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REVOLUTIONARY AFTERTHOUGHTS
Op.
111
REVOLUTIONARY
AFTERTHOUGHTS
Aphoristic
Philosophy
Copyright
©
2011
John
O'Loughlin
__________
CONTENTS
Aphs.
1–113
__________
1. Jesus
is reported to have said: 'Blessed are the meek'. But
the
meek,
conceived
in relation to the
weak and ignorant at the foot of the diagonally rising axis that
culminates in
some degree of beauty and truth, are really anti-blessed; for they
exist in a
negative relationship to the metaphysically and antimetachemically
elect, whom we may call, without equivocation, the blessed.
2. For
just as I maintained, in my previous text, a distinction between the
anti-peace
sinful and pseudo-criminal within phenomenal sensuality and the
pro-peace
graceful and pseudo-punishing within noumenal
sensibility, salvation being conceived as deliverance, if as a rule
temporary
and intermittent, from the one to the other, so we may distinguish, on
a like
basis, between the anti-blessed and the pro-blessed, conceiving of the
former
in relation to bound psyche and the latter in relation to free psyche,
whether,
according with gender, on primary or secondary terms.
3. For
we have established, beyond any question of a doubt, that the
diagonally rising
axis from phenomenal sensuality to noumenal
sensibility, from sin and pseudo-crime to grace and pseudo-punishment,
only
exists because of the antiphysical
subversion of the
nominal chemical hegemony of feminine females over antimasculine
males at the behest of the metaphysical hegemony of divine males over
their antidiabolic female counterparts in antimetachemistry,
so that while the lower-class context of phenomenal sensuality bears
witness to
the conditioning of males towards free soma and bound psyche in
response to the
female hegemony (females being by definition creatures for whom soma
both
precedes and predominates over psyche), the emphasis on psyche at the
expense
of soma paradoxically follows from the overall hegemonic influence of
divine
males in metaphysics on their lower-class male counterparts, who are
able to
subvert the feminine female position accordingly, thereby ensuring that
not free
soma but bound psyche becomes the principal characteristic of
phenomenal
sensuality, as in respect of sin for the antiphysical
context and of pseudo-crime for the chemical context.
4. For the
male gender actuality of psyche both preceding and predominating over
soma
ensures that a psychic emphasis in phenomenal sensuality will follow
from the
free existence, in noumenal sensibility,
specifically
with regard to metaphysics, of psyche in consequence of a divine male
hegemony
over the antidiabolic female context of antimetachemistry.
5. Therefore
a bound-psychic precondition, in both sin and pseudo-crime, of graceful
and
pseudo-punishing free psyche is demonstrably germane to a
church-hegemonic
context in which metaphysics is free to condition the antiphysical
subversion of chemistry at antimetachemistry's
expense, and the result, logically enough, is a distinction, according
with gender, between two types of peace,
blessedness, morality, righteousness, which can be defined in terms of
anti-peace vis-à-vis pro-peace, anti-blessedness vis-à-vis
pro-blessedness,
negative, or vicious, morality vis-à-vis positive, or virtuous,
morality, and
so on, in this distinction between bound psyche and free psyche,
anti-self and
pro-self, which distinguishes the phenomenally sensual sinful and
pseudo-criminal from the noumenally
sensible graceful
and pseudo-punishing.
6. Therefore
although antimasculine ignorance and
feminine
weakness are not exactly blessed, any more, in truth, than are the
meek, they
are far from cursed, being, to all intents and purposes, anti-blessed,
since
given, in the bound psyche of anti-self, to sin and pseudo-crime,
coupled, in
subordinate free soma, to folly and pseudo-evil, this latter actually
having to
do with weakness rather than, in bound psyche, with a weak approach to
ignorance, which would be the chemical, or secondary, mode of bound
psyche as
opposed to its antiphysical, or primary,
counterpart.
7. Be
that as it may, the psychic emphasis of a church-hegemonic society has
less to
do with cursedness than with contrary approaches to blessedness, the
exact
opposite of the somatic emphasis which tends to characterize
state-hegemonic
societies, and which follows from an overall female domination of
society upon
what, in previous texts, has been described as a diagonally descending
axis,
descending, that is, from noumenal
sensuality to
phenomenal sensibility, as from evil and pseudo-folly to good and
pseudo-wisdom.
8. For
just as in an earlier text I have previously insisted upon a
distinction
between the pro-war evil and pseudo-foolish within noumenal
sensuality and the anti-war good and pseudo-wise within phenomenal
sensibility,
damnation being conceived as a descent, whether temporary and
intermittent or
otherwise, from the one context to the other, so we may distinguish, on
a like
basis, between the pro-cursed and the anti-cursed, conceiving of the
former in
relation to free soma and the latter in
relation to bound soma, whether, according with gender, on
primary or
secondary terms.
9. For
we have established, beyond any question of a doubt, that the
diagonally
falling axis from noumenal sensuality to
phenomenal
sensibility, from evil and pseudo-folly to good and pseudo-wisdom, only
exists
because of the antichemical subversion of
the nominal
physical hegemony of masculine males over antifeminine
females at the behest of the metachemical
hegemony of
diabolic females over their antidivine male counterparts in antimetaphysics,
so
that
while
the
lower-class context of phenomenal sensibility bears
witness
to the conditioning of females towards free psyche and bound soma in
response
to the male hegemony (males being by definition creatures for whom
psyche both
precedes and predominates over soma), the emphasis on soma at the
expense of
psyche paradoxically follows from the overall hegemonic influence of
diabolic
females in metachemistry on their
lower-class female
counterparts, who are able to subvert the masculine male position
accordingly,
thereby ensuring that not free psyche but bound soma becomes the
principal
characteristic of phenomenal sensibility, as in respect of goodness
(somatic
modesty, or binding) for the antichemical
context and
of pseudo-wisdom for the physical context.
10. For
the female gender actuality of soma both preceding and predominating
over
psyche ensures that a somatic emphasis in phenomenal sensibility will
follow
from the free existence, in noumenal
sensuality,
specifically with regard to metachemistry,
of soma in
consequence of a diabolic female hegemony over the antidivine
male context of antimetaphysics.
11. Therefore
a free-somatic precondition, in both evil and pseudo-folly, of good and
pseudo-wise bound soma is demonstrably germane to a state-hegemonic
context in
which metachemistry is free to condition
the antichemical subversion of physics at
the expense of antimetaphysics, and the
result, logically enough, is a
distinction, according to gender, between two types of war, cursedness,
immorality, unrighteousness, which can be defined in terms of pro-war
vis-à-vis
anti-war, pro-cursedness vis-à-vis anti-cursedness, positive, or
vicious,
immorality vis-à-vis negative, or virtuous, immorality, and so on, in
this
distinction between free soma and bound soma, pro-notself
and anti-notself, which distinguishes the noumenally sensual evil and pseudo-foolish from
the
phenomenally sensible good and pseudo-wise.
12. Therefore
although antifeminine strength and
masculine
knowledge are not exactly cursed, any more, in truth, than are the
just, they
are far from blessed, being, to all intents and purposes, anti-cursed,
since
given, in the bound soma of anti-notself,
to goodness
and pseudo-wisdom, coupled, in subordinate free psyche, to punishment
and
pseudo-grace, this latter actually having to do with knowledge rather
than, in
bound soma, with a knowledgeable approach to strength, which would be
the
physical, or secondary, mode of bound soma as opposed to its antichemical, or primary, counterpart.
13. Nothing
could be more dissimilar, therefore, than the blessedness, both 'anti'
and
'pro', of the diagonally rising axis of church-hegemonic criteria and
the
cursedness, both 'pro' and 'anti', of the diagonally falling axis of
state-hegemonic criteria, the former axis progressively ascending,
under an
upper-class male lead, from the sin and pseudo-crime of phenomenal
sensuality
to the grace and pseudo-punishment of noumenal
sensibility, the latter axis regressively descending, under an
upper-class
female rule, from the evil and pseudo-folly of noumenal
sensuality to the good and pseudo-wisdom of phenomenal sensibility.
14. Just
as the ascending axis offers salvation from vicious morality to
virtuous
morality, the anti-blessedness of bound psyche to the pro-blessedness
of free
psyche, as from the ordeal, from a male standpoint, of the one to the
ideal,
likewise, of the other, so the descending axis suffers only damnation
from
vicious immorality to virtuous immorality, the pro-cursedness of free
soma to
the anti-cursedness of bound soma, as from the ideal, from a female
standpoint,
of the one to the ordeal, likewise, of the other.
15. Life,
whatever one may say or believe about it, has to be qualified in
relation to
gender; for the one gender only prevails at the other gender's expense,
and
criteria applicable to the prevailing gender are demonstrably not
applicable to
the subordinate gender, even though an apparent or seeming complementarity
between the two genders can be - and more usually is - established in
the
interests of societal stability, whether on the basis of somatic
freedom where
civilization is at its worst or, conversely, on the basis of psychic
freedom
where civilization is at its best and therefore less a matter of
barbarity and
pseudo-philistinism vis-à-vis civility and pseudo-culture on the
descending
axis than of philistinism and pseudo-barbarity vis-à-vis culture and
pseudo-civility on the ascending one, the axis in which not female
primacy but
male supremacy obtains in relation, not least, to church-hegemonic
criteria.
16. Let
us examine these two axes in greater detail, bearing in mind that we do
not
simply have an ascent from, say, the earth to Heaven in the one case
and a
descent, by contrast, from Hell to purgatory in the other, as might at
first
seem to be the case, but, rather, an ascent from what may be called
anti-earth
and purgatory to Heaven and Antihell on
the ascending
axis and a descent from Hell and Antiheaven
to antipurgatory and earth on the
descending axis, which could
also be described, more in relation to ego and will than to spirit and
soul, as
an ascent from antiman and woman to God
and the Antidevil on the ascending axis
and a descent from the
Devil and Antigod to antiwoman
and man on the descending axis, the axis not of church-hegemonic but of
state-hegemonic criteria.
17. Therefore
antiphysics and chemistry are as much a
precondition
of metaphysics and antimetachemistry on
the righteous
axis of church-hegemonic criteria, the axis upon which things rise from
bound
to free psyche, as metachemistry and antimetaphysics are a precondition of antichemistry
and physics on the unrighteous axis of state-hegemonic criteria, the
axis upon
which things fall from free to bound soma.
18. And, as
the reader may have divined by now, that which diagonally rises does so
from
anti-self to pro-self, anti-peace to pro-peace, anti-blessedness to
pro-blessedness, anti-light to pro-light, anti-right to pro-right, as
from the
vicious morality of sin and pseudo-crime to the virtuous morality of
grace and
pseudo-punishment, whereas that which diagonally falls does so from pro-notself to anti-notself,
pro-war
to
anti-war,
pro-cursedness
to anti-cursedness, pro-darkness to
anti-darkness,
pro-wrong to anti-wrong, as from vicious immorality to virtuous
immorality.
19. In
the past I have described these contrary fates as attesting to either a
progression or a regression, according to axis, from conservatism to
radicalism, as though one progressed, on the ascending axis, from
psychic
conservatism to psychic radicalism, bound psyche to free psyche, and
regressed,
on the descending axis, from somatic conservatism to somatic
radicalism, free
soma to bound soma, and whilst I am still confident that the
description of the
former fate is profoundly correct, I have to question my presumption of
correctness in respect of the latter, where it now seems to me that a
descent
from free soma to bound soma would be more in the order of a regression
from
somatic radicalism to somatic conservatism, so that, far from the
sensual
positions being conservative and the sensible ones radical, it can be
maintained that freedom is always radical and binding conservative, and
that
the progression from psychic conservatism to psychic radicalism on the
ascending axis has to be juxtaposed with a regression from somatic
radicalism
to somatic conservatism on the descending axis, in consequence of which
there
is a marked contrast between salvation from conservatism to radicalism
on the
one hand, and damnation from radicalism to conservatism on the other
hand.
