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PROJECTIONS
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103
OPTI-MYSTIC
PROJECTIONS
Aphoristic
Philosophy
Copyright
©
2011
John
O'Loughlin
___________
CONTENTS
Aphs.
1–118
___________
1. Sacred
ego can be distinguished from profane ego in respect of its desire to
be
subsumed into soul and achieve unity with the deeper self which would
be equivalent
to the redemption of truth in joy, or, to speak religiously, of God in
Heaven.
2. Thus
sacred ego differs quite markedly from that ego which, being profane,
is a sort
of (necessarily false) end in itself which makes an ideal out of
knowledge and
effectively subsumes soul, duly 'bovaryized',
into
itself
as
a
pleasurable by-product, as it were, of knowledge, so that
it could
be said that the earth, in religious terms, is subsumed into man, who
rules an
ungodly roost in egocentric profanity.
3. Therefore
while sacred ego will be metaphysical and effectively subordinate to
soul,
profane ego will be physical and disposed, in consequence, to
subordinate soul
to itself - the difference, in a word, between God and man, as between,
say, an
upper-class type of male given, traditionally, to transcendental
meditation and
his effectively lower-class, and erstwhile Christian, counterpart, for
whom
man-centred prayer in Christ furnishes a knowledgeable fulcrum which
precludes
genuine soulfulness, the product, after all, of a commitment to
respiratory
devotions like transcendental meditation.
4. It is
perhaps one of the great ironies of life that those who, in Buddhist
vein, have
been more committed to transcendental meditation than to prayer, to
respiratory
sensibility than to cogitative sensibility, and would be able to level
with or
accommodate the heavenly afterlife experience of an inner pure light,
have, for
environmental or other reasons, tended to be cremated, whereas their
Christian
counterparts, who might reasonably be expected to fall short of
anything
genuinely heavenly, have more usually been buried and thus not had
their
afterlife experience rudely interrupted by raging flames.
5. And
yet the devotees of transcendental meditation are precisely those who
most
deserve a heavenly afterlife and would probably experience one even in
the
paradoxical or unlikely event of burial, whereas Christians, who would
have
spent more time reading and praying than meditating (in respiratory
fashion),
tend to go to the grave in expectation of Heaven, or of heavenly
afterlife
experience, when all they are likely to get is a sort of earthly
reincarnation
in which visionary experience, having more to do with the brain stem
than the
spinal cord, is or becomes the self-oriented norm, and one can infer a
sort of
meeting Christ face to face in manly subversion of God and earthly
subversion
of Heaven which owes not a little to the Christian tendency to subvert
God in
respect of man and Heaven in respect of
the earth without necessarily realizing that that is what most
characterizes
this religion of the world, or worldly religion owing not a little to a
temperate climatic and verdant topographic precondition or mean, as in
Western
Europe, which reduces everything to the effectively lower-class
parameters of
an egocentric fulcrum, in which man is the measure of all things and
all things
must accordingly accommodate themselves to his earthly limitations,
including
such religious concepts as God and Heaven.
6. How
ironic, then, that those who, as Buddhists, are most likely to
experience a
heavenly afterlife often have it cut short, and in the most barbarous
fashion,
by funeral-pyre flames, whereas their Christian counterparts go to the
grave in
the expectation of Heaven and are more likely, through both prior
religious
conditioning and environmental factors (not the least of which would be
the
mundane context of burial itself), to recoil from the inner light to a
reincarnation of ego in terms, necessarily transmuted, of visionary
experience.
7. Therefore
it might reasonably be inferred that Heaven has never properly or fully
prevailed for either tradition, which is not altogether surprising in
view of
the fact or, rather, truth that a definitive manifestation of God and
Heaven
lies beyond man, both profane and sacred, lower- and
upper-class, in
what I hold to be a cyborg futurity which
is already
scratching the surface of post-modern life in relation to the synthetic
artificiality of the urban proletariat.
8. For
man is at best only capable of a penultimate, or more (relative to
most)
evolved, commitment to God and Heaven, which in any case will be
globally
subordinate to a humanistic per
se in regard to the egocentric profanity of that
effectively lower-class, or lowlander, manifestation of man which
dominates the
world and has tended to do so for several centuries past, together with
his
necessarily false, because worldly, religion of Christianity, which
makes a god
out of man or, rather, reduces God to the dimensions of man through
Christ and
Heaven to the dimensions of the earth through a Christ-like visionary
experience which is an implicit rejection of pure soul.
9. Doubtless
environmental factors, as already noted, played a not-inconsiderable
role in
the development of this worldly delusion of man-centred religion, but
it was
doubtless inevitable and not something one can dismiss as of no
historical or
evolutionary consequence, even if its days are numbered and the future
belongs
to a religion which, besides initially embracing lower-class criteria,
will do
more justice to truth and its corollary - and reward - of joy in
consequence of
the inevitability of globalization and the subordination of worldly
criteria to
an otherworldly lead, a lead such that will enable universality to come
properly and fully to pass as and when the peoples of the globe are
united in a
common purpose of world-overcoming and eternity-building, and thus the
achievement, as a long-term goal, of universal perfection.
10. However,
the persistence of profane ego in the Western world in particular will
continue
to pose a threat and problem to the ongoing development, in
evolutionary centro-complexification, of
sacred ego, which is above
knowledge in the truth that liberates from egotistic self in the
interests of
soulful joy, or timeless bliss, through psychocentric
salvation.
11. For
profane ego appertains to man, especially to man per
se, who is a humanistic entity for whom
form is more important than contentment, and therefore knowledge than
truth or,
rather, joy, which is the heavenly reward for an ego whose knowledge,
being
sacred, has to do with God and therefore with the achievement, through
transcendentalism, of a heavenly resurrection of the self as it passes
from ego
to soul or, in physiological terms, from brain stem to spinal cord,
something
it is only likely to do in relation to such meditative techniques as
encourage
the ego to recoil from the threat of self-annihilation posed by the
out-breath
of holy spirit to the self more profoundly, as though from one extreme
to
another, wherein it is, perforce, encouraged to identify with the soul
and
achieve that self-harmony which is the source of timeless bliss, of
heavenly
joy, for the redeemed ego, now effectively one with soul in perfect
contentment.
12. Of
course, such contentment as is vouchsafed to form, to ego, through such
consciously-engaged respiratory procedures as are encouraged by
transcendental
meditation is still a long way from the pure soul of the Afterlife as
such,
though one is more likely to be able to abide with the inner light of
pure soul
if one has been conditioned to reach an accommodation with the soul in
life -
something presupposing a lifelong commitment to transcendentalism, and
thus to
meditation techniques which encourage such an eventuality, the fruit of
self-redemption of form in contentment, or consciousness in subconsciousness,
which is not only deeper but purer and holier even than the spirit.
13. For
the Afterlife as such is not about the redemption of ego in soul, of
form in
contentment, but can be expected to either take the form of visionary
experience in modified ego or the contentment of non-visionary, or
properly unitive, experience in modified
soul, the sort of ego and
soul that pertain to the brain stem and spinal cord as two separate
entities,
two separate manifestations of the self, one of which will be more
congenial to
one in the Afterlife than the other according to how one had lived in
respect
of the competing sensibilities, the sensibility of metaphysics for
godly males
or the sensibility of physics for manly males - the former category of
males
indubitably upper-class and effectively highlander, the latter their
effectively lower-class and lowlander counterparts, or the sort of
people who
would more likely have been buried, in Christian vein, in expectation
of
meeting Christ face to face, as it were, in the Afterlife.
14. Therefore
whether the self, in withdrawing its myriad nervous fibres from the
body, now succumbed
to the mortality of the flesh, would cannibalistically self-consume
primarily
in relation to the brain stem or primarily in relation to the spinal
cord would
be largely predetermined in respect of one's class and religious
orientation,
with consequences for either visionary or non-visionary (purely unitive) afterlife experience, something which,
in any
case, had owed not a little to environmental and topographical factors
largely
responsible for encouraging one type of civilized orientation or
another in the
first place.
15. Be
that as it may, the actual afterlife experiences of 'the dead', whether
heavenly or earthly, must contrast quite substantially with the
religious life
experiences of 'the living', since these people, no matter how upper-
or
lower-class they may effectively be, still have both ego and soul in a
totality
of self which is differentiated in terms of emphasis upon either the
ego or the
soul according as profane or sacred, intellectual or emotional,
criteria were
paramount.
16. With
the egocentric, as we may call those of a profane disposition, ego
takes
priority over soul, and therefore such soul as accrues to an egocentric
mean
will be subordinated, as pleasure, to knowledge, which will accordingly
rule as
an ungodly manifestation of ego characteristic of 'man', meaning all
those
humanistic and effectively lower-class, lowlander males for whom
egocentric
knowledge coupled to psychoistic pleasure
takes
precedence over psychocentric joy coupled
to egoistic
truth and, therefore, the 'world' of profane values over the
'otherworld' of
sacred values.
