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Op. 116

THE DIALECTICS OF SYNTHETIC ATTRACTION

Aphoristic Philosophy

Copyright © 2011 John O'Loughlin

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CONTENTS

Aphs. 1–123

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1. Anyone who has followed the evolution of my thinking thus far would be aware that I have developed a concept of dialectical interaction in the explanation of the historical process, in relation to the development of civilization, which differs quite substantially from, say, Hegel or Marx, those, in many respects, forerunners of my own philosophical development in this regard. For it is not simply the case that thesis plus antithesis equals synthesis, or that a consequence of the interaction of thesis with antithesis is a sort of synthetic fusion which yet transcends the dialectical struggle whether in terms of idealism, as with Hegel, or materialism, as with Marx, but, rather, in contrast to any such simplistic deduction, that something corresponding to a thesis subsequently engenders an antithesis which becomes the starting point for or catalyst of a new thesis which exists in a synthetic relationship to the preceding antithesis.

2. I have described this process in terms of an action leading to a reaction which in turn becomes the subject of an attraction which, as the basis of a new action, subsequently engenders another reaction, and so on, in a dialectical process which involves both progression and regression, centro-complexification and de-centralization, evolution and devolution, in relation to either positive or negative stages of civilized development.

3. We may, however, equate the action with a thesis, the reaction with an antithesis, and the attraction with a synthesis, and thus arrive at a process of dialectical interaction which explains, more fully and, I believe, credibly than either Hegelian or Marxian dialectics, the historical process, as bearing upon the development of civilization, as from an alpha point in the past to a hypothetical omega point in the future.

4. For I have contended that civilization begins positively, with birth, and concludes positively, with birth, albeit on diametrically antithetical terms, while in between come a series of alternations between death and birth which constitute intermediate manifestations of negative and positive development.

5. Furthermore the distinction between positivity and negativity isn't necessarily commensurate with progress on the one hand and regress on the other, nor is reaction to an action, the antithetical retort to a thesis, necessarily negative and/or regressive. For what determines whether something is progressive or regressive is not its affiliation with positivity or negativity, birth or death, but whether it conforms to centro-complexification in relation to de-centralization, evolution in relation to devolution, in which case it is progressive, or whether, on the contrary, it conforms to de-centralization in relation to centralization, devolution in relation to evolution, in which case, quite obviously, it will be regressive.

6. Let us look into this matter in more detail. We began, you may recall, with the contention that civilization began liberally, in de-centralized vein, and subsequently embraced a centralizing tendency commensurate with totalitarianism, as though in a distinction between Hinduism and Judaism, polytheism and monotheism. I would call this early civilization pagan in character, because it has more to do with free soma than with either bound psyche, bound soma, or free psyche; more to do, in other words, with the freedom of Devil the Mother conceived as that which most corresponds to free soma within civilized contexts, or societies, that are more cosmic than naturalistic or humanistic or cyborgistic, and which consequently tend to orientate their religious devotions, their worship, towards the most dominant and characteristic elements of the Cosmos, which happen to be stellar bodies.

7. Be that as it may, any distinction between liberalism and totalitarianism, polytheism and monotheism, in relation to somatic freedom of a broadly metachemical order, the order most affiliated to stellar bodies in the Cosmos, will have reference not only to positivity, the positivity of a stage of civilization corresponding to the birth of Devil the Mother, to worship of Devil the Mother hyped as God, but once that distinction is understood to embrace both thesis and antithesis, action and reaction, in relation to somatic freedom of a metachemical order, also to a progression from the liberal version of paganism to its totalitarian version, as indeed from Hinduism to Judaism, commensurate with a shift, where applicable, from cosmic polytheism to cosmic monotheism, such that enables us to infer a progression, correlatively, from de-centralization to centralization and, indeed, to interpret such a progression in terms of centro-complexification in respect of Devil the Mother.

8. Thus pagan civilization presents us with a positive stage of civilization divisible into two phases, the active phase which is liberal in its cosmic polytheism, and the reactive phase which is totalitarian in its cosmic monotheism, the latter of which signifies a progression over the former as somatic freedom proceeds from stellar bodies in general to one stellar body in particular, the focus of Creator for Judaic and, subsequently, Christian civilizations or, more correctly, stages of civilization.

9. Polytheistic thesis plus monotheistic antithesis does not, however, equal a pantheistic synthesis, at least not in relation to what already exists, but only in terms of a negative attraction to the progressive reaction to a positive action, the negativity of which takes the totalitarian form of the death of Devil the Mother or, more correctly, the death of the (paganistic) worship via sacrifice to Devil the Mother as the coming of Christianity, specifically in terms of its inceptive manifestation in Catholicism, establishes what can be regarded as a synthetic context whereby like backs away from like, in this case the totalitarianism of monotheism, albeit on the negative terms alluded to above, so that one may speak of the overlap between Judaism and Roman Catholic Christianity as constituting a synthetic attraction involving both the preceding antithetic reaction and the ensuing thetic action, the former both progressive and positive, the latter negative, since the death of Devil the Mother must ever contrast negatively with the actual worshipful birth and, in some sense, life of Devil the Mother conceived as characteristically pagan.

10. Christianity, on the other hand, is precisely that which is contrary to or against anything pagan, and therefore the death of the Son of Devil the Mother or, more correctly, of the earthly and effectively pantheistic embodiment of Devil the Mother constitutes an altogether new stage of civilization in which the Crucifixion comes to symbolize the death of pagan sacrifice to Devil the Mother (hyped as God) as Devil the Mother gave Her Son to be sacrificed in such fashion that mankind, albeit not yet fully human, could partake of the Eucharistic paradox of Her Son's self-sacrifice instead, thereby ceasing to be pagan and becoming what we would regard as Christian. Even the 'Virgin Birth' makes a certain amount of theological sense in relation to Devil the Mother, to the fact that there is nothing anterior to Devil the Mother, least of all in the Cosmos, that could be held responsible for impregnating Her, since not only is space anterior to time, as, lower down the hierarchy of planes, volume would be anterior to mass, but the stellar plane is anterior to the solar one, as the lunar plane to the terrestrial one, and therefore even the earthly embodiment of Devil the Mother, the so-called 'Mother of God', can be regarded as being extrapolated out from a primal status in such manner that the concept of a virgin birth remains theologically credible.

11. But if the earthly embodiment of Devil the Mother is no 'Mother of God', then neither is the Son of Devil the Mother commensurate with 'God the Son' or 'the Son of God', but simply that which, issuing from Devil the Mother, made it possible for people, who became known as Christians, to partake of His own 'body and blood' in Eucharistic rejection of pagan sacrifice, or sacrifice of animal or other somatic matter to Devil the Mother, since His sacrifice on the Cross had the effect of allowing civilization to advance a stage further than paganism as it effectively turned its back on Devil the Mother through worship of Her Son, albeit Devil the Mother was still hyped as 'God' and the Son of Devil the Mother still regarded, somewhat illogically and paradoxically, as the 'Son of God'.

12. The above fact continued to be the case even when this totalitarian thesis of Christian negativity came up against a regressive reaction in the guise of the Reformation, and the ensuing schism within Christianity that led to a distinction between the totalitarian version of the death of (pagan worship of) Devil the Mother and its liberal version, this latter, broadly identified as Protestant, itself subject to subsequent denominational splinterings and divisions, whether in terms of Puritanism against Anglicanism, for example, or indeed of subsequent rifts and splinterings within Puritanism itself.

13. However that may be, Christianity remains broadly negative in its worship of the Crucified, Whose sacrifice put an end to pagan positivity and thus to the taking for granted of somatic freedom, His body nailed to the Cross in a graphic paradigm of somatic binding, a binding that, in rejecting pagan freedom, inevitably paves the way for greater emphasis, albeit within a limited context prescribed by both Catholic and Protestant structures of Christian worship, on free psyche, regarded as salvation. But the development from Roman Catholicism to Protestantism, however one conceives of the latter, was certainly symptomatic of a regressive reaction to a negative thesis, one leading, as noted, from totalitarian centralization in respect of a pantheistic order of monotheism to a sort of liberal or pluralistic de-centralization in respect of a pantheistic order of polytheism or, rather, polytheistic order of pantheism in which Christ Himself became fragmented along multi-denominational lines broadly corresponding not only to the Protestant schism between Anglicanism and Puritanism but, more generally, to the ensuing denominational sub-divisions within Puritanism itself, of which Quakers, Baptists, Methodists, Unitarians, Presbyterians, Calvinists, and Seventh Day Adventists are only a selection.

14. But if the second stage of civilization is broadly negative, then what ensues with the coming of humanism in synthetic attraction with the liberal phase of the death of (pagan worship of) Devil the Mother, is altogether more positive in character, a birth and not a death, the birth, more particularly, of man, and thus of a new emphasis on mankind and mankind's ability to take care of itself and sort out its own problems, whether with or without 'God's' help. Thus a new synthesis is established and remains discernible in which the liberal version of the birth of man backs off the liberal version of the death of Devil the Mother, a positive action backing off a regressive reaction which paves the way, in due humanistic course, for a progressive reaction to this action, which of course takes the form of the totalitarian version of the birth of man, call it social democracy after liberal democracy or communism after parliamentary liberalism or even proletarian humanism after bourgeois humanism, as the greatest happiness of the greater number is developed to its logical conclusion along broadly Marxist lines.

15. Were social democracy the end of the evolutionary line of civilization's advance, history would already have reached its culmination, and we would now live in a communist world. Such, of course, was not to be the case, for even the totalitarian version of the birth of man, being a phase of the third stage of civilization, became subject, in due historical course, to a negative synthetic attraction in the guise of the totalitarian version of the death of man, which, having more to do with worship of the machine and of machine culture than of mankind's self-worship along broadly political lines, can be equated with fascism, that arch-rival to communism which owes not a little to Hegelian dialectics and to state-worship of a markedly different kind, a kind effectively more economic than political, and dedicated to the furtherance of national self-interest at the expense of internationalism, including the so-called internationalism of Marxism-Leninism which, for a totalitarian version of the birth of man, must rank somewhat below bourgeois liberalism in terms of international endeavour and appeal, not least in respect of empire-building.

16. Be that as it may, the more avowedly nationalistic form of totalitarianism that emerged with fascism, while it might oppose social democratic totalitarianism, soon found itself up against a regressive reaction in terms of the liberal version of the death of man that, hailing principally from America, duly made a major contribution to the demise of economic totalitarianism in the so-called corporate state as it sought not only to supplant fascism but, in conjunction with what had survived of the liberal version of the birth of man, principally in respect of Great Britain, to squeeze out totalitarian competition wherever it raised its anachronistic head, whether on positive or negative terms, and to further, in conjunction with countries like Britain, a world safe for liberalism, for secular pluralism, for economic internationalism, which is not only distinct from economic nationalism, but from political nationalism, including the Bolshevik variety, as well!

17. Not altogether surprisingly, political internationalism and economic internationalism, the two ends of the humanistic spectrum, have been able to work together to defeat humanistic totalitarianism, whether that totalitarianism took a positive reactionary turn, as in the case of communism, or a negative actionary turn, so to speak, as in the case of fascism, discarding for a moment fascism's own synthetic status in the negative attraction with communism which spanned the humanistic divide between the birth of man and the death of man, politics and economics, as civilization, besotted by the machine, entered its fourth stage of development, and did so via arguably the worst war in the history of mankind.

