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THE DIALECTICS OF CIVILIZATION
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THE
DIALECTICS
OF
CIVILIZATION
Aphoristic
Philosophy
Copyright
©
2011
John
O'Loughlin
______________
CONTENTS
Aphs.
1–138
______________
1. As
one who constantly re-evaluates his previous evaluations, perceiving in
this
the necessity of facing up to the limitations of one's theories in
order that, with
further modification, such limitations may be undermined, if not
transcended,
in favour of a truer or more credible overall perspective, I have been
obliged,
by vocational conscience, to re-evaluate my most recent theories
concerning the
successive stages of civilization, as it advances from pagan to
transcendental
via Christian and humanist positions on a dialectical basis in which,
for
example, a thetic action is countered by an antithetic reaction which,
in turn,
becomes subject to a synthetic attraction which leads to a new thetic
action,
and so on, in a process which embraces both birth and death, positive
and
negative, alternatives.
2. Actually
I believe I was broadly right in my theorizing about this dialectical
process,
but not, alas, sufficiently comprehensive!
For I assumed a civilized beginning and ending to the entire
process
which made it seem as though there were five overall stages of
dialectical
unfolding, beginning with paganism, continuing with Christianity, or
antipaganism, carrying on, thereafter, with first humanism and then
corporatism, or antihumanism, and culminating with transcendentalism. Our overall alpha and omega was thus couched
in the framework not only of paganism and transcendentalism, but of a
liberal/totalitarian antithesis between the first, or diastolic, phase
of the
former and the second, or systolic, phase of the latter, giving us a
distinction between pagan liberalism and transcendental totalitarianism.
3. Frankly
I am now less convinced of that than I was at the time of writing it,
and for
the simple reason that I began to think of such stages of
civilization's
advance in relation to colloquial expressions like 'son of a bitch' and
'son of
a gun' and realized, soon enough, that the alternation between birth
and death,
positive and negative, stages of civilization couldn't be limited to
such a
male-biased terminology, no matter how seemingly applicable it might be
to the
three 'birth' stages, viz. the birth of Devil the Mother, the birth of
man (the
father), and the birth of God the Father, corresponding to paganism,
humanism,
and transcendentalism, in which one could conceivably distinguish the
initial
phase from the ensuing reactionary phase in terms of the equation of
the
expression 'son of a bitch' with a liberal diastole and the equation of
the
expression 'son of a gun' with a totalitarian systole, the progressive
antithetical reaction to the preceding thesis which confirmed an
evolutionary
centro-complexification as typifying the positive status of a 'birth'
stage of
civilization, whether paganistic, humanistic, or transcendentalistic.
4. No
such expressions could logically be attached to or identified with the
two
'death' stages of civilization, however, neither in respect of the
death of
(worship of) Devil the Mother, which was identified with Christianity
as an
antipagan phenomenon, nor in respect of the death of man which, having
reference if not exactly to worship then certainly to an increasing
reliance
upon machines, or machine culture, could be identified with corporatism
as an
antihumanist phenomenon, whether in its systolic or its diastolic
manifestation. For, of course, with the
'death' stages of civilization things proceeded in reverse of the
'birth'
stages, if, indeed, 'proceed' is the word!
Rather it seemed to me that they receded, or regressed, from
totalitarian to liberal, systolic to diastolic, phases in the course of
their
negative unfolding, the negative synthetic attraction with a preceding
positive
reaction leading to a totalitarian thesis which became subject, in the
course
of devolutionary de-centralization, to a regressive reaction in the
form of a
liberal diastole, the monotheism of Catholicism paving the way for the
polytheism or, rather, pluralistic pantheism, as it were, of
Protestantism; the
totalitarianism of Fascism paving the way for the contemporary
liberalism of
American-style corporatism, neither of which stages of civilization,
whether
antipagan or antihumanist, had anything sufficiently positive and
evolutionary
about them to suggest that such male expressions as 'son of a bitch'
and 'son
of a gun' had much if any applicability.
5. Therefore
I began to think of new expressions which might have some
applicability, and it
wasn't long before I hit upon the notion of 'daughter of a gun' for
anything
negatively totalitarian, or monistic in respect of a thetic action, and
'daughter of a bitch' for anything negatively liberal, or pluralistic
in
respect of an antithetic reaction (to the preceding thetic action),
thereby
bringing to the all-too-familiar colloquial expressions noted above a
female
counterpart in each case that would adequately suffice to describe the
devolutionary stages of civilization exemplified by either the death of
Devil
the Mother or the death of man.
6. Consequently
I found that the pagan-to-antipagan stages of civilization could be
colloquially described in relation to a 'son-of-a-bitch' liberal thesis
duly
subjected to a 'son-of-a-gun' totalitarian antithesis in the case of
paganism
which would require that the ensuing negative synthetic attraction of
antipagan
totalitarianism, or Catholic monotheism vis-à-vis Judaic monotheism, be
colloquially described in relation to a 'daughter-of-a-gun'
totalitarian thesis
which was duly subjected to a 'daughter-of-a-bitch' liberal antithesis,
as
things devolved, in de-centralization, from monism to pluralism,
systolic
action to diastolic reaction.
7. Likewise
I found that the humanist-to-antihumanist stages of civilization could
be
colloquially described in relation to a 'son-of-a-bitch' liberal thesis
duly
being subjected to a 'son-of-a-gun' totalitarian antithesis in the case
of
humanism, which would require that the ensuing negative synthetic
attraction of
antihumanist totalitarianism, or Fascism vis-à-vis Communism, be
colloquially
described in relation to a 'daughter-of-a-gun' totalitarian thesis
which was
duly subjected to a 'daughter-of-a-bitch' liberal antithesis, as things
devolved, in de-centralization, from monism to pluralism, systolic
action to
diastolic reaction.
8. Then,
finally, it became feasible to equate the transcendentalist stage of
civilization which was conceived as beginning via a positive synthetic
attraction vis-à-vis liberal corporatism with a 'son-of-a-bitch'
liberal thesis
which would duly become subject to a progressive reaction in the form
of a
'son-of-a-gun' antithesis, the latter of which would bring the birth
or, more
correctly, dying birth of God the Father to a totalitarian head,
commensurate
with the development of 'Kingdom Come' towards an omega point of
systolic
summation in what would be a truly global phenomenon or, rather,
noumenon of
transcendent universality.
9. When,
however, one comes to contrast the omega-most position of such a
projected
divine totalitarianism with the alpha-most position of civilization, as
previously defined by me in The Dialectics of Synthetic Attraction,
one
finds
one
is
contrasting a 'son-of-a-gun' omega point with a
'son-of-a-bitch'
alpha point in what was described as the liberal inception of pagan
civilization. Frankly, that does not
seem to me like the beginning and end of things! For
surely,
the
real
antithesis to a 'son-of-a-gun'
omega point in transcendentalism would be a 'daughter-of-a-gun' alpha
point in
something fundamental to even pagan civilization, something that could
be said
to have preceded pagan civilization and thus be Edenically reflective
of the
Big Bang with which the Cosmos is alleged to have begun, whether or not
such a
totalitarian monism was repeated on earth in the earliest of tribal or
pre-tribal communities, as, in fact, one is led to believe from the
Biblical
account of Eden.
10. Therefore
if, indeed, something approximating to a 'daughter-of-a-gun'
totalitarianism is
more feasibly antithetical, on absolute terms, to the 'son-of-a-gun'
totalitarianism we are equating with a transcendental omega point, and
thus
effectively with Social Theocracy, this must surely mean that the real
antithesis to anything transcendentalist is not pluralistically pagan,
least of
all on civilized terms, but monistically pagan on barbarous and
effectively
pre-historical terms, such as would be commensurate with the colloquial
notion
- somewhat unique to my thinking - of 'daughter of a gun'.
11. And
not only would there be a pre-historical and therefore barbarously
pagan
'daughter-of-a-gun' totalitarianism as the absolute alpha point, but an
equally
pre-historical and barbarously pagan 'daughter-of-a-bitch' liberalism
as the
pluralistic offshoot, in devolutionary de-centralization, of such
monism which
would have preceded its liberal counterpart in what was described as
the first
phase of pagan civilization, a phase rather more polytheistic than
monotheistic.
12. For
just as the Cosmos could be said to have devolved from the Big Bang
monism to a
diaspora of galaxies and solar systems over many, many millennia, so
would this
process have been reflected, I believe, on earth in terms of a gradual
regression from tribal unity to tribal disunity, parity to disparity,
from an
Edenic Oneness in some monistic parallel to the origin of the Cosmos
which
could be colloquially described in terms of a 'daughter-of-a-gun'
totalitarianism to a post-Edenic Manifoldness of devolved tribes or
communities
whose colloquial parallel would be a 'daughter-of-a-bitch' liberalism,
and
which would have constituted the pre-historical precondition of that
'son-of-a-bitch' liberalism, backing away from it on synthetically
attractive
positive terms, which emerges, in Hindu-like guise, with the dawn of
civilization as ...
13. But
as what in relation to what? Not as a
continuation of what could be called the living death of Devil the
Mother,
whether in totalitarian or liberal, monistic or pluralistic,
pre-historical
terms, wherein cosmic timelessness is the cardinal attribute of what,
on earth,
becomes Edenically associated with an animal-like identification with
Nature,
but in respect of a revolt against such a Living Death which,
commensurate with
the beginnings of civilization, seeks to palliate the bitter pill of a
gradual
devolution from cosmic fact with the sugar coating of a theological
panacea,
whereby Devil the Mother is hyped as God.
14. Thus
God enters into the civilized pagan frame, whether in relation to the
polytheism of a religion like Hinduism or, subsequently, in relation to
the
monotheism of one like Judaism, as a theological retort to primitive
savagery
and the living death of Devil the Mother, and does so precisely as the
birth of
Devil the Mother hyped as God, a situation which was to continue beyond
civilized paganism in the Christian antipaganism of the death of
(sacrificial
worship of) Devil the Mother hyped as God via the sacrifice of Her Son
on the
Cross, an emblem both of the rejection of free soma and of an
acceptance of a
Christian alternative to pagan sacrifice in the forms of the Saviour's
own body
and blood, as subsequently endorsed on the sublimated basis of the
Eucharist,
with its wafer and wine. But just as
Devil the Mother was and had been hyped as God wherever civilized
paganism
obtained, so the Son of Devil the Mother would have to be hyped as the
Son of
God, since - except in relation to peoples still given to pagan
savagery - the
hyping of Devil the Mother as God ... the Father ... was inseparable
from
civilized paganism and could not be dropped or discarded - though
modified it
assuredly could be to suit less-civilized peoples - with the dawn of
Christianity.
15. Therefore
the civilized desirability of maintaining the theological expedience of
treating
Devil the Mother as God and then, in like vein, the Son of Devil the
Mother as
the Son of God was incontestable, since one cannot advance civilization
except
by rejecting the living death of Devil the Mother as symptomatic of
pagan
savagery, and substituting for it the birth of Devil the Mother hyped
as God
and, when this proved inadequate or insufficiently civilized, turning
against
such a civilized birth in the name of the Son of Devil the Mother hyped
as the
Son of God in order that civilization could be further advanced in
respect of
the death of Devil the Mother, though not of the hype thereof, in
antipagan
vein.
16. Therefore
the pre-historical timelessness of pagan barbarity is gradually
eclipsed by the
time-based chronology of both civilized paganism and antipaganism, both
of
which would have been demonstrably beyond 'the Garden' of the Edenic
'Paradise'
which a timeless identification with both Nature and the Cosmos must
signify,
and therefore beyond the savage, whether 'noble' and totalitarian or
'ignoble'
and liberal, 'daughter of a gun' and monistic or 'daughter of a bitch'
and
pluralistic, this latter significant of a regressive reaction to the
former as
devolutionary de-centralization ensued upon the original thetic action,
to
become subject, in due pluralistic course, to a positive synthetic
attraction
such that led to the birth of civilization as described in this and
previous
texts, and thus to the birth of Devil the Mother(s) hyped as God(s).
17. But
if history is chronological in respect of the succession of paganism by
antipaganism, it is by no means, at this stage or, rather, with these
stages of
its advance overly concerned with time; for time is subjective and
therefore
affiliated with psyche, whereas that which is concerned with soma,
whether on a
free (pagan) or a bound (antipagan) basis, can only be affiliated with
space,
since soma can only be objectivized within the context of space, which
enables
it to be or, more correctly, to do.
Therefore even if civilized paganism and its
Christian offshoot isn't overly committed to absolute space in respect
of a
cosmic-based free soma primarily having metachemical implications, its
commitment to soma, both free and bound, ensures that space takes
precedence
over time, and more usually within the chemical/antiphysical context of
phenomenal sensuality, broadly identifiable with nature.
18. Consequently
noumenal sensuality is effectively superseded, through antipagan
civilization,
by phenomenal sensuality, with metachemical/antimetaphysical
manifestations of
soma accordingly superseded by their rather more relativistic
chemical/antiphysical counterparts which, with Christianity, embrace
binding
via the Crucified, and thus stigmatize as 'sinful' that which
appertains to
free soma, whether absolutely or, especially, relatively, as in the
context of
phenomenal sensuality itself.
19. But
if absolute space is superseded, in such fashion, by an emphasis,
within
phenomenal sensuality, upon relative space, whether in respect of free
soma or,
with antipaganism, bound soma, such relative space co-exists with
relative
time, and thus with a correlative manifestation of psyche, whether
bound in
connection with free soma or free in connection with bound soma - the
antipagan
and, more specifically, Christian ideal.
20. And
yet we cannot characterize these two stages of civilization, pagan and
antipagan, primarily in terms of time but, rather, in terms of relative
space,
and thus as an extrapolation from the female actuality of space as the
context
or setting in which soma objectivizes itself, and never more completely
than in
the noumenally sensual context of absolute space, of metachemical
objectivity/antimetaphysical anti-subjectivity which we have identified
with
pagan savagery, with the undiluted Heathenism of Devil the Mother,
whether in
terms of a 'daughter-of-a-gun' monism or, following devolutionary
de-centralization, a 'daughter-of-a-bitch' pluralism.
21. The
civilized pluralism which ensues with the sugar-coating of Devil the
Mother
through the birth of Devil the Mother hyped as God necessarily
signifies a
positive synthetic attraction vis-à-vis the regressive reaction of
'daughter-of-a-bitch' pluralism to 'daughter-of-a-gun' monism, and such
a
synthetic attraction we have identified with 'son-of-a-bitch'
pluralism, the
first phase of that civilized paganism out of which not merely
'son-of-a-gun'
monism was monotheistically to emerge, but against which, in due
repudiation of
pagan birth, the negative synthetic attraction of antipagan (Christian)
'daughter-of-a-gun'
monism came to the fore as the bound-somatic retort not only to
paganism, but
as the necessary precondition of the ensuing 'daughter-of-a-bitch'
pluralism
which one can only identify with a Protestant phase of Christianity, as
the
totalitarianism of Catholic monism, or monotheism in respect of the Son
of
Devil the Mother hyped as Son of God, becomes subject to a regressive
reaction
in the guise of the Protestant schism which, in its liberal pluralism,
effectively brings the stage of civilization associated with the death
of Devil
the Mother hyped as God or, more specifically, with the Son of Devil
the Mother
hyped as Son of God (if not in some cases as God) to a devolutionary
close.