20. For how can one not
argue that freedom, whether somatic or
psychic, is radical and binding, whether psychic or somatic,
conservative? That the controlling Few,
whether evil or
graceful, are alone radical and the controlled Many, whether meek or
just,
conservative, with the conservatism, it could be said, of a flock or
sheep
which must be made subject either to the barbarous predations or the
cultural
guidance of free radicals of radically contrary persuasions?
21. Hence
conservatism, applying in the main to the bound Many, implies a certain
restrictiveness of thought or action which easily lends itself to
equation with
a certain mediocrity, in contrast to that radicalism which, applying in
the
main to the free Few, implies a certain unrestrictiveness
of action and thought which suggests an exceptional if not
distinguished
disposition.
22. Be
that as it may, the sense of ascent from a vicious type of conservatism
in the antiphysical/chemical Many towards
a virtuous type of
radicalism in the metaphysical/antimetachemical
Few
should be contrasted, on an axial basis, with the sense of descent from
a
vicious type of radicalism in the metachemical/antimetaphysical
Few towards a virtuous type of conservatism in the antichemical/physical
Many,
as
things
ascend,
in the one instance, from the bound psyche of sin and
pseudo-crime to the free psyche of grace and pseudo-punishment, which
is
salvation on primary and secondary, male and female, terms, and
descend, in the
other instance, from the free soma of evil and pseudo-folly to the
bound soma
of good and pseudo-wisdom, which is damnation on primary and secondary,
female
and male, terms.
23. And
yet hope of salvation from vicious morality to virtuous morality, bound
psyche
to free psyche, must be contrasted with fear of damnation from vicious
immorality to virtuous immorality, free soma to bound soma, as the Many
of the
ascending axis live in hope of a better deal 'on high', should they be
brought
to otherworldly justice (judgement) in consequence of what they say or
confess
being made subject to a graceful response to sin and a wise response to
folly,
not to mention, in secondary terms, to a pseudo-punishing response to
pseudo-crime and a pseudo-good response to pseudo-evil, and, by
contrast, the
Few of the descending axis live in fear of a worse deal 'down below',
should
they be brought to worldly justice in consequence of what they do or
profess
being made subject to a good response to evil and a punishing response
to
crime, not to mention, in secondary terms, to a pseudo-wise response to
pseudo-folly and a pseudo-graceful response to pseudo-sin.
24. Hence
there is a certain expectation of radicalism by the conservative Many
of the
ascending axis, and a certain rejection of conservatism by the radical
Few of
the descending axis, the terms of each axis being so contradictory as
to be
fairly antithetical and subject to completely different sets of
criteria.
25. Even
the progressive struggle between the conservative Many and the radical
Few for
salvation from the vicious world to the virtuous otherworldly overworld has to be contrasted with the
regressive struggle
between the radical Few and the conservative Many for damnation from
the
vicious netherworldly overworld
to the virtuous world, each 'overworld'
being as
mutually antithetical as their worldly, or 'underworldly',
counterparts.
26. For
the unequal struggle between vicious morality and virtuous morality is,
as we
have seen, between phenomenal sensuality and noumenal
sensibility, between the relativity of sin and pseudo-crime in bound
psyche and
the absolutism of grace and pseudo-punishment in free psyche, as
between
negative temporal and positive eternal values, whereas the unequal
struggle
between vicious immorality and virtuous immorality is, as we have also
seen,
between noumenal sensuality and phenomenal
sensibility, between the absolutism of evil and pseudo-folly in free
soma and
the relativity of good and pseudo-wisdom in bound soma, as between
negative
eternal and positive temporal values.
27. To
get to the point, Grace (to give it its noumenal
upper-case/class status) is no less eternally triumphant over the
temporality
of sin for the principal aspects of the ascending axis than Evil
(likewise granted
its noumenal upper-case/class status) over
the
temporality of good for the principal aspects of the descending axis;
for the
radical manifestations of each axis can only triumph over their
conservative
manifestations, which require to be led or ruled, as the case may be. Sin can no more expect to permanently triumph
over Grace than good over Evil, for the temporal will always be at a
disadvantage to the Eternal, and it is the Eternal that 'calls the
shots', or
determines the pattern of worldly stability, whether for better, as in
the case
of psychic binding, or for worse, as in the case of somatic binding,
where each
nominal hegemony - whether chemical in sensuality or physical in
sensibility -
is subverted and effectively overturned in the interests of axial
fidelity with
either church-hegemonic or state-hegemonic, male led or female ruled,
criteria.
28. But
if Grace can triumph over sin, not to mention pseudo-Punishment over
pseudo-crime for the female secondary positions on the church-hegemonic
axis,
and Evil triumph over good, not to mention pseudo-Folly over
pseudo-wisdom for
the male secondary positions on the state-hegemonic axis, then it does
not
follow that Grace can or will triumph over Evil, as though Grace and
Evil were
locked in an eternal struggle, but, rather, that Evil can be made to
pay for
its crimes or, rather, have its vicious radicalism invalidated, if the
worldly
meek are sufficiently saved from sin and pseudo-crime to Grace and
pseudo-Punishment for the predatory scope of Evil and pseudo-Folly over
them to
be proportionately restricted in its freedom of action and, ultimately,
for the
existence of the descending axis, the state-hegemonic axis of somatic
immorality, to be called into serious question and probable, if not
inevitable,
eclipse and decline, virtually to the point of extinction.
29. For
Evil and pseudo-Folly will not go away while sin and pseudo-crime are
vulnerable to being turned from their rightful destiny in Grace and
pseudo-Punishment by the predatory seductions of that greater somatic
freedom
which is able to 'muscle-in' on their own (what should be) subordinate
somatic
freedom and lead it metachemically and/or antimetaphysically astray, superimposing that
more radical
somatic freedom upon their own restricted somatic freedom until they
become
blind to their proper destiny and succumb to the spectacular
bewitchments which
bedazzle and besmirch them with a seemingly never-ending show of power,
to the
detriment of that anti-form which properly accrues to bound psyche as
the
precondition, in sin and pseudo-crime, of lasting contentment in the
free
psyche of Grace and pseudo-Punishment.
30. Thus
until the diagonally ascending axis 'gets its act together' and is
resurrected
on terms which bring it fully into line with the synthetically
artificial
requirements of contemporary civilization, albeit from a sensible
standpoint,
the diagonally descending axis will continue to flourish at its expense
and
'business as usual' will continue to be the predatory motto which
enables it to
thrive at the expense of the worldly meek, not, be it noted, at the
expense of
the worldly just, who rather play umpire to the predatory proceedings
to which
they are both somatically and, as a rule, ethnically affiliated, if
from a
contrary (bound) standpoint, and will only act against the Vain, the
evil and
pseudo-foolish, when it is politically expedient to do so; that is,
when their
own reputations for justice as the good and pseudo-wise would be called
into
question, if not undermined, were they insufficiently censorious of the
more
palpably ambitious or licentious somatic freedoms which, if allowed to
go
entirely unchecked, could backfire on them by causing undue disquiet to
flourish among those upon whom their fellow immoralists
prey and jeopardize the axial advantage to which both the Evil and the
good are
mutual beneficiaries in consequence, if, as noted, from contrary points
of
view, not least in respect of science and economics.
31. Therefore
the good and pseudo-wise are of no consolation to the meek, to the
subverted
and undermined sinful and pseudo-criminal ignorant and weak masses who
cannot
expect justice to apply to them when it is specifically germane to the
descending axis as a counterweight (if subordinate) to the evil and
pseudo-folly which more typically prevails as characterizing the Vain,
but must
look, by contrast, to those who would resurrect their own axial
orientation on
terms which would not only go sensibly beyond anything the Catholic
Church has
to offer but, in suitably progressive guise, prove of more appeal to
them as
the necessary guarantor of their deliverance from radical exploitation
and
restoration of their rightful destiny, their right to salvation from
the world
to the heavenly and antihellish
otherworldly overworld that can alone not
only preclude them from ever
becoming vulnerable to predation at the hands of the hellish and antiheavenly vain, but ensure, sooner or later,
the
invalidation of the axis to which such metachemical
and antimetaphysical predators appertain,
so that it
will inevitably collapse for want of justification - for want, in a
word, of a
suitable pool of prey to commercially exploit.
32. For
the good are of no account if they are not hand-in-glove with the Evil
in the
exploitation of the worldly meek to their mutual benefit, being tied
up, as we
have seen, with the antichemical
subversion of
physics at the behest of a hegemonic metachemistry
over antimetaphysics in the totality of
what has been
called the descending axis of state-hegemonic criteria.
If the Evil perish, then the good can only
perish with them; for although the Evil and their pseudo-foolish
accomplices
fear a fall into the damnation of bound soma, whether in connection
with the
good or the pseudo-wise, both alike are germane to a fallen state in
relation
to the diagonally ascending axis of church-hegemonic criteria, and no
better
than the products of schismatic heresy which, thanks in no small part to Anglo-American endeavour, has today
engineered itself into a position of seeming invincibility and world
domination, a position which its chief exemplars would like us to
believe was
unassailable and the blueprint for global liberation.
33. But
from what? From the diagonally ascending
axis which has yet to resurrect itself in suitably contemporary terms! From everything that is truly or genuinely
God-honouring! Not God-fearing, no, not
the fear of the Vain for damnation towards a 'God' who would punish
their
crimes as, presumably, some would have us believe that Christ does
when, in
point of fact, Christ would counsel the forgiveness of sins and have
little in
common with the New Testament-based idol whom man worships as and when
he is
insufficiently Catholic to be antiphysical
but all-too-physical
in puritanical character, forgetting that anything physical, no matter
how
seemingly psychically free in knowledge, is quickly subverted by antichemical strength in its foreordained
unequal struggle
with the ugliness of metachemical soma and
ceases to
be independent of state-hegemonic criteria, as it falls somatically
into line
with the good in their conservative opposition to the worst form of
radical
freedom.
34. It
was said, I know, that man was made in God's image, but frankly that
image, which
can be metaphorically characterized in terms of Father preceding Son,
of psyche
preceding and predominating over soma as the male reality par
excellence, if to a lesser extent with
man, does not often escape the subversive influence of creatures for
whom the
opposite is precisely the case, and who usually get the better of that
image as
it is twisted from knowledge and pleasure in physically free psyche to
a
knowledgeable approach to strength and a pleasurable approach to pride
in
physically bound soma in consequence of a metachemical
freedom which is able to condition the worldly relations of physics and
antichemistry to its somatic advantage,
resulting in the
bound somatic emphasis that stands, whether on primary or secondary, antichemical or physical, terms in axial
opposition to
somatic freedom, the goodness of strength against the Evil of Ugliness,
the
pseudo-wisdom of a knowledgeable approach to strength against the
pseudo-Folly
of an illusory, or false, approach to Ugliness, the latter antithesis
of which
is church-subordinate in character and no better than Man the Son
against the Antison of Antigod, neither of
whom are, in any case, a match for the primary unequal contest taking
place, in
state-hegemonic vein, between Antiwoman
the Antimother and Devil the Mother.