18. But now that both communism and fascism are no more, or at least no more than peripheral to the mainstream thrust of civilization, and liberalism stands triumphant over the world like a pluralistic colossus bestriding both the political and economic forms of mankind's internationalism, the time is fast approaching when a new synthesis will emerge, when civilization will enter its fifth and final stage, as a positive attraction to economic liberalism's regressive reaction to totalitarian economics signals the dawn of the liberal birth of God the Father, of the coming of 'the Kingdom' under the auspices of Messianic leadership, broadly identifiable with the Second Coming, in which a pluralistic manifestation of what has been termed Social Theocracy, aiming at a triadic Beyond and administrative aside to the said Beyond, utilizes liberal democracy for purposes of encouraging the electorates of certain already-specified countries to vote for religious sovereignty and thus move beyond humanism, whether in respect of its birth or its death, but especially in relation to its more contemporary manifestation, towards that transcendentalism which will be properly commensurate with God the Father, and thus with a divine leadership of society to a self-transcending end.

19. Therefore just as totalitarian corporatism, or fascism, opposed totalitarian socialism, or communism, from a contrary humanistic standpoint, so must liberal centrism, or social theocracy, offer mankind an alternative to liberal corporatism, the non-fascist corporatism of the present age, in order that man may be overcome and superseded, where applicable and where possible, by God the Father, civilization attaining to its omega-oriented goal along pluralistic lines, relative to the triadic Beyond, which can only become subject to a progressive reaction as a more totalitarian orientation in respect of centrism brings civilization to its Omega Point, in complete contrast to the liberalism, and therefore polytheistic pluralism, of its alpha-most inception.

20. For it is in God's nature or, rather, nurture to raise that which is lower to the heights of noumenal sensibility, and in due course whatever appertained, in the triadic Beyond, to phenomenal sensibility would have to be raised towards the noumenal heights, where a virtuous circle of metaphysics and antimetachemistry, God the Father and the Antidaughter of the Antidevil, coupled, in bound soma, to the Son of God and Antidevil the Antimother, will seek their respective psychic redemptions in Heaven the Holy Soul and the Unclear Soul of Antihell, though not without recourse, in bound soma, to the Holy Spirit of Heaven and Antihell the Unclear Spirit, so that truth may know joy via the truthful approach to beauty and the joyful approach to love of its own bound (metaphysical) soma, and the beautiful approach to truth know the loving approach to joy via the beauty and love of its own bound (antimetachemical) soma.

21. The outcome of civilization, and therefore of the historical and indeed dialectical process, is therefore no longer in doubt! That which, as the liberal manifestation of centrism, will constitute a positively synthetic attraction vis-à-vis liberal corporatism will, as a new thesis to a fresh stage of civilization, become subject, in due course, to a progressive reaction in the form of the totalitarian version of the birth of God the Father which will bring centrism to a properly social theocratic head, a head which would have been there all along thanks to the top tier of and administrative aside to the triadic Beyond, but which will gradually overcome the body of its own liberal pluralism and elevate 'the phenomenally sensible' to positions of noumenal sensibility, so that, as civilization draws towards its space-centre omega point, there will be nothing but noumenal sensibility in respect of both metaphysics and antimetachemistry remaining, and therefore nothing to contest the ethereal abstraction and anticoncretion of Eternal Life.

22. For God the Father, coupled in antimetachemical terms, to the Antidaughter of the Antidevil, will not die, as men die and even as Devil the Mother and her Antison of Antigod 'fall guy' can be made to die, or at least be rejected, in Christian fashion, but live-on in cyborgistic transcendence of mankind for ever and ever, never being subject to a negative synthetic attraction in the hypothetical guise of a totalitarian version of the death of God which would entail the likelihood if not inevitability of a regressive reaction in due liberal vein, and for the simple reason that the death of God would be a contradiction in terms, a patent absurdity, given the fact or, rather, truth that God is the one being that doesn't die but is commensurate with Eternal Life, and never more so than in relation to the coming per se manifestation of Divinity in cyborgization, which would overhaul all previous manifestations of Divinity, of metaphysical sensibility, whether in mankind, in nature, or in the Cosmos, the latter being the context where God the Father is least evolved, least psychically free, and therefore most under the shadow of Devil the Mother, of the most devolved, and therefore somatically free, manifestation of metachemical sensuality, as already defined in relation to the stellar bodies of spatial space.

23. Nothing could be less desirable or indeed feasible than the illogical concept of the death of God the Father; for not only would it contradict the eternal essence of godhead, of genuine godliness as germane to metaphysical sensibility, but could lead, if you will permit me to persist with this line for the sake of argument, to the even greater absurdity of a cyclical recurrence in which Devil the Mother came back around again, the liberal version of that backing off, in positively synthetic attraction, from the liberal version of the death of God, with the likelihood that everything else would have to come back around again in due course, the death of Devil the Mother, the birth of man, the death of man, etc., in a futile and altogether insane repetition of what had already happened before, as described above in relation to the historical process.

24. No, let us not delude or deceive ourselves with insane Nietzschean notions like the 'death of God' or 'eternal recurrence' or whatever! If the East has a tendency to think in cyclical terms, whether in relation to the doctrine of reincarnation or to some kind of 'eternal recurrence', let us remember that globalization is more than both the East and the West regarded either separately or together, being a transcendence of both which, while taking elements from each, develops a whole new structure of and perspective on life, in which the rectilinear and the curvilinear not only no longer exist in effective cultural isolation from each other but, in coming together, support and sustain each other on an altogether transcendent footing, the curvilinear stabilized, as it were, by the rectilinear in such fashion that the idealistic emphasis of the former is prevented from succumbing to a cyclical recurrence of other and lesser matters, but held to a stable position commensurate with the Omega Point.

25. And this stable position will not only allow transcendentalism to have its divine way, its metaphysical sensibility, but preclude any possibility of a death-like paradox from subverting Eternal Life and reducing it to a forerunner of the return of Devil the Mother on a wheel of suffering which would bring everything one had already lived through and got away from back around again to no positive avail! Thanks to the utilization of technology in relation to the cyborgization of life to an eternal end, there will be no cyclical recurrence, and therefore no prospect of God the Father having to make way, in insane course, for Devil the Mother, Who, in Her evil nature, her metachemically free soma, would start the whole process of devolution and evolution off all over again, with painfully predictable consequences!

26. Fortunately that need not be the case! For once God the Father has been properly attained to with cyborgization in the final stage of civilization, even the progressive reaction of totalitarian centrism to liberal centrism will not hasten the death of God but simply ensure that the birth of God the Father, coupled be it not forgotten to the Antidaughter of the Antidevil, will attain to its most perfect summation, to last for ever as the omega point of Eternity.

27. If, then, civilization develops through five stages, each stage divisible into two phases, as described above, then it follows that a stage of birth alternating with a stage of death allows us to infer three of the former and two of the latter, pagan birth leading to Christian death, which in turn leads to the birth of humanism as the necessary precondition of the death of humanism and subsequent birth, via the Second Coming, of transcendentalism, with particular reference to the birth of God the Father.

28. Therefore while, in broad chronological terms, the death of Devil the Mother ensues upon the birth of Devil the Mother, and the death of man upon the birth of man, there can be no death of God ensuing upon the birth of God for the simple reason that such a notion in relation to what properly appertains to God ... the Father ... would be a contradiction in terms and of no use to the historical process, which works towards Eternal Life in terms of the birth of God the Father, Who is or will be the outcome of the process in question, a truly global process which transcends both West and East alike.

29. Obviously the contemporary age, characterized, through the lead of America, by the liberal death of man, is the secular, or humanistic, parallel to the Christian ages in which humanity, not yet having come into its own, worshipped the death of Devil the Mother through the Son of Devil the Mother whose crucifixion, or self-sacrifice (more correctly, not-self sacrifice of free soma) put paid to pagan sacrifice to Devil the Mother (duly hyped as God), as already described. More specifically, the liberal version of the death of man could be said to parallel the liberal version of the death of Devil the Mother, which is broadly identifiable with Protestantism, and therefore the contemporary American form of secular liberalism, which takes a predominantly economic guise, could be regarded as having an historical parallel in Christian liberalism, just as its fascist precursor, identifiable with the totalitarian version of the death of man (and worship of the machine) would have been the modern equivalent of Christian totalitarianism, viz. Roman Catholicism, which came to an ideological head in the Middle Ages and was gradually eclipsed, though not eradicated, by Protestantism, its liberal successor.

30. Therefore if one can imagine American economic liberalism superimposed upon Protestant Christian liberalism, it is no less tempting, and indeed feasible, to conceive of fascist economic totalitarianism superimposed upon, or requiring for backdrop, Catholic Christian totalitarianism, since the death of man in either of its civilized phases can only parallel the historical death of (pagan worship of) Devil the Mother, which is fundamentally the essence of Christianity, a religion which, strictly speaking, not only falls short of God, no matter how much either Devil the Mother or the Son of Devil the Mother may be theocratically hyped, but, in the strictly humanist sense, of man as well, whose own stages of civilization were to transform the world in such fashion that, for those most characterizable as humanists, whether positively or negatively, what had passed for God would no longer dominate life or dictate the course of human events but remain in the background as testimony to an earlier stage of civilization which man-proper had simply outgrown, even if, short of Messianic instruction or intervention along the lines of the envisaged Second Coming, he hadn't de-mystified the hype of Devil the Mother as God or of Her Son as the Son of God but continued, in varying fashion, to pay lip service to it, as though man were the end or goal of history as ordained by God!

31. In point of fact, nothing, however, could be more untrue, or, at any rate, more removed from the truth of God the Father, which owes nothing to Devil the Mother, whether or not hyped as God, but stands beyond man as that which exposes the lie of both Devil the Mother hyped as God and the half-lie of the Son of Devil the Mother hyped as the Son of God, so that, left in little doubt as to what mankind actually overhauled, there can be no excuse for people to regard man as the end of the historical process but, rather, to see in both the birth and, subsequently, death of man the humanistic precondition of the birth of God in due course, a birth that will not come without a struggle against the world of those who see man as the outcome of God rather than God as the outcome of man, because they dare not or cannot de-mystify Christianity and see it in its true light, a light falling well short of anything genuinely religious and God-centred because more concerned with negating, if unconsciously, the pagan rule of Devil the Mother.

32. Thus Christianity, seen in this less than properly religious light, is more a quasi-religious rejection of cosmic science than an affirmation of religion per se, a precondition, in its way, of the political and economic concerns of humanism, and thus of the World, which today has attained to its liberal maturity in respect of the death of man, just as formerly the liberal birth of man paved the way for such a worldly downturn without in the least realizing it, and simply by synthetically backing off the liberal death of Devil the Mother which made the World humanistically possible.

33. But even if the residue of the liberal birth of man is still politically extant in certain countries, not least Great Britain, in many ways the harbinger of and catalyst for humanistic change, it is somewhat in the shadow of the liberal death of man which rules an American roost and is at the cutting-edge of the world-historical process, having overhauled and effectively defeated both fascist and communist totalitarianism, the former of course closer to itself in respect of economic corporatism, the latter effectively closer to British and, indeed, French political liberalism, being in many respects the social democratic offshoot of liberal democratic precedent.

34. Clearly there is more to Anglo-American relations than at first meets the eye, and in partnership these two international nations are a formidable adversary to any power that may have delusions of grandeur as to the value of political or economic totalitarianism in the contemporary world, a world that, thanks in the main to America, has effectively overhauled humanistic totalitarianism and now stands in the vanguard of civilized development (I nearly said evolution but, in reality, America signifies a devolutionary regression from fascist totalitarianism), a vanguard fast approaching the cross-roads, it seems to me, between the liberal death of man and the coming liberal birth of God, when history will permit us to infer a positively synthetic attraction backing off economic liberalism which will signify stage five in the overall development of civilization towards a civilized peak owing more to genuine religion than to anything that may previously have passed for religion but was really, when not worldly and quasi-political or economic, either a pseudo-religious affirmation or a quasi-religious negation of cosmic science.