22. So
much for civilized birth and death in its pagan and antipagan guises! The emphasis is still, at this point in
civilization's advance, on soma rather than psyche, and therefore there
is more
space than time, more objectivity than subjectivity, in accordance with
either
pagan freedom of soma or Christian denial of soma (as illustrated by
the
Cross), and its fixation on the avoidance of 'sin', or somatic licence.
23. Without
such a stage of civilization as antipaganism, however, there could have
been no
birth of man through humanism, and therefore no positive synthetic
attraction
vis-à-vis the pluralistic phase of the Son of Devil the Mother hyped as
Son of
God, and consequently no liberal inception to the birth of man in terms
of a
'son-of-a-bitch' pluralism which, in its emphasis on relative free
psyche, would
switch the locus of civilization from bound space to free time, and
thus
inaugurate the Age of Reason which was to supersede the Age of Faith
(in the
Crucified) and in which the space/time dichotomy of soma/psyche would
acquire a
subjective bias under a male lead of society, as of civilization, which
would
eventually become subject, in various countries, to a progressive
reaction
against pluralism that would take an increasingly totalitarian guise in
respect
of a sort of social-democratic repudiation of liberal democracy.
24. Be
that as it may, there can be no question that anything as evolutionary
in
regard to a psychic emphasis as humanism can only undergo
centro-complexification as from 'son-of-a-bitch' pluralism to
'son-of-a-gun'
monism, liberal to totalitarian modes of democracy, and only within the
framework, by and large, of phenomenal sensibility, which is to say, of
a
physical/antichemical gender dichotomy the antithesis of such
chemical/antiphysical relativity as characterizes phenomenal sensuality.
25. But
such a stage of civilization, no less historical than its
pagan/antipagan
predecessors, is fated to be overtaken by its equivalent of
antipaganism which,
focusing on the death of man (via worship and utilization of the
machine), we
have termed antihumanism, and such antihumanism, centred around
economic
corporatism, can only start in terms of a negative synthetic attraction
to the
progressive reaction, antithetically, of totalitarian humanism to its
liberal
thesis, and such a synthetic attraction was fated to be no-less
totalitarian
than its humanistic predecessor, thereby enabling us to infer a fascist
supersession of Communism which we can describe, if rather
colloquially, as a
'daughter-of-a-gun' monism in opposition to a 'son-of-a-gun' monism,
always
bearing in mind that such a fascistic 'daughter of a gun' is no
totalitarian
Catholic, still less an Eve-like savage, but the totalitarian
manifestation of
the death-of-man stage of civilization which cannot but be subjected,
in due
historical course, to a regressive reaction in the form of some
'daughter-of-a-bitch' pluralism significant of liberal corporatism, the
type of
corporatism (in machine culture) which currently rules the global roost
as that
which is at the cutting edge of civilization's advance - indeed, the
end of
civilization as a historical phenomenon in which space/time relativity
exists
not simply as the worldly retort, in paganism/antipaganism, to a space
absolutism but, effectively, as the precondition, in
humanism/antihumanism, of
a time absolutism, of the coming Eternity of absolute psychic freedom
in which
time is the exemplification of such freedom as a profoundly subjective
experience which cannot but take evolution to its transcendental
victory over
the world ... of space/time relativity.
26. However,
before I discuss any more of that, I should like to retrace my steps to
the
subject of antihumanism and its opposition, in effect, to humanism, to
a
man-centred world, since it is the development of the machine, and thus
of machine
culture, which has made the death of man possible in respect of such
antihumanism as stems from him as the relatively bound psychic retort
to
psychic freedom of a relative order, the order commensurate with
intellectual
knowledge and thus significant of the Age of Reason, from parliamentary
Britain
right through to the French Revolution and beyond, not least in respect
of the
Social Democratic centro-complexification of humanism which culminated
in
Marxism-Leninism, Stalinism, Soviet Communism, and so on, and thus
brought
humanism to a totalitarian head in a sort of omega point of the world.
27. But
if a more absolutist approach to the Age of Reason results in Marxism,
then
there can be no question that the negative synthetic attraction of
Fascism vis-à-vis
such totalitarian humanism signifies the dawn of Unreason, of what
could be
called an Age of Unreason, in which relative psyche is bound and a
correlative
degree of somatic freedom comes into play on a virtually neo-pagan
basis, a
basis that comparatively few worldly people would wish to emphasize,
however,
at the expense of the more typical aspect of antihumanism which,
whether
totalitarian or liberal, monistic or pluralistic, has to do with bound
psyche,
and thus with a gradual withdrawal from the criteria of freedom
originally
established by humanism, not least in Britain and France, which takes
an
increasingly unreasonable guise the more it approximates, in
Americanized vein,
to the noumenally sensual heights of the state-hegemonic axis upon
which the
chief representative of liberal corporatism finds itself, extrapolated
out from
the Anglo-French tradition of phenomenal sensibility in relation to a
'super'
backing away from any such natural/conscious physical and/or
anti-subnatural/anti-subconscious antichemical mean, which can only
take a
supernatural/superconscious and/or
super-antisubnatural/super-antisubconscious
gender-conditioned form which will not only be problematic for
phenomenal
sensuality, for anything subconscious/subnatural and/or
anti-conscious/anti-natural
(as pertaining to the base of a church-hegemonic axis), but problematic
for
'the phenomenally sensible' too, as they find that what the Americans
back-on
to is no Anglican Monarchic noumenal sensuality largely suited to a
humanistic
tradition, but the natural if not cosmic-based noumenal sensuality of
pre-historical paganism, as in respect of indigenous Americans.
28. For
America, though pseudo-phenomenally sensible in its
supernatural/superconscious
and super-antisubnatural/super-antisubconscious extrapolation from a
Protestant
or, more specifically, Puritan-inspired state-hegemonic European
tradition,
comes dangerously close to being noumenally sensual as far as its
connection
with indigenous paganism is concerned, and were it not for the horror
with
which the latter-day descendant of the civilized European views pagan
savagery,
it is altogether doubtful that civilized pagans of a monotheistic cast,
like
the Jews, would have as much importance and play such a vital role in
American
affairs as they do, largely, one suspects, as a buffer or wedge in
between the
cosmic pagan traditions of Native Americans and the civilized
traditions of
peoples of European descent, whether in respect of antipaganism,
humanism, or,
more contemporaneously, antihumanism, the American civilized mean par
excellence.
29. But
if America is antihumanist on liberal terms, terms which cannot but be
opposed
to any totalitarian antihumanism of a fascist ilk, which in any case
would
signify an anterior stage of antihumanism to where such a death-of-man
phase of
historical advancement is at, 'daughter of a bitch'-wise, at present,
it is not
and, in its proximity to the most basic forms of noumenal sensuality,
never
could be transcendentalist, and therefore capable of affirming the next
logical
stage of civilized advancement, a stage which is rather more
post-historical in
its noumenally sensible commitment to the psychic freedom of absolute
time, and
thus in effect beyond civilization as a historical phenomenon in
space/time
relativity, whether with a bias towards space, as in
paganism/antipaganism, or
with a bias towards time, as in humanism/antihumanism.
30. America,
as I've said, is more about relatively bound psyche than relatively
free
psyche, in the Anglo-French (and even Social Democratic) manner, and
therefore
it is rather more typified by a correlative free soma than correlative
bound
soma, even if, stemming from European colonialism, it is loath to
stress free
soma at the expense of bound psyche, loath, at any rate, as far as its
more
representatively Caucasian and ex-European elements are concerned,
though
doubtfully so the more America overlaps, both indigenously and via
civilized
pagans, with noumenal sensuality, and therefore with the freely somatic
aspects
of both civilized and savage paganism, the former typified by peoples
like the
Jews, the latter by peoples who, in their cosmic Heathenism, could be
described
as culturally pre-Hindu in their unequivocal openness, traditionally,
to Devil
the Mother, and thus to a sort of unequivocal sun and/or star worship
as the
quintessence of pagan savagery.
31. It is
because it backs off of phenomenal sensibility in 'super' terms that
'European'
America is twisted, the more it approaches and approximates to noumenal
sensuality, from relative free psyche and bound soma, in the, for
instance,
British manner, towards bound psyche and free soma in what at times has
the
appearance, if unofficially, of neo-paganism, and which therefore makes
America
not only contrary to Britain, as the liberal mode of the death of man
must be
contrary to the liberal mode of the birth of man, but un-antipagan to a
degree
which suggests that even the 'superheroes' of the European
extrapolation can
prove more than problematic to anything conventionally or traditionally
antipagan, and therefore Christian, whether or not such 'superheroes'
are
engaged in a life-and-death struggle with the more blatant forms of
noumenal
sensuality which typify, in savagely pagan vein, the indigenous
backdrop to the
'American Dream', and which even a civilized veneer can't entirely mask
or
preclude from breaking out and wreaking havoc upon the heroes of
civilization.
32. But
even the Jews are, in some sense, 'heroes of civilization', if from a
cosmic-based noumenally sensual standpoint traditionally, which renders
them
posterior not only to pagan savagery and, hence, savages, but to those
categories of civilized pagans more polytheistic than monotheistic in
character
and therefore arguably closer to being 'sons of bitches' than either
'daughters
of bitches' or, in some Eden-like savage monism, 'daughters of guns'. The Judaist may be a pagan 'son of a gun',
but he is at least a civilized pagan 'son of a gun', for whom the sugar
coating
of Devil the Mother hyped as God is gospel, and against whom even the
devotees
of the Son of Devil the Mother hyped as Son of God have traditionally
been
unable to prevail, largely, one suspects, because the Jew prefers
freedom to
binding, birth to death, absolutism to relativity, and positivity to
negativity, and would not, in his male instincts, take kindly to
association
with either a negative synthetic attraction along the lines of Catholic
totalitarianism or a regressive reaction to such a thetic action, or
what was
destined to become such, along the lines of Protestant liberalism,
despite its
greater emphasis, in some denominations, upon what might be described
as a
proto-humanist birth of the Son of Devil the Mother hyped as Son of God
at the
expense of the more tightly antipagan death of Devil the Mother hyped
as God
via the Son of Devil the Mother hyped as God, in what must reflect a
less
purely Christian bias overall, one in which the relationship of Son to
Mother
or even of Mother to Son is stressed at the expense of purely New
Testament
criteria issuing in the Crucified.
33. However
that may be, American civilization, whether pseudo-phenomenally
sensible or
noumenally sensual, 'Christian' or 'Jewish', has long been at war with,
and can
only continue to war on, the remnants of pre-civilized paganism, since
it has
no way of avoiding contact with such remnants and cannot escape the
fatality
towards which it is drawn as it backs away from the phenomenal
sensibility of,
in particular, British civilization on terms which, the more it rubs up
against
noumenal sensuality, renders it the antihumanist reverse of anything
humanistic, ensuring that the cutting edge of civilization's advance
paradoxically culminates not in absolute free psyche but, all too
fatalistically, in relative bound psyche affiliated to relative free
soma in
respect of pseudo-phenomenal sensibility, which is then fatalistically
juxtaposed with absolute bound psyche affiliated to absolute free soma
in
respect of noumenal sensuality, whether with regard to its civilized
or, in the
case of Native Americans, traditionally uncivilized manifestations.
34. Hence
history culminates antihumanistically in relative bound psyche
affiliated to
relative free soma, which is inextricably bound to absolute bound
psyche
affiliated to absolute free soma the more pseudo-phenomenal sensibility
degeneratively approximates to noumenal sensuality, the latter of which
holds
it in a struggle between pagan and antihumanist values, between natural
and
artificial, cosmic and cyborgistic alternatives which exist in parallel
bound
psychic and free somatic terms, albeit the pagan is either
pre-historical and
more absolutist, if along largely pluralistic lines, or historical and
less
absolutist, if along comparatively monistic lines, while the
antihumanist is
historical along pluralistic lines, the sort of lines that compel one
to equate
representative America, 'daughter of a bitch'-wise, with corporate
liberalism,
and which suggest that its pseudo-phenomenally sensible opposition to
anything
noumenally sensual is somehow parallel with that 'daughter-of-a-bitch'
uncivilized paganism that both 'son-of-a-bitch' and 'son-of-a-gun'
civilized
paganism would have overhauled in their theological rejection of cosmic
Heathenism.
35. But
parallel or not, America is not capable of extending beyond civilized
time into
post-civilized Eternity, and for that reason it is even more
problematic to
those who, rooted at the foot of a traditionally church-hegemonic axis
in
phenomenal sensuality, become subject to its pagan and antihumanist
vanities,
preyed upon, as outlined in previous texts, from heights that if not
always
literally noumenally sensual are not far removed from it in their
pseudo-phenomenally sensible withdrawal from and elevation behind
phenomenal sensibility,
from which vantage-point anything traditionally
anti-conscious/anti-natural in
the antiphysics and subconscious/subnatural in the chemistry of
phenomenal
sensuality is vulnerable to eclipse and corruption at the hands of both
the
supernatural/superconscious pseudo-physics and the
super-antisubnatural/super-antisubconscious pseudo-antichemistry of
pseudo-phenomenal sensibility, the emphasis in the latter options being
on free
soma rather than bound psyche in consequence of their proximity to the
unnatural/unconscious
and anti-supranatural/anti-supraconscious metachemistry and
antimetaphysics of
noumenal sensuality which, whether civilized or barbarous, attest to a
female
hegemony in which soma takes precedence over psyche in unequivocally
heathen vein
and in conformity, moreover, to state-hegemonic criteria.
36. Therefore
anyone approximating to phenomenal sensuality who might be described as
traditionally Catholic is going to find his prospects of salvation to
noumenal
sensibility even more reduced than would have been the case if the
'super'
integrity of American culture, and indeed America itself, had never
come to
pass; for such modest salvation as the Roman Catholic Church can offer
with its
implicit and altogether limited noumenal sensibility is rendered all
the more
difficult, if not impossible, by dint of the extent to which more
contemporary
forms of exploitative vanity in both pseudo-phenomenal sensibility and,
thanks
to peoples like the Jews, noumenal sensuality are able to rain down on
him and
effectively enslave him to idolatrous worship of a plethora of 'stars',
both
unequivocally evil and equivocally good, thereby rendering him
virtually
incapable of moral redemption in God, his traditional bound-psychic
emphasis
under church-hegemonic criteria systematically undermined by the
free-somatic
emphasis which accrues, paganistically, to the state-hegemonic context
and,
indeed, axis in question, whether overtly or covertly.
37. Only
when such limited noumenal sensibility as that to which, with the
Catholic
Church, he has been - and officially continues to be - subject ... is overhauled in respect of a new order of
transcendental righteousness, commensurate with 'Kingdom Come', will it
be
possible to resurrect the church-hegemonic axis from phenomenal
sensuality to
noumenal sensibility, and thereby set about saving (to
metaphysical/antimetachemical free psyche) and counter-damning (to
metaphysical/antimetachemical bound soma) the phenomenally sensual
masses in
such fashion that they cease being the helpless playthings of
commercially vain
predators, but become liberated from their worldly fetters and soar to
the
meditative/contemplative heights of otherworldly deliverance, as they
are led
up a mountain, so to speak, from which they will not return to the flat
planes
of the world (to be preyed upon all over again), having opted to reject
the
world in the interests of the otherworldly benefits of 'Kingdom Come',
as
described in so many of my previous texts.
38. Such
a prospect is indeed properly post-historical, as much post-historical
as
anything savagely pagan was pre-historical; for it is not concerned
with
historical chronology from paganism to antipaganism in space-oriented
space/time or from humanism to antihumanism in time-oriented
space/time, but is
the transcendental outcome of such chronological historicity, being
post-historically transcendent through and through!