35. There
is a phrase one often hears from Americans in particular, as in
relation to
films - 'God damn!' It is not a nice
phrase, few American phrases of an expletive nature ever are, and one
wonders
to oneself what kind of a God it is that damns people as, presumably,
to
Hell? There, is we know, the set-up to
which America, in its secular kind of perpendicular triangularity,
is especially partial, and that is an Old Testament-like precedence of
Satan by
Jehovah, of a Fallen Angel by a First Mover who was evidently
responsible,
according to scripture, for banishing the 'fall guy' from Heaven (sic)
in the
first place, so that the fall of Satan or Lucifer from Jehovah acquires
the
lineaments of a damnation, albeit more, in truth, of the Antison
of Antigod from Devil the Mother, as of
the Unholy
Spirit of Antiheaven from Hell the Clear
Spirit, than
of what they would have us believe was Devil from God, or Hell from
Heaven.
36. I
utterly despise this Americanized concept of 'God damn!' which accepts
the lie
of the precedence of the Devil by God and makes a 'fall guy' for
diabolic
denigration out of the antimetaphysical
rebel against
not metaphysics but metachemistry, be he
Satanic or,
in nature, Davidian, or what have you. But I can hardly approve of the more Old
World Protestant-inspired notion of damnation to God as physical
Christ, as
though in descent from free soma to bound soma rather than simply in
terms of a
secondary order of free soma to a hegemonic conditioning order which,
being
female, is in sync with its gender reality while the Fallen Angel isn't
and
isn't permitted to be and has nowhere, absolutely nowhere, to go in
order to
escape, in salvation, from his unenviable fate.
37. The
standard American take on 'God damn!' is obviously worse than its
British
counterpart; but to suppose that the physical Christ is really free in
psyche
when the physical cannot exist independently of antichemical
subversion at the behest of metachemical
freedom
diagonally backward 'on high' flies completely in the face of all the
state-hegemonic evidence to the contrary which reduces this 'God' of
the world
to a mere somatically bound Son of Man who is co-opted to Antiwoman
the Antimother in her somatically modest
(bound)
opposition to the somatic immodesty (freedom) of Devil the Mother, and
whose
role is not even primary but no less church-subordinate than the Antison of Antigod
to whose
enforced somatic freedom he finds himself in parallel opposition.
38. Frankly,
this puritan Christ is not even worth a good goddamn, as the Americans
would
say, but is the representative of all that no longer exists in the
psyche-over-soma image of God, of metaphysical sensibility, but has
been turned
away from psychic freedom by an overriding state-hegemonic concern with
somatic
binding. What the somatically free are
primarily damned down to is not the Son of Man but Antiwoman
the Antimother, and they will do
everything in their
evil power to resist such a restrictive fate.
39. God,
we may be certain, is not someone who damns but someone, on the
contrary, who
saves, principally from sin to grace on the diagonally rising axis of
church-hegemonic criteria, and therefore from bound psyche to free
psyche, from
Antiman the Antifather
(who
should take precedence over the Antison of
Antiman ... as antiphysical
bound
psyche over its free-somatic corollary) to God the Father (who should
take
precedence over the Son of God ... as metaphysical free psyche over its
bound-somatic corollary), and such a salvation, primarily in relation
to males,
is not possible until and unless there is an antiphysical
subversion of chemistry at the behest of a metaphysical hegemony which
is
ascendant over antimetachemistry (with its
secondary
order of salvation for females), and able to ensure that not soma but
psyche is
granted due emphasis in the interests of an overall moral progression
from vice
to virtue, conservatism to radicalism.
40. One
could - and I'm confident many people would - identify conservatism
with being
right wing and radicalism with being left wing, and therefore it should
be
maintained that salvation from moral conservatism to moral radicalism,
bound
psyche to free psyche, is commensurate with a progression from the
moral right
to the moral left, as from the vicious morality of sin and (for
females)
pseudo-crime to the virtuous morality of Grace (and for females)
pseudo-Punishment, all of which would diametrically contrast with
damnation, on
the descending axis, from immoral radicalism to immoral conservatism,
free soma
to bound soma, as being commensurate with a regression from the immoral
left to
the immoral right, as from the vicious immorality of Evil and (for
males)
pseudo-Folly to the virtuous immorality of good and (for males)
pseudo-wisdom.
41. Hence
a progression from the viciously moral conservative right to the
virtuously
moral radical Left on the ascending axis would have to be contrasted
with a
regression from the viciously immoral radical Left to the virtuously
immoral
conservative right on the descending axis, the axis not of
church-hegemonic
but, as we know only too well by now, of state-hegemonic criteria.
42. But
what happens on each axis when the 'classical' forms of phenomenal/noumenal or noumenal/phenomenal
class
interdependence
are
succeeded,
revolution-wise, by the attempt to
establish either an upper-class noumenal
absolutism
on the ascending axis or a lower-class phenomenal absolutism on the
descending
axis, by alternative kinds of totalitarianism, call them, with due
respect to
initial pluralistic shortfalls, Social Theocratic in the one instance
and
Social Democratic in the other?
43. It
happens - does it not? - that the progression of vicious moral right to
virtuous moral left, psychic conservative to psychic radical, in
respect of
church-hegemonic criteria, is transposed into a progression or, rather,
into a
synthetic unity in which, unlike before, the Many become radical in
free psyche
and the Few, the administrators or servants of a religiously sovereign
People,
become conservative in a sort of ideologically bound-psychic commitment
to the
advancement of free psyche among the People, since the terms of
reference would
then be reversed from conservatism in the Many and radicalism in the
Few to
conservatism in the Few and radicalism in the Many, as the Many were
liberated
from worldly binding and encouraged to be as psychically free as was
compatible
with their religiously sovereign rights and responsibilities in what,
under
Social Theocracy, would become the highest form of republic, a republic
in which
Grace and pseudo-Punishment were to be found principally in the Many
rather
than, as traditionally, in the Few who towered over the Many as
metaphysics and
antimetachemistry over antiphysics
and chemistry, albeit only, outside Buddhist circles, to a Roman
Catholic
ecclesiastical extent, commensurate with their role as priestly
intercessors.
44. In
such fashion, which as explained in previous texts presupposes a
commitment on
the part of both the Few and the Many alike to the development of cyborgization towards a sensible goal, the world
would be
positively overcome and the Many delivered, definitively, from the
sorts of
predatory exploitations which the metachemical
and antimetaphysical Few are able to
inflict upon them to the
detriment of their true destinies in the metaphysical sensibility of
God the
Father/Heaven the Holy Soul and, for females, in the antimetachemical
sensibility of the Antidaughter of the Antidevil/the Unclear Soul of Antihell.
45. As
for what happens on the descending axis of noumenal/
phenomenal
class
interdependence
when
subjected to the revolutionary regress of
lower-class phenomenal absolutism, it happens - does it not? - that the
regression of vicious immoral left to virtuous immoral right, somatic
radical
to somatic conservative, in respect of state-hegemonic criteria, is
transposed
into a regression or, rather, into an analytic disunity in which,
unlike
before, the Many become radical in free soma and the Few, the
administrators or
servants of the politically sovereign People, become conservative in a
sort of
ideologically bound-somatic commitment to the advancement of free soma
among
the People, since the terms of reference would then be reversed from
conservatism in the Many and radicalism in the Few to conservatism in
the Few
and radicalism in the Many, as the Many were liberated from worldly
binding and
encouraged to be as somatically free as was compatible with their
politically
sovereign rights and responsibilities in what, under Social Democracy,
would
become the lowest form of republic, a republic in which evil and
pseudo-folly
were to be found principally in the Many rather than, as traditionally,
in the
Few who towered over the Many as metachemistry
and antimetaphysics over antichemistry
and physics, albeit only, outside Oriental-style despotism, to a degree
commensurate with a constitutional monarchy.
46. But
as soon as the Many become left and radical on an axis which, by its
very
somatic nature, can only be state-hegemonic, they are released into a
context
which requires of the conservative Few, the party operatives and
People's
commissars, that they monitor and censor, where necessary, the somatic
freedoms
of the Many who, from a party perspective, cannot be trusted but must,
if
necessary, be punished for their various crimes and pseudo-sins, crimes
and
pseudo-sins against the Party, against the State, against the People,
against
justice itself as enshrined in the Communist Manifesto and requiring of
the
conservative Few the criminal stigmatization of the radical Many,
whether
predominantly evil in neo-metachemical or
predominantly foolish in neo-antimetaphysical
terms,
whenever the Many are perceived as departing too dangerously from antichemical or physical norms which, duly
liberated from
bourgeois and/or aristocratic constraints, are those, paradoxically,
now
psychically characterizing the party faithful as guardians of People's
justice
and freedom.
47. Despite
revolutionary rhetoric, however, such norms are less psychically free
than
somatically bound, and therefore Social Democracy inevitably finds
itself
living a contradiction in terms which, whilst encouraging freedom, not
least in
relation to the stability-defying worldly context of an unrestricted
physical
hegemony over antichemistry,
simultaneously penalizes
and punishes its more radical manifestations as an infringement of
justice and
the good of the People, and simply because you cannot encourage somatic
freedom
in the Many, which tends in any case to revolve around a manual or
physical
work ethos, without succumbing, sooner or later, to chaos and even war,
a war
ostensibly to liberate the proletariat from bourgeois constraints, but,
in
reality, a war against the principle of somatic liberation itself
which, in the
event of neo-metachemical and neo-antimetaphysical
tendencies being resurrected (and always with the risk of returning
society to
an antichemical subversion of physics, as
of the
People's commissariat), is bourgeois justice in reverse, the
criminalizing of
the Many by the Few, and no more than a paradoxical testimony to the unviability of Social Democracy and to the
concomitant fact
that when they cannot be morally right people will still, by and large,
be
against what is demonstrably wrong, without having the benefit, alas,
of moral
freedom.
48. For
such freedom is only possible in relation to the diagonally ascending
axis of
what has been called church-hegemonic criteria, not in relation to a
state-hegemonic context which, in its rejection of religion from the
secular
standpoint of proletarian humanism, falls into even graver error down
the
diagonally descending axis than its 'bourgeois' counterpart, where
monarchic
and parliamentary forms of the State have a degree of freedom in
relation to anglican and puritan forms of
pseudo-church, and hence
religion, that would not be possible in a context characterized by
church-hegemonic criteria in properly Christian, or Roman Catholic,
vein, and
are thus able to defy moral considerations from a standpoint rooted in
immoral
exploitation to a capitalist end.
49. Therefore
far from the proletariat being liberated into a progressive radicalism
which,
in its cultivation of Grace and pseudo-Punishment, has the capacity to
open-out
towards a Cyborg futurity of Eternal Life,
they are
liberated, with Social Democracy, into a regressive radicalism which,
in its
resurrection of 'neo' forms of metachemistry
and antimetaphysics in contravention of
anything bourgeois or
aristocratic, results in their being
constantly placed under suspicion and even surveillance from the
party
operatives and, where necessary, subjected to repressive measures
intended to
prevent such freedom from getting out-of-hand; that is, from
establishing 'hell
on earth' to the detriment of party credibility as an instrument of
People's
justice.