17. With
the psychocentric, as we may call those of
a sacred
disposition, soul takes priority over ego, and therefore such ego as
accrues to
a psychocentric mean will be subordinated,
as truth,
to joy, which will accordingly rule as an unearthly manifestation of
soul
characteristic of 'Heaven', as the reward for all those
transcendentalist and
effectively upper-class, highlander males for whom psychocentric
joy coupled to egoistic truth takes precedence over egocentric
knowledge
coupled to psychoistic pleasure and,
therefore, the
'otherworld' of sacred values over the 'world' of profane values.
18. There
can be no question that egocentricity is more characteristic of 'the
world'
than of any otherworldly alternative lying above and/or beyond it, but
that, in
a civilization becoming ever-more globally integrated, it would not be
wise, or
indeed morally desirable, to exclude the desirability of psychocentricity
in relation to that which will both lead and condition everything else,
including those female shortfalls from metaphysics and physics which
can be
identified, in antimetachemical and antichemical fashion, with either a beautiful
approach to
truth coupled to a loving approach to joy or, in the lower-class
context, a
strong approach to knowledge coupled to a proud approach to pleasure.
19. However,
even knowledge will be modified in relation to truth, as will pleasure
in
relation to joy, as criteria appertaining, in 'Kingdom Come', to the
lead of psychocentricity in the most
evolved manifestations of God
and Heaven gradually supersede purely worldly criteria, so we can be
confident
that the strong approach to knowledge coupled to the proud approach to
pleasure
will also be modified in relation if not to truth and joy then, where
females
are concerned, to the effect of truth and joy upon beauty and love, as
life in
general progresses under an enhanced sense of truth which could be said
to stem
from the Messianic equivalent of the Second Coming, Who would have made
'Kingdom Come' possible in the first place.
20. And,
precisely, in terms not only of His teachings, His Social Theocratic
truth and
Social Transcendentalist joy, which would have to have been
disseminated to and
understood by the People, meaning principally the urban proletariat,
but also,
and not less significantly, of the coming to pass of a paradoxical
election for
religious sovereignty as the means whereby the goal of 'Kingdom Come'
could
subsequently be established in the event of a majority mandate for such
a
sovereignty in countries that, like Eire, could be expected to endorse,
under
Church-hegemonic pressures, the utilization of the State, always a
secondary
factor in the overall church/state partnership, towards such a
religious end,
an end having profound implications for the electorate should they
decide to
democratically exchange their worldly sovereignty for a sovereignty
that will
entitle them to become both godly and, where applicable, god-deferring
to a
degree and in a way that would not otherwise be possible.
21. For
religious sovereignty would enable the People, the urban proletariat of
either
a Catholic or a Protestant denominational background (not to mention
any other
religious descent), to dispense with the 'old gods', the effectively
'dead
gods' of their respective religious traditions to which they are, for
the most
part, 'dead' in any case, and have rights in relation to an order of
godliness
and heavenliness that lies beyond man in what has been called a cyborg futurity - though, in point of fact, such
a
'futurity' is already superficially with us - in which God and Heaven
become
not merely more (relative to most) evolved in respect of transcendental
meditation, but most evolved in respect of a synthetically artificial
approach
to both non-visionary and visionary afterlife experience which
effectively
'resurrects the dead' and brings Eternity to pass as the norm for all
those who
have been saved to 'Kingdom Come', the context of a religiously
sovereign
People in a society in which a new type of Church, commensurate with
what in
previous texts has been called the triadic Beyond, was being served by
a new
type of State, commensurate with the administrative aside to the said
Beyond,
and to the express end of developing religion towards its logical
conclusion in
global universality and the 'overcoming of man' in the interests and
from the
standpoint of God, whose principal concern is the attainment of Heaven
and thus
the soulful redemption of sacred ego, a concern made somewhat easier
and more
lasting, one can believe, in relation to the cyborgization
of human or, more correctly, post-human life (the urban proletariat) in
the
interests of a more synthetically artificial approach to the eternal
welfare of
the self, both in respect of the ego and the soul, the brain stem and
the
spinal cord, form and contentment, though always with the end of
universal
perfection in mind.
22. For,
ultimately, even visionary afterlife experience, no matter how
synthetically
artificial, must bow to the non-visionary or purely unitive
afterlife experience of the soul, else one will be encouraging a
context of
formal reincarnation where nothing but the discarnate vindication of
divine
truth in sublime joy should rightfully obtain in respect of the gradual
progress of eternal life towards its universal peak in some further
omega point
set, beyond the earth, in space, in special space centres which will
enable
Heaven to be to its maximum and most authentic extent, and thus
to
contrast with its least evolved extent in regard to the cosmic
manifestation of
metaphysical sensibility which pertains to ringed planets like Saturn,
whose
gaseous 'haloes' correspond, I believe, to an externalized self germane
to the
cosmic context in general, one dominated or characterized not by what
subjectively pertains to God the Father but, on the contrary, by what
objectively pertains to Devil the Mother in metachemical
sensuality, as germane to the stellar aspect of the Cosmos which rules
a
diabolic roost in free will.
23. However
that may be, we who are instrumental in furthering God in the interests
of
Heaven, and thus sacred ego in the interests of eternal
soul, God the Father in the interests of
Heaven the Holy Soul, can have no truck with any manifestations of God
and
Heaven, much less the Devil and Hell, that fall short of their most
evolved
manifestations such that pertain not to man, still less to the
metaphysically
sensible aspects of either the Cosmos or nature, but to the coming Cyborg as the vehicle for the indefinite support
and
sustain of the self throughout Eternity, and which can only come to
pass if the
urban proletariat, the species of 'man' which is post-human and
effectively
post-humanist in character, opts for a properly transcendental destiny
and thus
comes into its religious own beyond the parameters of 'the world' to
what has
been described as the 'otherworldy' context
of
'Kingdom Come', a 'Kingdom' in which the People, should they so elect
at
'Judgement', or what has been social theocratically
defined as the paradoxical election for religious sovereignty at the
cross-roads between this world and the next, will be free of all gods,
both
genuine and false, but the God which pertains to the cyborgization
of life to a heavenly end.
24. Yet
they are only likely to so elect in countries where the Church is
effectively
hegemonic over the State and religious values accordingly take
precedence over
secular ones, in countries which, like Eire, have long been loyal to
'Mother
Church' and thus to a diagonally rising bureaucratic-theocratic axis
which
contrasts with the diagonally-falling
autocratic-democratic axis typifying those countries in which,
like
Britain (and England in particular), the State takes precedence over
the
Church, and state values accordingly count for more than religious ones.
25. Such
a 'secular people' cannot be expected, short of a miracle, to vote for
religious sovereignty; for they won't be encouraged or permitted to do
so in
the first place, since one can only anticipate a desire for religious
sovereignty in societies not overly dominated by state-hegemonic values
but
still subject, in some degree, to a hegemonic Church the mission of
which has
been to prepare the 'faithful', whether or not this is taken to include
the
People generally, for the possibility of salvation in and through the
Second
Coming as and when 'Kingdom Come' is proclaimed in consequence of such
a people
being in a position to vote for religious sovereignty and thus
paradoxically
exploit the democratic process, under Church sanction and
encouragement, to
that end, an end which would not so much do away with the State and the
Church
as transmute them in respect of 'Kingdom Come', and thus with reference
to what
has been described as the administrative aside to the triadic Beyond
for both
Catholics and Protestants alike.
26. Therefore
the urban proletariat that pertain to countries like Eire in which God
and the
Church effectively come first are not so atheistic that they would be
unprepared or unqualified to paradoxically utilize the State to a
religious
end, but, on the contrary, can be expected to do so in view of their
traditional loyalty to religious values and ongoing commitment to
religion, one
way or another, even in a secular age, or an age dominated by the sorts
of
state-hegemonic values that accrue to societies like Britain and
America and
would reduce the world to democratic profanity, making us all eat the
fruit of
'the forbidden tree of knowledge' as a matter of dietary course,
irrespective
of how much better off people are when they put the soul food, as it
were, of
heavenly joy above the egocentric food of manly knowledge, whose
earthly
pleasures pale to insignificance before the inner splendour of
unfettered soul.
27. But
of course no matter how theoretically true the above statement may be,
'people'
is a term that requires to be qualified in practice, since we are
presupposing
the right sort of people, a people who are God-fearing or God-believing
in
their bureaucratic-theocratic axial orientation, a people who are theocratically led by male hegemonic criteria
rather than
dominated, in autocratic vein, by female hegemonic criteria, a people
who have
an upper-class capacity by dint of some genetic or topographical
feature which
suggests that highland values are not altogether unrepresentative of
their
stock - in short, a people like the Gaels or Celts, and the Irish ones
not
least, who even now display a cultural propensity for the heights -
witness
Gaelic Football - which contrasts markedly with the lowlander mentality
of
Association Football, in which you can only score under the bar, not
over it,
and thus live the democratic alternative to theocratic freedom.