39. Indeed,
in distinguishing between pre-historical, historical, and
post-historical
periods in this way, I am once again effectively bringing my work into
line
with Spengler, who distinguished, in such monumental tomes as The
Decline
of
the
West, between four basic
time-frames or periods of existence - viz. 'Historyless Chaos',
'Culture',
'Civilization', and 'Second Religiousness', the first preceding the
historical
stages proper and the last, or fourth, succeeding them.
For it seems to me that not only is there a
parallel between pagan savagery and 'Historyless Chaos', but that the
ensuing
civilized distinction between paganism and antipaganism, as, for
instance,
between Judaism and Christianity, can be equated with 'Culture', or a
period of
religious observance and faith, while the succeeding distinction
between
humanism and antihumanism, as, for instance, between democracy and
corporatism,
offers itself to an equation with 'Civilization', or a time, in his
view, when
life more concerns itself with man and technological advance than with
the
values of faith, while the transcendental overcoming of the world via
Messianic
intervention suggests a direct association with 'Second Religiousness',
or the
return of religion on higher terms than had been the case with the
preceding
'Culture'.
40. Be
that as it may, it is evident that the advance from pre-historical
savagery to
post-historical beatitude via the historical chronologies of
paganisn/antipaganism and humanism/antihumanism is significant of an
immense
struggle between opposing realities, the netherworldly reality of
absolute space
on the one hand, and the otherworldly reality of absolute time on the
other
hand, in between which the world runs its historical course in relation
to a
kind of space/time relativity which is more slanted towards space in
paganism/antipaganism and, conversely, more slanted towards time in
humanism/antihumanism, the gender implications of which are
inescapable, since
it is in the nature of females, as of the female side of things, to
utilize
space for the objectivization of soma, whereas it is no less in the
nature or,
more correctly, nurture of males, and thus of the male side of life, to
expand
the subjectivization of psyche through time, time being instrumental to
the
subjective enhancement of psyche, just as space, its great rival, is
instrumental to the objective enhancement of soma, which wars on time
from the
standpoint of space.
41. Therefore until space is vanquished, time will
not achieve eternity
but continue to be vitiated, in worldly vein, by space, its mortal and
even, in
pre-historical terms, immortal enemy. But
there is all the difference above the world ... of historical unfolding
...
between the absolutism of space and the absolutism of time,
spacefulness and
timefulness, which can also be indirectly described in terms (preceding
space/time relativity) of timelessness and in terms (succeeding
space/time
relativity) of spacelessness, of timeless anti-subjectivity as the
bound
psychic corollary of spaceful objectivity, and of spaceless
anti-objectivity as
the bound somatic corollary of timeful subjectivity, even though, at
the utmost
limits of absolutism, neither bound psyche nor bound soma exist as
anything but
demonstratively subordinate complements to free soma and free psyche
respectively, the former identifiable with elemental particles of a
metachemical order, the latter with elemental wavicles of a
metaphysical order,
the ratio of particles to wavicles in the former context in the region
of 3:1,
which is to say, most particles/least wavicles; the ratio of wavicles
to
particles in the latter context in the region of 3:1, which is to say,
most
wavicles/least particles, both of which absolutely contrast with the
2½:1½
ratio of particles to wavicles and/or of wavicles to particles which
characterize the molecular relativity of the phenomenal, and thus of
historical
space/time.
42. For
if noumenal sensuality is a context dominated, through metachemistry,
by the
rule of elemental particles, and noumenal sensibility, by contrast, a
context
characterized by the lead, through metaphysics, of
elemental wavicles, both of which are
ethereal in their antithetical ways, then phenomenal sensuality and
sensibility
stand as their corporeal counterparts in which either molecular
particles are
chemically hegemonic (though capable of being subverted by
noumenal/phenomenal
axial interaction of a church-hegemonic order) over the molecular
antiwavicles
of antiphysics or, in phenomenal sensibility, molecular wavicles are
physically
hegemonic (though capable of being subverted by noumenal/phenomenal
axial
interaction of a state-hegemonic order) over the molecular
antiparticles of
antichemistry.
43. Therefore
if Space Absolutism accords with an elemental-particle integrity in
which soma
is absolutely free on the basis of most particles/least wavicles, and
Time
Absolutism accords with an elemental-wavicle integrity in which psyche
is
absolutely free on the basis of most wavicles/least particles, the
former
corresponding to the concrete ethereal and the latter to the abstract
ethereal,
then space-oriented space/time relativity accords with a
molecular-particle
integrity in which soma is relatively free on the basis of more
(compared to
most) particles/less (compared to least) wavicles, and time-oriented
space/time
relativity accords with a molecular-wavicle integrity in which psyche
is
relatively free on the basis of more (compared to most) wavicles/less
(compared
to least) particles, the former corresponding to the concrete corporeal
and the
latter to the abstract corporeal.
44. Of
course, that is not the full picture as regards the opposite kinds of
space/time relativity, because we also have to bear in mind the
antipagan
(Christian) emphasis on free soma as sinful which stems from a
bound-psychic
opposition to free soma in relation to an antiphysical subversion of
chemistry
at the behest, axially speaking, of some degree of metaphysical
ascendancy over
antimetachemistry in noumenal sensibility, together with the
antihumanist
(corporate) emphasis on free psyche as self-indulgent which stems from
a
bound-somatic opposition to free psyche in relation to an antichemical
subversion
of physics at the behest, axially speaking, of some degree of
metachemical
ascendancy over antimetaphysics in noumenal sensuality, both of which,
considered independently, give us the bound somatic antipagan rejection
of
somatic freedom in the one case, and the bound psychic antihumanist
rejection
of psychic freedom in the other case,
thereby completing the historical chronology which leads from paganism
to
antipaganism in respect of the alpha stages of worldly civilization
and,
conversely, from humanism to antihumanism in respect of the omega
stages of
worldly civilization, the two stages which, in contrast to anything
alpha-stemming, appertain to sensibility.
45. Returning
from chronological successions of a Spenglerian nature to the axial
integrities
which bisect phenomenal and noumenal planes and elements from the
contrary
standpoints of either a state-hegemonic consistency characterized by
female
criteria or a church-hegemonic consistency characterized by male
criteria, the
former tending from noumenal sensuality to phenomenal sensibility and
the
latter, by contrast, from phenomenal sensuality to noumenal
sensibility, it
soon becomes evident to me that the subversion of physics by
antichemistry at
the behest of metachemistry over antimetaphysics in respect of the
diagonally
descending axis of state-hegemonic (and church-subordinate) criteria is
no less
susceptible to being identified with a Bunyan-like distinction between
'Vanity
Fair' and 'Mr Worldly Wise' ... than the subversion of chemistry by
antiphysics
at the behest of metaphysics over antimetachemistry in respect of the
diagonally ascending axis of church-hegemonic (and state-subordinate)
criteria
... with a Bunyan-like distinction between 'the Slough of Despond' and
'the
Celestial City', since whereas 'Mr Worldly Wise' (of 'the Delectable
Mountains') is hand-in-glove, so to speak, with 'Vanity Fair' in the
collusion
between phenomenal sensibility and noumenal sensuality, 'the just' and
'the
vain', for the morally dubious privilege of exploiting and corrupting
'the
meek', the latter, as the phenomenally sensual embodiments of 'the
Slough of
Despond', have every reason and right, through faith, to live in hope
of
deliverance from such a despondent predicament, a deliverance which can
only come
via 'the Celestial City' of heavenly redemption which it is the
privilege of
'the noumenally sensible' both to uphold and encourage them towards,
since
without the assistance of 'the righteous' there is no way that 'the
meek' can
be saved not only from the bogs of worldly sin and pseudo-crime to
which they
phenomenally appertain, but, no less significantly, from the dogs of
netherworldly crime and pseudo-sin that prey upon them and commercially
rip
them off, rendering them all the more incapable of and indisposed to
heavenly
redemption than would be the case were they simply the victims of their
own
worldly shortcomings.
46. But,
of course, any traditional salvation offered by the Roman Catholic
Church is of
scant avail in stemming or countering the extents to which 'the
phenomenally
sensual' fall prey to the more contemporary forms of phenomenal
sensibility
which, stemming from a British-type parliamentary/puritan tradition,
interact
and overlap, in pseudo-phenomenally sensible vein, with altogether
older types
of noumenal sensuality which, whether or not transmuted along more
contemporary
(neo-pagan) lines, have the effect of rendering even the Anglican
Monarchic
kind of noumenal sensuality comparatively less threatening to or
subversive of
church-hegemonic ideals, far from partial to such ideals as it is and
has long
shown itself, in British hands, to be!
Frankly, there is nothing the conventional or traditional
'righteous'
can do to counter the predatory gains being made, on an ever-bolder and
more
flagrantly exploitative basis, by the combined efforts of both 'the
phenomenally sensible', whether genuine or, in American vein, pseudo,
and 'the
noumenally sensual', whether genuine or, in British vein, pseudo, when
they
themselves are hamstrung by limitations placed upon noumenal
sensibility which
stem, Old Testament-wise, from noumenal sensuality, not least in
respect of the
Judaic Creator, and preclude all but an implicit adherence to
transcendentalist
and/or antifundamentalist alternatives, as confirmed by the rather
limited
efficacy and metaphysical and/or antimetachemical significance of
verbal
absolution for penitential contrition.
47. Frankly,
'the meek' are less disposed to penitential contrition these days than
in times
when they were less divided and ruled by black sheep posing as
shepherds who
perversely flatter them and inflate their egos the better to control
and
mislead them from a standpoint that, far from having anything genuinely
shepherd-like about it, is all too willing to sell both itself and the
sheep
out for personal gain and make it easier, in consequence, for the
wolf-like
predators of the state-hegemonic axis to 'rip them off' from
vantage-points
that tower above the world of the democratic sheep-pens in which the
disparate
mobs of misled sheep get bogged down, to the detriment not only of
their souls
but of their very chemical/antiphysical existences in phenomenal
sensuality!
48. I
have said it before and I shall say it again: that not until the misled
sheep
are liberated from their disunity in disparity by a genuine shepherd, a
theocratic leader, and not a democratic representative posing as a
leader, will
it be possible to lead them, reunited into a homogeneous flock, to
superior
pastures 'On High', from which contrary elevation over the world to
anything
noumenally sensual, and eagle-eerie-like, they will be safe from the
rapacious
exploitations of the vicious predators that currently prey upon them
with
increasingly savage intent, caught, as these predators invariably are,
in a
vicious circle of escalating greed from which there is no escape.
49. Needless
to say, such a liberation of the disparate mobs of sheep or, to be less
metaphorical, democratized electorates of certain countries, not least
those I
have provisionally earmarked, in the past, as being most suited to a
radical
overhaul of the existing church-hegemonic axis, cannot happen without
what has
been described as a majority mandate for religious sovereignty in a
paradoxical
election designed to give the People an alternative to democracy, an
alternative that, in the event of such a majority mandate, would pave
the way,
under Social Theocracy, for the establishment of the type of society
that could
conceivably set about devising means whereby the People were
saved (to metaphysical and/or antimetachemical free psyche) and
counter-damned
(to metaphysical and/or antimetachemical bound soma) more efficaciously
and
lastingly than had ever been the case before, and on the basis,
moreover, of an
explicit affirmation of the birth or, more correctly, dying birth of
God the
Father ... conceived in per se terms as that which not only overhauls
previous
stages of God the Father, whether tangential to the world ... of
historical
chronology or anterior to history in even more tangential vein to
pre-historical savagery, but signifies the coming to pass of God the
Father as
the logical successor to the death of man and absolute antithesis to
the living
death of Devil the Mother, there being nothing posterior to the
definitive
manifestation of God the Father that, issuing from a post-historical
directive
in suitably Messianic terms, can only take an increasingly cyborgistic
guise
the more it is developed towards its logical conclusion within the
framework,
broadly commensurate with Spengler's 'Second Religiousness', of
'Kingdom Come',
the framework, that is, of a religiously sovereign people in what must,
if
universal justice is to be done, become a federation of supra-national
centres,
the post-state antithesis to those pre-church societies which one can
identify,
again alluding to Spenglerian terminology, with 'Historyless Chaos',
the
pre-historical period in which not the absolute free psyche of eternal
time but
the absolute free soma of infinite space ruled life, and did so,
needless to
say, from the heathenistic standpoint of Devil the Mother, in which
naked
star-worship would have been the factual norm.
50. I
teach the absolute antithesis to the living death of Devil the Mother;
for that
is what the dying birth of God the Father actually is, a period of
eternal
duration in which time will triumph utterly and completely over space,
as the
psyche wings its way heavenwards on the bliss of afterlife experiences
which
will be the finer and purer the more one dies to the flesh and is
reborn in the
transfigured 'body' of such cyborg-like supports for and sustains of
the self,
the brain stem and spinal cord, as will permit of ever-more enhanced
visionary
and transcendental experience, not least in respect of the dependence
of such
experience on synthetically artificial stimulants that could never be
administered or utilized to anything like the same extent were one
still human
and thus somehow fated to persevere with the limitations of the flesh,
both as
regards the limits of what it is capable of sustaining in respect of
such
artificial stimulants, and what it succumbs to in the event of what is
termed
'drug abuse', 'drug overdose', 'drug addiction', and so on, when people
push
themselves beyond those limits and experience not heaven but something
more
akin to hell.
51. To
their eternal credit such 'drug addicts' are intimating of the future
post-historical stage of life, for they are striving to get beyond the
religious traditions which prepare one for death, whether
intellectually or
spiritually, through prayer or meditation, cogitation or contemplation,
of the
West or of the East, and thus are effectively living, as atheistic
proletarians, as though they were already in 'Kingdom Come', or a
society, legitimized
by a majority mandate for religious sovereignty, that was determined to
set
about establishing the dying birth of God the Father (not to mention of
His
female complement, the Antidaughter of the Antidevil), together with
His
heavenly resurrection and redemption, which presupposes afterlife-type
experiences no less synthetically artificial than everything else
post-historical, if the contemporary stage of historicity is, indeed,
to be
overhauled and countered on analogous terms which really will save and
counter-damn the phenomenally sensual masses more efficaciously than
would
otherwise be possible, thereby assisting not only in the overcoming of
the
world ... to which they pertain in their sinful/pseudo-criminal
shortcomings,
but, as a consequence of that, in the defeat and damnation of that
which
currently preys upon them from heights of commercial vanity and
enhances its
fame and wealth in proportion as it successfully rips them off, aided
and
abetted, be it not forgotten, by both 'the phenomenally sensible' and a
significant proportion of 'the pseudo-phenomenally sensible' alike, who
are
axially aligned with the more blatant manifestations of noumenal
sensuality and
hand-in-glove, like 'Mr Worldly Wise' vis-à-vis 'Vanity Fair', with the
criminally vain in their mutual collusion against 'the meek', the
phenomenally
sensual divided-and-ruled 'sheep' of the 'Slough of Despond' who are
powerless,
seemingly, to do anything to protect themselves.