35. Certainly one can infer from our previous theorizing about the five stages of civilization that the coming liberal birth of God the Father in what I have termed a pluralist manifestation of centrism would have as its historical parallel the liberal birth of man in parliamentarianism, just as this latter positivity can be superimposed upon the even more historical liberal birth of Devil the Mother in pagan polytheism, whether of a Hindu provenance or otherwise. And if the eventual tightening-up and centro-complexification of liberal centrism, contingent upon its diastolic efficacy in respect of globalization, leads to the totalitarian form of centrism, to Social Theocracy proper, commensurate with a progressive reaction to its ideological precursor, then that worthy outcome to the historical process will be to the future what Social Democracy was to the humanistic past - namely the more evolved mode of theocracy which would not only parallel the totalitarian manifestation of Social Democracy in strictly chronological terms, but parallel, in its own context, the monotheistic theocracy or, more correctly, autocracy which signified a progressive reaction to the polytheistic autocracy of the liberal inception of civilization in respect of cosmic science.

36. Therefore a line of parallel descent from, say, Judaism (Social Autocracy?) to Social Democracy (Communism) to Social Theocracy (monistic Centrism) would be the totalitarian successors, in each case, to the parallel descents from Hinduism (Liberal Autocracy?) to Liberal Democracy (Parliamentarianism) to 'Liberal' Theocracy (pluralistic Centrism), in respect of civilized positivity, just as we noted such descents, in respect of the negative stages of civilization, from Roman Catholicism to Fascism on the one hand, that of totalitarian death, and from Protestantism to American-style Corporatism on the other hand, that of liberal death.

37. Of course, birth and death are both part of life in respect of civilized development, since although, in biological terms, birth is the gateway to life and death the exit from life as we generally understand it, the distinction between stages of civilization characterized by 'birth' and those characterized by 'death' is, as we have argued, between positive and negative approaches to life, approaches which either affirm freedom in one of a number of possible ways, or which, in turning against such freedom, deny it, substituting, instead, some bound approach to either soma or psyche, as the case may be.

38. For if pagan freedom is to be equated, under the aegis of Devil the Mother, with free soma, then the negation of such freedom, broadly stigmatized as sinful, will be overwhelmingly associated with bound soma, with the binding of soma, as symbolized by the Crucifixion, and thus with Christian criteria that stand for the effective death of Devil the Mother, of pagan freedom, in consequence of the sacrifice of Her Son, the so-called 'Son of God', on the Cross, so that mankind, not yet entered into humanistic maturity, could be delivered from pagan sacrifice and simply worship its death via the Eucharistic paradox of the Saviour's own body and blood.

39. Yet if the death of Devil the Mother is commensurate, in its somatic binding, with a negative approach to life, then the ensuing birth of man has less to do with eternal negativity than with temporal positivity, with affirmation of free psyche on relative terms, such that unleash the potential of humanity to develop independently of Christian interference or restrictions, since less concerned with somatic binding than with psychic freedom in accordance with the knowledgeable dictates of reason in what was to become increasingly known as an Age of Reason. But such freedom, being temporal, could not last for ever, not even as long as its pagan precedent, but was challenged and overhauled, in due course, by a new negative approach to life that, synthetically backing off the overly totalitarian version of psychic reason, the version more to be associated with social democracy than parliamentary democracy, took the form of psychic binding, the form, in other words, of subordination of the individual - and thus of the individual's reasoning powers - to the State, to dictatorial tyranny, to the nation, the national destiny, economic revival, and other such historical abstractions, which had the effect of stifling initiative, and thus life, and encouraging the emergence of obedient automatons who would reflect the worship of the machine, of machine culture, which the birth of man had initially made possible, if more in the service of man than against him. Even the liberal version of the death of man which emerged triumphant at the expense of its totalitarian precursor was not averse to restricting psychic freedom in the interests of a neo-pagan-like insistence on somatic freedom, the 'body beautiful', the 'survival of the strongest', the 'muscular superman', which is a characteristic, ironically, of this second negative attitude to life that worships death, if not exactly the death of Devil the Mother (which latter it nevertheless has something in common with) so much as of humanism itself, as it succumbs to the power of the machine and finds its appointed place in temporal subordination to machine culture.

40. The corporate form of death, whether totalitarian or liberal, is no friend of free psyche but, rather, the enemy of psychic freedom, not least in respect of a sort of fundamentalist adherence to the so-called Divine Creator at the expense of a more evolutionist approach to Creation not incompatible with atheism, even as it seeks to distance itself from an outright avowal of somatic freedom in pagan vein. Rather, it is torn between psychic binding and somatic freedom in antithetical vein to how the liberal birth of man, rooted in positivity, approached such freedom and binding, with an emphasis on the psyche at the expense of the body, on human rights and justice and equality for all, irrespective of their physical or social standing. Thus humanism ends in antithetical fashion to how it began, with a denial of psychic freedom and thus the sort of rationalism that led to a rejection of both superstition and ecclesiastical tyranny, as it proclaims its faith in the Old Testament and Creationism in what amounts to a psychic deference to somatic freedom which owes more to paganism than ever it does to anything genuinely Christian.

41. But if the negative attitude to life of liberal corporatism is the end of the road of death as far as humanity is concerned, a humanity still officially rooted in Creationism, then the beginning of the road of life as far as true divinity is concerned lies in a repudiation of such Creationism, of Biblical superstition and scriptural pedanticism, and in the coming to pass of an age, under Messianic auspices, in which psychic freedom achieves its absolute and eternal sanction, its apotheosis one might say, in what will be the ultimate stage of civilization, a stage not of Devil the Mother, still less of man, but of God the Father, in which the psyche will attain to heights of transcendental freedom that will be as far above the rational psyche of the Age of Reason as Truth is above knowledge, or Joy above pleasure, and contrary to any pagan or neo-pagan affirmation of soma, whether directly or indirectly, absolutely or relatively.

42. I spoke at the beginning of this text about civilization alternating between devolution and evolution in respect of de-centralization and centralization, but one can see, now, that this alternation between liberalism and totalitarianism, pluralism and monism, is less a manifestation of devolution or evolution than of a diastolic and systolic alternation within either evolutionary or devolutionary stages of civilization, and that as civilization starts out positively, in somatic freedom, so it ends positively, in psychic freedom, on an antithetically evolutionary basis to how it began, thereby passing from an evolutionary stage involving progressive reaction to positive action of an absolutely somatic nature, to an evolutionary stage involving progressive reaction to positive action of an absolutely psychic nature or, more correctly nurture, the alpha and omega of evolution, via a devolutionary stage involving regressive reaction to negative action of a relatively bound-somatic nature, an evolutionary stage involving progressive reaction to positive action of a relatively free-psychic nurture, and a devolutionary stage involving regressive reaction to negative action of a relatively bound-psychic nature or, rather, nurture.

43. These stages, to repeat, are the liberal-to-totalitarian manifestations of the birth of Devil the Mother, which is evolutionary in its centro-complexification; the totalitarian-to-liberal manifestations of the death of Devil the Mother, which is devolutionary in its de-centralization; the liberal-to-totalitarian manifestations of the birth of man, which is evolutionary in its centro-complexification; the totalitarian-to-liberal manifestations of the death of man, which is devolutionary in its de-centralization; and, finally, the liberal-to-totalitarian manifestations of the birth of God the Father, which is - or will be - evolutionary in its centro-complexification.

44. Therefore a positive thetic action in respect of the liberal birth of Devil the Mother gives rise, in due centralizing course, to a progressive antithetic reaction in respect of the totalitarian birth of Devil the Mother within the overall evolutionary confines of pagan civilization, as from cosmic polytheism to cosmic monotheism; subsequent to which a negative synthetic attraction of totalitarian like backing off totalitarian like duly becomes a negative thetic action in respect of the totalitarian death of Devil the Mother which gives rise, in due de-centralizing course, to a regressive antithetic reaction in respect of the liberal death of Devil the Mother within the overall devolutionary confines of Christian civilization, as from Roman Catholicism to Protestantism; subsequent to which a positive synthetic attraction of liberal like backing off liberal like duly becomes a positive thetic action in respect of the liberal birth of man which gives rise, in due centralizing course, to a progressive antithetic reaction in respect of the totalitarian birth of man within the overall evolutionary confines of humanistic civilization, as from liberal democracy, or parliamentarianism, to social democracy, or communism; subsequent to which a negative synthetic attraction of totalitarian like backing off totalitarian like duly becomes a negative thetic action in respect of the totalitarian death of man which gives rise, in due de-centralizing course, to a regressive antithetic reaction in respect of the liberal death of man within the overall devolutionary confines of corporate civilization, as from fascism to American-style capitalism; subsequent to which a positive synthetic attraction of liberal like backing off liberal like should duly become a positive thetic action in respect of the liberal birth of God the Father which should give rise, in due centralizing course, to a progressive antithetic reaction in respect of the totalitarian birth of God the Father within the overall evolutionary confines of centrist civilization, the coming transcendental civilization that, unlike previous stages or types of civilization, will be truly global, and hence universal, the resolution of the dialectical process which will bring civilization to an eternal peak of social theocratic purism.

45. I spoke a little earlier of the coming positive synthetic attraction to liberal corporatism as involving a pluralistic approach to Social Theocracy, commensurate, as in previous texts, with my definition of 'Kingdom Come' as involving an administrative aside to a triadic Beyond composed of three tiers, duly subdivided three ways, which would be intended to serve persons of both Catholic and Protestant descent, as well as others of a non-Christian background provided they met the necessary criteria and were desirous of being 'saved' from political and/or economic 'sins of the world' to the said triadic Beyond in the name of religious sovereignty and such rights as would accrue to a religiously sovereign People in the event of a majority mandate for religious sovereignty in consequence of a paradoxical utilization of the electoral or democratic process specifically geared to that end, a utilization which would have to have been officially endorsed and become widely accepted in any country earmarked for such a paradox on the basis of a theocratic or, at any rate, church-hegemonic tradition which pointed in that direction and thus made the whole concept of such an election somehow feasible and credible, if not, in the nature of things, a foregone conclusion.

46. Life is always more complicated than any one philosophy would allow, even if it is arguably the greatest philosophy in the history of the world, and therefore one cannot take it for granted that a majority mandate for religious sovereignty would automatically follow upon the legitimizing of such a paradoxical election - long identified by me with Judgement - either because the People were ill-prepared for it or were dissuaded from pursuing it or for some other reason not unconnected with political or economic tradition. I cannot automatically anticipate a majority mandate for religious sovereignty even in countries which I would consider most likely to endorse such a sovereignty or to be most entitled, if you will, for such a paradoxical outcome to any electoral process, even though I am as convinced as one can possibly be, as a reasoning being, a philosopher, that there is not and never could be any other way to 'Kingdom Come', to a society structured around religious sovereignty, than via such a paradoxical election, since it is the only way or means by which a people can be delivered from political sovereignty to an altogether higher type of sovereignty in a superior type of society, it neither being feasible nor desirable that a people should be 'divided and ruled', like so many disparate mobs of sheep, by black sheep posing as shepherds who, in excluding genuine shepherds, or theocratic leaders, make it easier for various types of wolf-like predator to prey upon them and effectively rip them off from a standpoint rooted in commercial vanity and having as its raison d'être the financial and social aggrandisement of the vain, for which read: 'the noumenally sensual' (as discussed in other texts).

47. Democracy is not and never can be, from a genuinely theocratic standpoint, a standpoint that towers above the world from a posterior (the Beyond) rather than, like the predatory autocratic, anterior (the Behind) position, an end-in-itself, but, given the consequences attending the divide-and-rule splintering and fragmenting of the People, rather something that should be utilized to a higher end, an end that liberates the People not only from the world of their own phenomenally sensual shortcomings, but, no less significantly, from the predatory exploitations to which they are perforce subjected through being confined to a phenomenally sensual position at the base of what, in other texts, has been described as the diagonally ascending axis of church-hegemonic criteria that culminates in some form or degree of noumenal sensibility.