28. Of
course, while climate and topography indubitably precede people, the
people precede
the culture that results from them, and therefore we cannot pretend
that there
is no ethnic or racial connection between what could be termed
highlander
values on the one hand, those of the Celts, and lowlander values on the
other
hand, those of the Anglo-Saxons and of the Anglo-Saxon nations in
general. A people do not exist in the void
but in
response to certain conditioning factors, both physiological and
psychological,
which have made them what they are and continue so to do.
29. But
Europe in general has been more characterized, it could be argued, by
lowlander
values than by highlander ones, which is why Paul was able to export a
lower-class, or phenomenal, version of rebirth from sensuality to
sensibility
to Western Europe, making of the mass-volume progression from phallus
to brain
in vegetation (earth) a Christian salvation which could be said to
contrast, in
male terms, with anything appertaining to metaphysics, wherein a
progression,
or diagonal rise from sensuality to sensibility bisecting two
contiguous class
planes (in this instance the noumenal
planes of time
and space), from ears to lungs in air, as from the airwaves to the
breath,
outer air to inner air, would be the mode of salvation, or of achieving
a
sensible 'rebirth' at the expense of sensuality and thus of heathenistic
values, ever dominated by a female hegemony 'on high', to a Christian
or, in
this instance, Buddhist-type end. For
one
of
the
main
consequences of rising from ears to lungs, sequential time
to
spaced space, in metaphysics, would be the rejection of music, or
something
analogous, in favour of transcendental meditation, and thus of a male
hegemony
over females, now brought low as from spatial space in the eyes to
repetitive
time in the heart, whose under-plane subservience in respect of a
beautiful
approach to truth and a loving approach to joy would be the freely
psychic
concomitants of truth and joy 'on high'.
30. That,
however, did not transpire, and even in so-called Celtic Christianity
it is
difficult to imagine a genuinely transcendentalist commitment to the supersession of ego by soul in Buddhist-like
fashion when
you bear in mind the extent to which such a highlander form of
Christianity
would still have been compromised by Old-Testament criteria and in no
position
to entirely break with the Judaic obstacle, ever fiery, to any such
respiratory
eventuality.
31. In
short, Celtic Christianity would have been hamstrung by the Judaic
aspects of
Christianity which defer, in heathenistic
vein, to a
cosmic 'first mover' deemed responsible for creating the world and all
that is
naturally or humanly in it - the sort of 'Creator' that owes more, in
stellar
sensuality, to Devil the Mother than ever it does, in Saturnian
sensibility, to God the Father, even if this sensual 'first mover',
ever
characteristic of sun- and star-drenched environments like that of the
Middle
East, happened to be called 'God' and to be worshipped as such.
32. Thus
even before the Pauline form of Christianity that we recognize as Roman
got the
better of so-called Celtic Christianity, the latter would have been a
long way
short of being genuinely transcendentalist in view of the extent to
which
matters fundamentalist would still have clung to it in consequence of
its
having arisen in connection with the so-called Christian Bible, the
greater
part of which is manifestly Judaic in respect of the Old Testament and
its
Creator-worshipping heathenistic primitivity.
33. So,
with the victory of Roman Catholicism over Celtic Christianity, it
could be said
that lowlander values gained the ascendancy, paradoxically, over
highlander
values in Europe, and with it a greater emphasis upon bureaucracy, upon
Marianism, at the expense of theocracy, or
some more
mystical Christ who, for all the ideal intentions of the Celts, would
not have
achieved what we may believe his historical ancestor was unable to
achieve in
Palestine by dint of the extent to which Old-Testament Creatorism,
ever steeped in fundamentalism, would have got in the way of a
more-than New
Testament humanism, a sort of pseudo-transcendentalism, and thus
prevented any
possibility of an authentic
transcendentalism, which at the humankind level (as opposed to either
the
cosmic or natural levels) presupposes transcendental meditation, from
coming
properly to pass.
34. The
legacy of that Biblical block on transcendentalism is still of course
with us,
since the Roman Catholic Church can do no better than defer to sin from
a
standpoint centred in verbal absolution for penitential contrition, and
thus continue
to pander to the sorts of lowlander values which have ever bedevilled
Christianity and held it firmly to the earth, with its pessimistic
interpretation of man as a sinful creature fallen from God and Heaven.
35. Doubtless
such a 'sinful creature' could only be characterized by a bureaucratic
mean
which would seem, with 'Mother Church', to be if not exactly hegemonic
then
certainly very influential over anything theocratic, no matter how
perversely
compromised by lowlander criteria issuing from Paul and having a sort
of
intellectual fulcrum, in 'the word', that necessarily fights shy of
anything
centred, metaphysically, in the breath, for which the practice of
transcendental meditation would be the more genuinely theocratic
corollary.
36. Certainly
Celtic Christianity might have put more emphasis upon self-development
in
meditative terms, but it would have been up against its Christian roots
soon
enough and inclined to intellectually modify the concept of
'meditative'
accordingly, so that it was unlikely to depart all that far from the
autocratic
clutches of Jehovah, Who constrains all to worshipful subservience of
the
cosmic 'first mover' even when the emphasis, New-Testament wise, is
bureaucratically placed upon the so-called 'Mother of God' as a
phenomenal, or
lower-class, order of 'first mover' germane to nature who conditions
the
'faithful' to worship of Christ and thus hope in the resurrection from
worldly
sin to eternal life even as worldly sin most characterizes the
bureaucratic
context in which 'Mother Church' has its roots and man his nominally
subordinate place under a female hegemony.
37. I say
'nominally' because there is still, even with Roman lowlander
implications, a
theocracy of sorts in
situ diagonally 'on
high' which offers consolation to the sinfully afflicted, as and when
they
repent of their sins and accept verbal absolution as a kind of
surrogate grace
which is the most they can expect while 'the world' still prevails and
lower-class values accordingly take precedence over anything higher.
38. This
surrogate grace is tailored, after all, to the phenomenal lowness which
characterizes man as a sinful creature, and therefore it can only
perpetuate a
situation in which man calls the sinful shots and grace is only
possible
through an intermediary of God, a priestly representative of the
Father, who
forgives the sins of the confessee,
provided he
demonstrates or seems to demonstrate genuine contrition.
39. Whether
the sinner is
genuinely contrite and penitential is, of
course, another matter, which - with due respect to God and/or God's
intermediary - only he can really know about.
But one nevertheless has reason to suspect his sincerity in view
of the
bureaucratic values generally prevailing within both 'the world' and
the Church
that ministers to and mirrors 'the world', and can do no better, as a
rule,
than accept sin and forgive it in all good faith.
40. Frankly,
this is a situation that a more genuine theocracy would not condone;
for it
would be committed to genuine grace in the form of transcendental
meditation or
some synthetically artificial equivalent thereof, and could not allow
grace to
be overshadowed by sin in worldly vein.
It would not be about forgiving sin, for such a liberal approach
to
theocracy simply perpetuates the world of the bureaucratically
'fallen', but
rather about encouraging genuine grace through transcendentalism, the
practice
of some meditative technique likely to result in the redemption of ego
in soul,
and therefore it would look upon the forgiveness of sin as a Christian
shortcoming and shortfall from authentic grace that could have no place
in
'Kingdom Come', the long-term goal of which would be global unity in
that
transcendent universality which is neither Western, and effectively
lowlander,
nor Eastern, and effectively highlander, but a transmuted combination
of each.
41. But
it would also be concerned, this more genuine theocracy which I equate
with
Social Theocracy, to reinterpret transcendentalism in more
synthetically
artificial terms, so that measures were set in motion to push
transcendentalism
beyond the sort of Buddhist stage of upper-class humankind towards a
stage in
which afterlife criteria took precedence over the criteria of
transcendentalism
in temporal life, and precisely in relation to the gradual cyborgization
of eternal life such that religious sovereignty would both permit and
necessitate.
42. For
transcendental meditation is all about transcending the ego in the
soul, and
thus achieving the redemption of self through perfect self-harmony
whilst one
is at one with the soul on the recoil from the spirit, or at one, in
physiological terms, with the spinal cord on the recoil from the
out-breath
with which one had, perforce, identified one's ego, and such a oneness
is only
possible on an intermittent basis since one must, as a self-respecting
ego, no
matter how sacred, return to the physiological context of the brain
stem soon
enough in order to plunge anew, in the interests of self-transcendence,
into
the bound will and spirit of the relevant not-self, in this case the
metaphysical sensibility of lungs and breath, before any prospect of a
subsequent recoil in self-preservation to self more profoundly can be
anticipated.
43. Therefore
one is committed to a moral-virtuous-blessed-saved circle in
metaphysical
sensibility in which free ego is eclipsed by free soul via bound will
and
spirit without the soul being that which actually and permanently
obtains. For there is obviously a
difference between
engaging with the soul via the ego to which one must necessarily return
and
literally being at one with the soul in the soul in consequence of
death, when,
if one has learnt to accommodate the soul during life, one can be
expected to
tally in the vicinity of the spinal cord rather than recoil from its
inner or
pure light to the visionary experience of the brain stem in respect of
reincarnated ego.