52. Frankly
they cannot protect themselves, for their 'divided-and-ruled'
predicament in
democratic pluralism plays no small part in their weakness, in their
vulnerability to predation, in keeping them ignorant and misguided,
mislead by
the black sheep who would have them believe that they were really
shepherds, and
thus genuine leaders! They will remain
victims of this collusion against them, both directly in respect of
their
political representatives, and indirectly, in respect of the more
ethnically-aligned opposition of the state-hegemonic 'just' and/or
'pseudo-just'
with 'pseudo-vain' and/or 'vain' elements, until such time as, open to
the
teachings of the Messianic Shepherd who would save and counter-damn
them from
their predicament, they elect, under a paradoxical election
commensurate with
Judgement, to vote for religious sovereignty, and thus reject their
worldly
predicament in return for rights accruing to such a sovereignty in
'Kingdom
Come', in the type of society that Social Theocracy would set about
establishing in the event of a majority mandate for the sovereignty of
sovereignties, the sovereignty that would lift church-hegemonic
republicanism
to an otherworldly level beyond the world of phenomenal sensuality
which would
be commensurate with a radically new - and indeed revolutionary - level
of noumenal
sensibility, the noumenal sensibility neither of the Christian West nor
of the
Buddhist East, but transcending each of these in what would be
orientated,
diastolically, towards the global universality of a post-historical
stage of
time in which absolute free psyche would signify the dawn of Eternity
and the
eclipse, in consequence, of both temporal and finite sufferings, of
space/time
relativity in the time absolutism of the dying birth of God the Father.
53. For,
of course, the world is not only relativistic in terms of space/time,
but the
very relativity of space/time ensures that space is finite and time
temporal,
whether with a bias towards space in pagan/antipagan historicity or
with a bias
towards time in humanist/antihumanist historicity, the former more
concerned
with soma, whether free or bound, than psyche, the latter more
concerned with
psyche, whether free or bound, than soma.
Thus the world of historical chronology, whether alpha sensual
or omega
sensible, can be regarded, from a certain theoretical elevation, as
being
flanked by the anterior absolutism of Infinite Space and by the
posterior
absolutism of Eternal Time, by indefinite modes of extension through
space and
intention through time, and is symptomatic of a devolution, in overall
terms,
from the former and, certainly where omega sensibility is concerned, of
an
evolution towards the latter, whether or not it is conscious of such an
evolution. For a bias towards time in
space/time relativity is closer to Absolute Time (eternity) than is a
bias
towards space in space/time relativity which, by contrast, in stemming
from
Absolute Space is closer to the infinity thereof, even though
committed,
through worldly relativity, to finite space, to relative soma, which
takes
precedence, as we have seen, over relative psyche, or temporal time. Finite space taking precedence over temporal
time, whether freely pagan or unfreely antipagan (Christian) can only
differ
antithetically from temporal time taking precedence over finite space,
whether
freely humanist or unfreely antihumanist (corporate), and therefore,
conceived
chronologically, the world of omega sensibility stands closer, in
linear terms,
to the otherworld of omega sensibility than would its sensual
counterpart.
54. But
therein lies its disadvantage; for it is not, as we have seen,
concerned with
the attainment to Eternity, to the absolute time of noumenal
sensibility, but
stands axially apart from the prospect of any such attainment as its
antihumanist offshoot backs away, in pseudo-phenomenal sensibility,
from its
humanist precursor, and draws closer to noumenal sensuality of a more
paganistically authentic cast than anything to be found, in Anglican
Monarchic
terms, in European tradition, and does so with a fatality that can't
but hold it
fast to such noumenal sensuality in defiance not only of the more
authentic
mode of phenomenal sensibility, but as a threat to phenomenal
sensuality and
effective antithesis to noumenal sensibility, which is precisely that
which
would - and is intended - to save 'the phenomenally sensual' from their
worldly
predicament, and thus liberate them from such predations as can only
rain down
upon them from pseudo-phenomenally sensible/noumenally sensual heights
of
state-hegemonic criteria.
55. Therefore,
despite what a chronological overview of history, and indeed of pre-
and
post-historical, factors tells us, the axial realities of life, as
significant
of divergent types of civilization and society, show us that it is
precisely
'the alpha first' who can be Omega Last and 'the Alpha First' who will
be omega
last, since it is the destiny of 'the phenomenally sensual' to be saved
(in
church-hegemonic terms) and counter-damned (in state-subordinate terms)
by and
to noumenal sensibility, and the fate of 'the phenomenally sensible'
or, more
correctly, 'noumenally sensual' to be damned (in stage-hegemonic terms)
and
counter-saved (in church-subordinate terms) by and to phenomenal
sensibility,
provided the salvation and counter-damnation of the former is
sufficiently thorough
and permanent as to entail, sooner or latter, the correlative damnation
and
counter-salvation of the latter, of 'the noumenally sensual', whether
genuine
or pseudo, to their correlative phenomenally sensible counterparts.
56. Thus
in spite of the alpha world chronologically emphasizing space at the
expense of
time, it is still closer to the possibility of salvation in absolute
free time
due to the part played by noumenal sensibility in axially subverting
the
heathenistic bias of chemistry over antiphysics, which makes, in female
hegemonic vein, for free soma and bound psyche, towards a bound psychic
emphasis which is the precondition of absolute free psyche in
metaphysical
and/or antimetachemical salvation from such a phenomenally sensual
predicament.
57. And,
conversely, in spite of the omega world chronologically emphasizing
time at the
expense of space, it is still germane to the actuality of damnation in
relative
bound space due to the part played by noumenal sensuality in axially
subverting
the humanistic bias of physics over antichemistry, which makes, in male
hegemonic vein, for free psyche and bound soma, towards a bound somatic
emphasis which is the post-condition, so to speak, of absolute free
soma in
metachemical and/or antimetaphysical undamnation for such a
phenomenally
sensible predicament.
58. Thus
whereas the female side of phenomenal sensuality is effectively
'screwed', or
subverted, by its male side in response to the hegemonic male pressures
in
noumenal sensibility of metaphysics over antimetachemistry, the male
side of
phenomenal sensibility is no-less effectively 'screwed', or subverted,
by its
female side in response to the hegemonic female pressures in noumenal
sensuality of metachemistry over antimetaphysics. The
former
is
brought,
through faith, to the
possibility of Salvation and counter-Damnation through the noumenally
sensible
efforts of the Saved and counter-Damned, the latter is fated, through
reason,
to persist in the actuality of Damnation and counter-Salvation at the
noumenally
sensual hands of the Undamned and counter-Unsaved, who fear Damnation
and
falsely hope for counter-Salvation from an upper-class/anti-classless
elevation
above what are in effect anti-lowerclass/middle-class criteria.
59. Just so,
the hope of the Unsaved for Salvation and the pseudo-fear of the
counter-Undamned for counter-Damnation attaches to an
anti-middleclass/lower-class position, in phenomenal sensuality, below
the
classless/anti-upperclass position of noumenal sensibility, so that
while,
within church-hegemonic society, it is logical for the
psychically-bound
Unsaved to hope for Salvation to the psychic freedom of noumenal
sensibility,
and correlatively logical, within the state-subordinate aspect of such
a
society, for the somatically free counter-Undamned to falsely fear
counter-Damnation to the somatic binding of noumenal sensibility, it is
just as
logical, within state-hegemonic society, for the somatically free
Undamned to
fear Damnation to the somatic binding of phenomenal sensibility, and
correlatively logical, within the church-subordinate aspect of such a
society,
for the psychically bound counter-Unsaved to falsely hope for
counter-Salvation
to the psychic freedom (duly subjected through antichemical subversion
to a
subordinate standing vis-à-vis bound soma) of phenomenal sensibility.
60. Therefore
'the noumenally sensual', whether genuine or pseudo, will continue to
resist
Damnation (and counter-Salvation) to phenomenal sensibility, whether
pseudo or
genuine, since state-hegemonic criteria are ever characterized by a
female
control of society in respect of free soma for the privileged Few, 'the
Alpha
First', and bound soma for the underprivileged Many, 'the omega last',
and few
of the former, especially when female, could ever logically wish to
become
equivalent to the latter, in what would amount to a virtual change of
class
down from upper-class to anti-lowerclass in the case of primary
state-hegemonic
criteria (female) in respect of metachemical free soma to antichemical
bound
soma and from anti-classless to middle-class in the case of secondary
state-hegemonic criteria (male) in respect of antimetaphysical free
soma to
physical bound soma.
61. Conversely,
'the phenomenally sensual', whether genuine or pseudo, will continue to
embrace
Salvation (and counter-Damnation) to noumenal sensibility, whether
pseudo or
genuine, since church-hegemonic criteria are ever characterized by a
male
control of society in respect of free psyche for the privileged Few,
'the Omega
Last', and bound psyche for the underprivileged Many, 'the alpha
first', and
few of the latter, especially when male, could ever logically not wish
to
become equivalent to the former, in what would amount to a virtual
change of
class up from anti-middleclass to classless in the case of primary
church-hegemonic criteria (male) in respect of antiphysical bound
psyche to
metaphysical free psyche, and from lower-class to anti-upperclass in
the case
of secondary church-hegemonic criteria (female) in respect of chemical
bound
psyche to antimetachemical free psyche.
62. Actually,
now that I have copied the structure of the preceding aphorism (or
essayette)
in respect of church-hegemonic criteria, I realize that I cannot
distinguish
between genuine and pseudo criteria for its state-hegemonic counterpart
without
logically being obliged to do the same here, since if we can
distinguish
between pseudo-noumenal sensuality and phenomenal sensibility on the
one hand
and noumenal sensuality and pseudo-phenomenal sensibility on the other
hand
with regard to the state-hegemonic (and church-subordinate) axis, then
we must
surely do the same for the axis which diagonally ascends, as it were,
from
phenomenal sensuality to noumenal sensibility, distinguishing, I
maintain, the
genuine phenomenal sensuality of the Catholic 'meek' and the
pseudo-noumenal
sensibility of the Catholic 'righteous', the priestly absolvers of
penitential
contrition whose transcendentalism and/or antifundamentalism is
implicit rather
than explicit on account of the extent to which more genuinely
fundamentalist
and/or antitranscendentalist criteria in the Old Testament still have
an
explicit grip on what properly appertains to Christianity in regard to
a
certain more elevated approach to the New Testament, distinguishing
between
that, I repeat, and the pseudo-phenomenal sensuality of the lapsed
Catholic
much preyed-upon (from an American-like noumenally
sensual/pseudo-phenomenally
sensible vantage-point at or towards the apex of the other, or
state-hegemonic,
axis) democratized and proletarianized electorate and the genuine
noumenal
sensibility of those who, identifying with Social Theocracy, with the
concept
of a triadic Beyond and administrative aside to said Beyond in and as
the
religiously-oriented structure of 'Kingdom Come', stand as an
altogether freer
and more radical manifestation of theocratic righteousness that,
rejecting any
limitation placed upon transcendentalism and/or antifundamentalism by
fundamentalist and/or antitranscendentalist (not to mention materialist
and/or
anti-idealist) criteria of noumenal sensuality, portend the possibility
of a
much more efficacious Salvation and counter-Damnation of the said
pseudo-phenomenally sensual masses than would otherwise be possible or,
indeed,
has ever been demonstrated by their pseudo-noumenally sensible
counterparts,
all those Catholic priests whose hands were tied by Creator-based
noumenal
sensuality to a degree which precluded all but a sort of correlative
pseudo-Salvation (and counter-Damnation) of the more genuine
phenomenally
sensual Unsaved (and counter-Undamned) masses of conventional Catholic
meekness, or piety, or faith.
63. Thus
it is not those who overly identify, in conventional Church-going
fashion, with
phenomenal sensuality who can be saved more efficaciously but, rather,
their
pseudo-phenomenal counterparts, all those democratized
'divided-and-ruled'
sheep who will have to be prevailed upon to reject the Americanization
of life,
as of their lives, and vote, when the appointed hour finally comes, for
religious sovereignty, in order that, in the event of a majority
mandate for
such an ultimate sovereignty, steps can then be taken by their Social
Theocratic leaders and servants to institutionally develop a more
genuine order
of noumenal sensibility that will not only overhaul anything Christian,
and
confession-based, but anything Buddhist, and TM-based, since beyond
both
Western and Eastern levels of mankind-centred religion in what I like
to think
of as the cyborgistic stage of life that would be properly commensurate
not
only with global universality, but with the dying birth of God the
Father in
respect of post-historical Eternity, the Eternity of 'Kingdom Come',
and a
supra-national federation of psychically free peoples which, if all
goes according
to evolutionary plan, should end-up stretching right the way around the
globe
and eventually culminate, more Social Theocratically, in a space-centre
Omega
Point of definitive transcendence.
64. Be
that as it may, a distinction has to be drawn between the phenomenally
sensual
'meek' of Catholic convention and the pseudo-noumenally sensible
'pseudo-righteous' of priestly intercession on the one hand, and
between what
we may call the pseudo-phenomenally sensual 'pseudo-meek' of democratic
confusion and the noumenally sensible 'righteous' of an altogether
post-Christian - and post-historical - order of religious guidance who,
scorning the limitations placed upon religion by the extent to which
noumenal
sensuality still officially obtains in Old Testament-like vein, seek
the
deliverance of the masses from such limitations and their elevation to
a new
order of Salvation (and counter-Damnation) which will simultaneously
deliver
them from both their political corrupters and commercial exploiters,
effectively
'overcoming' the world of phenomenal sensuality or, more correctly,
pseudo-phenomenal sensuality in the process.
65. For,
in actuality, the world of phenomenal sensuality has already been if
not
exactly 'overcome' then certainly eclipsed by the pseudo-phenomenal
sensuality
of the democratized and commercialized masses of what I have called
'the
pseudo-meek', and they are even less partial to the rather limited
salvation
(and counter-damnation) traditionally offered by 'the pseudo-noumenally
sensible' than would be 'the phenomenally sensual'-proper, so to speak,
presuming upon the continued existence of such traditional souls in a
world
which is now awash with Americanization and the altogether more
synthetically
artificial forms of noumenal sensuality and pseudo-phenomenal
sensibility.
66. Thanks
- or no thanks - to such commercial pressures as are brought to bear on
them
via their democratized divisions, 'the pseudo-meek' exist in a more
elevated
position on what remains of the church-hegemonic/state-subordinate axis
of
phenomenal sensuality to pseudo-noumenal sensibility (in mankind) than
their
more authentically phenomenally sensual counterparts, having been
wrenched
apart, as urban proletariat, from any anti-conscious/anti-natural
subversion,
in antiphysics, of the chemically subconscious/subnatural phenomenal
sensuality
at the behest of such pseudo-noumenal sensibility as was able to
pressurize
them into such a paradoxical procedure (the antiphysical subversion of
a
chemical hegemony making for bound psychic emphasis, contrary to what
would
otherwise be a heathenistic emphasis - female conditioned - on free
soma) by
the pseudo-phenomenally sensible pressures being exerted, in
American-like
vein, by both the supernatural/superconscious and
super-antisubnatural/super-antisubconscious
aspects of a state-hegemonic antihumanism which has the effect, with
'the
pseudo-phenomenally sensual', of reversing church-hegemonic criteria
towards a
state-hegemonic, or quasi-state hegemonic, situation in which the
antinatural
is fatally attracted, like a magnet (with unlike gender poles), by the
super-antinatural and the subnatural by the supernatural, and is no
longer
capable of functioning within a church-hegemonic context characterized,
via
bound-psychic emphasis, by the anti-conscious subversion of
subconsciousness
but, in succumbing to such antihumanist pressures, becomes
pseudo-phenomenally
sensual, and thus draws closer, within its own axial integrity, to the
pseudo-phenomenal sensibility which overlaps with that older form of
noumenal
sensuality characterizing, in outright free soma, the more genuinely
pagan
aspects of American culture.