50. Few
people believe any more in Social Democracy, least of all in its more
militant
or totalitarian aspects, and, having collapsed all over Eastern Europe,
hitherto its most ardent hotbed, Marxism-Leninism went into general
global
decline, opposed as much by Islamic fundamentalism as by Western
materialism. It is to be hoped, however,
that the time is fast approaching when most people will come to believe
in
Social Theocracy, and thus in a religious ideology which, with its
gradual
progression from a pluralistic base (in the triadic Beyond) towards a
totalitarian goal (in the omega point of evolutionary consummation), could overhaul not merely Christianity but
Islam and Buddhism too, resurrecting and extending the diagonally
ascending
axis to an extent whereby it was able to draw more and more people away
from netherworldly exploitation and put
the welfare of the
exploiters and People's enemies in jeopardy, undermining the very axis
which,
at this point in time, is determined to conquer the globe and reduce
everyone
who is not either a barbarous and/or anticultural
exploiter or a financial abettor and beneficiary of scientific and/or
antireligious exploitation to the humbled status of a meek consumer of
whatever
metachemical and/or antimetaphysical
vice the rampant Vain decide to inflict upon them.
51. Frankly
we don't need this situation, especially not from a male standpoint and
one,
moreover, that is capable of standing up for its freedom and denouncing
as
pernicious and immoral all that, rooted in not-self, would hinder the
progress
of self towards self-accommodation and make it no more than a humbled
spectator
of someone else's crimes and follies. We
don't need to be dominated, in Western and, more specifically,
Anglo-American
fashion, by female-hegemonic criteria in which not only is the State
freely
independent of the Church or, at the very least, hegemonic over it, but
the
pretence of physical freedom by masculine males (lower than divine
ones) is
regularly exposed as a fraud by the antichemical
subversion
of physics at the behest of a metachemistry
gleefully
triumphant over antimetaphysics in the
interests of
somatic emphasis, whether freely for the radical Few or in binding for
the
conservative Many.
52. A
world characterized and dominated by such criteria would, from a male
standpoint, not be worth living in, since life would have been reduced,
even
without communistic aberrations, to the
lowest-common-somatic-denominator of a
degree and type of commercial consumerism which outlawed anything that
properly
appertained to life, to the well-being of the self, the soul, from
standpoints
inimical to life, not least in respect of the aiding and abetting of
the
immorally vicious radicalism of Eternal Death by the immorally virtuous
conservatism of temporal death at the expense not simply of the morally
virtuous radicalism of Eternal Life but, more immediately, of the
morally
vicious conservatism of temporal life, of the bound-psychic life of sin
and
pseudo-crime which, for the meek, is the precondition, according with
gender,
of salvation to Grace and pseudo-Punishment but which, under pressure
from the
somatically free predators whose free-enterprise 'culture' scales all
but the
greatest heights of stellar hell and solar antiheaven,
is
eclipsed,
all
too
often, by somatic freedom, and thus rendered
paradoxically
subordinate, if not invalid, as the immoral exploiters tap-in to the
People's
reserves of folly and pseudo-evil to the end of seducing them towards a
perpetual acquiescence in the Evil and pseudo-Folly which rule a noumenally sensual roost from the vicious
standpoints of metachemistry and antimetaphysics,
and turn both chemistry and antiphysics
against
itself, as well as, more generally, against anything that would
condition it to
psychic binding from a metaphysical and antimetachemical
vantage-point diagonally forward 'on high'.
53. Hence
everything godly and antidevilish must be
undermined
and marginalized, not simply through attacking it directly, for that
would be
difficult if not impossible to do, but more indirectly in terms of
vitiating
the People's capacity for psychic binding and seducing them to somatic
freedom,
the predatory methodology which is not incompatible, where the Vain are
concerned, with certain inflated claims as to their own divine and/or antidiabolic pretensions, not least when backed
or
encouraged by scriptural authority.
54. For
the Church, despite its noble intentions to save the meek, has always
been 'up
against it' in relation to scriptural authority, and only implicitly
given to
transcendentalism and antifundamentalism,
never to
the extent that it could call a spade a spade and 'come clean' about
God the
Father and the Antidaughter of the Antidevil as totally antithetical entities to
anything
rooted, Bible-wise, in Devil the Mother and the Antison
of Antigod, the Old Testament presumptions
about God
and the Devil which take the forms of Jehovah and Satan and have no
bearing
whatsoever on anything genuinely divine or antidiabolic,
being,
to
all
stellar/solar
intents and purposes, the alpha-most height of the
Diabolic and the Antidivine, and thus the
sort of
cosmic anchors that hold the Church back from ever properly or fully
embracing
the Divine and Antidiabolic, hold it back
even from a
mankind 'take' on transcendentalism such that would embrace, in radical
Buddhist fashion, transcendental meditation, and instead keep it pegged
to some
indeterminate or implicit transcendentalism, not to mention (for
females) antifundamentalism, which dare
not speak its name for fear
that it infringes scripture and gives the game away, 'comes out', as
they say,
as that which has long been implicitly in revolt against Devil the
Mother hyped
as God and the Antison of Antigod
defamed as the Devil, and therefore the ideological enemy of everything
Judaic
and noumenally sensual.
55. The Church fails
even much of mankind as it tacitly
repudiates nature and the Cosmos, and thus the Old Testament, from the
standpoint of Christ or, at any rate, the New Testament.
For its claims to universality are tenuous,
to say the least, when such transcendentalism as it implicitly embraces
falls
short of transcendental meditation and therefore of the possibility of
doing
justice to those who, no less of mankind, if from a more
divinely-elevated than
antihumanist standpoint, would require of
religion
something more than verbal absolution for penitential contrition in
what
amounts to an accommodation of the world, and of the world conceived
primarily
from a Western point of view, not in relation to the Buddhist East,
where
upper-class religious criteria are more pronounced and it would be an
impertinence, indeed, to suppose that universality could be achieved
independently of such criteria and simply in terms of Christianity,
which has
always been, for whatever reason, if not specifically lower class then
certainly of the Western world and hence a worldly, or person-based,
type of
religion that, in typically linear fashion from Father to Son, Old
Testament to
New, finds its devotional fulcrum in the idolatry of Christ, not to
mention the
other so-called 'Persons' of the Trinity, and its grace by and large
not in the
respiratory space of airy meditation but in the cerebral activity of
prayer.
56. Clearly,
you do not achieve global universality by riding roughshod over people
or
peoples who have the capacity, on whatever grounds, for a higher
approach to
religion, but, on the contrary, by being sufficiently upper- and
lower-class to
provisionally appeal to most if not all those who would want religion
to be
both global and genuinely universal, which it can only be when it is
beyond
mankind and, via the democratic endorsement of the urban proletariat,
effectively committed to a cyborg stage of
life which
can speak the name of its God and Antidevil
openly
because they will be the most evolved and effectively per
se manifestations of God and the Antidevil
that are only possible when religion is no longer
held back by the Devil and Antigod posing
or posed as
God and the Devil but when, through Social Theocracy, whatever would
hold
religion back from its full potential and development - not, of course,
for the
sake of religion but on account of the lasting salvation of the meek -
has been
rejected and effectively consigned to the rubbish heap of history.
57. For
you cannot have God the Father, never mind the Antidaughter
of the Antidevil, if Devil the Mother and
her antimetaphysical 'fall guy' for
diabolic denigration, the Antison of Antigod, are still
officially in
situ in religion and
thereby arrogating to themselves, via scripture, attributes properly
appertaining to their space/time antitheses, least of all on an
explicit and
fully developed basis, the basis that lies beyond mankind and
which
requires, in almost Nietzschean vein, that
'man
should be overcome' in order that the cyborgization
of life to a divine end may come more sensibly and morally to pass.
58. You
have to reject explicitly and categorically every manifestation of this
crime
against religion which, despite theocratic pretences in respect of
monotheism, is
rooted, stellar-wise, in cosmic science, and would have people believe
that
Devil the Mother was God and that God or, rather, godliness was
all-powerful,
was, indeed, commensurate with the hideously wilful concept of an
'Almighty'
and not rather an ultimate manifestation of psychic form which,
rejecting ego
as an end-in-itself (unlike the more militantly physical), sought its
sublime
redemption in soul, in an ultimate psychic contentment which stands to
the
ultimate manifestation of psychic form as joy to truth, or Heaven to
God, the
attainment of Heaven being God's raison
d'être and chief if not sole justification.
59. And
if, by bringing to pass the paradoxical election within certain
religiously-biased states that could result in a majority mandate for
religious
sovereignty, you find that you are in a position officially to develop
the
properly religious and antiscientific alternatives to the Lie, then it
won't be
long before the Truth emerges triumphantly into the open and you can
turn
against whatever would oppose and restrict its development, the
Biblical
evidence of the Lie not least of all, since the Lie (of Devil the
Mother as God
... the Father) has always bedevilled any attempt to categorically
establish
the Truth as that which can alone liberate from the Lie, not to mention
the
anti-truth (and half-lie) of the worldly meek, and simultaneously bring
the
anti-lie (and half-truth) of the worldly just into moral disrepute,
exposing it
as the somatically good counter-measure to Evil which can never, no
matter how
long it exists, categorically defeat the Eternal Lie which, through
somatic
freedom, brought it into temporal
existence in the first place.
60. Only
God the Father can do that, but God can only do that indirectly, by
getting His
own graceful house in order and leading the meek, the preyed-upon
ignorant and
weak, towards a degree and type of Truth which is no mere implicit mode
of
transcendentalism in the Catholic manner, nor even an explicitly
penultimate
mode of genuine transcendentalism in radical Buddhist fashion
(hamstrung as
that often is by cosmic tradition and Hindu convention), but the most
explicit
mode of transcendentalism there could ever be, a mode which takes the antiphysical precondition of metaphysics or, in
primary
psychic emphasis, the antihumanist
precondition of
transcendentalism, not to mention the chemical precondition of antimetachemistry or, in secondary psychic
emphasis, the
nonconformist precondition of anti-fundamentalism, to an altogether new
and
ultimate plane, making of the antiman
precondition of
God and the womanly precondition of the Antidevil
who
dwells beneath God ... what will amount to the virtuous circle of
metaphysical
and antimetachemical beatitude in which
both the
truth of God the Father and the beautiful approach to truth of the Antidaughter of the Antidevil
will live, via their respective not-selves, for the joy of Heaven the
Holy Soul
and the loving approach to joy of the Unclear Soul of Antihell,
eternally twined in the perfection of ultimate yang and antiyin
which is the omega point of evolutionary consummation and thus of
everything
blessed with psychic peace in the virtuous morality of the most perfect
freedom
of which it were possible to conceive, freedom not only from
the
anti-peace of sin and pseudo-crime but, more importantly, for
the
pro-peace of grace and pseudo-punishment which will constitute the
psychic
monism of a gender complementarity that
raises
culture to the pre-eminent status to which, as something divine, it is
fully
entitled.
61. Only
thus will the barbarity of Evil be defeated, and with it the
pseudo-Folly that
puts males at barbarous loggerheads with their gender actuality (of
psyche
preceding and predominating over soma) and causes them to tag along
beneath
that primary barbarism which is less an illusory approach to ugliness
or a
woeful approach to hatred, as with them, than ugliness and hatred metachemically enthroned in autocratic contempt
not only of
the antimetaphysical 'fall guy' for
diabolic
denigration, but of the plutocratic and/or democratic masses who
constitute the
good antichemical and pseudo-wise physical
retort to
such Evil and pseudo-Folly without being able to rise above their
lower-class
status and be a real match for anything somatically free.