44. Consequently
the experience of timeless bliss in relation to the soul which the
redeemed ego
is granted through transcendental meditation can only be quite distinct
from
experience of the soul as such independently of the ego in connection
with
death, when afterlife experience ensues upon anything one might have
experienced in life, and does so independently of either meditation or
prayer
or, indeed, thought in general. It does
so as a matter of course, and is therefore not subject to some
technique for
bringing one closer to the soul whether (falsely) in terms of the
prayerful ego
or, more efficaciously, the relative transcendence of ego through
respiratory
meditation.
45. Therefore
the afterlife experience is a permanent condition, for you cannot
return to the
ego from the soul to plunge anew into the relevant not-self when both
the bound
will and spirit of metaphysical sensibility, together with all other
aspects of
the body, are no longer functioning in consequence of the mortality of
the
flesh. You either accept the inner light
of the soul, the spinal cord, or recoil to the visionary experience of
the ego,
the brain stem, wherein it could be said that you see Christ face to
face as a
shortfall from God or, rather, Heaven, since God does not pertain to
the
experience of joyful soul in the spinal cord but, rather, to the type
of ego,
avowedly sacred, which, though situated in the brain stem, is prepared
to
subordinate itself to the soul through techniques which bring one into
closer
harmony with it.
46. But
even if the afterlife experience is permanent, it cannot be said with
any
certainty that it lasts for ever; for there is a distinction between
something
which achieves a mean in one type of posthumous experience or another
and the
indefinite duration of that experience for all eternity.
Frankly, the prospects of afterlife
experience lasting for ever are, it seems to me, extremely remote; for
the self
cannot be expected to last beyond however long it takes to, as it were,
cannibalistically self-consume and effectively burn itself out, to
recede from
intense inner illumination to a pale shadow of its former posthumous
condition,
which may even be considerably shorter than how long it takes the
corpse in
general to decompose and be reduced to a skeleton, if not, eventually,
to a
pile of dust.
47. Therefore
we cannot anticipate afterlife experience lasting for ever and ever, as
though
permanency, or the achievement of a consistent state of posthumous
experience,
was commensurate with indefinite duration.
On the contrary, the chances are that this consistently
visionary and/or
non-visionary experience which we have identified with the Afterlife,
as with
afterlife permanence, will have 'run its course' long before the body
in
general has decomposed beyond the flesh, including the physiological
bases of
ego and soul in brain stem and spinal cord, to the level of mere
skeletal
remains.
48. And that, my
readers, is why 'natural' afterlife experience,
the experience that inexorably follows death (for males in particular),
leaves
something to be desired from the standpoint of eternity.
For if it does not last for ever it is
because it becomes subject to the limitations of the flesh upon which
and with
which it has co-existed as psyche since one's life first began and,
like the
flesh, must eventually wither away or peter-out and come to an
eternity-defying
end.
49. Therefore
the Christian or Buddhist-type afterlife, whilst it may begin in the
light,
whether visionary or non-visionary (give and take an
ethnically-conditioned
progression or regression from one to the other), can only end in the
darkness,
the darkness of total decay and decomposition, of nothingness the other
side of
both bodily death and non-bodily afterlife experience - the one leading
to the
other but the latter likely to have burnt itself out before the former
has
reached the nadir of its decomposition and left nothing but a skeleton,
subject
to further decay, in which the remains of neither brain stem nor spinal
cord
would be found.
50. So
much for natural life in both its temporal and so-called eternal
manifestations! You are born, you live,
you die, you live again (as a male) but not for ever, and then there is
nothing, nada, nient, the
void. What was, is no more.
You are caught, species-wise, on the wheel of
birth-life-death-rebirth-relife-redeath,
and there is
nothing, short of having yourself cremated, that you can do about it!
51. But,
then, cremation is not particularly wise from a male point of view,
since the
chances must be pretty high that the life going on in 'eternity', the relife, as if were, of afterlife experience,
would be
capable of feeling, if it hadn't already 'run its course' and ceased to
shine,
whether purely or impurely, and therefore be capable of registering any
external disturbance to its 'trip', which was being rudely if not
barbarously 'gatecrashed' by crematorial flame
and turned 'upon its head', turned upside down and effectively
subverted in
what might well be the most agonizing experience for the sentient self
of
excruciating torment, a torment effectively commensurate with hell,
from which
there was absolutely no escape.
52. Perish
the thought! And yet one cannot rule out
such a possibility, no matter how speculative it may be from the
standpoint of
the living. One cannot rule it out
because it is unlikely that afterlife experience, particularly when
soulful, or
centred in the spinal cord, would be bereft of feeling, of a capacity
to
experience heavenly bliss, which would, after all, be the reward for a
life
dedicated to the salvation of the self in respect of the soul and thus
of some
meditation technique commensurate with transcendentalism.
53. And even the lesser
afterlife experience of the egocentric
in life, of the profane in ego who had subordinated soul to the
pleasures
associated with knowledge, even that, we may suppose, would be capable
of
registering any external disturbance to itself and of painfully
experiencing
the consequences.
54. Therefore
cremation could be extremely unwise from a male point of view, since no
self-respecting person would wish to suffer the excruciating
consequences of
having his 'trip', whether visionary or non-visionary, assailed by
raging
flames and torn apart in the most brutal fashion.
55. Therefore
it is not the wise, the sensible, who opt for cremation but the
foolish, the sensual,
all those who, in life, had been too much under the hegemonic rule - in
free
societies whose freedom was more with regard to will and/or spirit than
ego
and/or soul - of females, and accordingly allowed themselves to be
dominated by
female criteria to the detriment if not, in some cases, effective
exclusion of
male values, not least in terms of respect for the concept of an
Afterlife
which comes from the free ego and/or soul, in Christian and
Buddhist-like vein,
of a sensibly-oriented society characterized by the lead and dominance
of
males.
56. Now
while free females may not suffer unduly from cremation, given that
their
freedom is predominantly somatic, of will and/or spirit in either metachemical or chemical not-self, and that when
they die
it is the death of the body rather than the rebirth of the self, the
mind, that
most characterizes them, the same is unlikely to hold true of males. For even though they will have been
paradoxically emphasizing will and/or spirit in free soma under
hegemonic female
pressures during life, they are still creatures for whom, contrary to
females,
psyche both precedes and, subatomically
speaking,
predominates over soma (as father over son in ratios of either more -
relative
to most - wavicles/less - relative to
least -
particles for masculine males or most wavicles/least
particles
for
divine
males),
and who can expect the actuality of that fact or,
rather, truth to kick-in sooner or later no matter how materialistic or
realistic or otherwise sensually disposed they may consider themselves
to be or
to have been in life.
57. For
you can be obliged, under female hegemonic pressures, to deny your
self, your
brain stem and/or spinal cord, your ego and/or soul, for the greater
part of
your diurnal existence, particularly if you happen to live in a society
or
country which encourages you to do so in the interests of free will
and/or
spirit. But at the end of the day you
will still, short of a sex change (and perhaps even then) be male, and
your
actuality of psyche preceding and predominating over soma, self over
not-self,
will still be what most characterizes you as a male, whether
you are
consciously and/or subconsciously aware of it or not.
58. Frankly,
it is difficult to the point of impossible to understand how a male
could not
be aware of this truth no matter how much he strives or is obliged to
bury it
and turn away from his self as though it were a figment of his
imagination or
of no account in consequence of the extent to which he had 'lost his
head' not
only to females but to female criteria generally. Males
are
males
and
females ... females, and
different they remain, in life as in death.
59. Therefore
a failure to identify a distinction between male and female criteria -
all too
typical of the amoral and liberally androgynous 'world' - can be a
source of
considerable error and misunderstanding, not least when, as a male, you
are
obliged to toe-a-female-line and knuckle under, as the saying goes, to
manifestations of freedom which, by their very nature, can only suit
females
and ultimately prove detrimental to males.
60. Therefore
when you live under free will and/or spirit in societies dominated by
power
and/or glory, by metachemical and/or
chemical facts,
you've potentially got a big problem as a male, because you will be
expected to
deny the ego and/or soul, and thus the form and/or contentment of
physical
and/or metaphysical truths, in the interests of free soma, which will
be busily
conditioning your psyche to acquiesce, contrary to its egocentric or psychocentric grain, in just such freedom.
61. Therefore
since soul and ego are the enemies, from the female hegemonic
standpoints, of
free will and free spirit, they will be denied, and the subverted
will-slavering soul that accrues id-wise to an antimetaphysical
position under a metachemical hegemony
characterized
by free will, and the subverted spirit-slavering ego that accrues
superego-wise
to an antiphysical position under a
chemical hegemony
characterized by free spirit, will ensure that you are at
cross-purposes with
your gender actuality as a male and in no position to believe in or
look
forward to an Afterlife of reborn psyche in consequence.