48. Unfortunately the traditional mode of noumenal sensibility, which in the West tends to take a Roman Catholic form, is not much good, these days, for delivering the masses - less ecclesiastic laity than politicized 'People' - from the synthetically artificial exploiters that prey upon them from heights of commercial vanity, and neither are the proletarianized masses greatly or permanently saved from their sins and/or pseudo-crimes in bound psyche, not to mention counter-damned in state-subordinate vein from their follies and/or pseudo-evils in free soma, when salvation, short of a monk- or nun-like dropping out of society, merely has reference to verbal absolution for penitential contrition and is even less metaphysically efficacious in this regard than transcendental meditation, its mankind-level counterpart in parts of the Far East, much as that also leaves something to be desired from a truly godly standpoint - namely the coming cyborg stage of life which would have reference to global universality in 'Kingdom Come' and be metaphysically, and therefore transcendentally, beyond not only anything religiously at the level or stage of mankind but, for other and effectively less-favoured types of environment, religiously at the stage of nature and/or the Cosmos as well.

49. The reader will, I trust, have read my previous texts, and therefore know what I am talking about here. Nothing short, in other words, of Social Theocracy can possibly suffice to deliver the People more efficaciously from their worldly predicament and thus, with the prospect of more attention directed at the development of a sensible alternative to what currently rules the synthetically artificial roost, elevate them above their lowly position to one destined to become increasingly commensurate not only with genuine but with definitive godliness, not to mention, where their female counterparts are concerned, antidevilishness, the antimetachemical complement to anything properly metaphysical.

50. But Social Theocracy is not, and never could be, liberal in the sense of wanting to co-exist with political parties on a democratically pluralistic basis. The pluralism to which it subscribes in respect of a triadic Beyond and the administrative aside to such a Beyond has nothing whatsoever to do with political pluralism, since democracy is perceived as a problem from which the People as electorate ought to be saved, or delivered, bearing in mind that their division at the hands of politicians posing as leaders, of 'black sheep' masquerading as 'shepherds', only plays into the hands of the wolf-like exploiters of their weakness, their confused status within the pluralistic context, and prevents them from uniting against both exploiters and deceivers alike.

51. Only a Messianic 'shepherd', a true, or theocratic, leader, can unite the People, can transform heterogeneous mobs of sheep into a homogenous flock which can then be led up a mountain from where it will be safe from the predations of its wolf-like detractors, and therefore saved not only from internal weakness, or want of flock-like homogeneity, but from external exploitation at the hands of the increasingly ruthless predators who unceasingly bombard it or, rather, them, the disparate mobs of sheep, with ever-more violent and vulgar exhibitions of commercial vanity, mercilessly ripping them off and depriving them of self-respect through self-contentment.

52. Therefore, much as Social Theocracy may have to embrace a pluralistic approach to its own structures of salvation and, where state-subordinate criteria are concerned, of counter-damnation in relation to the renewal of the diagonally rising axis of church-hegemonic criteria from phenomenal sensuality to noumenal sensibility, it is not and never could be liberal in respect of democratic pluralism, because such pluralism, given these days an economic twist, is what keeps the People as electorate divided and weakened and all the more easily exploitable, and is therefore, to repeat, problematic from a Social Theocratic standpoint, a standpoint which, in the event of obtaining a majority mandate in selected countries (initially) for religious sovereignty, the sovereignty of sovereignties within a republican context, would be obliged, in the saved and/or counter-damned People's best interests, to take measures which restricted and eventually did away with all obstacles to the uniting of the People, the homogenizing of 'the flock', in the interests of their social and spiritual well-being, their subsequent transfiguration, if you will, from lower class to classless status in respect of the noumenal heights of both metaphysical and antimetachemical sensibility, not to mention any modification, contingent upon Protestant democratic acceptance of religious sovereignty, of phenomenal shortfalls from such heights, and therefore of physical and antichemical sensibility finally released from the clutches of metachemical and antimetaphysical sensuality, and consequently able to take its God-appointed place in the lower tiers of our projected triadic Beyond.

53. Actually now that I mention class in respect of the transfiguration of 'the phenomenally sensual' to noumenal sensibility, which involved my contrasting 'lower class' with 'classless', I should mention that the fourfold division of class that was discussed in my previous text, necessarily including upper class and middle class, is no more than a convenient generalization based upon the hegemonic class in each noumenal or phenomenal, ethereal or corporeal, context, and that as each and every such context is elementally divisible between hegemonic and subordinate gender positions, so it stands to reason that such contexts will reflect a class-division along parallel lines, whether in respect of gender or element.

54. Therefore the four main contexts, viz. noumenal sensuality, phenomenal sensuality, phenomenal sensibility, and noumenal sensibility, while principally characterized by the hegemonic class position, be it upper class, lower class, middle class, or classless, will also involve reference to the class of the subordinate gender, as in the following examples: the metachemical and antimetaphysical elemental integrity of noumenal sensuality divisible between upper class and anti-classless, who would be colloquially identifiable as 'jerks' and 'antibums'; the chemical and antiphysical elemental integrity of phenomenal sensuality divisible between lower class and anti-middleclass, who would be colloquially identifiable as 'cunts' and 'antipricks'; the physical and antichemical elemental integrity of phenomenal sensibility divisible between middle class and anti-lowerclass, who would be colloquially identifiable as 'pricks' and 'anticunts'; and the metaphysical and antimetachemical elemental integrity of noumenal sensibility divisible between classless and anti-upperclass, who would be colloquially identifiable as 'bums' and 'antijerks'.

55. Such colloquialisms as alluded to above may not be to everyone's taste, but they are not without philosophical significance in broadening the terms of reference from their usual rather limited scope to one that can be made to harmonize, no matter how crudely, with a more comprehensively exacting perspective on class. For while the noumenal planes of space and time may primarily be divisible between upper-class and classless elements, one cannot, and should not, rule out their anti-classless and anti-upperclass counterparts who exist in subordinate complementariness, as it were, to the hegemonic noumenal positions. And while the phenomenal planes of volume and mass may primarily be divisible between lower-class and middle-class elements, one cannot, and should not, rule out their anti-middleclass and anti-lowerclass counterparts who will likewise exist in subordinate complementariness to the hegemonic phenomenal positions, albeit such positions, as previously discussed in my work, can be compromised through under-plane subversion once we expand the perspective to embrace both phenomenal and noumenal classes in axial interdependence, the antichemical subversion of physics, attendant upon a noumenally sensual metachemical hegemony over antimetaphysics, being the phenomenally sensible counterpart to the antiphysical subversion of chemistry attendant upon a metaphysical hegemony over antimetachemistry, in respect of a noumenally sensible control of phenomenal sensuality.

56. However that may be, the prevalence of an upper-class control of the anti-lowerclass at the expense of both anti-classless and middle-class elements confirms, it seems to me, the inevitability of state-hegemonic criteria in respect of the diagonally-descending axis from noumenal sensuality to phenomenal sensibility, which must ever contrast with the prevalence of a classless control of the anti-middleclass at the expense of both anti-upperclass and lower-class elements in what amounts, on the diagonally-ascending axis from phenomenal sensuality to noumenal sensibility, to a church-hegemonic tendency commensurate with a male lead of society to metaphysical and, for females, antimetachemical ends.

57. Therefore just as noumenal sensuality can be equated with the dominance of upper-class criteria in respect of objectivity and with the subordinate complementariness of anti-classless criteria in respect of anti-subjectivity, the former commensurate with Devil the Mother and the latter with the Antison of Antigod, or, in plain parlance, the Devil and Antigod, so, by contrast, should noumenal sensibility be equated with the dominance of classless criteria in respect of subjectivity and with the subordinate complementariness of anti-upperclass criteria in respect of anti-objectivity, the former commensurate with God the Father and the latter with the Antidaughter of the Antidevil or, in plain parlance, God and the Antidevil.

58. Likewise, just as phenomenal sensuality can be equated, when once the nominal hegemony of chemistry over antiphysics has been duly compromised in the aforesaid axial vein, with the subversion of lower-class criteria in respect of objectivity and with the subversive complementariness of anti-middleclass criteria in respect of anti-subjectivity, the former commensurate with the Daughter of Woman and the latter with Antiman the Antifather, or, in plain parlance, woman and antiman, so, by contrast, should phenomenal sensibility be equated, when once the nominal hegemony of physics over antichemistry has been duly compromised in like-axial vein, with the subversion of middle-class criteria in respect of subjectivity and with the subversive complementariness of anti-lowerclass criteria in respect of anti-objectivity, the former commensurate with the Son of Man and the latter with Antiwoman the Antimother, or, in plain parlance, man and antiwoman.

59. Therefore, in excluding from the first of the above axial options the psychic factors in relation to both noumenal sensuality and phenomenal sensibility, the free to bound soma which primarily characterizes the antichemical subversion of physics at the behest of a metachemical hegemony over antimetaphysics makes for a state-hegemonic axial consistency of somatic regression which, as the essence of damnation, must ever contrast with the church-hegemonic axial consistency which, in likewise excluding from the second of the above axial options the somatic factors in relation to both phenomenal sensuality and noumenal sensibility, primarily characterizes the antiphysical subversion of chemistry at the behest of a metaphysical hegemony over antimetachemistry in the interests of a progression from bound to free psyche, the essence of salvation.

60. Looked at from a gender standpoint within any given elemental context, it soon becomes apparent that the upper-class hegemonic element (metachemical) of noumenal sensuality is, with its reference to Devil the Mother, primarily diabolically female in character, and contrasts with the anti-classless subordination (antimetaphysically) of antidivine males in respect of the Antison of Antigod where secondary state-hegemonic criteria are concerned, the primary and secondary modes of church-subordinate criteria requiring to be identified with the Daughter of the Devil and Antigod the Antifather respectively, as in relation to the noumenally sensual manifestations - metachemical and antimetaphysical - of bound psyche.

61. Likewise it soon becomes apparent that the anti-lowerclass subversive element (antichemical) of phenomenal sensibility is, with its reference to Antiwoman the Antimother, primarily antifemininely female in character, and contrasts with the middle-class nominal hegemony (in physics) of masculine males in respect of the Son of Man where secondary state-hegemonic criteria are concerned, the primary and secondary modes of church-subordinate criteria requiring to be identified with the Antidaughter of Antiwoman and Man the Father respectively, as in relation to the phenomenally sensible manifestations - antichemical and physical - of free psyche.

62. So much for the diagonally descending axis from noumenal sensuality to phenomenal sensibility, in which an upper-class link with the anti-lowerclass position in respect of metachemistry and antichemistry ensures that females control society in the interests of state-hegemonic criteria at the expense of their anti-classless and middle-class counterparts in antimetaphysics and physics, free and bound soma taking precedence over bound and free psyche in each elemental context.

63. In contrast to the above, it soon becomes apparent that the classless hegemonic element (metaphysical) of noumenal sensibility is, with its reference to God the Father, primarily divinely male in character, and contrasts with the anti-upperclass subordination (antimetachemically) of antidiabolic females in respect of the Antidaughter of the Antidevil where secondary church-hegemonic criteria are concerned, the primary and secondary modes of state-subordinate criteria requiring to be identified with the Son of God and Antidevil the Antimother respectively, as in relation to the noumenally sensible manifestations - metaphysical and antimetachemical - of bound soma.

64. Likewise it soon becomes apparent that the anti-middleclass subversive element (antiphysical) of phenomenal sensuality is, with its reference to Antiman the Antifather, primarily antimasculinely male in character, and contrasts with the lower-class nominal hegemony (in chemistry) of feminine females in respect of the Daughter of Woman where secondary church-hegemonic criteria are concerned, the primary and secondary modes of state-subordinate criteria requiring to be identified with the Antison of Antiman and Woman the Mother respectively, as in relation to the phenomenally sensual manifestations - antiphysical and chemical - of free soma.