62. In
fact, when we come to analyze the distinction between the two axes more
closely, the ascending axis of church-hegemonic psychic criteria, and
the
descending axis of state-hegemonic somatic criteria, we find that in
both cases
space and mass have the better of time and volume, though in
diametrically
antithetical ways, in accordance with the gender differential that
enables us
to characterize the ascending axis as conditioned by male elements and
the
descending one as conditioned by female elements, whether in respect,
either
way, of dominion or subversion.
63. Certainly
the ascending axis bears testimony to the control of the male form of
mass,
which is massive, by the male form of space, which is spaced, so that
the
female form of time, which is repetitive, is subordinate to spaced
space as the
female form of volume, which is volumetric, is subverted by massive
mass, in
consequence of which church-hegemonic criteria in respect of salvation
from
bound psyche to free psyche are premised upon a mass-space axial ascent
in the
primary terms of antihumanism to
transcendentalism
and upon a volume-time axial ascent in the secondary terms of nonconformism to antifundamentalism,
while
state-subordinate
criteria
in
respect of what could be called a
counter-damnation from free soma to bound soma are likewise premised
upon a
mass-volume axial ascent in the primary terms of antinaturalism
to idealism and upon a volume-time axial ascent in the secondary terms
of
realism to antimaterialism, which enables
us not only
to distinguish sin from grace and pseudo-crime from pseudo-punishment
in
respect of primary and secondary modes of psyche but, where soma is
concerned,
folly from wisdom and pseudo-evil from pseudo-good on a similar basis,
the
Church always being principally concerned with psyche, the mind, and
the State,
by contrast, with soma, the body, whether on a free or a bound basis,
and in
relation to both male and female elements.
64. By
contrast, the descending axis bears testimony to the control of the
female form
of mass, which is massed, by the female form of space, which is
spatial, so
that the male form of time, which is sequential, is subordinate to
spatial
space as the male form of volume, which is voluminous, is subverted by
massed
mass, in consequence of which state-hegemonic criteria in respect of
damnation
from free soma to bound soma are premised upon a space-mass axial
descent in
the primary terms of materialism to antirealism and upon a time-volume
axial
descent in the secondary terms of anti-idealism to naturalism, while
church-subordinate criteria in respect of what could be called a
counter-salvation from bound psyche to free psyche are likewise
premised upon a
space-mass axial descent in the primary terms of fundamentalism to antinonconformism
and upon a time-volume axial descent in the secondary terms of antitranscendentalism to humanism, which enables
us to
distinguish not only evil from good and pseudo-folly from pseudo-wisdom
in
respect of primary and secondary modes of soma but, where psyche is
concerned,
crime from punishment and pseudo-sin from pseudo-grace on a similar
basis, the
State always being principally concerned with soma, the body, and the
Church,
by contrast, with psyche, the soul, whether on a free or a bound basis,
and in
relation to both female and male elements.
65. Of
course, there are further complications which I shan't elaborate on
here,
though I believe I have touched upon these in certain previous texts,
including
the extents to which the State is either subverted by the Church or, on
the descending
axis, the Church by the State when the one is free and the other bound,
or vice
versa, and I think it fair to add that freedom of manoeuvre for the
State in a
church-hegemonic context is bound to be greater when free soma (as the
necessary corollary of bound psyche) is not simply free in relation to
bound
psyche but is subjected to the kinds of predatory pressures which
constantly
emanate from any State which is metachemically
and/or
antimetaphysically free in state-hegemonic
vein, so
that, despite its apparent disadvantages from a church-hegemonic
standpoint,
there is, in such times and circumstances, enhanced scope for political
manoeuvre independently of the Church both for worse and, conversely,
for
better, as and when the externally expanded degree of state freedom is
exploited to a new religious end properly regarded, by its devotees, as
superior to the existing religious framework in its evolutionary
implications
and likely to lead, in the event of majority support, to the
possibility of a more
permanent salvation from just the sort of worldly predicament that the
traditional religious framework is unable to ameliorate or rectify, but
which
is now perceived as being so detrimental to the People's moral welfare
in
general that a more efficacious and lasting remedy is required such
that only a
revolutionary religion could provide.
66. Thus
not only bad things but good things, so to speak, can step into the
vacuum
created by the expansion of free soma beneath or behind its normal
state-subordinate parameters, and appeal to those who are most
victimized by
such a paradoxically retrograde expansion to do the sensible thing and
vote,
when the opportunity presents itself (as it surely must), for religious
sovereignty, in order that they may be lifted, slowly but surely,
beyond the
predatory scope of the more freely somatic and embrace religion afresh,
embrace
it in the fullness of a psychic freedom which will have its own bound
somatic
corollary, and thus state subordination, as a new order of Church is
developed
at the expense of the old one which will be not just another church, in
Protestant schismatic fashion, but a Church to end all churches - what
I have
called the Centre, and regard as being as posterior to the Christian
Church as
the temples of heathen antiquity were anterior to it, and therefore as
pertaining to an altogether different and more evolved civilization, a
civilization which, with global pretensions, is already there in
post-Western
secular form, thanks in no small part to the free radicals of somatic
seduction, but which now requires to be religiously overhauled in order
that
synthetic artificiality, as germane to the urban proletariat, may
progress
towards a sensible culmination, and the People be saved not only from
their
worldly shortcomings but from the kinds of netherworldly
predators who, with eagle-like rapacity, now exploit them to an immoral
end,
the end of financial wealth through power and fame, from which,
incidentally,
the just cannot be exonerated, since they are the ones who more usually
subsidize the very scientific freedoms to which the meek are perforce
exposed
and by which they are often worsted, turned from bound psyche towards a
blatantly immoral form of free soma which barbarously contests their
own
philistine predilection and exploits it in a most shamelessly cynical
fashion.
67. Thus
there is still hope of significant amelioration of the People's lot
even in the
midst of the most blatant predatory exploitation of their ignorance and
weakness, their Achilles heel, one might say, as worldly somatic
freedom
suffers at the hands of that greater somatic freedom and provides
opportunities
for both disillusionment and a reaffirmation, on the part of more
insightful
elements, of the desirability and, indeed, necessity of an altogether
more
genuine order of divine truth if they, the meek, are to be more
lastingly and
efficaciously delivered from immoral exploitation and returned to their
rightful inheritance in God and, for females, the Antidevil
who would dwell beneath God as Antihell
beneath
Heaven and antimetachemistry beneath
metaphysics,
bearing psychic witness to the beautiful approach to truth as surely as
truth
bears witness to God.
68. Hence
it can be regarded as a blessing in disguise that there is now, thanks
to metachemical and antimetaphysical
exploitation of the chemical and antiphysical,
a
wider
somatic
gap
between state-subordinate and church-hegemonic
criteria than
was formerly the case, and that others, besides the Evil and
pseudo-Foolish,
should exploit or, rather, utilize that gap in order to prevail upon
the
politically sovereign meek, no longer on that account quite as meek as
before,
to opt for religious sovereignty when the opportunity arises and thus
forfeit
the very sovereignty which, in state-subordinate vein, keeps them
pegged to the
world and in no position to achieve contemporary and meaningful
deliverance
from it in the interests of an altogether contrary order of radicalism,
and
hence freedom, from that to which they are perforce subjected at
present, an
order centred in psyche and thus all that is culturally best in
civilization
rather than, as with its somatic counterpart, barbarously worst.
69. Thus
will a people come alive to their souls and their rightful destiny in a
peace
which can transcend their own anti-peace predicament in the sinful
world, as
well as deliver them from the pro-war predations to which they are
evilly
subjected by the Vain, who have no moral standing but only a certain
superficial disdain for those who would justly clip their wings out of
'self-interest' as they profess to a certain anti-war stance which is
still, no
matter what they may say or think, as distinct from anti-peace as
pro-peace
from pro-war, God from the Devil, and no more than the downside of an
axis upon
which the just are generally an ethnically-aligned accomplice in the
conspiracy
against the meek which they prosecute together with the Vain to their
mutual
somatic, or material and financial, advantage.
70. Bourgeois
justice for the meek is not even a half-truth but an anti-lie which
punishes
the effects of crime without being able to remedy its causes, and all
because
it is Evil, and not good, that 'calls the shots' and establishes the
criteria
by which a somatic conspiracy may be maintained at the expense of the
meek and,
not least, their rightful entitlement to both psychic binding and, more
importantly, psychic freedom 'on high'.
71. How
the Christian Church has failed the meek in combating this conspiracy
and
exposing it as the immoral impostor and enemy of life it is! Enemy, above all, of the male sex and of
everything that would lead to the eternal peace of cultural contentment
through
psychic freedom! For even the implicit
transcendentalism that the Church officially still offers from the
standpoint
of mankind, anterior as that is to the post-human and superficially cyborg mentality of the urban proletariat, is
explicitly
contradicted in Old Testament scripture by an implacable fundamentalism
and
even materialism which is the long-standing enemy of everything
genuinely
Christian and 'reborn', and which can still be used, hypocritically and
cynically, by the perpetrators of those grosser somatic freedoms of
unrestricted metachemical enterprise to
justify what
could be called their crimes if not against humanity then certainly
against
post-humanity as the product, in their twisted minds, of some kind of
divine
sanction.
72. Nothing,
of course, could be further from the truth!
But then there is nothing further from the truth than the
fact-obsessed perpetrators
of Evil and pseudo-Folly who, not being
able or indeed prone to warring on the just, on their good and
pseudo-wise
somatic counterparts, dedicate all or most of their considerable
somatic
energies to warring on the meek, on the ignorant and weak, and to
reducing them
to quasi-foolish and quasi-evil acquiescence in the rule of Crime and
pseudo-Sin, the very converse of what they should be
acquiescing in
through bound psyche as and when the church-hegemonic commitments to
sin and
pseudo-crime put them in line for salvation to Grace and
pseudo-Punishment
diagonally forward 'on high', while folly and pseudo-evil keep them in
line for
counter-damnation from such state-subordinate free soma to the Wise and
pseudo-Good bound-somatic corollaries of that free psyche which is
commensurate, no matter how implicitly, with a metaphysical hegemony
over antimetachemistry - the very
antithesis of the metachemical hegemony
over antimetaphysics
which bears Old Testament-like witness to the rule not merely of
fundamentalism
over antitranscendentalism but, in freely
somatic
vein, of materialism over anti-idealism, of Devil the Mother over the Antison of Antigod,
which
subordinates the bound psyche of the fundamentalist Daughter of the
Devil and
of the antitranscendentalist Antigod
the Antifather to a materialist and
anti-idealist
freedom commensurate, in soma, with Evil and pseudo-Folly, from which
there is
no salvationist escape!
73. All
of which brings us back, of course, to the contemporary forms of Devil
the Mother
and the Antison of Antigod
which, in superficially cyborg secular
vein, prey
upon the embattled meek, the urban proletariat, and continue to do so,
for all
we know, with the connivance of that very same Church which is
scripturally
bound to the Old Testament and even given, these days more than ever,
to a New
Testament form of perpendicular triangularity
which
would be the 'Christian' equivalent, for mankind, to anything either
cosmically
or naturally triangular in the Old Testament or, for that matter,
synthetically
triangular with regard to sensual cyborgization
in
contemporary New World-inspired civilization which, though still
fundamentally
Western, has global pretensions in respect of the spread of secular
consumerism
at the proletariat's moral and religious expense, the proletariat not
being
credited with any moral or religious aspirations at all, which, up to a
point,
is quite understandable, if a shade cynical and over-confident from an
exploiter's standpoint.