62. So
the prospects that you will almost blandly or complacently opt for
cremation
under a psyche-denying freely somatic lifestyle can only be greater
than would
be the case had you been freely egocentric or psychocentric
most of your life in male hegemonic contexts and sufficiently
self-respecting,
in consequence, as to prefer burial in the expectation of either
meeting the
Saviour or God face to face, as it were, in the Afterlife.
63. Which,
of course, accords with a sensible orientation in which Christian or
some such
religious criteria were more characteristic of how you approached life
in a
society that was the converse of anything freely somatic, a society
characterized, rather, by male hegemonic criteria in which the female
was put
in her (subordinate) place and kept there, to the best of one's
ability, in the
interests of the male ideals of free ego and/or free soul and the
triumph, in
consequence, of form and/or contentment over their more natural, and
sensual,
enemies - glory and power, now reduced, in sensible vein, to bound
manifestations of spirit and will which accord with what is blessed and
virtuous, whether in primary (male) or secondary (female) terms.
64. And
do so, remember, not as ends in themselves, but as the subordinate
corollaries
of the morality of free ego and the salvation of free soul, without
which there
cannot be any morality or salvation, as the case may be, much less
genuine
culture as a manifestation of free psyche for an individual who is not
only
properly cultural, but properly civil and thus civilized in the
deference of
bound soma, whether on primary (male) or secondary (female) terms, the
former
implying psychic grace and somatic wisdom, the latter psychic
punishment - for
a creature who is predominantly somatic - and somatic modesty.
65. Christ
is reputed to have said that the 'poor in spirit' were blessed, and
this is
equivalent to saying that the antigiving
of bound
spirit is blessed, whereas free spirit, its sensual counterpart, is
cursed, as,
therefore, are what he might have called the 'rich in spirit', who are
about
sensual giving rather than sensible antigiving.
66. But
spirit is only a mode of not-self, one issuing, in quantitative terms,
from the
will, and the 'poor in will' would be virtuous, since bound will is
virtuous in
its antidoing, the sensible antithesis of
that will
which is vicious in its freedom of action and therefore applicable to
what
could be called the 'rich in will', who are accordingly about sensual
doing
rather than sensible antidoing.
67. Reversing
Christ's terminology, one could say that the 'rich in ego' are moral,
which is
equivalent to saying that the taking of free ego is moral, whereas
bound ego,
its sensual counterpart, is immoral, as, therefore, is what might be
called the
sensual antitaking of the 'poor in ego'.
68. But ego
is only profane if falsely turned into an end in itself, as it tends to
be by
the overly physical, whom we may call 'pricks', whether consciously
moralistic
or not, and more significant from a divine standpoint are what Christ,
rightfully scornful of egocentric wealth as an obstacle to the 'Kingdom
of
Heaven', might have called the 'rich in soul', who are saved, since
free soul
is the beingful salvation of the self, the
sensible
antithesis of that self whose soul is damned in its binding to free
soma and
therefore applicable to what could be called the sensual antibeing
of the 'poor in soul'.
69. I do
not approve, nor have ever admired, the 'poor in ego' or the 'poor in
soul',
for they have allowed themselves to be dominated by hegemonic female
criteria
to an extent which has rendered them subordinate before the 'rich in
spirit' or
the 'rich in will', neither of whom would be greatly partial to free
ego or
free soul in any case, since they strive to dominate and condition
psyche from
a freely somatic basis according with their gender actuality of soma
preceding
and predominating (in either more - relative to most - particles/less -
relative to least - wavicles or most
particles/least wavicles) over psyche, and
their ego is accordingly less
consciously egocentric than superconsciously
ego-eccentric in relation to free spirit and their soul less
subconsciously psychocentric than
unconsciously psycho-eccentric in
relation to free will, both of which directly condition their psyche
accordingly, making bound ego and soul mirror images of the impulsive supernaturalness of spirit and the instinctive
unnaturalness of will.
70. Yet
males are not by gender actuality 'poor in ego' or 'poor in soul', but
are only
made such under the dominance of the 'rich in spirit' and the 'rich in
will'
who constrain them from their rightful inheritance of being either
'rich in
ego', i.e. sensibly partial to free ego, or 'rich in soul', i.e.
sensibly
partial to free soul, according as they are either preponderantly
physical (and
lower-class/lowlander) or preponderantly metaphysical (and
upper-class/highlander) and able to condition the antichemical
and the antimetachemical to either
'poverty of
spirit' or 'poverty of will', as the elemental/class case may be.
71. I do
approve, and even admire, the 'poor in spirit' and the 'poor in will',
for they
have allowed themselves to be conditioned by hegemonic male criteria to
an
extent which has rendered them subordinate to the 'rich in ego' or the
'rich in
soul', neither of whom would be greatly partial to free spirit or free
will in
any case, since they strive to dominate and condition soma from a
freely
psychic basis according with their gender actuality of psyche preceding
and
predominating (in either more - relative to most - wavicles/less
-
relative
to
least
- particles or most wavicles/least
particles)
over
soma, and their spirit is accordingly less supernatural than
natural in relation to free ego and their will less unnatural than subnatural in relation to free soul, both of
which directly
condition their soma accordingly, making bound spirit and will mirror
images of
the intellectual consciousness of ego and the emotional subconsciousness
of soul.
72. However,
from a gender standpoint, it could be argued that females are naturally
the
'rich in spirit' and the 'rich in will' and only become somatically
'poor', or
bound, under psychically free male hegemonic pressures which constrain
them to
emphasize ego or soul at the expense of spirit and will in the
interests of a
sort of overall psychic monism on either class basis, notwithstanding
the
distinctions between the primary (male) and secondary (female)
manifestations
of each.
73. Conversely,
it could be argued that males are naturally or, rather, nurturally
(by nurture) the 'rich in ego' and the 'rich in soul' and only become
psychically 'poor', or bound, under somatically free female hegemonic
pressures
which constrain them to emphasize spirit or will at the expense of ego
and soul
in the interests of a sort of overall somatic monism on either class
basis,
notwithstanding the distinctions between the primary (female) and
secondary
(male) manifestations of each.
74. In
the former case, either knowledge and pleasure directly conditioning,
as
primary free (physical) psyche, a knowledgeable approach to strength
and a
pleasurable approach to pride which, as primary bound (physical) soma,
in turn
conditions strength and pride to acquiesce, as secondary bound (antichemical) soma, in the strong approach to
knowledge and
proud approach to pleasure of secondary free (antichemical)
psyche,
or
truth
and
joy directly conditioning, as primary free (metaphysical)
psyche, a truthful approach to beauty and a joyful approach to love
which, as
primary bound (metaphysical) soma, in turn conditions beauty and love
to
acquiesce, as secondary bound (antimetachemical)
soma,
in
the
beautiful
approach to truth and loving approach to joy of
secondary free (antimetachemical) psyche.
75. In
the latter case, either weakness and humility directly conditioning, as
primary
free (chemical) soma, a weak approach to ignorance and a humble
approach to
pain which, as primary bound (chemical) psyche, in turn conditions
ignorance
and pain to acquiesce, as secondary bound (antiphysical)
psyche,
in
the
ignorant
approach to weakness and painful approach to humility
of secondary free (antiphysical) soma, or
ugliness
and hatred directly conditioning, as primary free (metachemical)
soma,
an
ugly
approach
to illusion and a hateful approach to woe which, as
primary bound (metachemical) psyche, in
turn
conditions illusion and woe to acquiesce, as secondary bound (antimetaphysical) psyche, in the illusory
approach to
ugliness and woeful approach to hate of secondary free (antimetaphysical)
soma.
76. Thus
instead of a moral-virtuous-blessed-saved circle conditioning a
virtuous-blessed-moral-saved circle, as in the aforementioned examples
of male
hegemonic sensibility, the examples of female hegemonic sensuality
would attest
to a vicious-cursed-immoral-damned circle conditioning an
immoral-damned-vicious-cursed
circle in which not primary and secondary manifestations of culture and
civility but, on the contrary, primary and secondary manifestations of
barbarity and philistinism duly obtained.
77. Therefore
the only consequence of a female hegemonic society, or a society, in
short, in
which females have been liberated from somatic repression at the hands
of
psychically free males and are now free to impress soma (upon the self)
as they
desire, is the prosecution of all that is worst in life, from crime and
evil in
chemistry and metachemistry to folly and
sin in antiphysics and antimetaphysics,
as all that is vicious, cursed, immoral, and damned runs its barbarous
and/or
philistine course in primary (female) or secondary (male) terms.
78. Conversely,
the only consequence of a male hegemonic society, or a society in which
males
have been liberated from psychic oppression at the hands of somatically
free
females and are now free to express psyche (at the expense of not-self)
as they
desire, is the furtherance of all that is best in life, from grace and
wisdom
in physics and metaphysics to modesty and punishment in antichemistry
and antimetachemistry, as all that is
moral, saved,
virtuous, and blessed runs its cultural and/or civil course in primary
(male)
or secondary (female) terms.