65. So much for the diagonally ascending axis from phenomenal sensuality to noumenal sensibility, in which a classless link with the anti-middleclass position in respect of metaphysics and antiphysics ensures that males control society in the interests of church-hegemonic criteria at the expense of their anti-upperclass and lower-class counterparts in antimetachemistry and chemistry, bound and free psyche taking precedence over free and bound soma in each elemental context.

66. In general terms, it can be inferred that females are naturally either upper class or lower class, like the proverbial 'tyrant and slave' of Baudelairean notation, whereas males are either middle class or classless, this distinction loosely corresponding to the basic elemental distinctions between fire and water, metachemistry and chemistry, on the one hand, that of noumenal and phenomenal objectivity, and vegetation (earth) and air, physics and metaphysics, on the other hand, that of phenomenal and noumenal subjectivity, the latter two deriving from the former and being of a secondary order of elemental significance in the overall equation.

67. Therefore when females are turned around, or up-ended, under male hegemonic pressures in sensibility, they become either anti-upperclass or anti-lowerclass, the subordinate complements to classless and middle-class positions, whereas when males are turned around, or up-ended, under female hegemonic pressures in sensuality, they become either anti-classless or anti-middleclass, the subordinate complements to upper-class and lower-class positions.

68. Needless to say, it is no less logical to equate anti-upperclassness with antimetachemistry under classless metaphysics than anti-classlessness with antimetaphysics under upper-class metachemistry. And no less logical to equate anti-lowerclassness with antichemistry under middle-class physics than anti-middleclassness with antiphysics under lower-class chemistry, since once a gender or element has been turned around it is no longer representative of itself but rendered secondary to the prevailing element whose criteria of freedom, whether in soma or psyche, it becomes obliged to mirror or, at any rate, mimic, since the underlying gender actuality of a given ratio of particles to wavicles or, conversely, of wavicles to particles will remain constant whatever the hegemonic pressure being brought to bear on it.

69. In slang parlance, using such well-known expressions as 'snobs', 'nobs', 'yobs', and 'slobs', one can of course identify the upper class with 'snobs' and the anti-classless with 'antinobs' in respect of noumenal sensuality; the classless with 'nobs' and the anti-upperclass with 'antisnobs' in respect of noumenal sensibility; the lower class with 'slobs' and the anti-middleclass with 'antiyobs' in respect of phenomenal sensuality; and the middle-class with 'yobs' and the anti-lowerclass with 'antislobs' in respect of phenomenal sensibility, always bearing in mind the gender division between 'snobs' and 'nobs' where the ethereal, or noumenal, options are concerned, and between 'slobs' and 'yobs' with their corporeal counterparts down in the phenomenal depths of sensuality and sensibility.

70. However that may be, there will always be something upper-class about fire, something lower-class about water, something middle-class about vegetation (earth), and something classless about air, as between will, spirit, ego, and soul, and therefore something fiery about the upper class, watery about the lower class, vegetative, or earthy, about the middle class, and airy about the classless, the 'class' of metaphysical divinity par excellence, and thus of an alternative to and solution of class-bound limitations and frictions, exploitations and complications.

71. But this recourse to class divisions, on my part, is largely, as the reader will recall, gender-conditioned, so any reference to the subordinate complements of the hegemonic class positions in any given elemental context will require that one allow for notions of anti-fiery about the anti-upperclass, anti-watery about the anti-lowerclass, anti-vegetative about the anti-middleclass, and anti-airy about the anti-classless, the 'anticlass' of antimetaphysical antidivinity par excellence, and thus of those who, corresponding to either somatic or psychic manifestations of Antigod, have the unenviable fate, from a male standpoint, of being eternal 'fall guys' for diabolic denigration at the hands of the metachemical 'first mover' in noumenal sensuality, the sort of 'first mover' traditionally according with the concept of 'God' vis-à-vis a 'fallen angel' so-called Devil whose existence in sequential time under spatial space is akin to that of something solar under something stellar, or, beyond the Cosmos, of an analogous status in respect of nature, mankind, or Cyborgkind, to take this 'untransvaluated' bane, from a male standpoint, of sensual subordination (to a female hegemony) all the way up to the Americanized present, where, the relationship of sequential time to spatial space rather takes the form, if we exclude politics at this juncture, of microphones or bugging devices vis-à-vis cameras.

72. Be that as it may, it stands to reason that a nominally hegemonic lower-class position, effectively feminine in volumetric character, subverted from below by an anti-middleclass position, no-less massively (or pert. to massive mass) antimasculine, will not rule an unequivocal heathenistic roost, but become secondary in both church and state to the anti-middleclass to classless axial link-up of male elements making for the possibility of salvation in church-hegemonic and of counter-damnation in state-subordinate terms for both males and females alike, the latter proceeding, as noted, from a lower-class to an anti-upperclass position which complements that of the male ascent from phenomenal sensuality to noumenal sensibility.

73. Conversely, it stands to reason that a nominally hegemonic middle-class position, effectively masculine in voluminous character, subverted from below by an anti-lowerclass position, no-less massedly (or pert. to massed mass) antifeminine, will not rule or, more correctly, lead an unequivocally Christianistic roost, but become secondary in both state and church to the upper-class to anti-lowerclass axial link-up of female elements making for the possibility of damnation in state-hegemonic terms and of counter-salvation in church-subordinate terms for both females and males alike, the latter receding, as noted, from an anti-classless to a middle-class position which complements that of the female descent from noumenal sensuality to phenomenal sensibility.

74. The chief distinction between the two above-mentioned axes, however, is that whereas 'the phenomenally sensual' constitute a majority and 'the noumenally sensible' a minority within the diagonally-ascending axis, 'the noumenally sensual' constitute a minority and 'the phenomenally sensible' a majority within the diagonally-descending axis, the majority in the former axis consequently being more open to salvation and even counter-damnation towards the noumenal heights than would be the minority in the latter axis ... to damnation and even counter-salvation towards the phenomenal depths, in consequence of which, while the one axis tends to encourage progress in terms of class transmutation upwards, the other axis tends to discourage regress in terms of class transmutation downwards, so that there is a kind of radical/conservative gender distinction between the two axes which keeps them for ever apart and incapable of reconciliation.

75. For while it is of the nature or, more correctly, nurture of the diagonally-ascending axis to encourage class transmutation upwards from the standpoint of a male lead of society, it is of the nature of the diagonally-descending axis to discourage class transmutation downwards from the viewpoint of a female rule of society, movement down the former axis and up the latter one being very much the class exception to the general rule, since those, on the one axis, who are more interested in pulling up from above will be least qualified to fall down below, while those, on the other axis, who are more interested in resisting any such fall will be least qualified to pull up from above.

76. Nevertheless whether society happens to encourage aspirations towards the Beyond or to uphold what could be called the Behind for fear of descent, 'the noumenal' in either axial context are usually, if not invariably, the Few and 'the phenomenal' just as invariably the Many, as we distinguish those who appertain to the ethereal from their corporeal counterparts 'down below', the Few being upper class and/or anti-classless in noumenal sensuality, but classless and/or anti-upperclass in noumenal sensibility, the respective apexes of the two axes, whereas the Many remain lower class and/or anti-middleclass in phenomenal sensuality, but middle class and/or anti-lowerclass in phenomenal sensibility, the respective nadirs (excluding communistic totalitarianism) of the two axes.

77. Only in that type of society that encourages aspirations towards the Beyond, however, can one expect meaningful progress to emerge in terms of the transmutation, or transfiguration, of the Many into or, at any rate, towards the Few, albeit not, it goes without saying, on a traditional basis, ever short of genuine transcendentalism in respect of metaphysics and of a properly-evaluated antifundamentalism in respect of antimetachemistry, but only on a revolutionary basis such that takes over from the mankind stage of self-overcoming, whether with regard to the West or the East (the former primarily rooted in the Roman Catholic tradition of penitential contrition, the latter in a Buddhist tradition of transcendental meditation), in terms, fully commensurate with contemporary requirement, which advance cyborgization towards a sensible peak on the crest of a universal wave which will break against a global shore.

78. For until and unless the masses are cyborgized away from the remnants of their humanity, they will not only fail to meet the criteria of a more lasting and efficacious salvation and/or counter-damnation, but will continue to be easy prey for the state-hegemonic and church-subordinate predators of a noumenally sensual disposition who, aided and abetted by the financial backing of 'the phenomenally sensible', make it their self- or, rather, notself-appointed business to keep them pegged to the world of phenomenal sensuality, where they continue to grovel in quasi-idolatrous subjection before the barbarous and pseudo-philistine vanities of the commercially free. Until they are saved and/or counter-damned more efficaciously than anything either the Western or the Eastern religious traditions have managed to offer them (where applicable), there will be no end to the exploitation of the masses, of woman and antiman not so much by man and antiwoman across the worldly divide ... as by the Devil and Antigod who, with the aid of their phenomenally-sensible masculine and antifeminine counterparts, are able - and happy - to squeeze what properly appertains to God and the Antidevil 'out of the frame' and to arrogate to themselves such religious merit as best serves their evil and pseudo-foolish cause.

79. Frankly, those who get 'squeezed out' of the frame in such fashion, who are more genuinely godly and/or antidevilish, are bound to be less than happy that this should be so; for it means that they are unable to save and/or counter-damn the phenomenally sensual masses, 'the meek', as they would like, and have to endure the daily ignominy not only of their own ostracism and belittlement - which is bad enough - but, worse still, of bearing witness to the exploitative desecration of the masses at the hands of those who make it their business to 'rip them off' in the interests of fame and money, the aforementioned 'noumenally sensual' whose commercial vanity - and profanity - literally knows no bounds!

80. It may not be that 'the noumenally sensible' are primarily motivated by a desire to avenge themselves on their noumenally sensual detractors, but, even then, an element of wishing to see their noumenal rivals incommoded and effectively precluded from profiting at the expense of the phenomenally sensual masses cannot be ruled out of the overall equation of factors which contribute towards motivating 'the righteous' to act on behalf of 'the meek' and set about saving and/or counter-damning them, as best they can, so that the said masses cease to be both victims of their own worldly limitations and victimized by the netherworldly exploitations of rapacious predators, cease, in a word, to be meek but become one with 'the righteous' in their liberating cause.

81. Thus the truly righteous, the most radically progressive of noumenally sensible persons, do not regard it as their duty to acquiesce in the commercial exploitation of the masses of the phenomenally sensual meek, still less to condone such exploitation, but if not to directly oppose it then to set about devising means by which such exploitation may be rendered difficult if not impossible for the predatory exploiters to persist in, and largely because the type of radically progressive individuals I have in mind had not only secured widespread acceptance for their ideological beliefs and policies, as would be confirmed through a majority mandate for religious sovereignty in a paradoxical election, but managed to implement such of their policies as would be likely to result in a more efficacious salvation and counter-damnation, in free psyche and bound soma, of those in their jurisdiction than would otherwise have been possible or, indeed, even have been granted serious consideration.

82. Thus until the coming of Social Theocracy or, if you prefer in view of the pluralistic requirements of the age, of a liberally Social Theocratic approach to Centrism, it is difficult if not impossible to see any end to the world conceived in phenomenally sensual terms and no end, in consequence, to the netherworldly exploitations of that world which 'the noumenally sensual', coupled in ethnic partnership with 'the phenomenally sensible', are able to avail of, complements of the want of a viable contemporary alternative to the power and allure of their commercial vanity, an alternative which must be no less - and even more - synthetically artificial if it is to have any meaningful chance of effecting substantial progress at the expense of that which, while it may resist regress, is simply undamned and counter-unsaved in its noumenally sensual aloofness from worldly travail.

