions between a
'frigging' hegemony, equivalent to crime, in the one case, and a 'sodding' hegemony, equivalent to punishment, in
the other,
both of which are rather more work- than play-orientated, if on very
different
terms.
126. On
the other hand, 'Mother Church' is
largely female in
character, and 'Father Church' largely male, so that the distinction
between
bureaucracy and theocracy, 'cunts' and
'bums', is
rather one between a lower-class female, or chemical, context, and an
upper-class male, or metaphysical, context, with feminine and divine
distinctions between a 'fucking' hegemony, equivalent to sin, in the
one case,
and a 'snogging' hegemony, equivalent to
grace, in
the other, both of which are rather more play- than work-orientated, if
on very
different terms.
127. Therefore
while the bureaucratic-theocratic axis properly accords with a
female/male
distinction, the autocratic-democratic axis is actually not male/female
but
also female/male in character, except that it signifies a situation in
which
the female aspect is pro-notself and the
male aspect
anti-notself, in criminal and punishing
vein, so that
it falls diagonally from a context in which there is imperfect harmony
with
not-self in crime to one in which there is opposition to not-self in
punishment, as though from competitive individualism to competitive
collectivism, in contrast to the anti-self and pro-self dispositions of
the
bureaucratic-theocratic axis which rises diagonally from a context in
which
there is abuse of self in sin to one in which there is the possibility
of
perfect harmony with self in grace, as though from co-operative
collectivism to
co-operative individualism.
128. How
different are the two axes! And how
important it is that Life should triumph over Death, that the world
should come
to a situation in which Eternal Life takes precedence not only over
death-in-life,
the sinful abuse of self which accords with Church bureaucracy, but
over the
life-in-death punishing retort to Eternal Death which accords with
State
democracy and thus with the reduction of the world to the
lowest-common-denominator of opposition to the not-self.
129. To be
punishingly against the not-self, as
against death,
from a stance in life-in-death in one thing, to be gracefully for the
self, as
for life, from a stance in Eternal Life is quite another, and it is all
the
difference between Social Democracy and Social Theocracy, 'hell on
earth' and
'earth in Heaven'.
130. Therefore
'the world' must choose, at judgement (or the paradoxical election for
religious sovereignty at the expense of political sovereignty which I
have long
contended to be the precondition of progress from a worldly context to
the
otherworldly one identified with 'Kingdom Come'), which path it wishes
to take,
the path that leads down to loss of self in the punishing of not-self
freedom
of action or the path that leads up to growth of self, to
self-enhancement in
the most perfect grace of which the self were freely capable, the
soulful grace
of Heaven.
131. But
'the world', as a context of the earth, is effectively purgatorial in
its
opposite ways, the antiheavenly way of
being
bureaucratically purgatorial and the antihellish
way
of being democratically purgatorial, neither of which are commensurate
with
paradise, but rather contrary manifestations of the earth which fight
shy, in
their antithetical ways, of paradise - the heavenly paradise which is theocratically pro-self and the hellish paradise
which is
autocratically pro-notself, the former
divinely male
and the latter diabolically female.
132. For
that which, in Church bureaucracy, is anti-self can only be contrary to
that
which is pro-self, as sin to grace, and therefore will continue to
fight shy of
Heaven even as it proclaims its hope in the Resurrection and the
correlative
prospect of 'Kingdom Come', being quantitatively germane to a context
in which
the cursed criminality of free chemical soma conditions the ego of
physics to
an anti-egocentric acquiescence in the cursed sinfulness of free antiphysical soma, and therefore puts the male
sex at
loggerheads with their gender actuality of psyche preceding and
predominating
over soma.
133. And
that which, in State democracy, is anti-notself
can
only be contrary to that which is pro-notself,
as
punishment
to crime, and therefore will continue to fight shy of the
Resurrection even as it proclaims its fear of Hell and the correlative
insurrectional prospect of what could be called 'Kingdom Gone', being
qualitatively germane to a context in which the moral gracefulness of
free
physical psyche conditions the spirit of chemistry to an antispiritual
acquiescence in the blessed modesty of bound antichemical
soma, and therefore puts the female sex at loggerheads with their
gender
actuality of soma preceding and predominating over psyche.
134. Both
the above notes are, of course, constructed on a necessarily simplified
basis
relative to the full-gamut of class possibilities; for the triumph of
'the
meek', of the world, of the earth, whether in antiheavenly
or antihellish purgatorial terms, implies
the sway of
the collectivistic Many at the expense of the individualistic Few, of
the
phenomenal in mass or volume at the expense of the noumenal
in time or space, and for them there is only a building from the bottom
up, as
co-operatively from bureaucracy-theocracy, or from the top down, as
competitively from autocracy-democracy, not a building from either the
top in
free theocracy or from the bottom in free democracy, such as would be
commensurate with Social Theocracy and Social Democracy, the former
likely to
culminate in Heaven, the latter in a new order of hell commensurate
with the
earth.