67. But
precisely in being drawn closer to the pseudo-phenomenally
sensible/noumenally
sensual integrity of American antihumanism/neo-paganism does it find
itself not
only in a more elevated axial position than anything genuinely
phenomenally
sensual, in traditional Catholic vein, but has the potential, in
respect of
that elevation, of subsequently embracing a more genuine order of
noumenal
sensibility, an order overhauling anything Christian and
pseudo-noumenally
sensible such that, traditional exceptions to the contemporary rule
notwithstanding, is demonstrably incapable of appealing to 'the
pseudo-meek',
whose pseudo-phenomenal sensuality places them 'beyond the pale' of
conventional salvation and/or counter-damnation and makes them
candidates,
instead, for that genuine salvation and counter-damnation which can
only
transpire, following a majority mandate for religious sovereignty in a
paradoxical election, with the dawn, through Social Theocracy, of
'Kingdom
Come', and thus with the end of the world conceived, most especially,
in
pseudo-phenomenally sensual terms.
68. For
only when 'the pseudo-meek' have been saved and counter-damned more
efficaciously and permanently through 'the righteous' than ever their
traditional counterparts, 'the meek', were by 'the pseudo-righteous'
... will
they experience that liberation from both political and commercial
exploitation
which keeps them pegged to some worldly bog of shame and soar
heavenwards on
wings of psychic freedom from such bound psyche as is the antihumanist
corollary of free soma, whether in pseudo-phenomenal sensibility or,
more
paganistically, in noumenal sensuality, where a female-based vanity is
'writ
large'.
69. But
such psychic freedom, being noumenally sensible, will be absolute, not
relative
like its humanistic counterpart in historical chronology, and therefore
properly germane to a post-historical age or society that, in rejecting
space,
will achieve and be permanently entitled to Eternity, to the blessed
peace of a
supreme level of being in the utmost psychic freedom of an intensive
duration
of psyche in time.
70. But
even Eternity, as subjective intention (the opposite of objective
extension) of
an absolutely free psyche whose condition is heavenly, will have to
co-exist
with what might be called Anti-Infinity, since noumenal sensibility, on
any
genuine basis, is not just metaphysics, much as that would be the
hegemonic factor,
but must also embrace antimetachemistry, its female counterpart, if a
virtuous
circle of truth and joy leading to a truthful approach to beauty and a
joyful
approach to love is to have an element, namely antimetachemistry, upon
which to
encourage the development of beauty and love leading to a beautiful
approach to
truth and a loving approach to joy, the truth and joy coupled to the
beautiful
approach to truth and loving approach to joy constituting free psyche
on
primary (hegemonic) and secondary (subordinate), male and female,
terms; the
truthful approach to beauty and joyful approach to love coupled to
beauty and
love constituting bound soma on primary (direct) and secondary
(indirect),
female and male, terms within what is then a sort of state-subordinate
complement to church-hegemonic criteria as exemplified by free psyche,
and by
free psyche of the utmost beingful order - at any rate, where the
metaphysical
mode of such freedom is concerned!
71. For
females are different, and even in noumenal sensibility there is no way
that
the beautiful approach to truth and loving approach to joy is anywhere
near as
beingful, or time-centred in subjective psyche, as truth and joy: the
female
mode of noumenal sensibility, viz. antimetachemistry, having to contend
with a
gender ratio which is, in many respects, the reverse of the male where
subatomic criteria are concerned, being, if properly antimetachemical,
significant of the inversion of a 3:1 ratio of particles to wavicles,
and thus
functioning on the basis of a wavicle emphasis, in secondary free
psyche, under
hegemonic pressure from metaphysical males whose subatomic integrity
should be
more in the region of a 3:1 ratio in favour of wavicles over particles,
and
thus be capable, through a primary order of free psyche, of achieving
truth and
joy.
72. However
that may be, Absolute Time will not be independent, even in a
post-historical
context, of what may be called Absolute Antispace, since while the
female will
be able to emphasize a commitment, if paradoxically, to time, in the
form of
the beautiful approach to truth and loving approach to joy, much of her
attention will be taken-up with an opposition to space (spatially)
which will
constitute the (spaced) antispace complement to Absolute Time, much as
mention
was made, above, of an Anti-Infinity complement to Eternity. In truth, Eternity and Anti-Infinity 'hang
together', in complementary modes of noumenal sensibility, as much as
Infinity
and what can be called Anti-Eternity do in noumenal sensuality, the
great
materialist/anti-idealist and fundamentalist/antitranscendentalist
enemy of
such transcendentalism/antifundamentalism and idealism/antimaterialism
as that
to which I am alluding.
73. If, in
their respective psychic and somatic manifestations, Eternity has
reference to
repetitive time and Anti-Infinity to spaced space, the antimetachemical
complement to metaphysics, then Infinity has reference, on the basis of
a
somatic/psychic dichotomy, to spatial space and Anti-Eternity to
sequential
time, the antimetaphysical complement to metachemistry.
74. Strictly
speaking, there is both time and antispace in metaphysics as well as in
antimetachemistry, free psyche and bound soma, but, as we have seen,
they do
not take exactly the same forms, since the repetitive time of truth and
joy has
to be contrasted with what may be called the repetitive-time approach
to spaced
space in respect of a truthful approach to beauty and a joyful approach
to
love, while the spaced space of beauty and love has to be contrasted,
in
antimetachemistry, with what may likewise be called the spaced-space
approach
to repetitive time in respect of a beautiful approach to truth and a
loving
approach to joy, so that Eternity is of repetitive time in metaphysical
free
psyche but of a spaced-space approach to repetitive time in
antimetachemical
free psyche, the former church-hegemonic on primary terms and the
latter such
on secondary terms, while, in state-subordinate contrast to each,
Anti-Infinity
is of a repetitive-time approach to spaced space in metaphysical bound
soma but
of spaced space in antimetachemical bound soma, the former primary and
the
latter secondary, albeit of an indirectly bound (via the male)
secondariness
that, properly according with spaced space, is arguably more
influential in the
greater prevalence of bound somatic factors vis-à-vis its metaphysical
counterpart.
75. Now
what applies to the elemental components of noumenal sensibility
applies in
reverse fashion to their antitheses in noumenal sensuality, where space
and
antitime are to be found no less in metachemistry than in
antimetaphysics, free
soma and bound psyche, if, once again, on a dissimilar basis largely
conditioned by gender differentials within each of the prevailing
elements.
76. Consequently
there is both space and antitime in metachemistry as well as in
antimetaphysics, free soma and bound psyche, but, once again, they do
not take
exactly the same forms, since the spatial space of ugliness and hatred
has to
be contrasted with what may be called the spatial-space approach to
sequential
time in respect of an ugly approach to illusion and a hateful approach
to woe,
while the sequential time of illusion and woe has to be contrasted, in
antimetaphysics, with what may likewise be called the sequential-time
approach
to spatial space in respect of an illusory approach to ugliness and a
woeful
approach to hatred, so that Infinity is of spatial space in
metachemical free
soma but of a sequential-time approach to spatial space in
antimetaphysical
free soma, the former state-hegemonic on primary terms and the latter
such on
secondary terms, while, in church-subordinate contrast to each,
Anti-Eternity
is of a spatial-space approach to sequential time in metachemical bound
psyche
but of sequential time in antimetaphysical bound psyche, the former
primary and
the latter secondary, albeit of an indirectly bound (via the female)
secondariness that, properly according with sequential time, is
arguably more
influential in the greater prevalence of bound psychic factors
vis-à-vis its
metachemical counterpart.
77. No
greater contrast could therefore be imagined or conceived of than that
between
Absolute Space/Absolute Antitime and Absolute Time/Absolute Antispace,
pre-historical
doingfulness/antibeingfulness in free soma/bound psyche of a noumenally
sensual
complementarity between metachemistry and antimetaphysics on the one
hand, and
post-historical beingfulness/antidoingfulness in free psyche/bound soma
of a
noumenally sensible complementarity between metaphysics and
antimetachemistry
on the other hand, the former absolutism characterized, in
metachemistry, by
materialism/fundamentalism and, in antimetaphysics, by
anti-idealism/antitranscendentalism; the latter absolutism
characterized, in
metaphysics, by transcendentalism/idealism and, in antimetachemistry,
by
antifundamentalism/antimaterialism.
78. Therefore
a distinction, in the fullest possible sense, between
upper-class/anti-classless criteria in respect of the most
particles/least
wavicles of metachemical and least particles/most wavicles of
antimetaphysical
noumenal sensuality ... and classless/anti-upperclass criteria in
respect of
the most wavicles/least particles of metaphysical and least
wavicles/most particles
of antimetachemical noumenal sensibility, with primary and secondary
orders of
state-hegemonic criteria with regard to metachemical (most-particle
upper
class) and antimetaphysical (least-particle anti-classless) free soma,
and
primary and secondary orders of church-subordinate criteria with regard
to
metachemical (least-wavicle upper class) directly bound and
antimetaphysical
(most-wavicle anti-classless) indirectly bound psyche; in complete
contrast to
the primary and secondary orders of church-hegemonic criteria with
regard to
metaphysical (most-wavicle classless) and antimetachemical
(least-wavicle
anti-upperclass) free psyche, and the primary and secondary orders of
state-subordinate criteria with regard to metaphysical (least-particle
classless) directly bound and antimetachemical (most-particle
anti-upperclass)
indirectly bound soma.
79. Verily the absolutism of Infinity is not
incompatible with the
subordination of what has been called Anti-Eternity, whether in primary
or
secondary, female or male, terms, while the absolutism of Eternity is
not
incompatible with the subordination of what has been called
Anti-Infinity,
whether in primary or secondary, male or female, terms.
80. The
ugliness/hatred of the primary, or metachemical, manifestation
(materialist) of
Infinity has to be seen against the illusory approach to
ugliness/woeful
approach to hatred of its secondary, or antimetaphysical, manifestation
(anti-idealist), while the ugly approach to illusion/hateful approach
to woe of
the primary, or metachemical, manifestation (fundamentalist), of
Anti-Eternity
has to be seen in parallel juxtaposition
with the illusion and woe of its secondary, or antimetaphysical,
manifestation (antitranscendentalist), as we contrast primary and
secondary,
hegemonic and subordinate, modes of free soma with their primary and
secondary,
directly and indirectly bound, psychic counterparts in noumenal
sensuality.
81. Contrariwise,
the truth/joy of the primary, or metaphysical, manifestation
(transcendentalist) of Eternity has to be seen against the beautiful
approach
to truth/loving approach to joy of its secondary, or antimetachemical,
manifestation (antifundamentalist), while the truthful approach to
beauty/joyful approach to love of the primary, or metaphysical,
manifestation
(idealist), of Anti-Infinity has to be seen in parallel juxtaposition
with the
beauty and love of its secondary, or antimetachemical, manifestation
(antimaterialist), as we contrast primary and secondary, hegemonic and
subordinate, modes of free psyche with their primary and secondary,
directly
and indirectly bound, somatic counterparts in noumenal sensibility.
82. Having
discussed the pre- and post-historical antitheses of Space and Time,
principally in respect of a hegemonic spatial space over sequential
time where
the noumenally objective/anti-subjective alpha of
Infinity/Anti-Eternity in
metachemistry and antimetaphysics is concerned, and, conversely, in
respect of
a hegemonic repetitive time over spaced space where the noumenally
subjective/anti-objective
omega of Eternity/Anti-Infinity in metaphysics and antimetachemistry is
concerned, I shall now attempt to do the same with regard to their
historical
counterparts, in which space and time are relative, and relative
precisely
because they exist not in ethereal relation to themselves, still less
to an
upended complementary gender antithesis, but in relation, more crudely,
to
volume and mass, the male/female corporeal embodiments of worldly
relativity.
83. Hence
the existence in the worldly alpha of what could be called
finite/anti-temporal
space/time relativity is only possible because both space and time,
soma and
psyche, extension and intention, exist in relation to mass and volume
in a
phenomenal parallel to the noumenal absolutism of
Infinity/Anti-Eternity. And they do so
precisely in terms of
phenomenally objective/anti-subjective embodiments of spatial
space/sequential
time which take the forms of massive mass and volumetric volume,
massive mass
being mass per
se and volumetric
volume its subordinate complement as in effect antivolume, the
antiphysical
corollary of a chemical hegemony, a hegemony which ensures that
phenomenal
sensuality, the alpha-worldly context in question, is conditioned from
a female
standpoint towards free soma and bound psyche, even if, with the axial
subversion of what would otherwise be a paganistic mean, the emphasis
duly
falls, for Christian antipagans, on the avoidance of sin, or freely
somatic
activity, and the attainment, via penitential contrition, of psychic
freedom
from guilt, the counter-damned corollary of which salvation through
grace is
somatic binding in imitation or emulation of the Saviour, whose
Crucifixion
epitomizes such a bound-somatic rejection of pagan criteria.
84. Be
that as it may, if both massive mass, appertaining to chemical free
soma, and
volumetric volume, its antiphysical counterpart, are significant of a
mass/antivolume compromise in which the finite/anti-temporal
phenomenality of
space/time relativity is embodied in relation to a chemical hegemony
over
antiphysics, then, on the opposite, or sensible, side of worldly
relativity,
one will find a situation in which voluminous volume, appertaining to
physical
free psyche, and massed mass, its antichemical counterpart, are
significant of
a volume/antimass compromise in which the temporal/anti-finite
phenomenality of
space/time or, more correctly, of time/space relativity is embodied in
relation
to a physical hegemony over antichemistry.
85. Hence
the existence in the worldly omega of what could be called
temporal/anti-finite
time/space relativity is only possible because both time and space,
psyche and soma, intension and extension, exist in relation to volume
and mass
in a phenomenal parallel to the noumenal absolutism of
Eternity/Anti-Infinity. And they do so
precisely in terms of
phenomenally subjective/anti-objective embodiments of repetitive
time/spaced
space which take the forms of voluminous volume and massed mass,
voluminous
volume being volume per
se and massed mass
its subordinate complement as in effect antimass, the antichemical
corollary of
a physical hegemony, a hegemony which ensures that phenomenal
sensibility, the
omega-worldly context in question, is conditioned from a male
standpoint
towards free psyche and bound soma even if, with the axial subversion
of what
would otherwise be a humanistic mean, the emphasis duly falls on bound
soma,
and the ground is prepared for the antihumanist retreat from phenomenal
sensibility in terms of that pseudo-phenomenal sensibility which, in
drawing
closer to a more genuine order of noumenal sensuality, becomes ever
more
partial, America-wise, to bound psyche and free soma, if, from an
antihumanist
standpoint, with a bound-psychic emphasis, than to its freely psychic
counterpart, no matter how subordinated such humanistic freedom may be
to the
bound somatic mean which prepares the ground, willy-nilly, for
antihumanist
criteria.
86. However
that may be, both the mass/antivolume of phenomenal sensuality and the
volume/antimass of phenomenal sensibility exist in relation to
historical
chronology from relatively opposite points of view, that of a
pagan/antipagan
concern with soma at the expense of psyche, mass at the expense of
antivolume,
and that, conversely, of a humanist/antihumanist concern with psyche at
the
expense of soma, volume at the expense of antimass, and thus as
finite/anti-temporal and temporal/anti-finite antitheses which can
never see
'eye to eye' but will always remain apart, on opposite sides of a
worldly
divide which is conditioned, via axial subversion of the phenomenal
hegemonies,
by either ruling or leading elements above, corresponding to
Infinity/Anti-Eternity in what may be called the Netherworldly Alpha
and
to
Eternity/Anti-Infinity in what is effectively germane, in one degree or
another, to an Otherworldly Omega.