74. However
that may be, it is evident that the Church has been swept along by this
torrent
of secular Heathenism, and that it often thinks in parallel with the
exploiters
and would be capable, one feels, of siding with the rich and powerful
against
the meek, of 'selling out' to the forces of market exploitation which
plunder
the People and suck them dry of all that would replenish and nourish
the soul,
condemning them to a perpetual worship of death, which is the
'essence',
superficial and immoral though it be, of perpendicular triangularity
anyway, whether of the Cosmos, nature, mankind, or Cyborgkind,
since
all
such
contexts
can be dominated, in such fashion, by a female
hegemony
which rides roughshod over a 'fall guy' for denigration who is, in
turn,
deprecated by the other female component of the triangle, what I would
call the
antimetachemical one that, lacking anything
properly
metaphysical over it to be psychically deferential towards, is
somatically
roped-in to an uneasy acquiescence in the metachemical
hegemony at the expense of antimetaphysics,
so
that
it
exists,
whether as Allah in the Cosmos, Mohammed in nature, the
so-called
Sacred Heart of the Risen Christ in mankind, or whoever or whatever it
may be
in Cyborgkind, in a resentful relationship
with the
more blatantly somatic and sensual aspects of perpendicular triangularity,
whether as Jehovah over Satan in the Cosmos, Saul over David in nature,
the
so-called Risen Virgin over the so-called Father in mankind, or even,
in
contemporary New World guise, some camera-besotted Republican over a
microphone-besotted Democrat in Cyborgkind,
without
the
benefit
of
redress or release to some more sensible orientation
that,
besides embracing metaphysics, enabled it to transcend its own soma in
the
interests of that psychic freedom which is alone commensurate with
salvation
and, for the female context in question, the pseudo-punishing form of
Grace
which may be equated with a beautiful approach to truth and, in soul,
with a
loving approach to joy.
75. I do
not like or approve of perpendicular triangles, whether of the
Saturn-excluding
order of the Cosmic, the winged-seedpod excluding order of nature, the
lung-excluding order or mankind, or the respirator-excluding order of Cyborgkind, for they are always heathenistic
in their female-hegemonic suggestion of numerological triads in which
888 is
locked-in to 999 over 666, or something to that largely sensual effect, and leave to be desired that which is
genuinely divine and alone commensurate, on any level of metaphysical
sensibility (whether least, less, more or most evolved), with God the
Father
and Heaven the Holy Soul for self, for psyche, and with the Son of God
and the
Holy Spirit of Heaven for not-self, for soma, of which the lungs/breath
and
artificial respirators/oxygen containers are doubtless the more and
most
evolved instances respectively.
76. Clearly,
a religion that is only implicitly transcendentalist, that is
theoretically
given to a New Testament approach to God the Father in mankind, will
not wish
to reveal exactly what
God the Father on that level or at that stage
of evolution really is; for it could lead to a meditative undermining
of prayer
and confession when once you bring the process of transcendental
meditation
into the godly open, and then find it is at loggerheads with the Old
Testament
in which 'God' is very definitely not
a practitioner of
transcendental meditation but, in terms of a Cosmos subjected to
universal
hype, a prime mover in Creation, and not even on the comparatively
insignificant cosmic level of, say, the nearest equivalent to
metaphysical
sensibility there, which could well be Saturn, or planets with a
gaseous mean
surrounded by a halo-like ring or series of rings, but on the far more
cosmically significant level of metachemical
sensuality, which is correspondingly more stellar and even
fundamentally polyversal in character, and
thus akin to what the
conventional are wont to regard as 'The Almighty', call it Jehovah, or
cosmic
'First Mover', or 'The Creator', and thus to what I have all along
called Devil
the Mother, and know to be the very (somatic) antithesis of anything
godly and
thus psychically free!
77. Unfortunately
this Christian religion is not, nor ever has been, sufficiently
independent of
such an autocratic 'First Mover' to be properly and fully theocratic,
and even
in respect of the New Testament you will find that the so-called Risen
Virgin
effectively takes a metachemical position
over an antimetaphysical 'Father' who,
whether earmarked for
diabolic denigration or not, is a far cry from God the Father in any
metaphysically sensible context, quite apart from the want of divine
credibility attaching to the so-called Sacred Heart of the Risen Christ
who,
conceived in relation to metachemical
sensibility,
i.e. to antimetachemistry, as the somatic
parallel
for mankind to Antidevil the Antimother,
leaves the lung-centred level of theological symbolism out of the
frame, as
already remarked.
78. For
that would, of course, be Buddhist and likely to lead to the practice
of
transcendental meditation by males anxious to transpose self from God
the
Father to Heaven the Holy Soul via the Son of God and the Holy Spirit
of
Heaven, which is equivalent, in straightforward language, to having the
ego
redeemed in the soul via the bound will and bound spirit of the
relevant
not-selves, viz. lungs and breath, to the self conceived as brain stem
and
spinal cord, the former commensurate, at this level, with God the
Father, the
latter with Heaven the Holy Soul.
79. Not
even Celtic Christianity gave people much encouragement to do that, and
why? Precisely because it was still
hamstrung, for all its highland pretensions at the expense of what
could, in
relation to Romanism, be called lowland values, by the Bible, not least
the Old
Testament, and in no position to ditch worship of Jehovah and proceed
to
cultivate the self, as defined above, in effectively independent vein.
80. But
that is precisely what needs
to be done if religion is to move beyond both
Christian and even Buddhist limitations to embrace God the Father and,
more
importantly, Heaven the Holy Soul, the raison
d'être of godliness, afresh, on more contemporaneously
explicit terms, and thus be of relevance to the urban proletariat,
saving them
from the worldly slough of exploitative despond in which they remain
politically
mired to the detriment of their souls, their selves, their peace of
mind and
rightful freedom in genuine culture.
81. That
is why, in the event of a majority mandate for religious sovereignty,
steps
must be taken to deliver the People both from their own mundane
limitations and
from the kind of two-faced religious hypocrisy which promises much but
delivers
little, and all because it is not in a position to deliver the People
from
itself, from its own ecclesiastical limitations which stretch all the
way back
to the most inveterate manifestation of Devil the Mother and have
little or
nothing of contemporary relevance to suit more than a dwindling number
of
persons, persons who, while they might well be of the meek, are
questionably or
insufficiently urban to be effectively indifferent, despite a nominally
Catholic or Christian affiliation, to conventional religion and
anxious, in
consequence, for a new deal, for deliverance from commercial
exploitation to a
world which offers not anti-peace, still less pro-war and anti-war, but
the
pro-peacefulness of lasting contentment, the peace of identification
with the
God and/or Antidevil, according to gender,
that dares
explicitly to speak its name in the interests of transcendentalist
and/or
antifundamentalist liberation from a world where traditional approaches
to antihumanism and nonconformism
are increasingly beset by the undermining of antinaturalism
and realism, their somatic concomitants, by materialism and
anti-idealism which
constrain, rather, to a subordinate acquiescence in fundamentalism and antitranscendentalism than encourage anything
godly and antidevilish.
82. The
external enemy can clearly be identified, but dealing with it will
require that
we know how to remove the obstacles that lie within,
within
the
traditional
framework of church-hegemonic and
state-subordinate society, and give ourselves, through the democratic
acceptance of religious sovereignty (the sovereignty that I alone have
conceived of and advocated in my capacity as self-styled Messianic
benefactor
of the worldly meek), the chance to develop a more viable alternative
which
will lead, slowly but surely, to the liberation of the People from the
predators who now tyrannize over them to an unjust end, and to the
prospect, by
contrast, of lasting salvation in a stage of God ... the Father
(coupled, be it
not forgotten, to the Antidaughter of the Antidevil for females) which lies beyond mankind
and, in
the furthermost development of its potential for self-overcoming, has
the
capacity to become not merely as far removed, in evolutionary terms,
from the
cosmic mode of God the Father in some Saturn-like gaseous planet as
such an
entity can possibly become, but antithetical, more importantly, to the
cosmic
mode of Devil the Mother, the per
se mode of somatic freedom which is the antithesis of
everything godly, whether the psychic freedom of such metaphysical
sensibility
be found in the Cosmos, in nature, in mankind, or, for the future, in Cyborgkind, in the cyborgization
of urban proletarian life taken beyond the present sensual stages to a
sensible
peak in which both divinity and antidiabolism,
metaphysics
and
antimetachemistry, will attain to
their definitive realizations in the per se mode of psychic freedom
which is
commensurate with the most evolved manifestations, cyborg-wise,
of
God
the
Father
and the Antidaughter of the
Antidevil, the ultimate stage of truth and
the beautiful
approach to truth coupled, in soulful vein, to the ultimate stage of
joy and
the loving approach to joy that will signify the culmination of
Eternity in
what lies beyond the world and hence history, being the true
vindication of the
world as that which leads, or can lead, to Paradise.
83. For the world is
not an end-in-itself for the meek - how
could it be? - but something from which to be delivered in the
interests of
psychic freedom in truth and, for females, a beautiful approach to
truth, so
that they may know God and the Antidevil,
in
accordance with gender, and no longer have to suffer the exploitations
of those
for whom the world is an end-in-itself, even if those exploitations are
more
usually indirect, in the case of the just, rather than the direct
product of
freely somatic imposition and seduction at the hands of those who,
being Evil
and pseudo-Foolish, actually rule the good and the pseudo-wise, and do
so on
the female-hegemonic basis which guarantees the antichemical
subversion of the physical at the behest of the metachemical
and to the disadvantage of the antimetaphysical,
who
play
'second
fiddle'
to their metachemical
counterparts in the exploitation of the meek.
84. It is
precisely the physical for whom the world is an end-in-itself; for they
correspond to man per
se, to humanism and
naturalism, and are therefore as contrary to the antihumanism
and antinaturalism of the antiphysical
as the nonconformism and realism of the
chemical,
corresponding to woman per se, is antithetical to the antinonconformism and antirealism of the antichemical, who subvert the physical and
thereby prevent
them from enjoying the psychically free pretensions to which they
aspire,
co-opting them, as already seen, to the bound somatic struggle with the
Evil
and the pseudo-Foolish which has the effect of rendering psyche, and
hence
knowledge, subordinate to soma, and thus the knowledgeable approach to
strength
which is the pseudo-wise complement to the goodness, or somatic modesty
(in
binding) of strength itself.
85. Hence
the physical, despite their long-standing pretensions to psychic
independence, are
not even of the good primarily but of that which, as pseudo-wisdom, has
been
co-opted by the good in their state-hegemonic struggle - parliament
vis-à-vis
monarchy - with the Vain, which is a struggle that can never be brought
to a
triumphant conclusion because Evil corresponds, from a female
standpoint, to
the ideal of free soma and good merely to the ordeal, from that
selfsame
standpoint, of bound soma, which is the price that has to be paid by
both the
Evil and the good, the metachemical and antichemical alike, if a female control of
society in
state-hegemonic vein is to be maintained, and maintained, needless to
say, on
the diagonally descending axial basis which regresses from noumenal
sensuality to phenomenal sensibility, as from vicious immorality to its
virtuous counterpart, and is torn, unequally, between the conflicting
somatic
antitheses of pro-war and anti-war, kindness to not-self and cruelty to
not-self.