135. For
whilst one can build from the bottom up in bureaucracy-theocracy, one
does not
and cannot achieve pure grace except via someone who is already at the
top
independently of the bottom and who brings revelation to earth in
Messianic
vein, thereby signalling the possibility of 'Kingdom Come' and the
resurrection
of the dead-in-life, the sinful antiheavenly,
to
the
Life Eternal, wherein not the cursedness of free spirit in Roman
Catholicism,
but the salvation of free soul in Social Theocracy will rule the
religious
roost for all eternity, elevating life to timeless bliss.
136. Contrariwise,
whilst one can build from the top down in autocracy-democracy, one does
not and
cannot achieve pure punishment except via someone who is already at the
bottom
independently of the top and who brings devastation to earth in Antichristic vein, thereby signalling the
blue-collar-oriented possibility of proletarian millennialism and the
insurrectional
counter-resurrection of the live-in-death, the punishing antihellish,
to the neo-death eternal, wherein not the morality of free ego in
parliamentary
democracy, but the viciousness of neo-free will in Social Democracy
will rule
the political roost for all counter-eternity, reducing life to hateful
time in
social democratic vein.
137. That
paradoxical scenario has already come to pass in a number of countries
over the
past century or two and requires no elaboration here, though the
scenario for
'Kingdom Come' is an altogether different proposition which remains to
be
proved.
138. Suffice
it to say that building from the bottom up in bureaucracy-theocracy
does not
uproot worldly sin but leaves it intact, as a shame to be repented of
through confession
to clerical representatives of the theocratic.
139. Guilt
for sin is indeed appropriate to the male sex; for they are at
cross-purposes
with their gender actuality (of psyche preceding and predominating over
soma)
when they sin, and should be ashamed of the fact of somatic licence ...
unlike
their female counterparts, who are instrumental, through the weakness
and
humility of their own original somatic freedom, in criminally bringing
males to
sin in the first place, and thus of weakly and humbly compounding their
ignorance and pain.
140. In
truth, there is no original sin but only original crime which
indirectly, via
the evil of bound female psyche, conditions males to foolishly
acquiesce in
what could be called unoriginal sin, or a secondary order of somatic
freedom
germane to antimetaphysics and/or antiphysics
which follows from the pressures indirectly being applied by the
primary order
of somatic freedom which, unlike its male counterparts, has reference
to metachemistry and chemistry, the
elemental realities which
turn males from the original grace in sensibility of metaphysics or
physics,
depending on their prevailing class and/or elemental disposition, to
the
sensual corruptions of sin as an unoriginal consequence of gender
subordination.
141. Thus
males are not naturally sinful, but are driven unnaturally, or perhaps
I should
say 'unnurturally', and therefore contrary
to their
hegemonic nurture, to sin in consequence of criminal pressures
naturally
applied from above by their female counterparts - metachemical
over antimetaphysical in the noumenal
context of upper-class females and males in spatial space and
repetitive time,
chemical over antiphysical in the
phenomenal context
of lower-class females and males in volumetric volume and massive mass
which,
because of its bureaucratic associations, is the context of sin par
excellence.
142. Therefore
it is right and proper that males, in particular, should be made to
feel guilty
for their sins and be expected to repent of them in the interests of a
return
to grace, to their original high sensible estate in psyche preceding
and
predominating over soma, as nurture over nature. Such
is
the dictum of the self-respecting
male who builds from or acquiesces in the bureaucratic-theocratic axis
of
things proceeding from the bottom up.
143. Yet
for one who is at the top independently of the bottom, who is no liberal theocrat held in the grip of
bureaucratic precedent, as by 'Mother Church', but freely theocratic in
what he
calls, in his Messianic wisdom, Social Theocracy, there can be no
acquiescing
in a system of church hegemony which defers, in bureaucratic vein, to
authentic
sinfulness while marginalizing grace to the inauthentic periphery of
priestly
absolution for penitential contrition; for such a system does not and
cannot
permit of authentic grace, which rather follows from a lifestyle
dedicated to
transcendentalism, specifically with regard to transcendental
meditation, but
betrays its worldly origins and want of theocratic freedom, being, in
effect,
the institutional embodiment of bureaucratic reaction to such freedom
such as
follows from an effectively lower-class premise allied to criteria
which
generally stem from or pertain to the sorts of temperate, verdant
climates and
environments especially germane to the West, and traditionally to West
Europe
in particular.
144. In
short, 'Mother Church' is the conservative champion of the sinful lowly
at the
expense of the graceful elect, and thus betrays its worldly origins as
something germane, in its co-operative collectivism, to the
bureaucratic Many,
which can only be overcome by the co-operative individualism of the
theocratic
Few if they determine that the world should be overcome in the
interests of
otherworldly criteria, in which authentic grace will take precedence
over
inauthentic sin, and something emerge which is closer to the best of
what the
East traditionally has to offer without being Eastern, and for the
simple
reason that it must be universal in the global unfolding of
evolutionary progress
towards its consummation in some transcendent omega point of timeless
bliss.