87. But
it is precisely because they are phenomenal, and therefore corporeally
distinct
from either kind of ethereal absolutism, that the opposite
manifestations of
worldly relativity, corresponding to historical chronology, signify a
dip
and/or shortfall from the elements which conspire to control them from
'On
High', be that control autocratic/anti-theocratic in the noumenal alpha
or
theocratic/anti-autocratic in the noumenal omega; that which is of the
phenomenal
alpha, and therefore both lower-class and anti-middleclass, axially
linked to
the classlessness/anti-upperclassness of the noumenal omega; that, on
the
contrary, which is of the phenomenal omega, and therefore both
middle-class and
anti-lowerclass, axially linked to the
upper-classness/anti-classlessness of
the noumenal alpha.
88. Therefore
a distinction, in the fullest possible sense, between
lower-class/anti-middleclass criteria in more (compared to most)
particles/less
(compared to least) wavicles and less (compared to least)
particles/more
(compared to most) wavicles of chemical/antiphysical phenomenal
sensuality, and
middle-class/anti-lowerclass criteria in more (compared to most)
wavicles/less
(compared to least) particles and less (compared to least)
wavicles/more
(compared to most) particles of physical/antichemical phenomenal
sensibility,
with metaphysically/antimetachemically-conditioned primary and
secondary orders
of church-hegemonic criteria in respect of antiphysical (more-wavicle
anti-middleclass)
and chemical (less-wavicle lowerclass) bound psyche, and
metaphysically/antimetachemically-conditioned primary and secondary
orders of
state-subordinate criteria in respect of antiphysical (less-particle
anti-middleclass) and chemical (more-particle lowerclass) free soma; in
complete contrast to the metachemically/antimetaphysically-conditioned
primary
and secondary orders of state-hegemonic criteria in respect of
antichemical
(more-particle anti-lowerclass) and physical (less-particle
middleclass) bound
soma and metachemically/antimetaphysically-conditioned primary and
secondary
orders of church-subordinate criteria in respect of antichemical
(less-wavicle
anti-lowerclass) and physical (more-wavicle middleclass) free psyche.
89. Verily
the relativity of the finite (finity? as opposed to infinity) is not
incompatible with the subordination of what has been called the
anti-temporal,
whether in primary (male) or in secondary (female) terms, while the
relativity
of the temporal (temporality? as opposed to eternity) is not
incompatible with
the subordination of what has been called the anti-finite, whether in
primary
(female) or in secondary (male) terms.
90. Strictly
within the context of phenomenal sensuality (and therefore
independently of
axial subversion from noumenal sensibility), the weakness/humility of
the
primary, or chemical, manifestation (realist) of the finite has to be
seen in
parallel juxtaposition with the ignorant approach to weakness/painful
approach
to humility, if not humiliation, of its secondary, or antiphysical,
manifestation (antinaturalist), while the weak approach to
ignorance/humble
approach to pain of the primary, or chemical, manifestation
(nonconformist) of
the anti-temporal has to be seen in parallel juxtaposition with the
ignorance
and pain of its secondary, or antiphysical, manifestation
(antihumanist), as we
contrast primary (hegemonic) and secondary (subordinate) modes of free
soma
with their primary and secondary, directly and indirectly bound,
psychic
counterparts in phenomenal sensuality.
91. Contrariwise
and therefore strictly within the framework of phenomenal sensibility
(and
therefore independently of axial subversion from noumenal sensuality),
the
knowledge/pleasure of the primary, or physical, manifestation
(humanist) of the
temporal has to be seen in parallel juxtaposition with the strong
approach to
knowledge/proud approach to pleasure of its secondary, or antichemical,
manifestation (antinonconformist), while the knowledgeable approach to
strength/pleasurable approach to pride of the primary, or physical,
manifestation (naturalist) of the anti-finite has to be seen in
parallel
juxtaposition with the strength and pride of its secondary, or
antichemical,
manifestation (antirealist), as we contrast primary (male hegemonic)
and
secondary (female subordinate) modes of free psyche with their primary
and
secondary, directly and indirectly bound, somatic counterparts in
phenomenal
sensibility.
92. Strictly
speaking, there is both mass and antivolume in chemistry as well as in
antiphysics, free soma and bound psyche, but, as we have seen, they do
not take
exactly the same forms, since the massive mass of weakness and
humiliation has
to be contrasted with what may be called the massive-mass approach to
volumetric volume in respect of a weak approach to ignorance and a
humble
approach to pain, while the volumetric volume of ignorance and pain has
to be
contrasted, in antiphysics, with what may likewise be called the
volumetric-volume approach to massive mass in respect of an ignorant
approach
to weakness and a painful approach to humility, so that the finite is
of
massive mass in chemical free soma but of a volumetric-volume approach
to
massive mass in antiphysical free soma, the former, once axial
subversion has
been acknowledged, state-subordinate on secondary terms (feminine
female) and
the latter such on primary terms (antimasculine male), while, in
church-hegemonic contrast to each, the anti-temporal is of volumetric
volume in
antiphysical bound psyche but of a massive-mass approach to volumetric
volume
in chemical bound psyche, the former primary (antimasculine male) and
the
latter secondary (feminine female).
93. Now
what applies to the elemental components of phenomenal sensuality
applies in
reverse fashion to their antitheses in phenomenal sensibility, where
volume and
antimass are to be found no less in physics than in antichemistry, free
psyche
and bound soma, if, once again, on a dissimilar basis largely
conditioned by
gender differentials within each of the prevailing elements.
94. Consequently
there is both volume and antimass in physics as well as in
antichemistry, free
psyche and bound soma, but, once again, they do not take exactly the
same
forms, since the voluminous volume of knowledge and pleasure has to be
contrasted with what may be called the voluminous-volume approach to
massed
mass in respect of a knowledgeable approach to strength and a
pleasurable
approach to pride, while the massed mass of strength and pride has to
be
contrasted, in antichemistry, with what may likewise be called the
massed-mass
approach to voluminous volume in respect of a strong approach to
knowledge and
a proud approach to pleasure, so that the temporal is of voluminous
volume in
physical free psyche but of a massed-mass approach to voluminous volume
in
antichemical free psyche, the former, once axial subversion has been
acknowledged, church-subordinate on secondary terms (masculine male)
and the
latter such on primary terms (antifeminine female), while, in
state-hegemonic
contrast to each, the anti-finite is of massed mass in antichemical
bound soma
but of a voluminous-volume approach to massed mass in physical bound
soma, the former primary (antifeminine
female) and
the latter secondary (masculine male).
95. No
greater worldly contrast could therefore be imagined or conceived of
than that
between mass/antivolume and volume/antimass, alpha historical
givingness/antitakingness in the free soma/bound psyche of a
phenomenally
sensual complementarity between chemistry and antiphysics, and omega
historical
takingness/antigivingness in the free psyche/bound soma of a
phenomenally
sensible complementarity between physics and antichemistry, the former
relativity characterized, in chemistry, by realism/nonconformism and,
in
antiphysics, by antinaturalism/antihumanism; the latter relativity
characterized, in physics, by humanism/naturalism and, in
antichemistry, by
antinonconformism/antirealism.
96. Looked
at from a phenomenal standpoint, those on the omega side of the worldly
divide
must feel themselves smugly superior to their alpha-worldly
counterparts; for
there is every suggestion of a male hegemony and of the triumph of
volume over
mass (antimass), as of relative time over relative space (antispace),
and thus
of criteria congenial to free psyche and bound soma.
But the parallel smugness of 'the omega
worldly' is symptomatic of their own phenomenal - whether middle-class
or
anti-lowerclass, physical or antichemical - limitations; for they are
generally
incapable, exceptions to the general rule notwithstanding, of seeing
above
themselves to the noumenal heights, except - and then often
begrudgingly -
where their own noumenal rulers are concerned, the
upper-class/anti-classless
spurners of free psyche/bound soma in favour of free soma/bound psyche,
who
naturally resist criteria appertaining to 'the phenomenally sensible'
from the
noumenally sensual standpoints of metachemistry and antimetaphysics,
and
subvert the 'lower orders' accordingly.
97. Therefore
the resistance from those diagonally 'above' is parried by a certain
resentment
or envy from those diagonally 'below', and they prefer, when possible,
to
favourably compare themselves, across the phenomenal divide, with their
alpha-worldly counterparts, all those Catholics and lapsed Catholics of
a
phenomenally sensual disposition. But it
is the latter who are really in a more favoured axial position, a
position
which, despite its worldly shortcomings, is open to salvation and
counter-damnation vis-à-vis the noumenally sensible 'On High', as and
when
people turn against bound psyche of a phenomenal order and embrace free
psyche
of a noumenal order, and turn, in consequence of having done so,
against free
soma of a phenomenal order and embrace bound soma of a noumenal order,
this
latter the state-subordinate counterpart, paradoxically, of a
church-hegemonic
ethos conditioned from above.
98. These
phenomenally sensual people cannot be properly evaluated independently
of
noumenal sensibility, for that is why it makes sense, within the world,
to be
phenomenally sensual, and that is why, for them, perfection is more to
be
attained to 'On High' than, like their phenomenally sensible
counterparts,
'down below', in a democratic revolt against and implicit if not
explicit
rejection of autocracy, their ruling factor.
99. And
once axial criteria are properly taken into consideration, then the
terms of
gender-reference are usually reversed, and what was heathenistically
primary in
free soma becomes secondary under church-hegemonic criteria, females to
males,
as the emphasis switches, contrary to purely phenomenal criteria, to
bound
psyche as the necessary (unsaved) precondition of salvation, whereas
what was
humanistically primary in free psyche becomes secondary, for 'the
phenomenally
sensible', under state-hegemonic criteria, males to females, as the
emphasis
switches, contrary to purely phenomenal criteria, to the bound soma as
the
necessary (damned) post-condition of undamnation, which, contrary to
the male
control of the other axis, is only possible by dint of a female control
of
society in free-to-bound somatic terms, as noumenal sensuality
continues to
rule phenomenal sensibility on a monarchic-to-parliamentary basis,
reducing the
correlative regression or, more correctly, counter-progression from
bound to
free psyche to a church-subordinate standing, in complete contrast to
the
church-hegemonic progression from bound to free psyche which
characterizes the
salvation of 'the phenomenally sensual' to noumenal sensibility, and
simultaneously ensures that the correlative progression or, more
correctly,
counter-regression from free to bound soma will never be more than
state
subordinate for their somatic counterparts.
100. So while
it is possible to take a linear, or chronological, perspective where
the
antitheses of historical chronology are concerned, the axial realities
of
society, as of opposite approaches to civilization, are such that
neither
phenomenal sensuality, a largely antipaganistic context, nor phenomenal
sensibility, its humanistic antithesis, can escape being conditioned by
noumenal factors 'On High' which, whether autocratic/anti-theocratic in
noumenal sensuality or theocratic/anti-autocratic in noumenal
sensibility,
change the respective terms of existence of the phenomenal positions
and ensure
that what is alpha-first in the world can become Omega-Last in
otherworldly
salvation/counter-damnation from the condition of being
unsaved/counter-undamned, whereas what is omega-last in the world
exists in a
condition of damnation/counter-salvation by dint of the extents to
which what
is Alpha-First in netherworldly undamnation/counter-unsalvation
continues to
rule over it from a standpoint rooted, state-hegemonically, in free
soma, the
kind of freedom which is to autocracy what free psyche is to theocracy
and,
hence, to the noumenally sensible antithesis (to noumenal sensuality)
of a male
ideal of freedom which contrasts, absolutely, with what can only be
described
as the female ideal of freedom, the freedom not of Eternity but of
Infinity,
not of God the Father but of Devil the Mother, not of metaphysics but
of
metachemistry, not of grace and holiness but of evil and clearness, not
of
truth and joy but of ugliness and hatred, not of the Omega Last but of
the
Alpha First, not of the post-historical but effectively if not
literally of the
pre-historical, not, in colloquial parlance, of someone corresponding,
in his
cultural monism, to a 'son of a gun' but of someone corresponding, in
her
barbarous monism, to a 'daughter of a gun', not of psychic peace but of
somatic
war, not of Heaven the Holy Soul but of Hell the Clear Will, not of
repetitive
time but of spatial space, not of noumenal subjectivity but of noumenal
objectivity, not of elemental wavicles but of elemental particles, not
of the
abstract ethereal but of the concrete ethereal, not of air but of fire,
not of
music but of painting, not of Eternal Life but of Infinite Death, not
of what
is classless but of what is upper-class, not of mind but of matter, not
of
transcendentalism but of materialism, not of the Omega Point but of the
Alpha
Point, not of blessed intention but of uncursed extension.
101. For,
of course, that which is undamned in the noumenal sensuality of
metachemical
free soma is uncursed compared to or, rather, contrasted with whatever
is
damned to or in antichemical bound soma, its primary state-hegemonic
counterpart in phenomenal sensibility.
Just as, from a contrary axial standpoint, that which is unsaved
in the
phenomenal sensuality of antiphysical bound psyche is unblessed
compared to,
or, rather, contrasted with whatever is saved to or in metaphysical
free
psyche, its primary church-hegemonic counterpart in noumenal
sensibility. 'The Evil' are not cursed by
free soma, the
way 'the good' are cursed by bound soma, which, from a female
standpoint, a
standpoint characterized by the precedence of psyche by soma (as, in
metaphorical terms, of daughter by mother), is nothing short of
damnation. But neither, conversely, are
'the sinful'
blessed by bound psyche, the way 'the Graceful' are blessed by free
psyche
which, from a male standpoint, a standpoint characterized by the
precedence of
soma by psyche (as, in metaphorical terms, of son by father), is
nothing short
of salvation.
102. Therefore
we are presented, as before, with the actuality of two diametrically
opposite
kinds of society, a society rooted in the somatic freedom of the
Undamned and
extending, in axial descent, to the somatic binding of the Damned in
what
amounts to a state-hegemonic partnership between metachemical and
antichemical
elements on primary terms and, for males, antimetaphysical and physical
elements on secondary terms, and a society, by contrast, which is
rooted in the
psychic binding of the Unsaved and extends, in axial ascent, to the
psychic
freedom of the Saved in what amounts to a church-hegemonic partnership
between
antiphysical and metaphysical elements on primary terms and, for
females,
chemical and antimetachemical elements on secondary terms.
103. But
correlatively with each kind of axial integrity we find that the first
type of
society is also rooted in the psychic binding of the counter-Unsaved
and
extends, in axial descent, to the psychic freedom of the counter-Saved
in what
amounts to a church-subordinate partnership between metachemical and
antichemical elements on primary terms, and, for males,
antimetaphysical and
physical elements on secondary terms, and a society, by contrast, which
is
rooted in the somatic freedom of the counter-Undamned and extends, in
axial
ascent, to the somatic binding of the counter-Damned in what amounts to
a
state-subordinate partnership between antiphysical and metaphysical
elements on
primary terms and, for females, chemical and antimetachemical elements
on
secondary terms.
104. And
in being presented with the actuality of two diametrically opposite
kinds of
society, we find that the state-hegemonic/church-subordinate type of
society is
divisible between upper-class/anti-classless elements in noumenal
sensuality
and between middle-class/anti-lowerclass elements in phenomenal
sensibility,
whereas the church-hegemonic/state-subordinate type of society is
divisible
between lower-class/anti-middleclass elements in phenomenal sensuality
and
between classless/anti-upperclass elements in noumenal sensibility.