86. One
can see that such an axis is in every way the opposite of the
diagonally ascending
one of church-hegemonic society, and it seems to me that by making an
end -
necessarily false in its cruel nature - out of the world, the just,
whether
good or pseudo-wise, antichemical or
physical,
legitimize and confirm the right of the Vain, of the Evil and
pseudo-Foolish,
to rule both at their bound somatic expense and in relation to the
psychically
bound whose relative free soma is so cynically exploited to an immoral
end or,
more correctly, in relation to the immoral beginnings of civilization,
the
alpha of predatory barbarism, which the meek are powerless - these days
more
than ever - to resist, and for the aforementioned reasons, not least
the
failure of traditional religion to provide them with a viable and
credible
alternative which would lift them more lastingly and profoundly above
the bog
of worldly despond in which they remain
perforce stuck, thanks in no small measure to the even more immediate
part
played by political sovereignty in keeping them down.
87. Thus,
despite their own somatic discomforts, there is something in it for the
just
when their financial subsidizing of scientific or technological
experimentation, of materialist and anti-idealist enterprise by the
Vain, leads
to a more ruthlessly efficient exploitation of the meek and enables
them to
feather their nests more expensively and to recoup more lucratively
such
outlays of expenditure as was necessary to the initial financing free enterprise, thus easing the burden of somatic
binding, and providing them with an additional incentive to prosecute
such
crime as might threaten the axial status quo, not least when, contrary
to their
customary show of combating Evil and pseudo-Folly, their zeal in this
respect
is directed at the more restive elements of the meek who do not or
cannot quite
reconcile themselves to meekly acquiescing in their own somatic
exploitation at
the combined hands of the just and the Vain but tend, from time to
time, to
either vaingloriously acquiesce in it, to the competitive detriment of
the
exploiters, or to defiantly repudiate and besmirch it, to the detriment
of
exploitation itself, without, however, having the benefit of a viable
alternative such that would more lastingly deliver them from the hands
of all
exploiters,
whether
direct
or
indirect, vain or just.
88. That
said, such a paradoxical approach to justice as is directed rather more
at the
meek than at the Vain is perhaps more prevalent than axial
entrenchments of one
sort or another in different types of society might at first suggest,
and just
goes to prove that the meek are much the most populous class of persons
whether
strictly Catholic or not, and thus the ones who are constantly in the
firing
line of commercial exploitation.
89. Therefore,
to repeat, the world is not and cannot be an end-in-itself for the
exploited,
whether you prefer to call them the Catholic meek or the urban
proletariat or
indeed the People, because they are the ones who have been tricked out
of their
rightful destiny and seduced to the worship of false freedoms which
profit no-one
but the exploiters, as the free soma that should be the subordinate
corollary
of bound psyche is preyed upon from a contrary somatic height until
they all
but lose track of the significance of bound psyche as the precondition
of free
psyche and, scorning conventional salvation, instead become as wretched
playthings in the hands of a Maker who, far from making them anew in
God, will
make them over in the image of the Devil, of Devil the Mother, and
render them
all the more deferential towards the ruling manifestation of the
precedence of
psyche by soma which bears a metachemical
image, in which materialism takes
precedence over
fundamentalism and, for the antimetaphysical
'fall
guy', anti-idealism over antitranscendentalism,
so
that
there
is
never, in that noumenally
sensual
context, the possibility of psychic emphasis and hence salvation from
bound
psyche to free psyche but only, eternally and without mercy, an
implacable
somatic will that tyrannizes over everything beneath it, making-over
even the
world in its own diabolical image.
90. Fortunately
there is hope for the world even at this late stage, though only in
countries
where there is still some respect for the principle of church-hegemonic
criteria, and people haven't entirely been wrenched from or rendered
antagonistic towards the justification of meekness, of comparative
ignorance
and weakness, not as an end-in-itself (for bound psyche is indeed an
ordeal
from a male point of view), but as a means to a higher end, the end,
properly
considered, of a certain elevation of mind, of soul, that follows from
the
acceptance of metaphysical and/or antimetachemical
free psyche and repentance for antiphysical
and/or
chemical shortcomings, for the very fact of meekness which, contrary to
the
justice of the good and the pseudo-wise, cannot be turned into an
end-in-itself
but, subject as it is to both its own and even worse afflictions from
without,
ever the precondition of deliverance from the world to the Beyond,
whether in
life, in death, or, for what has been provisionally called 'Kingdom
Come' in my
work but is identifiable, through the concept of mass religious
sovereignty,
with an ultimate form of republicanism affiliated to Social Theocracy,
in a
kind of combination of life and death which will be the synthetically
artificial mode of Eternal Life that will grant to those who have been
or are
on route to being sensibly cyborgized
afterlife-type
experiences without their having literally died, and all because death
as we
customarily know it will be overcome to
be replaced, with advanced sensible cyborgization,
by
an
eternity
of
artificial visionary and mystically unitive
inner life which will be the universal counterpart to the more natural
visionary or unitive inner life of
conventional
afterlife experience following human death, only something that will
not burn
itself out after a comparatively brief period of perpetual duration
during
which extensive decomposition of the corpse would have gone on apace,
but
persist, or be encouraged to persist, heaven and/or antihell
without end.
91. Forget
the notion of ghosts and the pretensions of mediums, this is not, on
either
class level, about an objective projection, female-wise, of not-self,
of soma,
into some imaginary afterlife, but an extrapolation from the more
genuine
afterlife which characterizes the experiences, in particular, of males
as they
recoil, in self, from not-self, from the mortality of the flesh, the
body, to
incandesce, whether for better or worse, in the myriad nerve-fibres of
the
brain stem and spinal cord now turned-in upon itself and
cannibalistically
self-consuming, until there is nothing left to consume and it fades
into the
nothingness that parallels the ongoing decomposition of the not-self,
as of the
body generally.
92. Whether
this recoil to self be gentle or fierce, light-like or fiery, will of
course
depend on the type of existence one had led whilst alive; for it is
incontestable to me that those who were closest to self in sensibility
would
recoil less violently and even more gently than those who, accustomed
to a
consistently sensual lifestyle under female-hegemonic criteria, were
bound -
barring advanced decrepitude - to recoil more fiercely from the
not-self to the
self, from soma to psyche, and thus experience something closer to what
one
would identify with hell rather than heaven, being, to all
eschatological
intents and purposes, damned.
93. Be
that as it may, there is still, as before, reason enough to prefer
closeness to
self in sensibility than greater distance from self in sensuality; for
the
former only follows from a male-hegemonic situation whereas the latter
is all
too likely in respect of a female domination of society, as of
individuals, as
when, on the diagonally descending axis of state-hegemonic criteria,
the antichemical subversion of the
physical at the behest of
the metachemical over the antimetaphysical
ensures that somatic consequences in not-self, whether 'pro' or 'anti',
take
precedence over the self as psyche, and render the latter subordinate
to the
prevailing concerns with soma which, as was shown, make for immorality,
whether
on a vicious or a virtuous, a free or a bound, basis.
94. Consequently
even sinners and the pseudo-criminal are likely to fare posthumously
better, in
naturalis, than
their good and pseudo-wise counterparts, where the worldly division
between the
meek and the just is concerned; for despite the nominal female hegemony
in
chemistry over antiphysics, the existence
of
metaphysics over antimetachemistry
diagonally forward
'on high' has ensured, traditionally, the psychic subversion of
chemistry by antiphysics, and the
possibility of salvation for the meek
from the bound psyche of sin and pseudo-crime to the free psyche of
Grace and
pseudo-Punishment, as from the vicious morality of anti-peace to the
virtuous
morality of pro-peace, with correspondingly subordinate orders of soma.
95. How
much and, indeed, whether this still obtains is, in this day and age, a
debatable point! But the Church at least
provided the structure whereby deliverance from phenomenal sensuality
to noumenal sensibility could be achieved,
no matter how
intermittently, and that, providing one received grace, whether on
primary or
secondary terms (according to gender), there was a fair chance,
certainly in
the case of the male sex, that one would recoil from not-self to self
much less
violently in death and thereby experience what may be called a heavenly
or at
any rate more peaceful order of afterlife such that followed from a
gentler
self-consuming of the nerve-fibres of the self, the brain stem and/or
spinal
cord, and would be much less infernal in character than beatific, like
the
steady flame of a candle.
96. Whether,
in truth, the female experience could ever be quite that ... must
remain open
to doubt. But there is no question in my
mind that a creature who was more outer light in life will be less
inner light
in death, probably burning up more rapidly, and the more so as the life
was
sensual rather than sensible and more likely to be given, in any case,
to the fanciful
projection, on an objective basis, of a somatic interpretation of the
Afterlife
such that would take, according to class, either an eye-based ghostly
or a
tongue-based mediumistic guise, thereby confirming either a metachemical
or a chemical, a fiery or a watery, bias.
97. Be
that as it may, the resurrection of the dead in 'Kingdom Come', of
death itself
as the gateway to afterlife experiences, will necessarily take more of
a
metaphysical and physical guise, in keeping with inner-light mystical
and visionary
alternatives for self-realization, and we can be confident that as
eternal
timelessness proceeds towards the pro-peace of global universality it
will
become ever more mystically perfect and the source, in carefully
monitored
methodologies, of a contentment that will last for ever, and more so, I
wager,
as the inherent transcendentalism and antifundamentalism
of the lead factors in our projected triadic Beyond (as described in
previous
texts) cause the eternally living to be raised more universally into
space, via
space centres, as the appropriate environmental setting for the
realization of
evolutionary consummation.
98. But
all this will only transpire if and when the diagonally rising axis of
church-hegemonic criteria is itself resurrected in suitably synthetic
terms and
is thereby able both to save the meek from themselves and from the
predators
who exploit them so callously, and simultaneously bring the diagonally
descending axis into such moral disrepute that it becomes increasingly
problematic
for itself and ceases to be commercially or politically viable, being
rejected
by all but a handful of diehard exploiters and financiers who will have
no
further justification for living or, more correctly, not living but
rather
inflicting images of their somatic death upon those who are or would be
capable
of living, and of living more fully in the eternity of salvation that
would
deliver the meek from the ordeal, from a male standpoint, of psychic
binding to
the ideal, from that selfsame standpoint, of psychic freedom, and on
terms
which, once properly developed, will persist for ever and not suffer
the
limitations of human death, of bodily decomposition and eventual
psychic
annihilation.
99. Therefore
the resurrection of the diagonally rising axis to a new order of Grace
and
pseudo-Punishment can only happen with the aid of Social Theocracy,
which is
the ideological framework that would permit the meek to exchange
political, or
worldly, sovereignty for religious, or otherworldly, sovereignty, and
thus
achieve liberation from their worldly sins and/or pseudo-crimes, not to
mention, more pertinently to state-subordinate criteria, follies and/or
pseudo-evils, which are the somatic corollaries of bound psyche and
means, for
a church-hegemonic people, whereby free
soma may be rejected in favour of the bound-somatic corollaries of free
psyche,
rejected, that is, in favour of that wisdom and pseudo-goodness which
both the
grace of metaphysical free psyche and the pseudo-punishment of antimetachemical free psyche require if they are
to
complete the virtuous circle in which both truth and a beautiful
approach to
truth, joy and a loving approach to joy, have their respective
gender-appointed
psychic places.