79. Civilization
can be balanced rather precariously between these two extremes or it
can
demonstrate a bias one way or the other, without ceasing to be worldly
and
effectively relative. But it can
also
demonstrably tip one way or the other on the scales of judgement, and
thus
revert to barbarism or progress to civility, revert to philistinism or
progress
to culture. The scales are always there
in worldly society, but the judgement that indicates one bias or
another will
point to the most likely fate of any given society in the course of its
unfolding for better or worse.
80. Societies
that are typified by the descending autocratic-democratic axis of crime
and
punishment tend to see the world in terms of a correlative
interpretation of
black and white as tyranny and freedom from tyranny, but always with a
bias for
freedom which is implicitly if not explicitly democratic, so that their
Weltanschauung
is one which regards progress from a
democratic point of view and is partial to the concept of freedom in
democratic, though usually liberal democratic, terms.
81. Societies,
by contrast, which are typified by the ascending
bureaucratic-theocratic axis
of sin and grace tend to view the world in terms of a correlative
interpretation
of black and white as worldliness and freedom from worldliness, but
always with
a bias for freedom which is implicitly if not explicitly theocratic, so
that
their Weltanschauung
is one which regards progress from a
theocratic point of view and is partial to the concept of freedom in
theocratic, though usually liberal theocratic, terms.
82. No
society is, as a rule, completely one thing or another, but most
societies tend
to be identifiable in regard to the predominance of one of the two axes
which
officially characterizes that society, country, nation, or whatever, as
pertaining, when not unduly conservative and reactionary, to either a
democratic or a theocratic interpretation of freedom, the one low and
the other
high.
83. The notion,
however, that autocracy is black and democracy
white may at first seem somewhat problematic, since autocracy would
appear to
correspond to an outer light and democracy to an inner darkness. But, in actuality, autocracy corresponds not
primarily to the outer light but to a
higher outer darkness which, as free will, is rooted in somatic force
and
causes soul to behave in a somewhat eccentric and effectively
pseudo-expressive
manner compatible with what I have called outer light, whereas
democracy
primarily corresponds to a lower inner light which, as free ego, is
centred in
psychic heat and causes spirit to behave in a somewhat concentric and
effectively pseudo-impressive manner, so that as we proceed down the
autocratic-democratic axis from noumenal
objectivity
to phenomenal subjectivity it is, in fact, fair to maintain that
autocracy is
primarily black and democracy primarily white, even if we allow
secondary white
and black features to each, since in overall terms the former
corresponds to
crime and the latter to punishment, with the one appertaining to the metachemical heights of the autocratic Few and
the other to
the physical depths of the democratic Many, albeit the physical depths
are
compromised by antichemical objectivity
which twists
the physical self against the metachemical
not-self
in anti-notself terms.
84. As
regards the ascending axis of bureaucracy-theocracy, however, the
metaphorical
interpretation of bureaucracy as black and theocracy as white certainly
corresponds to the primary distinction between sin and grace, the lower
outer
darkness of free spirit, which is rooted in the phenomenal objectivity
of
somatic motion and renders bound ego pseudo-expressive, and the higher
inner
light of free soul, which is centred in the noumenal
subjectivity of psychic light and renders bound will pseudo-impressive,
and
therefore remains a valid perspective for distinguishing worldliness
from
otherworldliness, or anti-self behaviour from pro-self behaviour, with
the
former appertaining to the chemical depths of the bureaucratic Many and
the
latter to the metaphysical heights of the theocratic Few, albeit the
chemical
depths are compromised by antiphysical
subjectivity
which twists the chemical not-self against the metaphysical self in
anti-self
terms.
85. Of
course, the notion of democracy as white in relation to autocracy as
black,
though logically sustainable in that democracy does strive to extend
freedom of
expression at the expense of what its adherents prefer to call tyranny,
or
unconstitutional monarchy, authoritarianism, despotism, etc., has less
to do
with the self than with being either pro-notself
in
the case of autocracy or anti-notself in
the case of
democracy, which is accordingly in opposition to a mode of fiery
freedom
pertaining to metachemical soma as an
impression, in
a higher order of outer darkness, of force upon light, will upon soul,
and
precisely from the standpoint of freedom from such higher outer
darkness in the
vegetative lower inner light of physical psyche which egocentrically
represses
motion, or spirit, in order to oppose force.
86. However,
the opposition of democracy to autocracy is not one that does away with
the
reality of a hegemonic state but, rather, transfers the not-self
reality of
state hegemony from the Few to the Many, as from the (not-self
affirming)
criminality of the higher outer darkness to the (not-self rejecting) punishingness of the lower inner light, as
though in a
descent from Henry VIII to Oliver Cromwell and what has since stemmed
from his
parliamentary victory over the royalists in terms of the liberalism of
parliamentary democracy.
87. Therefore
the diagonal descent from autocracy to democracy, though significant of
a
'progression' from higher outer darkness to lower inner light, from the
'black'
of force to the 'white' of heat, remains indicative of a
state-hegemonic
aberration which removed the State from subservience to the Church and
turned
it into a free entity which would henceforward subordinate the Church
to
itself, meaning principally the types of Church commensurate with free
autocracy (initially) on the one hand and free democracy (subsequently)
on the
other hand, neither of which would or ever could be Roman Catholic but,
rather,
Anglican in the one case and Puritan in the other, and thus paradoxical
falsehoods
designed for the benefit of a fundamentally corrupt society.
88. That
subject was, of course, dealt with in my last text, so I shall not
repeat
myself here. The terms I then used,
though hardly conventional, were highly efficacious in highlighting the
underlying moral distinctions between state hegemonic and church
subordinate
societies on the one hand, and church hegemonic and state subordinate
societies
on the other hand, the former of course germane to the descending
autocratic-democratic axis in respect primarily of 'frigg***
jerks'
and
'sodd*** pricks', the latter germane to
the ascending bureaucratic-theocratic axis in respect primarily of
'fuck*** cunts' and 'snogg***
bums',
with
'snogg*** jerks' and 'fuck*** pricks' being
no less
paradoxically church subordinate to the one context than 'sodd***
cunts' and 'frigg***
bums'
state
subordinate
to
the other.
89. So,
of course, it is hardly credible to suppose that one could make a
positive, or
church-hegemonic, case out for, say, 'sodd***
pricks'
at
the
expense
of 'fuck*** pricks', nor for 'frigg***
jerks'
at
the
expense of 'snogg*** jerks', even
though the former in the first category would be in democratic
opposition to
the former in the second category, like punishment to crime, and the
latter in
the second category would more likely despise the latter in the first
category,
whose pseudo-sin left something to be desired from the more elevated
standpoint
of pseudo-grace.
90. Be
that as it may, the overall reality of 'jerks' and 'pricks' is one of
state
freedom and church binding, of a hegemonic autocratic or democratic
state and a
subordinate aristocratic or plutocratic church, and neither context
commends
itself to the self-respecting, nor even, where sin is paramount, to the
self-abusing. Rather, they are
significant, relative to the respective concerns of 'cunts'
and 'bums', of a regressive aberration, one that brought the not-self
to
prominence at the expense of the self, so that even democracy, contrary
to what
normally passes as gospel, has no business pluming itself as the
epitome of
progress and enlightenment - not even when it takes a Social Democratic
turn
and probably least of all then, whether on extra-parliamentary or state
totalitarian terms.
91. For
Social Democracy is the nadir of state hegemonic regression in which
authoritarianism is paradoxically resurrected in the guise of state
totalitarianism, and the People are crushed by and in the name of
manual
labour, democracy becoming ever more pseudo as neo-autocratic factors,
duly transmuted,
illuminate the inner darkness of the masses with a sort of outer light
that is
ever dictatorial in character, and thus germane to a People's autocracy.
92. Fortunately,
most democratic societies, more partial in any case to non-manual or
mental (clerical)
work, are determined to prevent such a paradoxical situation from ever
coming
to pass, and there are now many instances of countries which have
retreated
from their various interpretations of
Social Democracy to a liberal mean, thereby joining those societies
which have
maintained a pluralist bias in the face of communistic temptation or
opposition, and which accordingly conceive of freedom primarily in
liberal
democratic terms.
93. But
in a state hegemonic context they are quite naturally going to struggle
with
the concept of theocratic freedom, and therefore tend to underestimate
or
discard it as largely irrelevant - a quite understandable if somewhat
regrettable position in view of the extent to which an
autocratic-democratic
axis, regressively descending from the objective Few to the subjective
Many,
disqualifies one, or any such society, from taking the
bureaucratic-theocratic
alternative, which progressively ascends from the objective Many to the
subjective Few, all that seriously.