105. Hence
the primary resistance of the upper-class to anti-lowerclass criteria
in an
axial descent from the materialist aspect of metachemistry to the
antirealist
aspect of antichemistry has to be set against the secondary resistance
of the
anti-classless to middle-class criteria in respect of an axial descent
from the
anti-idealist aspect of antimetaphysics to the naturalist aspect of
physics,
and this in turn contrasted, church-hegemonically, with the primary
acquiescence of the anti-middleclass in classless criteria in an axial
ascent
from the antihumanist aspect of antiphysics to the transcendentalist
aspect of
metaphysics, which can be set against the secondary acquiescence of the
lower class
in anti-upperclass criteria in respect of an axial ascent from the
nonconformist aspect of chemistry to the antifundamentalist aspect of
antimetachemistry.
106. Not
forgetting that what, in church-subordinate terms, could be called the
primary
false acquiescence of the upper class in anti-lowerclass criteria in
respect of
an axial descent from the fundamentalist aspect of metachemistry to the
antinonconformist aspect of antichemistry has to be set against the
secondary
false acquiescence of the anti-classless in middle-class criteria in an
axial
descent from the antitranscendentalist aspect of antimetaphysics to the
humanist aspect of physics, and this in turn contrasted,
state-subordinately,
with the primary false resistance of the anti-middleclass to classless
criteria
in respect of an axial ascent from the antinaturalist aspect of
antiphysics to
the idealist aspect of metaphysics, which can be set against the
secondary
false resistance of the lower class to anti-upperclass criteria in an
axial
ascent from the realist aspect of chemistry to the antimaterialist
aspect of
antimetachemistry, underlying gender realities notwithstanding.
107. Be
that as it may, there can be no question that the female control of
society in
respect of state-hegemonic criteria ensures that soma takes precedence
over
psyche in any state/church relativity, thereby relegating the Church to
a
correlatively subordinate standing which, no matter how male-oriented
it may
unofficially become in relation to the psychic predominance on the part
of
males in both antimetaphysical and physical contexts, can never be
allowed to
usurp the hegemonic dominance of the State, while, in complete
contrast, the
male control of society in respect of church-hegemonic criteria ensures
that
psyche takes precedence over soma in any church/state relativity,
thereby
relegating the State to a correlatively subordinate standing which, no
matter
how female-oriented it may unofficially become in relation to a somatic
predominance on the part of females in both chemical and
antimetachemical
contexts, can never be allowed to usurp the hegemonic dominance of the
Church.
108. If
the Devil, to speak in simple terms, is directly the enemy of anyone or
anything, it is not God but the Antigod, the antimetaphysical
complement to
metachemistry, which is directly subverted (towards somatic emphasis in
the
Antison of Antigod) from a hegemonic standpoint in which the noumenally
diabolic female has the better of the noumenally antidivine male, with
consequences which make for the triumph of Infinity over Anti-Eternity. But if Devil the Mother is unequivocally the
enemy of Antigod the Antifather, She is axially - and therefore
equivocally -
the enemy of man, of man the father, whom she indirectly subverts
(towards
somatic emphasis in the son of man) via antiwoman, specifically with
regard to
antiwoman the antimother, Her bound-somatic accomplice in
state-hegemonic
opposition to male values, and thus to the possibility, if not
actuality, of
relatively free psyche.
109. Contrariwise
if God, to speak in simple terms, is directly the enemy of anyone or
anything,
it is not the Devil but the Antidevil, the antimetachemical complement
to
metaphysics, which is directly subverted (towards psychic emphasis in
the
Antidaughter of the Antidevil) from a hegemonic standpoint in which the
noumenally divine male has the better of the noumenally antidiabolic
female,
with consequences which make for the triumph of Eternity over
Anti-Infinity. But if God the Father is
unequivocally the enemy of Antidevil the Antimother, He is axially -
and
therefore equivocally - the enemy of woman, of woman the mother, whom
He
indirectly subverts (towards psychic emphasis in the daughter of woman)
via
antiman, specifically with regard to antiman the antifather, His
bound-psychic
accomplice in church-hegemonic opposition to female values, and thus to
the
possibility, if not actuality, of relatively free soma.
110. That
which is genuinely phenomenally sensual has hitherto been saved and
counter-damned by 'the pseudo-noumenally sensible', but a time is fast
approaching when, contemporary actuality being what it manifestly is,
the
much-preyed upon 'pseudo-phenomenally sensual' will have to be saved
and
counter-damned by a genuinely noumenally sensible elite, if they are to
escape
the predatory seductions of 'the pseudo-phenomenally sensible' who are
themselves in cahoots with a more genuine order of noumenal sensuality
which
differs, as America vis-à-vis Britain, from the pseudo-noumenal
sensuality that
has tended if not to literally reign over then certainly to rain down
upon 'the
genuinely phenomenally sensible', as from an Anglican Monarchic height.
111. Verily,
that which is genuinely phenomenally sensual on the alpha side of the
world,
the side of antipaganism, and that which is genuinely phenomenally
sensible on
the omega side of the world, the side of humanism, have only existed in
relation to pseudo-noumenally sensible and sensual elites, whose
respective
modes of pseudo-transcendentalism and pseudo-paganism have never been
anything
more or less than relative to the world and its phenomenal shortcomings.
112. But
thanks or no thanks to America, the pseudo-phenomenal sensibility which
currently exists in relation to a more genuine order of noumenal
sensuality has
led to the development of a pseudo-phenomenal sensuality in the
pseudo-meek
masses of lapsed and democratized Catholics which now finds itself in
desperate
need of a genuine order of noumenal sensibility to counteract the
influence of
that more genuine paganism, less psychically fundamentalist than
somatically
materialist in metachemistry and less psychically antitranscendentalist
than
somatically anti-idealist in antimetaphysics, in terms of an equally
genuine
transcendentalism/antifundamentalism, an order of church-hegemonic
transcendentalism/antifundamentalism that is no mere penultimate, or
mankind,
approach to God the Father/the Antidaughter of the Antidevil in
Eternity, still
less, with state-subordinate idealism/antimaterialism, such an approach
to the
Son of God/Antidevil the Antimother in Anti-Infinity, but the ultimate,
or
cyborg, approach to such male/female manifestations of noumenal
sensibility
which, in being post-historical, is commensurate with a universal per
se, with the coming, via
the Second Coming, of 'Kingdom Come', and thus with the realization of
the
'Kingdom of Heaven' as that which attests to the utmost psychic freedom
through
the metaphysical lead of society for all Eternity, a lead which will
only be
possible so long as antimetachemistry is constrained to psychic
emulation (of
metaphysics) of a secondary church-hegemonic order and its correlative
order of
state-subordinate bound soma remains steadfastly committed to the
subordination
of Anti-Infinity to the hegemonic control of Eternity in respect of
God's
mastery of the Antidevil in what will become the ultimate virtuous
circle of
yang/anti-yin in the ultimate noumenal sensibility of a definitive
metaphysical/antimetachemical perfection.
113. Thus will
a primary order of Eternity prevail over a secondary order of Eternity,
the
eternity of truth and joy over the eternity of a beautiful approach to
truth
and a loving approach to joy, primary church-hegemonic criteria over
its
secondary counterpart in what will be metaphysical and antimetachemical
manifestations of free psyche, while a primary order of Anti-Infinity
directly
stemming from psychic freedom, the anti-infinity of a truthful approach
to
beauty and a joyful approach to love, will prevail over beauty and
love, its
secondary state-subordinate counterpart in what will be metaphysical
and
antimetachemical manifestations of bound soma, the latter of which,
though
inescapably conditioned by a subatomic female gender actuality which
favours
soma at the expense of psyche, will remain respectful of the wishes and
priorities of its primary manifestation and not endeavour to deflect
attention
from psyche to soma, realizing that the truthful approach to beauty and
joyful
approach to love of its male counterpart are the bound-somatic
corollaries, in
metaphysics, of truth and joy, which must remain forever sacrosanct,
and that
the indirectly bound somatic modesties of beauty and love exist
primarily to
ensure that the pseudo-punishingness of a beautiful approach to truth
and a
loving approach to joy not only exist in antimetachemistry, but
continue to
complement, in secondary church-hegemonic terms, the truth and joy
which is
alone, in Eternal classlessness, of God the Father and Heaven the Holy
Soul,
psychic superiors, in every way, to whatever secondary Eternity may be
forthcoming from the Antidaughter of the Antidevil and the Unclear Soul
of
Antihell in anti-upperclass vein.
114. Thus
does God the Father have the free-psychic better of the Antidaughter of
the
Antidevil, even as Antidevil the Antimother has the bound-somatic
worse,
subatomically speaking, of the Son of God, who is primarily of
Anti-Infinity in
the directly-bound soma of His truthful approach to beauty but not, on
that
account, as categorically of bound soma as His female counterpart; and
just so
does Heaven the Holy Soul have the free-psychic better of the Unclear
Soul of
Antihell, even as Antihell the Unclear Spirit has the bound-somatic
worse,
subatomically speaking, of the Holy Spirit of Heaven, which is
primarily of
Anti-Infinity in the directly-bound soma of its joyful approach to love
but
not, on that account, as categorically of bound soma as its female
counterpart.
115. Yet
it is altogether doubtful that either beauty or love would properly and
deferentially exist were it not for the truthful approach to beauty and
the
joyful approach to love which, directly stemming from truth and joy,
condition
the ensuing beauty and love to acquiesce, via secondary eternal values,
in the
beautiful approach to truth and the loving approach to joy, and not,
assuredly
not, to exist by and for themselves in a bound-somatic repudiation of
psychic
freedom from an anti-infinity standpoint centred, rather more
unequivocally
than its male counterpart, in somatic binding.
116. However
that may be, I should like, finally, to return to what prompted me to
start
this work, this world-shattering text, by reminding the reader that no
such
omega point/anti-alpha point of Eternity/Anti-Infinity can properly
come to pass
unless everything that appertains to Infinity/Anti-Eternity is
renounced,
repudiated, and, if necessary, defeated and utterly destroyed or, at
the very
least, deconstructed, so that its devotees can be reconstructed, where
possible, on terms which bring them fully into line with
post-historical
criteria. For the proper unfolding of
the post-historical is only possible on the basis of outright rejection
of the
pre-historical, since it is the continued existence of the
pre-historical, in
whatever manifestations of noumenal sensuality, that obstructs and
impedes the
progress of post-historicity, which properly comes out of the world in
one of
its historical manifestations, the manifestation, as we have seen, of
phenomenal or, rather, pseudo-phenomenal sensuality, the contemporary
form of
phenomenal sensuality par
excellence which can only be saved and counter-damned by reference
to a more
genuine order of noumenal sensibility that, transcending the Catholic
Church,
will take salvation and counter-damnation to their logical conclusions
in the
utmost supra-conscious/supra-natural metaphysical and
anti-unconscious/anti-unnatural antimetachemical omega/anti-alpha
points of the
virtuous circle of that definitive noumenal sensibility outlined above.
117. Therefore as long as the
pre-historical persists in
existing, there can be no global universality in the post-historical,
no
ultimate globalization such that must take a properly universal, and
therefore
noumenally sensible, form. But the
pre-historical led, as we saw, to the historical, and that in turn
leads, or
makes possible, the post-historical, even if such post-historicity as
arguably
already exists cannot expect to advance towards full globalization of a
universal order while both the pre-historical and the historical are
also still
in existence.
118. But
we need to look a little more closely at this distinction between the
three
broad periods or stages of noumenal and phenomenal existence, some of
which are
more or less civilized than others, and the extremes arguably not
civilized at
all but, for instance, either unnaturally barbarous, as in
pre-historical
infinity, or, at the risk of anticipating the future, supra-consciously
cultural, as in post-historical eternity.
Frankly my previous approach to this subject, though
praiseworthy in its
almost Spenglerian distinctions between four broad categories, the
category of
the pre-historical (corresponding to 'Historyless Chaos'), the
categories, in
paganism/antipaganism and humanism/antihumanism, of the historical
(which would
have been roughly equivalent to 'Culture' and 'Civilization' in
Spengler's Decline
of
the
West), and, finally, the
category of the post-historical (corresponding to 'Second
Religiousness'),
still leaves something to be desired, and not just in terms of the
rather more
Bunyan-like applications of axial divisions or distinctions which both
criss-cross the world and what have been described as their
netherworldly and
otherworldly counterparts in the realms of noumenal sensuality and
sensibility
above anything demonstrably phenomenal, and therefore worldly;
criss-cross it
in terms of a state-hegemonic collusion between 'Mr Worldly Wise' and 'Vanity Fair' in the one instance, and of
a church-hegemonic collusion between 'the Slough of Despond' and 'the
Celestial
City' in the other instance.
119. While
that was an important correction to anything overly chronological or
linear in
scope, it still leaves room for an alternative perspective which, while
embracing the role of such axial divisions, somehow manages to cast the
whole
process of a linear or chronological overview of pre-historical,
historical, or
post-historical categories in a fresh light; one, I mean, which, while
broadly
accepting the established data, also revises and enlarges upon it, with
quite
spectacular results!
120. But
before I proceed with that, let me briefly recapitulate our established
findings in respect of such categories.
Certainly we found, through a process of logical deduction, that
the
real alpha and omega of things was indeed equivalent, in colloquial
parlance,
to a 'daughter-of-a-gun' totalitarian alpha and a 'son-of-a-gun'
totalitarian
omega, roughly corresponding to the utmost fundamentalist (or, more
correctly,
materialist) and transcendentalist values, and with these extreme
points in
mind we were able to deduce a devolution from the one and an evolution
towards
the other, such that took the respective forms of a
'daughter-of-a-bitch'
pluralism in the one case and of a 'son-of-a-bitch' pluralism in the
other. In between which pre- and
post-historical
categories we placed four broad historical categories, starting with a
'son-of-a-bitch' to a 'son-of-a-gun' category of pagan civilization, in
which
the living death of Devil the Mother was no longer savagely naked but
hyped as
God, whether on polytheistic or monotheistic terms; proceeding to a
rejection
of this in terms of a 'daughter-of-a-gun' to a 'daughter-of-a-bitch'
category
of antipagan civilization, in which the death of Devil the Mother hyped
as God
became possible through the hype of a Son of Devil the Mother as Son of
God, so
that one had what I called a pagan/antipagan chronology of
alpha-worldly
historicity; after which it was the turn of the birth of man to enter
the world
in the guise of, first, a 'son-of-a-bitch' liberalism and then, with
Marxism, a
'son-of-a-gun' totalitarianism, as first bourgeois humanism and then
proletarian humanism, its social democratic antithesis, signified a
positive
retort to anything antipagan, or Christian, in which the emphasis on
birth
displaced any lingering concern with death; but that was only an
historically
temporary situation or, at any rate, a situation that, with the
untenability of
its global pretensions, was soon to be challenged as first totalitarian
and
then liberal manifestations of what has been called the death of man
(via
worship of the machine) staked their antihumanist claim on the world,
and
things regressed from a kind of 'daughter-of-a-gun' totalitarianism to
a
'daughter-of-a-bitch' liberalism, the contemporary situation of
civilized
advance par
excellence, which
brings us to the border, via America, of the liberal, or pluralist,
manifestation of the dying birth of God the Father, the positive retort
to
antihumanist death which, as suggested above, would signify the next
and final
stage of civilization's advance the other side of any
humanist/antihumanist
historical chronology, a stage necessarily post-historical in its
transcendentalist overcoming of the world and determination to bring
life to an
eternal head.