83. The godly, aided and complemented by their female counterparts, the antidevilish, do want to see an end to the world; for only when the masses of the phenomenally sensual meek have been delivered from it to any appreciable extent will those who oppose God's will, whether directly or indirectly, in noumenal sensuality or in phenomenal sensibility, be brought to Divine Justice and have to pay the penalty for their moral aberrations in state-hegemonic darkness, whether of death or, in the event of contrition and remorse where that is still possible, as it should be among sections of 'the phenomenally sensible', of conversion via penitential atonement.

84. For, once Divine Judgement is done, there can be no axial co-existence, no supposed balance of alternatives, but only a triadic Beyond and administrative aside to such a Beyond which, beginning in Social Theocratic pluralism, will progressively refine itself towards the noumenally sensible heights of a virtuous circle of metaphysics and antimetachemistry, as a Social Theocratic monism emerges from out the plurality of factors, to signal the culmination of heavenly evolution in the Omega Point of the Space Centre, of the Centre of Centres, which will not only effectively eclipse anything cosmically divine but stand at the furthermost antithetical reach from anything cosmically diabolic - which is what the most evolved manifestation of psychic freedom in metaphysical sensibility can only do, existing in complete and utter contrast to the most devolved, and therefore somatically free, manifestation of metachemical sensuality.

85. Life beckons us on, and that which is pro-life, which has to do in this instance with the birth of God the Father, can only contrast with whatever is anti-life (though pagan civilization, as we have seen, could not be accused of such negativity), not least in respect of the death of man, which is the contemporary mode of death par excellence, even if, in the dialectical unfolding of the historical process, the birth of God the Father would not be possible without the death of man and, most especially, without what I have termed a positive synthetic attraction of liberal like backing off liberal like which will necessitate the aforementioned Social Theocratic pluralism as the ideological basis of 'Kingdom Come', whether in respect of a Gaelic federation or a much wider European federation of Social Theocratic Centres or, indeed, of whatever may emerge in the wake of that, presuming upon an inexorable advancement towards global unity premised upon a variety of effectively regional, or continent-based, Social Theocratic Centres which, when once sufficiently universal, will begin to tighten-up towards the goal of civilized progress in a Social Theocratic monism, the totalitarian outcome of a liberal precondition which will signify a progressive reaction to the thetic action under consideration, and thus confirm evolutionary centro-complexification.

86. I have, you would be right in thinking, got somewhat carried away with myself by now, and mapped out a straightforward progression for evolutionary change to tread towards the transcendent summation of all such evolution. But adventurous speculation is no bad thing provided it is tempered by a stark realization of the difficulties that lie ahead and of how very painful, at times, will be any such progression towards global unity in what can only be described as the universalization of civilization, something that would, of necessity, be completely new to the world (in general terms) and, for that reason, more than a shade problematic.

87. But standing still, or refusing to recognize danger when we see it, is no less problematic, and isn't likely to lead to a better world but, rather, to the intensification and gradual decline of this one, a world still effectively centred, at the time of writing, in humanism. The historical process, willy-nilly, goads us on, and we can do nothing, if sensible, than to play our part in it, no matter how small, whether for better or worse, for birth or death. And right now it is not birth that calls the tune but death, the death, as noted, of man, the liberal mode of which, rightly in the vanguard of the historical process at the stage of which it currently stands, is able, if somewhat reluctantly at times, to join hands across the humanistic divide with the residue, principally in Great Britain and France, of the liberal birth of man, and to ensure, by so doing, that any intermediate totalitarianism is not given an easy ride but, more usually, forced to capitulate to the march of history that, at this moment in time, marches to the flexible beat of a liberal drum.

88. Not only Communism, the totalitarian version of the birth of man, but its negative counterpart, Fascism, which synthetically backed off it in like-totalitarian vein, is now effectively on the rubbish heap of a historical process that has advanced, compliments in large part of America, to the liberal death of man through a regressive reaction to anything fascist, America, with its multiracial ethnic composition, being anything but a fascist nation, since arguably the most international 'nation' currently on the face of the earth that, in partnership with Great Britain, has advanced internationalism to a well-nigh global status in which virtually every country is involved, in some way or another, and few if any can expect to remain unaffected by the march of civilization.

89. But this Americanized, or Anglo-American, march can only go so far in global terms, superficially right the way around the globe, one need not doubt, but in terms of any genuine universality, which requires a religious directive centred in soul, it can only leave that to be desired of which I have spoken in this and indeed most other recent texts, namely the gradual rejection, here and there in the world, of death in favour of birth, of man in favour of God, of corporatism in favour of centrism, and perhaps - who knows? - of the superconscious in favour of the supra-conscious, presuming that consciousness, like nature, the soma with which it co-exists, can be evaluated in relation to the various stages of civilization, from the pagan birth of positivity in Devil the Mother all the way up to the coming transcendental birth of positivity in God the Father, with all due degrees of intermediate consciousness, whether negative or positive, coming in between?

90. What I would argue is that, if consciousness can be evaluated in such fashion, then what began in pagan positivity probably owed more to the unconscious, and hence to that which is unnatural, or which begins, somatically, in the unnatural, than to anything properly conscious, the unnatural/unconscious bias of the pagan stage of civilization duly having been superseded, in certain parts of the world, by what could be described as the subnatural/subconscious bias of the Christian stage of civilization, negatively ranged against its predecessor, before this, in turn, was overhauled, in certain countries, by a natural/conscious bias commensurate, in its positivity, with the birth of man, a birth that went on to suffer partial, though never universal, eclipse, with what may well, in its American manifestation not least, be closer to a supernatural/superconscious bias commensurate, in its negativity, with the death of man (via worship of the machine), a death whose devolutionary nature has regressed negativity from a sort of systolic totalitarianism to diastolic liberalism the international essence of which has opened-out the historical process to a well-nigh global extent which, rubbing up against older and longer-standing manifestations of civilization, has brought the world to the brink of Armageddon and to the crisis-point at which history now stands, opposition to the contemporary form of death by peoples more usually accustomed to birth largely backfiring on them by dint of the want of a more viable, and therefore contemporary, form of birth that, in overhauling the death of man, would place such death in a historically inferior light from which, properly exposed for what it's worth, it could be rejected and transcended in the aforementioned Social Theocratic manner, a manner requiring a majority mandate for religious sovereignty within any country where the People, accustomed to a theocratic tradition, are nevertheless sufficiently democratized as to be capable of utilizing the democratic process towards a radically new theocratic end, an end saving them from the world of their political and concomitant sovereignties in order that they may scale all but the greatest heights of theocratic liberation not only from the world of their own shortcomings but from its predatory and fundamentally immoral exploiters, as previously described, whose commercial vanity knows virtually no bounds of immoral indecency.

91. Thus the development of consciousness is not, or ever could be, independent of nature, of some mode of naturalness, but exists to it as psyche to soma, mind to body, whether with an emphasis upon soma or upon psyche, nature or nurture, according to whether freedom takes a somatic or a psychic turn in association with whichever gender happens to be hegemonic in any given type of society - males signifying the precedence of soma, and thus of nature, by psyche, or nurture; females, by contrast, signifying the precedence of psyche, and thus of nurture, by soma, or nature, neither gender able to co-exist on anything like a truly equal basis, for opposites remain opposite, if not in opposition, no matter what the situation.

92. The pagans clearly favoured, in their free soma, a bias towards the unnatural at the expense of or, rather, in conjunction with varying degrees of unconsciousness, whereas the ensuing Christians, while placing unnatural soma under sinful wraps, became heir to a subnatural/subconscious integrity, rather more watery than fiery, that would still, in the main, have accepted subnatural freedom in conjunction, church-hegemonically, with subconscious binding, the sort of psychic binding one would ordinarily associate, in Christian fashion, with prayer, not least when structured and memorized by rote, and such a psychic emphasis, contrasting with pagan freedom, would have been perceived as the necessary precondition of salvation in what can only be described as a context of free psyche, approximating, no matter how crudely, to God the Father (not to mention his antimetachemical complement, the Antidaughter of the Antidevil).

93. Be that as it may, the eclipse of Christianity by humanism, which owes rather more to the New Testament than to the Old, and thus to that which transcends both the Cosmos and nature, unnatural and subnatural manifestations of somatic freedom, eventually led, via Protestantism, to the humanistic stage-proper of historical unfolding in which, first with liberal democracy and then with social democracy, the emphasis switched from a subordinate free soma in conjunction with church-hegemonic bound psyche to free psyche and bound soma within a natural/conscious integrity favouring, despite appearances to the contrary, the natural or somatic aspect thereof, by dint of the antichemical subversion of physics to a state-hegemonic mean in reflection of such unnatural/unconscious noumenal sensuality as would, even then, have characterized a metachemical hegemony over antimetaphysics in a kind of neo-pagan bias towards somatic freedom, thereby effectively limiting the degree of psychic freedom possible to phenomenal sensibility as the context, par excellence, of the liberal birth of man.

94. Things are never quite what they appear in Britain, the country most characterized by the above-mentioned subversion of relative free psyche by relative bound soma at the behest of an upper-class control of society necessarily favouring somatic freedom of a metachemical order, the kind of order even more typical, it seems to me, of countries like America which, though stemming from a humanistic tradition, would seem to have advanced beyond or, rather, behind any natural/conscious integrity presided over by some form of anti-Catholic unnaturalness/unconsciousness, to one governed by supernatural/superconscious processes which, in the paradoxical nature of an egotistic overreach, often find themselves dominated, if not eclipsed, by a type of unnaturalness/unconsciousness (super-antisubnaturalness/super-antisubconsciousness?) which, if not exactly pagan, whether cosmically or naturally or even humanistically (in respect of a type of Catholic decadence or conservatism superimposed upon Old Testament criteria), owes much if not everything to synthetically artificial modes of metachemistry and antimetaphysics typifying the so-called 'American Dream', the celluloid and photographic cultural manifestations of which cast their free somatic and bound psychic materialism/fundamentalism over the contemporary world like a giant artificial cosmos whose stars are less stellar or solar than cinematic or instamatic, shedding an ungodly light upon those who are drawn, as though by magnetic force, to idolatrously worship at the shrines of their commercial profanity and vanity, their vanity in profanity.

95. With a bias, stemming from axial criteria similar though not identical to Britain, for free soma over bound psyche, for a somatic interpretation of freedom, America proves itself, as the liberal manifestation of the death of man, to be more supernatural than superconscious, with a penchant for superheroes, whether real or illusory, who risk all to save the world from the more blatant projections of unnatural/unconscious behaviour, the shadow side, as it were, to their own supernatural/superconscious integrity as it stretches away from the natural/conscious integrity of humanistic tradition and effectively constitutes an antithesis, within the broader spectrum of social egotism, with the subnatural/subconscious traditions of Medieval Christendom, as characterized by the dominance of the Roman Catholic Church, which likewise had a problem with the unnatural/unconscious, albeit from a more naturalistic, and therefore anti-cosmic, standpoint.

96. But, as I think I remarked earlier in this text, America is less parallel to anything Roman Catholic than, with its liberal traditions, to the Protestant approach to death, so that as we might historically superimpose the totalitarian version of the death of man upon the totalitarian version of the death of (pagan sacrifice to) Devil the Mother, namely of Fascism upon Roman Catholicism, so we should logically superimpose the liberal version of the death of man upon the liberal version of the death of (pagan sacrifice to) Devil the Mother which, as Protestantism, would constitute a more suitable parallel backdrop for latter-day American liberalism, associated, as it predominantly is, with multinational corporatism.