94. And yet
that is precisely what one has to do if one is to have any prospect of
Social
Theocracy, the otherworldly counterpart to Social Democracy, and thus
be in
with a chance of deliverance from worldly sin to otherworldly grace on
a more
or less permanent and representative basis commensurate with 'Kingdom
Come', so
that theocracy is liberated from an effective subservience to
bureaucracy and
becomes the self-oriented mean, a mean which is only possible if
something more
genuinely transcendentalist is exchanged for the world-deferring
pseudo-transcendentalism of verbal absolution for penitential
contrition, and
exchanged not simply on a humankind basis of transcendental meditation,
as
though in conversion to Buddhism, but with a cyborg-oriented
intent
that
brings
synthetic
artificiality to bear on self-cultivation in what
would be the most appropriate redemption of the urban proletariat as
and when
they opted to democratically embrace religious sovereignty and duly
gravitated
from their post-modern, post-human(ist)
status in
what must be a correlatively post-worldly mode of synthetic
artificiality to
one commensurate with the eternal cyborg
of 'Kingdom
Come', in which transcendentalism would be freed from the remaining
clutches of
humanism, not to mention human beings, and be permitted to develop to
its
logical extent in relation to global universality.
95. For
one cannot envisage Social Theocracy replacing liberal theocracy, the
theocracy
of, for example, the Roman Catholic Church, except in respect of global
civilization
and thus the transcendence of both West and East in the interests of a
universality that was not merely more (relative to most) evolved in
relation to
the transcendental meditation of Buddhist humankind, still less pseudo
in
relation to the humanized transcendentalism or, more correctly, transcendentalized humanism of Christianity (for
humanized
transcendentalism is precisely the Buddhist mean), but most evolved in
relation
to the cyborgization of what remained of
mankind in
terms of the post-human(ist) urban
proletariat, who
are of course a global phenomenon in their windy-city cosmopolitanism.
96. The
only thing, therefore, that guarantees that the West can no longer sit
on a
Christian fence and the East on a Buddhist one, if not something lesser
than or
even contrary to Buddhism, is the ongoing development of globalization
and the
prospect, in consequence, of higher values obtaining for people of
Western
descent than would otherwise be possible, even if many of them would
still be
fated to accept a less than fully transcendentalist mode of Social
Theocracy in
view of the hierarchical predestination of some to the top tier of our
projected triadic Beyond and others to the middle and bottom tiers,
according
to denominational entitlement (as described in previous texts).
97. But
if there would be many in the West who would mount higher in relation
to Social
Theocracy than had been their ancestral case in relation to Roman
Catholicism
(quite apart from the transformations to which persons of Anglican and
Puritan
descent would be subjected), there would also be many in the East who,
within
the framework of global civilization, of ethnic universality, would if
not
mount higher then either proceed further along, with respect to
synthetically
artificial transmutations of transcendentalism, or cross over, if they
were not
already sensible, from alpha to omega, as from cosmos- and/or
nature-based Creatorism to the ultimate
creations that would permit
religion to peak in universal
independence not only of man but of nature and the Cosmos as
things
became ever-more cyborg-orientated in the
interests
of granting to the self, the brain stem and spinal cord, its maximum
protection
and longevity, to ensuring, in other words, that the self was truly in
eternity
and not merely subject to the mortality of the flesh as before, as of
old, with
an afterlife of somewhat truncated or restricted duration the only
logical
concomitant of the natural decay and decomposition of the flesh.
98. But,
of course, such cyborgization of the urban
proletariat would take time, money, and considerable expertise, and
only be
possible on a gradual basis such that was unable to prevent people from
dying
if even still subject, in 'Kingdom Come', to enhanced levels or degrees
of
synthetic artificiality. Therefore until
cyborgization became truly universal,
premised upon a
global transformation of society in general, steps would have to be
taken to
ensure that the dead, or those who continued to die (which in theory
might
include everyone), were given the next best thing to indefinite
duration in a cyborg eternity - namely,
space centre mortuaries or vaults
wherein their 'natural' afterlife experience would be granted every
encouragement to be as transcendentalist, and therefore soul-affirming,
as
possible, and precisely because it would take place, on the back of a
more
meditative disposition in society as a whole, at a gravity-defying
transcendent
remove from the Earth such that compared more than favourably with the
mundane
worldliness of earthly burial - always likely to result in a Christian
or,
rather, Christic shortfall from heavenly
afterlife
experience anyway - and contrasted most markedly with the
afterlife-denying
cremation of corpses which these days more than ever is the norm for a
godless
society, or a society which, even when it proclaims belief in God, or
what it
conservatively prefers or chooses to regard as God, behaves to the
contrary
under female hegemonic criteria and treats people as though they were
all equal
under what would in fact be the Devil, which is to say, to life as
characterized, in particular, by a metachemically
somatic interpretation of freedom that left no room for free psyche and
the
possibility, in consequence, of afterlife experience whether visionary
or non-visionary,
of a physical or a metaphysical order.
99. The
last thing a sensibly-oriented free society would want, on the other
hand,
would be to have afterlife experience, even when 'natural', or
proceeding as a
matter of inner necessity independently of synthetic stimulation, first
rudely
interrupted and then barbarously terminated by raging flame during the
incineration of the corpse, which is only the mortal, or bodily, aspect
of a
dead person. For while that is not
necessarily what would happen in the case of females, especially those
who had
been most somatically free in life and therefore least likely to
experience any
afterlife at all, the prospects of even 'heathenistic'
males,
habituated
to
living
under a female shadow, escaping some intense
discomfiture
of self, of illuminated brain stem and/or spinal cord, in consequence
of their
gender actuality being the converse of females can only be pretty slim,
and
consequently it would not be a wise man or a wise society that opted
for
cremation when other options were possible or in the process of being
developed.
100. But
the development of a transcendentalist alternative to the humanism of
Christian
burial presupposes a more genuinely transcendentalist dimension in
religion, as
in society as a whole, and that of course presupposes the sort of
omega-oriented Truth that only globalization can enable society to
embrace at
the expense, in general terms, of both Western burial and Eastern crematorial traditions alike, so that, with
Social
Theocratic guidance, society could progress towards an enhanced respect
for the
Afterlife which owed more to transcendentalism than to humanism without
the
pitfalls or paradoxically self-destructive tendencies so often
characterizing
the East, not least in respect of funeral pyres and an undue respect,
bordering
on the most fatal fundamentalism, for the Cosmos as a predominantly
fiery
context.
101. But
of course America, as a superficial manifestation of and extrapolation
from the
West, is also given to cremation, if on a rather more synthetically
artificial
basis than has typified, say, India traditionally, and it must be said
that
America is often less Christian than heathenistic
in
its approach to life, one overlapping with and even indistinguishable
at times
from certain Middle Eastern and Far Eastern traditions, like Judaism
and
Hinduism, so that it seems that its Biblical bias is distinctly towards
the Old
Testament.
102. There
is, in fact, about America a strong suggestion of upper-class alpha, of
metachemical objectivity, of perpendicular triangularity, of death worship, of disposable
culture, of
a triadic (or triangular) approach to corporal punishment, of
something, in
sum, which is profoundly un-Western or, at any rate, West European in
character, so that one wonders whether its political system isn't
rather
un-European in character too, apparently democratic but fundamentally a
sort of
pluralistic autocracy the presidential executive of which is not
incompatible
with responsibilities associated with being commander-in-chief of the
Armed
Forces.
103. Frankly,
I am quite prepared to believe that, compared to Britain and even
France,
America is less a liberal democracy, whether parliamentary or
republican, than
a sort of liberal autocracy which stands to Britain and France, though
especially Britain, in a somewhat overshadowing role analogous to the
higher
outer darkness vis-à-vis the lower inner light of an
autocratic-democratic
axis. America may speak of democracy,
and the virtues of freedom conceived in democratic terms, but its
actions
suggest something rather more autocratic in character, if with a
pluralistic
or, more accurately, dualistic essence.
104. For
105. Therefore
America values somatic freedom above every other kind of freedom, with
a bias,
in its noumenally objective and
effectively
upper-class alpha, for metachemistry, for
fieriness,
for the stellar aspect of the Cosmos (to which the 'stars and stripes'
quite
naturally or deferentially lends itself), and thus for an explosive
culture not
the least potent aspect of which is film.
If Britain - and England in particular - is a country
politically
congenial to 'pricks', given its physical orientation within a
parliamentary
democracy that nevertheless answers quite paradoxically to antichemical
pressures from subordinate females in consequence of its own metachemically autocratic traditions still being
very much
extant, then America is the land where the 'jerk' is top-dog and
'frigging'
criteria take jazzy precedence over anything 'sodding',
not
to
mention,
from
a bureaucratic-theocratic perspective, anything
'fucking'
or 'snogging'.
106. Therefore
the American view of the world, as of life, is one in which the 'jerk'
should
be free to do his 'frigging' thing within the bounds of a pluralistic
political
structure which, whilst it might have the appearance of being
democratic, is
fundamentally autocratic and ranged against democracy, not only
democracy in
its parliamentary mode, which embraces a left-wing orientation, but
more
especially the extra-parliamentary republican democracy which we have
generically termed Social Democracy and hold to be both
pseudo-democratic and
neo-autocratic, since it resurrects the higher outer darkness in
dictatorial
pursuance of state totalitarianism, and such a forceful darkness,
causing the
higher outer light of bound soul to shed its pseudo-aristocratic
radiance upon
the lower inner darkness of an earthly proletariat, a lumpen
proletariat, effectively if not literally blue-collar, cannot but prove
problematic to the American version of autocracy which, besides being
pluralistic, is profoundly capitalistic in respect of the exploitation
of
somatic freedom to a metachemically
powerful and/or
chemically glorious end.