121. Therefore
we alternated, it could be said, from a 'daughter-of-a-gun' monism to a
'daughter-of-a-bitch' pluralism in savage primitivity; from a
'son-of-a-bitch'
pluralism to a 'son-of-a-gun' monism in paganism; from a
'daughter-of-a-gun'
monism to a 'daughter-of-a-bitch' pluralism in antipaganism; from a
'son-of-a-bitch' pluralism to a 'son-of-a-gun' monism in humanism; from
a
'daughter-of-a-gun' monism to a 'daughter-of-a-bitch' pluralism in
antihumanism; and, in anticipation of things to come, from a
'son-of-a-bitch'
pluralism to a 'son-of-a-gun' monism in transcendental futurity,
zigzagging, it
could be said, from primitive devolution to pagan evolution; from
antipagan
devolution to humanist evolution; from antihumanist devolution to
unitive evolution
- six stages of devolution and evolution subdivided, in each case,
between
totalitarian and liberal, or monistic and pluralistic, phases, whether
in
respect of a devolution from totalitarian to liberal, monistic to
pluralistic,
or, contrariwise, in respect of an evolution from liberal to
totalitarian,
pluralistic to monistic, depending, as we found, upon the gender
significance
of each stage in the overall regression or progression of humankind in
relation
to death or birth, negative or positive approaches to life which, at
their
alpha/omega extremes, took the relativistically absolutist forms of
either the
living death of Devil the Mother or the dying birth of God the Father,
absolute
free soma or absolute free psyche.
122. Such
six stages subdivided into their respective monistic or pluralistic
phases make
for a grand total of twelve phases, and it now seems to me that this
number is
rather significant in that it logically lends itself to a division into
three
lots or four - in short, into three quadruplicities.
For when we start thinking of these twelve
phases of monistic and pluralistic and/or pluralistic and monistic
alternation,
it isn't long before we are drawn to another way of thinking of the
pre-historical,
the historical, and the post-historical from that outlined above:
namely in
terms of the first four phases in relation to the pre-historical; the
second
four phases in relation to the historical; and the third four phases in
relation to the post-historical, which somewhat modifies the
aforementioned
perspective!
123. For
there we had a savage pre-historical precondition of pagan/antipagan
and
humanist/antihumanist stages of historical chronology, after which it
was
possible to infer a post-historical post-condition of such a worldly
antithesis. Yet if we think in terms of
three lots of
four, then what we find is that the savage primitivity of the
fundamentalist if
not materialist stage of devolution from a Big-Bang and/or Edenic
monism to a
diaspora pluralism of cosmic and/or tribal significance is the negative
precondition of pagan positivity, of the Hindu-like pluralism
(polytheism) to
the Judaic-like monism (monotheism), which was no 'daughter-of-a-gun'
or
'daughter-of-a-bitch' naked worship of Devil the Mother, but the
'son-of-a-bitch'
to 'son-of-a-gun' civilized coating of the bitter pill of primitive
savagery
through Devil the Mother being hyped as God, the positive fulfilment,
so to
speak, of a negative premise, the 'heads' side of a metaphorical coin
that
necessarily began with female 'tails'.
Therefore if all this is to be equated with the pre-historical,
with the
alpha and omega of a society, or type of civilization, based around
Devil the
Mother, then it is somewhat more germane to what we would now call
Eastern
civilization, which, as we all know, was where civilization effectively
began,
in the dark days of somatic freedom.
124. But
if civilization began on savage/pagan terms, then it was fated to
continue on
what I can now call antipagan/humanist terms, terms one would sooner
associate
with the West than with anything Eastern, even when Graeco-Roman
criteria were
at large in what must seem like a pagan overlap with or extrapolation
from the
East which was nevertheless more closely associated with the West and
even,
ultimately, with the coming of antipaganism to the West in the guise of
Christianity, the Romans themselves fated to embrace antipaganism in
the face
of their particular kind of pagan traditions which, as we now know,
were
anything but Hindu or Judaic in character!
125. Be
that as it may, the second quadruplicity leads us to distinguish
antipaganism
from humanism as the negative precondition, 'daughter of a gun' and
'daughter
of a bitch'-wise, of subsequent humanist positivity, as though the
Death of
Devil the Mother hyped as God via the Son of Devil the Mother hyped as
Son of
God necessarily prepared the ground for the birth of man per
se, and thus for an altogether more
enlightened stage of civilization's advance commensurate, as already
noted,
with the Age of Reason, whether this is interpreted in liberal or, with
Marx,
totalitarian terms.
126. For
if this particular quadruplicity, with a devolutionary negativity in
antipaganism and an evolutionary positivity in humanism, is significant
of
anything, it must be of Western civilization, and thus of a space/time
relativity of bound soma and free psyche, in contrast to the spatial
absolutism
of pagan free soma. For out of the death
of Devil the Mother hyped as God stepped man, first indirectly, via
Christian
antipaganism, and then directly, in the aforementioned humanist terms,
as the
negativity of Catholic 'daughter-of-a-gun' totalitarianism and
Protestant
'daughter-of-a-bitch' liberalism was eclipsed by, first, parliamentary
'son-of-a-bitch' liberalism and, then, communistic 'son-of-a-gun'
totalitarianism, and the historical period of life, characterized by
space/time
relativity, overtook anything rooted, pre-historically, in absolute
space. Another metaphorical coin,
one might say,
with negative tails and positive heads, the former effectively female
and the
latter male, the former the worldly pre-condition of the latter. For, unlike savagery/paganism,
antipaganism/humanism is rooted in man, both in the man-god and the
self-made
free man, who epitomizes the summation, the omega-point, as it were, of
a
civilization which is more worldly than pre-worldly or
...
127. But
that is to anticipate the next stage of civilization's advance, which
has reference
to the death of man (via worship of the machine), and such a stage is
not only
antihumanist, as we have hitherto characterized it, but really quite
distinct
from both the West and the East alike, being somewhat global, even if
issuing
from states that have the appearance of being Western or even Eastern,
as the
case may be, but which, in reality, are sufficiently multiracial and
internationalist as to be effectively global in character, and thus the
logical
successor to both Eastern and Western traditions alike.
I refer, not least, to contemporary America,
even to Japan, though I realize that before anything remotely
resembling the
contemporary liberal modes of corporatism came significantly to pass on
the world
stage, as it were, there was a totalitarian manifestation of such
corporatism,
of the death of man, which took the form of Fascism, and was dead
against
anything communist!
128. For,
with our final quadruplicity, we have to start with the totalitarian
manifestation of antihumanism, which would seem to be the beginning,
the real
starting-point, of the next stage of civilization's advance, before
things
devolved from a 'daughter-of-a-gun' totalitarianism to a
'daughter-of-a-bitch'
liberalism, and Fascism was more or less globally eclipsed by its
liberal
counterpart, somewhat more American in character, and the effective
resolution
of the devolutionary stage of the post-historical civilization in
question. For it now seems to me, on the
basis of this new logical structure, that antihumanism is no less
post-historical than paganism was largely pre-historical, bearing in
mind the
historical intermediate quadruplicity, so to speak, of
antipaganism/humanism,
as germane to Western civilization-proper.
129. But
if this new type of civilization devolves to a liberal phase of
antihumanism,
it does not culminate there; for like antipaganism before it, such
antihumanism, premised upon the death of man, is but the indirect, and
negative, precondition of the liberal manifestation of the dying birth
of God ...
the Father, and thus of a male-oriented positive counterpart to such
negativity
which should issue in Social Theocracy or, more correctly, in the
liberal
approach to Social Theocracy as the first phase of Centrism's evolution
towards
a totalitarian omega point, an omega point which will be no mere
humanistic
culmination, in radical Social Democratic fashion, but the furthermost
reach,
ultimately, of divine transcendence of the world, as already discussed,
and
thus the furthermost reach of the post-historical, call it a
'son-of-a-gun'
climax to something that can only begin, pluralistically, on
'son-of-a-bitch'
terms, as germane to a positive synthetic attraction vis-à-vis the
'daughter-of-a-bitch' liberalism which wears a corporate face in the
advancement
of antihumanism towards the borders with transcendentalism.
130. Thus
if primitivity/paganism is one metaphorical coin, the 'coin' of a
pre-historical kind of civilization which one would broadly identify
with the
East traditionally, and antipaganism/humanism is another metaphorical
coin, the
'coin' of a historical kind of civilization broadly identifiable with
the West,
then antihumanism/transcendentalism or, better (with an antithesis to
'primitivity' in mind) antihumanism/divinity is the final such 'coin',
as
symptomatic of a negative/positive, death/birth,
devolutionary/evolutionary
distinction between female and male manifestations, successively, of
what, in
post-historical terms, can only be a global approach to civilization
which is
destined to culminate, with the dying birth of God the Father, in
transcendent
universality, the transcendent universality of positive globalization,
which,
in attaining to its goal, its universal objective, can only displace
and
consign to the rubbish bin of historical and pre-historical
civilization both
Western and Eastern traditions alike.
131. This
is assuredly what began with Fascism, not least in its Hiterian, or
Nazi,
mould, and it would be quite impossible for me, on the basis of this
new
approach to the distinctions between pre-worldly, worldly, and
post-worldly
stages of civilization, to regard Hitler as anything other than an
enemy of
Western civilization in both its liberal and socialist manifestations,
attacking it on both fronts - the Western Front-proper of the liberal
democracies and the Eastern Front of the social democratic, or
Marxistic,
extrapolation from Western civilization whose intention, in proletarian
humanism, was to bring the Age of Reason to a totalitarian head, the
very head
which the great advocate of Fascist Unreason and Nietzschean 'Superman'
was
determined to lop off, as he sent his armies deep into the Soviet Union.
132. Ironically,
it was largely through American intervention and involvement in the
Second
World War, a necessarily global war for a global age or incipient
global stage
of civilization, that Hitler ultimately failed in his antihumanist
objectives;
for America did more than any other country to finance and bolster the
Allied
war effort, subsequently spearheading the liberation of Western Europe
and thus
playing a major role in bringing about the demise of Fascism. But if America was and continues to be
liberal, it is not on humanist terms, like Great Britain and even
France, but
as the antihumanist successor, in effect, to its fascist counterpart
and in
some sense precursor, and while it contributed, largely out of
self-interest,
to the demise of Fascism in Europe, and even in the Far East, it more
than
atoned for any suspicion of disloyalty to the antihumanist cause by
subsequently
playing a major role in bringing about the downfall of the Soviet Union
and
thus of Communism in Eastern Europe, as it fought and won the 'Cold
War' that
divided West from East for more than four decades.
133. Thus
the Allies of the Second World War do not present a humanistic united
front,
contrary to what might at first seem to be the case, but rather the
co-operation of humanistic and antihumanistic forces against a brand of
antihumanism that, more ideologically antagonistic towards the
totalitarian
version of humanism than towards its liberal counterpart, was the
totalitarian
precursor of such antihumanism as has since become more globally
entrenched as
the acceptable face of antihumanism from a largely American-led point
of view,
a point of view that could never have resigned itself to living in a
world
dominated, militaristically, by its totalitarian counterpart in view of
its own
liberal traditions stemming, with due modifications, from Britain and
France,
and embracing corporatism from the standpoint, in consequence, of the
free
market.
134. America,
despite its immense military capabilities, is not overly militaristic,
and it
was partly to make the world safe from overt militarism that
135. Our
new way of looking, via successive negative/positive quadruplicities of
devolutionary and evolutionary alternatives, at the development of
societies
from pre- to post-historical via an historical realm of worldly
relativity may
be superior to any previous investigation of chronological development,
but we
cannot do so independently of axial considerations and of the ongoing
axial
distinction between post-historical noumenal sensuality and
pseudo-phenomenal
sensibility on the one hand, that of the Americanized state-hegemonic
antihumanism, and post-historical pseudo-phenomenal sensuality and -
more for
the Messianic future than the immediate present - noumenal sensibility
on the
other hand, that of an Irish-led but pan-European church-hegemonic
transcendentalism which, in uniting Europe along the utmost religiously
progressive lines, will set about countering and, eventually,
overhauling and
superseding American influence in the world at large, thereby bringing
the
peoples of this planet closer to that global unity which is the
hallmark of
post-historical civilization - indeed, of whatever conduces towards the
maximum
universality of Eternity in the noumenal sensibility of God the Father,
whose
anti-polyversal companion in Eternity will be the Antidaughter of the
Antidevil, in that secondary free psyche we have characterized as the
beautiful
approach to truth, fit companion for God as He seeks His redemption in
the joy
of Heaven the Holy Soul and She finds Hers in the loving approach to
joy which
is the Unclear Soul of Antihell, the secondary supreme complement, in
the
anti-upperclassness of antimetachemical psychic freedom, to the
church-hegemonic classless supremacy of its metaphysical manifestation.
136. But
where there is the Eternity of God the Father/Heaven the Holy Soul and
of the
Antidaughter of the Antidevil/the Unclear Soul of Antihell, there must
also be
the Anti-Infinity of the Son of God/the Holy Spirit of Heaven and of
Antidevil
the Antimother/Antihell the Unclear Spirit, as the truthful approach to
beauty
and the joyful approach to love of a directly-bound soma bring a
primary
antiprimacy, in metaphysical classlessness, to bear on the
indirectly-bound
secondary state-subordinate somatic antiprimacy of beauty and love in
antimetachemical anti-upperclassness, without which there could be no
beautiful
approach to truth (in the Antidaughter of the Antidevil) and no loving
approach
to joy (in the Unclear Soul of Antihell) and therefore no secondary
supremacy,
in antimetachemical free psyche, to complete the virtuous circle of
noumenal
sensibility in respect of the metaphysical hegemony of truth and joy,
God the
Father and Heaven the Holy Soul, in the supreme taking and being of a
form and
contentment without repetitive-time end.
137. Therefore
the ultimate virtuous circle is precisely that in which,
church-hegemonically,
the truth and joy of repetitive time are eternally hegemonic over the
beautiful
approach to truth and loving approach to joy of the spaced-space
approach to
repetitive time, the supremacy of church-hegemonic Eternity being
primary in
metaphysics and secondary in antimetachemistry, while it is also that,
state-subordinately, in which the truthful approach to beauty and the
joyful approach
to love of a repetitive-time approach to spaced space are
anti-infinitely
ascendant over the beauty and love of spaced space, the antiprimacy of
state-subordinate Anti-Infinity being primary in metaphysics and
secondary in
antimetachemistry, even as the latter attests to a greater
preponderance of
somatic factors in relation to females.
138. Thus
do the godly and the antidevilish, divine male and antidiabolic female
modes of
noumenal sensibility achieve something like a primary and secondary
parallel
complementarity in both church and state, free-psychic supremacy and
bound-somatic anti-primacy; though always with the overriding
understanding
that, although arguably more somatically prevalent in state-subordinate
terms
vis-à-vis its male counterpart, beauty and love are not - nor ever
should be
falsely turned into - ends in themselves, but, if church and state are
not to
be torn asunder from their common partnership in the virtuous circle of
noumenal sensibility, remain means, in secondary state-subordinate
vein,
whereby the beautiful approach to truth and loving approach to joy may
be
rendered eternally complementary, in secondary church-hegemonic vein,
to the
truth and joy which are alone significant of God the Father and Heaven
the Holy
Soul, and thus of that which is eternally supreme on primary rather
than
secondary terms.
LONDON
2004
(Revised
2011)