97. However all that may be, it soon becomes apparent that the superman, whether conceived in Nietzschean or in comic-book terms, has little or nothing to do with the birth of God the Father but is, rather, the death-rattle of humanity as it negatively advances, on both totalitarian and liberal fronts, away from bourgeois/proletarian humanism and thus from anything more likely to favour a natural/conscious integrity whether with a bias towards nature, bound soma, as in liberal democracy, or towards consciousness, free psyche, as in social democracy, which would appear to stem more closely from the republican approach to humanism embodied in the Age of Reason and the French Revolution than from anything overly committed, via parliamentary democracy, to a Constitutional Monarchy such that, as in Great Britain, cannot but maintain a bias towards free soma in the interests of metachemical freedom for the noumenally sensual Few, with especial reference to those upper-class elements who not only keep the anti-lowerclass and middle-class in their phenomenally sensible place but ensure that their anti-classless counterparts will never revert to anything likely to destabilize the state-hegemonic consistency in continuity of the society they rule to the exclusion, as far as possible, of church-hegemonic criteria.

98. For that would, of course, invalidate the diagonally descending axis from within, and no encouragement can be given to anyone, least of all Catholic, to do any such thing, especially as there are still people without the system who are the born enemies of such an axis, completely opposed to state-hegemonic criteria, and desirous not merely of protecting or maintaining church-hegemonic criteria within their own country but, as in my case, actually overhauling it in the interests of a new order of church-hegemonic criteria which, in resurrecting 'the dead' of subconscious bound psyche and subnatural free soma to the Life Eternal of supra-conscious free psyche and supra-natural bound soma, would be more efficacious in overcoming 'the world' and in delivering those who now suffer at the predatory hands of the supernatural/superconscious, if not unnatural/unconscious, 'noumenally sensual', from their exploiters and moral corrupters, delivering them, first of all, from their own democratic predicament which keeps them divided and weak, easy prey for the commercially vain to 'rip off', and then, once suitably homogenized into a genuine flock of faithful followers of the true shepherd, led up the mountain of supra-natural/supra-conscious Centrism to morally superior pastures from which, with the requisite enlightenment and synthetically artificial transmutation, they will be safe for ever more from anything only too ready to exploit their subnatural/subconscious limitations from the contrary standpoint of supernature/superconsciousness to an unnatural/unconscious end, the false end of a sort of bemused and bewitched idolatry of the secular 'stars' whose reign in the synthetically artificial 'heavens' is no less a manifestation of noumenal sensuality than anything overly stellar or solar in character, if at a considerably more advanced stage from anything cosmic, not to mention natural or humanistic.

99. Thus it is that the coming liberal birth of God the Father that backs off the liberal death of man in what has been described as a positive synthetic attraction will be significant, in its increasing commitment to the sensible cyborgization of life, of a supra-natural/supra-conscious integrity, the sort of integrity that towers metaphysically above anything physical which, as we have seen, tends, in any case, to have its natural/conscious integrity subverted from beneath at the behest of a noumenally sensual Behind (diagonally back up the descending axis) in such fashion that, with a female control of society, the emphasis falls on bound soma rather than on free psyche, and man finds himself constrained by state-hegemonic criteria from developing free psyche to anything like a church-hegemonic extent - at least, as applying to such noumenally sensible manifestations of the Church as would accord with metaphysical salvation.

100. No, only in the supra-natural/supra-conscious context of noumenal sensibility can free psyche be developed to any appreciable extent, and not simply in egotistical terms, still less in the egocentric terms of some radical social democrat, unaware that the 'heaven on earth' he strives to establish on a physically free-psychic basis is bound to lead down to 'hell on earth' with the outbreak of neo-metachemical criteria which he will nevertheless vainly strive to resist, nor even in the super-egoistic terms of some superhuman hero, whether fascist or comic-book-like, who lives on such an up-tight plane of false righteousness that he is almost bound, sooner or later, to come to blows with someone or something with predictably unconscious, if not unnatural, consequences, but, more pertinently, in the supra-egoistic terms of the soul, of the transcendence of the formal aspect of the self in the contented aspect of the self, as though in a leap from brain stem to spinal cord, with a much more joyful outcome to psychic experience in consequence!

101. In fact, such an experience is nothing short of heavenly, and therefore it is with effect to establishing the 'Kingdom of Heaven' at the expense of worldly and netherworldly 'kingdoms', that the liberal birth of God the Father will justify its coming and strive for that universality which will alone bring lasting peace and contentment to the peoples of this planet, albeit they will inevitably have to cease being human and become divine and, in the case of females, antidiabolic, undergo progressive cyborg transmutation in the service of the self all the way to the omega point of space-centre transcendence of the earth and of anything appertaining to it.

102. And, of course, the pluralistic approach to Centrism will have to evolve into its totalitarian approach in the course of Eternity, the course of the cause of Eternal Life, as and when the diastolic impetus of Social Theocracy which backs off the liberal death of man on positively synthetic terms is ready to embrace a progressive reaction such that brings the birth of God the Father to a totalitarian resolution in the most supra-national/supra-cultural systolic centro-complexification of evolution in relation to global universality of which it is possible to conceive, a centro-complexification which will not only bring cyborgization to its summation, but the entire environmental conditions in which Centrism operates to a transcendent end in the omega point(s) of space-centre universality.

103. And just as the supra-conscious, appertaining to soulful self-harmony, will take precedence, in free psyche, over the supra-naturalism of sensible cyborgization which is the necessary noumenally sensible corollary of egotistical self-transcendence, so will the supra-culture of synthetically-engineered afterlife-type experience take precedence over the supra-nationalism of globalization, both supra-nationalism and supra-naturalism being but state-subordinate concomitants of church-hegemonic supra-consciousness and supra-culture, supra-consciousness being achieved through supra-cultural agencies such that take Eternal Life to a synthetically artificial peak which will truly last for ever and not, as with 'natural' afterlife experience, eventually burn itself out, so to speak, as the cannibalistic self-consuming of the myriad nerve fibres of the self, the brain stem and spinal cord, inevitably reaches the end of its duration and fizzles out or recedes into that nothingness the other side of the Afterlife which is, in a sense, the more durable eternity, albeit it is purely a consequence of death and therefore a symptom of extensive and intensive decomposition.

104. If the coming supra-culture of synthetically artificial visionary and unitary experience makes supra-consciousness possible for the psychically saved aspect of a noumenally sensible integrity, whether metaphysical or antimetachemical, of those privileged enough to experience it, then by a like-token the supra-nationalism of globalization will make the supra-naturalism of cyborgization possible for the somatically counter-damned aspect of that same noumenally sensible integrity which is the state-subordinate corollary, in bound soma, of anything so freely psychic as to be church-hegemonic to the Centrist extent we have in mind when we project religion beyond whatever mankind may have achieved to a truly post-human status in 'Kingdom Come'.

105. And, in respect of mankind, it is still only the likes of Catholic Christians and Tibetan Buddhists who have traditionally achieved anything remotely resembling what I have in mind when I project noumenal sensibility beyond man to its cyborg, and therefore properly universal, resolution, other peoples still labouring under the burden of some more open or inveterate connection with noumenal sensuality which, whether metachemical or antimetaphysical, keeps them in subjection before some kind of Creatoresque primitivity owing more to Devil the Mother than to Her metaphysical antithesis in the further reaches of universal evolution.

106. Even in the British Isles this distinction between a diagonally ascending axis of church-hegemonic criteria under Roman Catholicism and a diagonally descending axis of state-hegemonic criteria under Anglican Monarchism ensures that Protestants will be less orientated towards the Beyond, by and large, than their Catholic counterparts in, for instance, Eire, and be more inclined if not to divinely hype Christ, in Puritan fashion, then to fall back on some quasi-Judaic hype of Devil the Mother as God as the power behind the Anglican throne, a power that not only stands in a line of metachemical descent from Jehovah, but which is able, as already seen, to fall into line with American-inspired fundamentalism and, more to the state-hegemonic point, materialism, as the allies of noumenal sensuality both in the West and in the Middle East conspire against both the godforsaken masses and those who would, in exposing the hype of the former and the plight of the latter, deliver the People to noumenal sensibility, and thus to the Truth.

107. Although it is historically incontrovertible that Henry VIII was largely responsible, in his immoral wants, for taking England off the axis of church-hegemonic criteria by instituting, in defiance of the Catholic Church, his own corrupt reforms of religion in such fashion that the ensuing so-called Reformed Church ... of Anglican heresy ... would henceforward remain subordinate to his state-hegemonic requirements, it is inconceivable that he could have succeeded in this matter if other factors, not unconnected with race, had not favoured him, since it soon becomes apparent to the enquiring mind that the prevailing ethnicity of England and, indeed, of the British Isles as a whole was largely formed through a combination of racial and ideological factors or, rather, of ideological factors not unconnected with race which can be broken down into a distinction between Normans and Anglo-Saxons on the one hand, the former arguably fiery in their penchant for metachemical power and the latter more earth-bound in their formal physicality, and Vikings and Celts on the other hand, the former arguably watery in their chemical glory and the latter more airy in their metaphysical contentment, with Normans and Anglo-Saxons more typifying the diagonally descending axis from noumenal sensuality to phenomenal sensibility, the axis chiefly characteristic of Britain and, especially, England, and Vikings and Celts, by contrast, more typifying the diagonally ascending axis from phenomenal sensuality to noumenal sensibility, the axis chiefly characteristic of what, with Scotland and Wales, tends to be called the Celtic Fringe and, in particular, of Eire, the Celtic country most independent, in its predominating Catholicism, of English influence, and therefore most illustrative of axial divergence from the British mean.

108. Therefore, although one cannot reduce any one people, any one tribal or ethnic group, to a given element, much less gender, one can certainly generalize where such groups are concerned in accordance with their more prevalent historical tendencies or cultural predilections, some or much of which will have been conditioned by climatic and topographical factors over many generations which, even after invasion or immigration, will permit one to equate Normans, say, with fieriness, Vikings with wateriness, Anglo-Saxons with earthiness, and Celts with airiness, and thus to perceive in the axial rift which bisects the British Isles, largely though not exclusively on an Irish/British basis, an ethnic predisposition to such a division which conveniently places Normans and Anglo-Saxons as the most likely ethnic constituents of any axis favouring, in the English manner, a fiery-vegetative opposition of hegemonic factors and, by contrast, Vikings and Celts as the most likely such constituents of any axis favouring, in the Irish manner, a watery-airy hegemonic polarity.

109. But, of course, I am too sophisticated a philosopher to be content with such a generalization, even though one has to begin with a generalization and gradually, in the spiralling progress of these texts, work it up towards a more exactingly comprehensive peak of centro-complexification; for the reader will doubtless recall that state-hegemonic criteria are no less premised upon a metachemical to antichemical axial link favouring female elements than church-hegemonic criteria upon a metaphysical to antiphysical axial link favouring male elements, and that, by no stretch of the imagination, not even of a Celtic one, can one allow that state-hegemonic criteria are premised upon a fiery/vegetative polarity and church-hegemonic criteria, by contrast, upon a watery/airy one.

110. On the contrary, it soon becomes logically evident that, while such elemental polarities would indeed characterize the hegemonic positions, whether unequivocal or equivocal, noumenal or phenomenal, one would have to allow for both anti-Viking and anti-Saxon parallels in respect of any link between metachemistry and antichemistry on the one hand, that of fire, as it were, with antiwater, and between metaphysics or, rather, antiphysics and metaphysics on the other hand, that of antivegetation (anti-earth) with air, so that, as with the upper-class to anti-lowerclass axial link previously discussed, state-hegemonic criteria would presuppose an ethnic link between Norman and anti-Viking elements, coupled, in secondary vein, to a complementary link between what could be called anti-Celtic and Anglo-Saxon elements, the latter of course paralleling that of the anti-classless and the middle class, while, as with the anti-middleclass to classless axial link previously discussed, church-hegemonic criteria would presuppose an ethnic link between anti-Saxon and Celtic elements, coupled, in secondary vein, to a complementary link between what could be called Viking and anti-Norman elements, the latter of course paralleling that of the lower class and the anti-upperclass.