107. Frankly,
the anti-capitalist co-operative rhetoric of Social Democracy is
anathema to a
system whose enterprise is rooted in the exploitation of a metachemically
free soma to a corporate capitalist end and which is intensely
competitive in
consequence. Therefore, unlike
France
and even Britain, America will feel compelled to forcefully go for the
throat
of any country which resists its cultural influence in the name of
Social
Democratic values; for to such a country attack is the best defence,
America
being fundamentally extreme right-wing and therefore the natural, one
might say
born, enemy of the democratic Extreme Left, though I dare say that even
theocratically extreme-left peoples and
individuals, not to
mention their liberal counterparts, would feel less than secure in a
world
dominated by American values.
108. Britain
and France, on the other hand, being sensibly democratic, I might even
say
properly democratic, have both a parliamentary Left and an
extra-parliamentary
Extreme Left to consider, and would not rush in where angels fear to
tread, no
matter how weary of Social Democracy they might be in respect of their
respective liberal democratic interests and traditions.
But Britain, having a stronger and freer
autocratic tradition than France, one which even now is still very much
part of
the overall autocratic-democratic equation, has a tendency to 'look
up', if
paradoxically, to America, language and cultural ties notwithstanding,
and
allow itself to be bewitched and even dominated by America to an extent
which
it would be difficult to imagine applying to any other country,
including
France.
109. Such
a cultural fatality on the part of Britain towards America weakens its
own democratic
instincts in respect of the punishment of crime as it comes under the
shadow of
American culture and the obsession with crime which characterizes
America as a metachemically free nation,
thereby shooting itself in the
foot and further undermining its democratic freedom, something which,
in the
right circumstances, I would have no problem with, but which in
relation to the
autocratic pluralism of America one can hardly view as an improvement!
110. Therefore
the Anglo-American alliance is not only bad for Britain, it is bad for
the
world in general; for it makes America stronger and all the more ready
to throw
its weight about at the expense of weaker or more sensible nations,
while
simultaneously making Britain more of an autocratically-subverted
problem for
its European neighbours, most of whom are decidedly more
bureaucratic-theocratic in character, and therefore less well-disposed
towards
the sexual and other perversions so typifying the state-hegemonic
aberrations
of the two Western countries in the modern world which are most removed
from
the rising axis in question, and therefore most problematic from the
standpoint
of self.
111. Even
France is less state hegemonic than Britain, given its Catholic
traditions and
the inability or unwillingness even of the most executive of republican
presidents to discard the feelings and teachings of the Church in
matters of
grave importance. There may be a
struggle, amounting to something of a tradition, in France between
republicans
and Catholics, conservatives and radicals, but the fact of France being
a
fundamentally Catholic nation cannot be totally discarded from
considerations
relating to the freedom of the State which, despite official rhetoric,
is
qualified, not unqualified, and would be a disgrace to itself were it
to be
totally independent of the Church and no better, in consequence, than a
radical
Social Democracy. France remains a
liberal republic not because it continues to compromise with autocracy,
which is
much less institutionally significant in France than in monarchic
Britain, but
because it is unable or unwilling to completely sever ties with the
Catholic
Church, no matter how conservative the bureaucratic aspect of that
Church may
happen to be.
112. For
once you server ties with the Church through Social Democracy, through
undue
state freedom culminating, it may be, in outright totalitarianism,
you
put
yourself
beyond the
possibility of theocratic redemption not only in and through the verbal
absolution
for penitential contrition of the Catholic confessional, but, more
significantly from the standpoint of genuine grace, through the
possible
deliverance of theocracy from bureaucratic constraint which Social
Theocracy,
as germane, so I have argued, to 'Kingdom Come', is designed to
further. In such fashion you would be
deprived not only
of hope for the future, but of that ultimate liberation which is
commensurate
with eternity and an end to the sinful mean of 'the world'. In short, that ultimate mode of left-wing
freedom which, to repeat, can only be social theocratically
ranged against 'the world' from an otherworldly vantage-point led and
characterized, in subjectively upper-class vein, by eternal values.
113. France
is not of course Eire, and therefore there are and will, for the
foreseeable
future, continue to be differences in respect of the relationship
between
Church and State, but even Napoleon Bonaparte was unable, as a military
dictator, to completely undermine the Church in consequence of the
alleged
collusions between papal bureaucracy and monarchic autocracy which when
once
autocracy was undermined in the State only retreated into the Church
where it
lay low, biding its time and supporting the defence of the Church from
undue
state impositions or threats of a radically democratic nature.
114. To
suggest, from a democratic standpoint, that that was therefore the best
possible reason to oppose the Church would only be to compound the
error of
undue state freedom and make what is already a tricky if not
paradoxical
situation much worse; for the freer the State endeavours to become, the
more
will ultra-conservative elements within the Church struggle to resist
it, and
with a vengeance! France is not Britain,
still less America, and were France to become genuinely state hegemonic
in either
Protestant or communist fashion it would be a tragedy for French
culture and
civilization and, above all, for the Church which made such culture and
civilization, or civility, possible and may yet make a better future
possible
in the event, at some appropriate time, of church backing for a
paradoxical
utilization of the democratic process to a freely theocratic end, the
sort of
end which, in the event of a majority mandate for religious
sovereignty, would
enable the People to transcend the Catholic Church through the Social
Theocratic Centre and climb beyond the parameters of 'the world' to the
otherworldly heights of 'Kingdom Come'.
115. For,
unlike Social Democracy, which can only reduce people to the
lowest-common-collective-denominator in earthly submission before a
despot,
Social Theocracy will have the ability and intent to raise people, bit
by bit,
year after year, decade after decade, century after century, towards
the
highest-common-individual-denominator of heavenly redemption in which
the religiously
sovereign People would have rights in
respect of synthetically-artificial self-development such that would
bring them
ever nearer, through progressive cyborgization,
to
a
definitive
manifestation
of God and Heaven, and take them ever further
from the
Great Lie of the Devil and Hell hyped as God and Heaven which is the
Old
Testament Creatoresque obstacle to Truth
which, even
now, is swallowed unequivocally in certain countries that have a vested
interest in dominating the world from just such a lying perspective and
thereby
precluding its universal development towards a maximum of truth and
joy,
sanctity and sublimity, grace and
holiness, godly
taking and, above all, heavenly being, while yet using the terminology
of
religion in respect of the most hidebound autocratic conservatism, a
conservatism which makes even the bureaucratic conservatism of 'Mother
Church'
seem comparatively liberal.
116. We
who struggle against the Lie will be 'beast' to its power-obsessed exponents; but we should also know that the
only real beast - apart from the more obvious Social Democratic one who
revels
in homosexual darkness - is he or, rather, she who, in bitch-like
diabolical
vein, opposes Truth and the evolutionary development of God in the
interests of
a noumenal freedom which is not
metaphysically
psychic but metachemically somatic, and
therefore
rooted, stellar-wise, in the Cosmos, as that which is most
representatively
cosmic and therefore germane not to God the Father but to Devil the
Mother. Rest assured that the universal,
when it properly emerges, will be nothing like the cosmic, nor even the
natural
or human, but completely transcendent and therefore as far removed from
the
Eternal Death at the roots of the Cosmos as it is divinely possible to
be.
117. Such
a universal removal of transcendence, commensurate with Eternal Life at
its
most evolved manifestation, from polyversal
fundamentalism will be the destiny of the urban proletariat when once
they
democratically opt for religious sovereignty and put themselves upon
the path
that leads from post-historical post-humanity and post-modernity in
post-egocentricity to the optimum eternal divinity and sublimity
in psychocentricity of the definitive Cyborg, come the omega point of universal
perfection.
118. For
only through the gradual cyborgization of
post-human(ist) life will eternity attain
to its ultimate omega point,
an omega point of beingful supremacy in
the
evolutionary subjectivity of metaphysical sensibility which will be not
merely
least evolved, as in the metaphysically sensible aspect of the Cosmos,
nor less
(relative to least) evolved, as in the metaphysically sensible aspect
of
nature, nor even more (relative to most) evolved, as in the
metaphysically
sensible aspect of humankind, but most evolved, and therefore of a per
se order of universality which will
leave such manifestations of it as accrue to planets like Saturn,
winged
seed-pods on certain tall trees, and transcendental meditation
decidedly in its
wake as it heads, calmly and gracefully, towards its optimum
manifestation in
the most supreme being of a synthetically artificial mode of
transcendentalism
which will grant to the self, the brain stem and spinal cord of ego and
soul,
their immortal reward in an afterlife that will never end but remain
eternally
valid, as the self is saved by the soul to the timeless bliss of heaven.
LONDON
2003
(Revised
2011)