145. The
only way the sinful world can be overcome is if the graceful elect
decide that
the time has come for such an overcoming because it is no longer
feasible or
tolerable or permissible to carry-on pandering to the sinful 'meek' in
the same
old fashion year after year, decade after decade, century after
century,
millennium after millennium, world without 'fucking' end, but, rather,
time for
them, as electorate, to be granted the opportunity to throw off the
yoke of
their sinful habits and elect, in judgmental vein, for Eternity, elect
to
become an elect in their own right, who will have rights in relation to
grace
and even punishment (as a secondary form of grace for females pressured
into
psychic emphasis under a male hegemony and contrary to their gender
actuality
of soma preceding and predominating over psyche), commensurate with the
lifting
or raising of the 'earthly meek' into Heaven, and thus with the
Resurrection as
such, as and when a majority mandate for religious sovereignty, the
sovereignty
of 'Kingdom Come', paves the way for the overcoming of 'the world', as
of man,
and for the establishment, as its freely theocratic successor, of the
otherworldly reign of God in Heaven, a reign sanctified by the Second
Coming as
One Who comes from 'On High' with a Messianic message of theocratic
freedom
which owes nothing to the bureaucratic limitations of 'Mother Church',
but is
rather the revelationary means to an
anti-bureaucratic
and pro-theocratic End.
146. Such
a message is something to rejoice in; for it does away with the need
for and
reality of guilt in the face of behaviour which sinfully transgresses
self-interest, restoring to males a freedom from guilt which is the
reward for
self-harmony in graceful unison with the self, not least in respect of
the
timeless bliss of soulful redemption of the ego which is commensurate
with
salvation, as of God in Heaven.
147. Therefore
it is fitting and proper that people should dance and sing their way
into
'Kingdom Come' and not regret the passing of 'the world', as of the
sinful
guilt which was not original to males but foisted upon them from a
hegemonic
female vantage-point in original crime, a legacy, in itself, of the
'fall' from
autocracy to bureaucracy, as from vice to cursedness, free will to free
spirit,
aristocracy to meritocracy, the outer light to the outer darkness,
ugliness and
hatred to weakness and humility.
148. For
what is
important is that they should relish the prospect
of being delivered from the outer darkness of sin to the inner light of
grace,
not least in respect of the soul and the prospect of Eternity, and
ultimately
of an eternity independent of time past, future, and present, so that
it is
more than simply post-historical but properly eternal.
149. For
you can intermittently enter Eternity, after a meditative fashion, in
life, but
to enter it independently of the usual kinds of
moral-saved/virtuous-blessed circles
which involve both genders is to be dead to life as we ordinarily
understand it
and fully commensurate with the Afterlife, albeit such a definitive
manifestation of Eternity will no longer pertain to the non-synthetic -
and
possibly analytic - artificiality of mankind but become synthetically
artificial in respect of Godkind, Who will
be more
than post-human or post-modern or post-historical as and when
circumstances
permit a more sensibly extensive and intensive
cyborgization, as it were, of the
urban
proletariat to take its rightful place at the head of the evolutionary
thrust
that leads to the omega point of universal consummation.
150. Therefore
to live eternally is not to live as men do, nor even as godly males who
meditate on penultimate heavenliness, but to live beyond life in the
timelessness of Eternity whereby it was as though one were dead (to the
world)
and only alive to Heaven.
151. For Heaven is the true
end of life ... for males,
specifically those with a metaphysically upper-class, or noumenally
subjective, disposition. But it can only
be attained by rejecting life as we know it, which is characterized by
time,
and embracing the timeless universality of the Eternal, in which the
self, the
brain stem and spinal cord, will receive a synthetically artificial
inducement
to take and/or be, as God and Heaven attain to their most evolved
manifestations progressively beyond humankind, nature, and the Cosmos,
and
accordingly become properly universal, which is to say, germane to the
nurture
of metaphysical sensibility at its most evolved, and therefore per
se, level, a level in which the
co-operative individualism of perfect self-harmony is at or near its
playful
peak and blissfully independent of anything that would undermine the
salvation
of the soul, be it egocentric in non-synthetic (analytic) artificiality
(for
which read: the competitive collectivism of physical nurture),
spiritualistic
in synthetic naturalness (for which read: the co-operative collectivism
of
chemical nature), or wilfully instinctual in non-synthetic (analytic)
naturalness (for which read: the competitive individualism of metachemical nature).
152. Verily,
the dance of the soul is something worth crooning about!
For the soul is the one thing in life that is
worth dying for, albeit the death must be to life as we know it, so
that people
do not continue to die naturally and to either pass away into
nothingness like,
one fancies, the majority of females, or be reborn into a limited
eternity
(which can be rudely interrupted in secular vein), but to live
artificially, to
live nurturally, so to speak, to a greater
extent and
in a superior way than would otherwise be the case, with an afterlife
that is
no less synthetically enhanced and truly worthy to be called eternal
... as something
which, whilst it may or may not be a permanent condition, can be made
to last
for ever, as befitting God in Heaven, as metaphysical criteria
increasingly
prevail and all that can be made One with Heaven, no matter how gradual
or
complicated the process, is so made. So
may it be!
LONDON
2003
(Revised
2011)