111. Be that as it may (and it does rather tax the imagination!), I think I have proved that one cannot reasonably reduce the diagonally ascending axis from phenomenal sensuality to noumenal sensibility to a Viking/Celtic polarity, even if the descendants of such peoples might be more prevalent there than a superficial estimate would suggest, any more than one can reasonably reduce the diagonally descending axis from noumenal sensuality to phenomenal sensibility to a Norman/Anglo-Saxon polarity, even if the descendants of such peoples might be more prevalent there than in respect of the other axis, and for the simple reason that if we equate any one ethnic group or tribal persuasion with a specific element, be it fire, water, vegetation (earth), or air, we not only limit them by so doing, but must come, sooner or later, to realize that where, in hegemonic vein, there is fire there is anti-air (the upper-class/anti-classless duality of noumenal sensuality); that where there is water there is antivegetation (the lower-class/anti-middleclass duality of phenomenal sensuality); that where there is vegetation there is antiwater (the middle-class/anti-lowerclass duality of phenomenal sensibility); and that where there is air there is antifire (the classless/anti-upperclass duality of noumenal sensibility).

112. And, in like fashion, we should come to realize that where there is metachemistry there is antimetaphysics (the concrete ethereal/anti-abstract ethereal duality of noumenal sensuality); that where there is chemistry there is antiphysics (the concrete corporeal/anti-abstract corporeal duality of phenomenal sensuality); that where there is physics there is antichemistry (the abstract corporeal/anti-concrete corporeal duality of phenomenal sensibility); and that where there is metaphysics there is antimetachemistry (the abstract ethereal/anti-concrete ethereal duality of noumenal sensibility).

113. One could even say, in like vein, that where there is spatial space there is sequential time (the objective/anti-subjective duality of noumenal sensuality); that where there is volumetric volume there is massive mass (the objective/anti-subjective duality of phenomenal sensuality); that where there is voluminous volume there is massed mass (the subjective/anti-objective duality of phenomenal sensibility); and that where there is spaced space there is repetitive time (the subjective/anti-objective duality of noumenal sensibility).

114. All of which is like saying that where there are most particles/least wavicles there are least particles/most wavicles (the photonic/anti-protonic duality of noumenal sensuality); that where there are more (compared to most) particles/less (compared to least) wavicles there are less (compared to least) particles/more (compared to most) wavicles (the electronic/anti-neutronic duality of phenomenal sensuality); that where there are more (compared to most) wavicles/less (compared to least) particles there are less (compared to least) wavicles/more (compared to most) particles (the neutronic/anti-electronic duality of phenomenal sensibility); and that where there are most wavicles/least particles there are least wavicles/most particles (the protonic/anti-photonic duality of noumenal sensibility).

115. And it most certainly follows that where there is Devil the Mother and the Daughter of the Devil there is the Antison of Antigod and Antigod the Antifather (elemental-particle free somatic/molecular-wavicle bound psychic duality in both the metachemical and antimetaphysical aspects of noumenal sensuality); that where there is Woman the Mother and the Daughter of Woman there is the Antison of Antiman and Antiman the Antifather (the elemental-particle free somatic/molecular-wavicle bound psychic duality in both the chemical and antiphysical aspects of phenomenal sensuality); that where there is Man the Father and the Son of Man there is the Antidaughter of Antiwoman and Antiwoman the Antimother (the molecular-wavicle free psychic/elemental-particle bound somatic duality in both the physical and antichemical aspects of phenomenal sensibility); and that where there is God the Father and the Son of God there is the Antidaughter of the Antidevil and Antidevil the Antimother (the molecular-wavicle free psychic/elemental-particle bound somatic duality in both the metaphysical and antimetachemical aspects of noumenal sensibility).

116. Which correlatively leaves to be noted that where there is Hell the Clear Spirit and the Clear Spirit of Hell there is the Unholy Spirit of Antiheaven and Antiheaven the Unholy Soul (the molecular-particle free somatic/elemental-wavicle bound psychic duality in both the metachemical and antimetaphysical aspects of noumenal sensuality); that where there is Purgatory the Clear Spirit and the Clear Spirit of Purgatory there is the Unholy Spirit of Anti-earth and Anti-earth the Unholy Soul (the molecular-particle free somatic/elemental-wavicle bound psychic duality in both the chemical and antiphysical aspects of phenomenal sensuality); that where there is Earth the Holy Soul and the Holy Spirit of Earth there is the Unclear Soul of Antipurgatory and Antipurgatory the Unclear Spirit (the elemental-wavicle free psychic/molecular-particle bound somatic duality in both the physical and antichemical aspects of phenomenal sensibility); and that where there is Heaven the Holy Soul and the Holy Spirit of Heaven there is the Unclear Soul of Antihell and Antihell the Unclear Spirit (the elemental-wavicle free psychic/molecular-particle bound somatic duality in both the metaphysical and antimetachemical aspects of noumenal sensibility).

117. Likewise, we should come to realize that where there is doing there is antibeing (the apparent/anti-essential duality of noumenal sensuality); that where there is giving there is antitaking (the quantitative/anti-qualitative duality of phenomenal sensuality); that where there is taking there is antigiving (the qualitative/anti-quantitative duality of phenomenal sensibility); and that where there is being there is antidoing (the essential/anti-apparent duality of noumenal sensibility).

118. For where there is will there is antisoul (the instinctual/anti-conceptual duality of noumenal sensuality); that where there is spirit there is anti-ego (the perceptual/anti-intellectual duality of phenomenal sensuality); that where there is ego there is antispirit (the intellectual/anti-perceptual duality of phenomenal sensibility); and that where there is soul there is antiwill (the conceptual/anti-instinctual duality of noumenal sensibility).

119. And, of course, where there is the unnatural/unconscious there is the anti-supranatural/anti-supraconscious (the free somatic/bound psychic duality of noumenal sensuality in respect of both the metachemically primal and antimetaphysically antisupreme elements); that where there is the subnatural/subconscious there is the antinatural/anticonscious (the free somatic/bound psychic duality of phenomenal sensuality in respect of both the chemically primal and antiphysically antisupreme elements); that where there is the conscious/natural there is the anti-subconscious/anti-subnatural (the free psychic/bound somatic duality of phenomenal sensibility in respect of both the physically supreme and antichemically antiprimal elements); and that where there is the supra-conscious/supra-natural there is the anti-unconscious/anti-unnatural (the free psychic/bound somatic duality of noumenal sensibility in respect of both the metaphysically supreme and antimetachemically antiprimal elements).

120. There is also, of course, the supernatural/superconscious recoil from what, in the axial paradox of the antichemical subversion of physics towards a somatic emphasis, becomes, despite hegemonic appearances to the contrary, a natural/conscious integrity, and this recoil, more American than British in character, tends to overlap, as we have found, with unnatural/unconscious factors which it rivals if not opposes from a supernatural/superconscious or, more correctly, super-antisubnatural/super-antisubconscious vantage-point (in straight gender recoil from the anti-subnatural/anti-subconscious aspects, in antichemistry, of phenomenal sensibility) and not, in Catholic fashion, from (once axial paradoxes have been taken into account) a subconscious/subnatural or, more indirectly, anticonscious/antinatural standpoint, which of course switches the emphasis from free soma to bound psyche in accordance with church-hegemonic criteria, the sort of criteria demonstrably absent from the supernatural/superconscious, not to mention super-antisubnatural/super-antisubconscious, approach to anything unnatural/unconscious, not to mention anti-supranatural/anti-supraconscious, which tends, in backing away from the natural/conscious paradox of phenomenal sensibility, to favour state-hegemonic criteria orientated towards a supernatural/unnatural if not (if we allow for a supernatural/anti-supranatural male parallelism) super-antisubnatural/unnatural apocalypse in which the furthermost reach of the death of man, the so-called superman, comes up against the residue of the birth of Devil the Mother, to which, willy-nilly, he is fatalistically drawn, as though to a magnet of maternal negation, through the primal positivity of unnaturalness/unconsciousness, of his pseudo-supreme negativity, the pseudo-phenomenal sensibility and quasi-noumenal sensuality of his humanistic death via quasi-primal positivity!

121. Be that as it may (and the overall logic is slightly more complex than I have allowed), there is nothing fatalistic about that which, in subconscious/subnatural or, more correctly from a primary standpoint, anticonscious/antinatural affinity with the church-hegemonic criteria of phenomenal sensuality, prays for an end to worldly suffering - and thus of 'the world' - in hope of resurrection from the negativity of death, the death of (pagan sacrifice to) Devil the Mother, to the positivity of Eternal Life, the life of (a transcendent commitment to) God the Father via the Saviour, the Second Coming, the Messiah, the 'Philosopher King', the Ultimate Prophet, call him by what name you like, who has a direct line of descent, in primary church-hegemonic terms, from the supra-conscious to the anticonscious, as from transcendentalism to antihumanism, and an indirect line of descent, in state-subordinate terms, from the supra-natural to the antinatural, as from idealism to antinaturalism, and lives to save the phenomenally sensual 'meek', including the chemical counterparts to anything antiphysical, to the noumenally sensible righteousness which is the solution to all worldly travail and promise of heavenly redemption.

122. 'The phenomenally sensual', whether antiphysically male on antihumanist anticonscious or chemically female on nonconformist subconscious bound-psychic terms, have a direct axial link with 'the noumenally sensible', whether metaphysically male on transcendentalist supra-conscious or antimetachemically female on antifundamentalist anti-unconscious free-psychic terms, and this primary and secondary church-hegemonic link is supplemented, in the duality of psychic/somatic interrelationship, by the state-subordinate primary and secondary link of 'the phenomenally sensual', whether antiphysically male on antinaturalist antinatural or chemically female on realist subnatural free-somatic terms, with 'the noumenally sensible', whether metaphysically male on idealist supra-natural or antimetachemically female on antimaterialistic anti-unnatural bound-somatic terms, so that 'the phenomenally sensual' may be counter-damned as well as saved to noumenal sensibility, and thus have both soma and psyche taken care of in the most elevated possible terms, terms that, with the development of global universality, will bring not only God the Father and Heaven the Holy Soul/the Antidaughter of the Antidevil and the Unclear Soul of Antihell to an all-time transcendentalist/antifundamentalist peak, but, in state-subordinate complementariness, the Son of God and the Holy Spirit of Heaven/Antidevil the Antimother and Antihell the Unclear Spirit to an all-time idealist/antimaterialist peak, so that state-subordinate criteria fall into line beneath church-hegemonic criteria in such fashion that the metaphysical/antimetachemical integrity of noumenal sensibility will transcend both the Church and the State of Christian precedence in the Centrism of Social Theocratic synthetic resolution of the dialectics of worldly relativity towards an otherworldly End, the goal of all historical striving, commensurate with 'Kingdom Come'.

123. For from the positive synthetic attraction of liberal Centrism towards liberal Corporatism there will emerge, in the course of Eternity, that progressive reaction to the thetic action of Centrist pluralism which will bring the 'Kingdom of Heaven' to a divine/antidiabolic consummation in the most positive/antinegative totalitarianism of which it is possible to conceive - the noumenally sensible omega point of civilization as it progressively attains, via centro-complexification, to the supra-conscious blessedness/anti-unconscious anticursedness of evolutionary/antidevolutionary life in the global universality of a metaphysical supremacy/antimetachemical antiprimacy whose virtuous/antivicious circle of Truth and Joy coupled to a truthful approach to Beauty and a joyful approach to Love ... complemented by Beauty and Love (or Anti-ugliness and Antihate) coupled to a beautiful approach to Truth and a loving approach to Joy ... will last for ever as testimony not only to Supreme Being but to Antiprimal Antidoing, the Yang and Antiyin of the Ultimate Reaction, forever beyond the dialectics of synthetic attraction.

LONDON 2004 (Revised 2011)