100. Clearly,
when one ascends in church-hegemonic terms from bound psyche to free
psyche,
anti-peace to pro-peace, the state-subordinate corollary of this is to
ascend
from free soma to bound soma, pro-war to anti-war, which is the
counter-damnation counterpart to salvation, and therefore something of
lesser
overall significance. It is as though
one ascended from antihumanism and nonconformism to transcendentalism and antifundamentalism
in salvation, but from antinaturalism and
realism to
idealism and antimaterialism in
counter-damnation,
which may well be equivalent to ascending from antimeritocracy
and plutocracy to theocracy and anti-aristocracy in psyche, in the
Church, but
from antidemocracy and bureaucracy to
technocracy and
anti-autocracy in soma, in the State, which can only remain subordinate
to the
Church.
101. Now
contrast this with the descending axis, where it can be maintained that
one
descends in state-hegemonic terms from free soma to bound soma, pro-war
to
anti-war, the church-subordinate corollary of which is to descend from
bound
psyche to free psyche, anti-peace to pro-peace, which is the
counter-salvation
counterpart to damnation, and therefore of lesser overall significance. It is as though one descended from
materialism and anti-idealism to antirealism and naturalism in
damnation, but
from fundamentalism and antitranscendentalism
to antinonconformism and humanism in
counter-salvation, which
may well be equivalent to descending from autocracy and antitechnocracy
to antibureaucracy and democracy in soma,
in the
State, but from aristocracy and antitheocracy
to antiplutocracy and meritocracy in
psyche, in the Church,
which can only remain subordinate to the State.
102. Hence
the female meek, far from being antibureaucratic
and antiplutocratic in antichemistry,
given to bound soma and free psyche like their just counterparts, are
plutocratic and bureaucratic in chemistry, given to bound psyche and
free soma,
whereas the male meek, far from being democratic and meritocratic
in physics, given to bound soma and free psyche, are antimeritocratic
and antidemocratic in antiphysics, given
to bound
psyche and free soma - and therefore antithetical, in every respect, to
their
just counterparts.
103. Democracy
and bureaucracy do not count for anything like as much with the antimeritocratic and plutocratic meek as they do
with the
just, albeit the antibureaucratic
subversion of
democracy and the antiplutocratic
subversion of
meritocracy ensure that the physical hegemony is rendered subordinate,
through
somatic emphasis, to the antichemical
struggle, in
female-conditioned state-hegemonic terms, with the metachemical
and their antimetaphysical subordinates.
104. Speaking
of which, it is evident that the female vain, far from being
anti-aristocratic
and anti-autocratic in antimetachemistry,
given to
free psyche and bound soma like their beatific counterparts, are
autocratic and
aristocratic in metachemistry, given to
free soma and
bound psyche, whereas the male vain, far from being theocratic and
technocratic
in metaphysics, given to free psyche and bound soma, are antitechnocratic and
antitheocratic
in antimetaphysics, given to free soma and
bound
psyche - and therefore antithetical, in every respect, to their beatific counterparts.
105. It
hardly needs saying that theocracy and technocracy do not count for
anything
like as much with the antitechnocratic and
antitheocratic male vain as they do with
the male beatific,
for their gender subordination to the female vain as antimetaphysical
'fall guys' ensures that autocracy and aristocracy serve the metachemical purpose of ruling the world both
directly, in
respect of the just, and indirectly, in respect of the meek, and of
those, in
particular, who are insufficiently minded of salvation as to be easy
prey, in
free soma, to such exploitative seductions as are commensurate with
free soma
of a primary, or ruling, nature.
106. And
yet, there is something almost grotesque and scarcely believable about
the
extents to which the Vain prey upon the meek; for it is as though a
people
given in bound psyche to, say, hurling suddenly found themselves being
seduced
towards an admiration of some game which, like rugby, signified, in its
handling of an oval ball, a commitment to free soma, rather than
turning, in
admiring and even slightly envious vein, towards the sporting
exemplification
of free psyche which, in the context of the British Isles, and Ireland
in
particular, has to be Gaelic football, that game where there is
a point above the bar which accords, unlike rugby or, for that
matter, its American cousin, gridiron, with a subjective disposition on
account
of the spherical nature of the ball and the overall shape and nature of
the
goal, notwithstanding the significance of a containing net from a bound
somatic
standpoint.
107. In
fact, one could argue that in their different ways, objective and
subjective,
the upper-class, or noumenal, sports of
rugby and
Gaelic football, not to mention their arguably more radical offshoots,
gridiron
and Australian rules football, favour the scoring of points over the
crossbar
and between the extended uprights, whereas their lower-class, or
phenomenal,
counterparts in hurling and association football, not to mention their
arguably
more conservative counterparts in field hockey and soccer, compel or
favour the
scoring of goals under the crossbar and into the containing net (where
applicable) either for want of extended uprights or because, even with
them (as
in the case of hurling) the structure and material terms of the game
tend to
encourage lower trajectories, the application of hurley
to slitter confirming, it seems to me, a bound-psychic parallel which
is
nevertheless arguably more subject than its Gaelic counterpart to free
soma and
hence to the scoring of goals beneath the crossbar at the expense of
points
above it.
108. However,
rather than risk being drawn into describing my philosophical
impressions or
suppositions about these sports in greater detail, which is not the
point of
this text, I should like to return to the axial differentiations which
I
believe indubitably to exist between hurling and Gaelic football on the
diagonally ascending axis of church-hegemonic criteria and, in somatic
contrast, between rugby and association football on the diagonally
descending
axis of state-hegemonic criteria, and maintain that, in general terms,
a
distinction can be inferred between bound psyche and free
psyche in
respect of the Irish games and between free soma and bound soma in
respect of
the English or British games, football being, in marked contrast to
rugby,
somatically bound to the extent that the ball cannot be handled but
only kicked
or headed and then towards or away from a goal which, quite apart from
its
netted binding, does not extend above the crossbar but suggests a
lower-class and
mundane status which is the somatic antithesis, for the just, to
anything
freely open in rugby-like vein and likely to encourage equation, via
its
extended uprights, with upper-class objective criteria, if arguably to
a lesser
extent than its American offshoot, gridiron, America being a country
where the
descending axial bias tends to favour the Vain over the just, and hence
gridiron over soccer, to a greater extent than in Britain, where it is
incontestably the case that association football counts for more, in
most
people's estimations, than rugby, even if the latter sport,
corresponding more
closely, it seems to me, with monarchy and high anglicanism
than, like football, with parliament and puritanism,
would,
one
feels,
be
able to pull social rank on its more popular axial
counterpart.
109. Be
that as it may, sport can be no less an indication of different axial
affiliations than music or religion or politics, or what have you, and
we may
be sure that such sporting distinctions as were noted above are not
without
immense social and ethnic significance, and would not exist at all were
there
not substantial reasons, whether topographically or racially or
culturally, for
their existence in the first place, the likelihood that Ireland and
Australia
reflect a similar reverse emphasis to Britain and America in respect of
the
respective standings of hurling and Gaelic football in the one case and
of
field hockey and Australian rules football in the other, is something
that I
personally would not rule out, with my wager being on hurling at the
expense of
Gaelic football in Ireland and on Australian rules at the expense of
hockey, or
of some such hurling-equivalent, in Australia, though I would hope, as
a Social
Theocrat, that these things were subject to modification, and in no
sense fixed
in a mould that precluded progress to what I would regard as the more
desirable
game from a psychically free point of view, whether or not that meant a
change
in the terms of reference or transposition to indoor facilities, or
whatever.
110. One
thing one can be sure about is that there could never be, under any
circumstances, any justification for a sporting exemplification of free
soma par
excellence and of free psyche par
excellence sharing the same stadium, whether in relation to rugby
and Gaelic
football or the arguably more radical contexts of gridiron and
Australian
rules; for it is not, and should not become, the business of noumenal sensibility to share the same
facilities with noumenal sensuality, any
more than it could possibly be
acceptable - explicit Old Testament fundamentalism vis-à-vis implicit
New
Testament transcendentalism notwithstanding - for God the Father to
share the
same religious building with Devil the Mother, as though Catholic
church and
Judaic synagogue were to be rolled into one, the unfortunate
juxtaposition of
New Testament with Old not greatly helpful in this respect but still
distinct,
for all its shortcomings, from the unequivocal endorsement of metachemical sensuality as God which accords
with the want
of a New Testament altogether and the avoidance, in consequence, of any
form of
religious alternative, no matter how limited or implicitly contrary not
merely
to fundamentalism but to materialism the qualified transcendentalism of
the
Catholic Church may happen to be.
111. But I
write, after all, from the standpoint of an explicit transcendentalism
that is
more than both verbal absolution for penitential contrition and
transcendental
meditation and, on that account, the ultimate step for
transcendentalism, as it
embraces the cyborgization of life to a
sensible end
in respect of Social Theocracy and explicitly repudiates any form of
fundamentalism or materialism likely to perpetuate the myth of Devil
the Mother
as God, while simultaneously repudiating the rejection of God from the
humanistic, and effectively Marxist, standpoint of those who fell for
the Lie
and thought that when they rejected it they were rejecting God instead
of Devil
the Mother and had no other business with the concept of God in
consequence,
least of all in terms of building, perhaps for the first time, towards
its
genuine manifestation on a basis that left mankind behind, not merely
the
bourgeoisie but also the proletarian humanists who fancied that a
better deal
for the bulk of humanity was all that counted, and that this could be
achieved
independently of religion, not to mention Marxist rhetoric, in a
state-hegemonic context.
112. Well,
let us rather say that for the antihumanist
precondition
of transcendentalism, coupled, in gender subordinate vein, to the
nonconformist
precondition of antifundamentalism, a
better deal is
possible, and precisely because they are not man and antiwoman
at the physical and antichemical foot of
the diagonally
descending axis, but the antimasculine and
feminine
foot, in antiphysical and chemical terms,
of the
diagonally ascending axis, who have every reason, barring a paradoxical
sell-out to the Vain and the just, to want to be delivered from their
worldly
plight as the meek to the otherworldly salvation and counter-damnation
of the
Elect of God and of the Antidevil, and
that this will
only stand a chance of coming to pass when once they are given the
opportunity
to vote for religious sovereignty at the expense of their
(antidemocratic and
bureaucratic) political sovereignty and, in the event of a majority
mandate,
acquire rights in relation to religious sovereignty which will not only
enable
them to be delivered from the worldly bog of their own unenviable
political or
social lot, but from everything that, however extrapolated out from the
Lie ...
of a divine cosmic Creator, would prey upon their ignorance and
weakness and
rip them off to its ugly and illusory satisfaction, maintaining the
rule over
the world of metachemical Evil and antimetaphysical pseudo-Folly, of noumenal
sensuality, netherworld without cursed end!
113. Therefore
if the blessedness of the Elect of God and of the Antidevil
is to prevail at the indirect expense of the cursedness of what could
be called
the Select of the Devil and of Antigod, or
the sort
of people who, from fear of being dragged down a descending axis,
exclude
rather than include others, then the People have only one choice, and
it is a
Social Theocratic one, so that not only a Social Theocratic Centre but,
bit by
bit, a Federation of Social Theocratic Centres, even a European Union
of Social
Theocratic Centres from out a Gaelic one, may duly arise, to stand up
to those
who would persist in upholding the Lie ... of Devil the Mother as God
... to
the detriment if not indefinite postponement of global unity in that
universality which is only possible on the basis of the utmost
acceptance and
development, via the most sensibly synthetic artificiality, of God the
Father
to the sublime end of Heaven the Holy Soul.
LONDON
2003–4
(Revised
2011)
