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THE DIALECTICS OF GENDER AND CLASS
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THE
DIALECTICS
OF
GENDER
AND
CLASS
Aphoristic
Philosophy
Copyright
©
2011
John
O'Loughlin
____________
CONTENTS
Aphs.
1–143
_____________
1. The
reader may recall that much of my recent philosophical activity has
been
concerned with the axial distinctions between church-hegemonic and
state-subordinate
society on the one hand and state-hegemonic and church-subordinate
society on
the other hand, neither of which can really abide or accept the other
because
they are largely if not completely opposite, as opposite, in fact, as
Ireland
and Britain or, more specifically, Eire and the United Kingdom. Therefore the one type of society tends to
marginalize if not exclude the other, since you cannot be both
psychically free
and somatically free at the same time, nor indeed psychically bound and
somatically
bound, the former the phenomenal counterpart, in church-hegemonic
society, to
the noumenal heights of psychic freedom; the latter the phenomenal
counterpart,
in state-hegemonic society, to the noumenal heights of somatic freedom
- the
respective heights no less mutually exclusive than the respective
depths, so to
speak, of what, in their noumenal/phenomenal totality, constitute two
entirely
opposite types of axis.
2. All
this the reader should already have gleaned, and so I shall not waste
his time
by repeating myself all over again, even if I think it expedient, for
the sake
of a little extra clarification, to remind him that these axes come in
different guises, and that there is not, nor ever has been or could be,
a
straight axial antithesis between phenomenal sensuality and noumenal
sensibility on the one hand and noumenal sensuality and phenomenal
sensibility
on the other hand, the former significant of church-hegemonic criteria
and the
latter its state-hegemonic counterpart and, in some sense, axial rival.
3. For
history shows us that in the more conventional worldly contexts of, for
instance, each traditional axial antithesis in the British Isles, a
more
genuinely worldly, or phenomenal, position exists in relation to a
pseudo-overworldly position, be that position netherworldly in noumenal
sensuality or otherworldly in noumenal sensibility, so that far from a
phenomenally sensual/noumenally sensible antithesis on the one hand and
a
noumenally sensual/phenomenally sensible antithesis on the other hand,
one
finds genuine phenomenal sensuality existing in axial opposition to
pseudo-noumenal sensibility and, conversely, pseudo-noumenal sensuality
existing in axial opposition to genuine phenomenal sensibility, thereby
confirming a worldly status in which the phenomenal is alone genuine
and the
noumenal pseudo.
4. Thus
the traditional church-hegemonic axis, which is also of necessity state
subordinate, is best characterized in terms of an axial polarity
between
phenomenal sensuality and pseudo-noumenal sensibility, 'the meek' and
'the
pseudo-righteous', while the traditional state-hegemonic axis, which is
also of
necessity church subordinate, may be characterized in terms of an axial
polarity between pseudo-noumenal sensuality and phenomenal sensibility,
'the
pseudo-vain' and 'the just'. Such is how
it was and officially continues to be within the British Isles, where
the axial
dichotomy between church- and state-hegemonic criteria takes the
respective
forms of Roman Catholicism and Constitutional Monarchy, Eire being a
largely
Roman Catholic country and the United Kingdom, not least Britain, a
Constitutional Monarchy with a parliamentary democracy.
5. Now
if, as I believe, phenomenal sensuality exists in relation to
pseudo-noumenal
sensibility, then that is the church-hegemonic worldly position par
excellence, in which things bog down in
the phenomenally sensual masses and such noumenally sensible salvation
as the
Catholic Church provides is never more than pseudo, a matter merely of
verbal
absolution for penitential contrition from a position centred in
implicit
transcendentalism and even, where females are concerned, an equally
implicit
antifundamentalism which, ever subjected to explicit constraints
emanating from
the Old Testament, cannot and dare not 'come clean' about itself from
fear of
exposing its pseudo-theocratic and, for females,
pseudo-antiaristocratic
limitations, as having to do, in effect, with a God and an Antidevil -
for the
two are correlative - that 'dares not speak its (freely psychic) name'.
6. Likewise
if, as I also believe, pseudo-noumenal sensuality exists in relation to
phenomenal sensibility, then that is the state-hegemonic worldly
position par
excellence, in which things bog down in
the phenomenally sensible masses and such noumenally sensual
undamnation as the
Monarchic State provides and bears witness to is never more than
pseudo, a
matter of constitutional figureheadship from a position rooted in
implicit
materialism and even, where males are concerned, anti-idealism which,
ever
subjected, for want of authoritarian independence, to explicit
constraints
emanating from Parliament, cannot and dare not 'come clean' about
itself from
fear of exposing its pseudo-autocratic and, for males,
pseudo-antitechnocratic
limitations, as having to do, in effect, with a Devil and an Antigod -
for the
two are correlative - that 'dares not speak its (freely somatic) name'.
7. Be
that as it may, neither God nor the Devil are anywhere near genuine in
the
traditional noumenal contexts of theocracy and autocracy in the British
Isles,
and for the very simple reason that the God that dares not reveal
itself from
fear of exposing its pseudo-theocratic limitations and less than true
face, and
the Devil that dares not reveal itself from fear of exposing its
pseudo-autocratic limitations and effectively ugly face are only
possible in
relation to very genuine orders of woman and man or, more correctly,
phenomenal
manifestations of woman and antiman on the one hand and man and
antiwoman on
the other hand.
8. For
it is not just an ascent from woman to God in church-hegemonic terms,
as though
from bureaucracy to theocracy, or a descent from the Devil to man in
state-hegemonic terms, as though from autocracy to democracy, both of
which
axial interpretations would be grossly reductionist in their respective
oversimplifications, but rather (when once the genuine vis-à-vis pseudo
dimensions have also been taken into account) of an ascent from antiman
to
pseudo-God and woman to the pseudo-Antidevil in the one case, that of
the
church-hegemonic axis, and of a descent from the pseudo-Devil to
antiwoman and
pseudo-Antigod to man in the other case, that of the state-hegemonic
axis.
9. For
what actually constitutes each type of worldly axis is not a simple
antithesis
between bureaucracy and theocracy on the one hand and autocracy and
democracy
on the other, but a gender link between pseudo-theocracy and
antimeritocracy
where pseudo-God and antiman are concerned, as also between
pseudo-antiaristocracy and plutocracy where the pseudo-Antidevil and
woman are
concerned in secondary church-hegemonic vein, and between
pseudo-autocracy and
antibureaucracy where the pseudo-Devil and antiwoman are concerned, as
also
between pseudo-antitheocracy and democracy where pseudo-Antigod and man
are
concerned in secondary state-hegemonic vein.
10. Thus
far from a bureaucracy to theocracy axis of church-hegemonic criteria,
we find
a pseudo-theocratic to antimeritocratic link of pseudo-divine and
antimasculine
males in pseudo-metaphysics and antiphysics, pseudo-transcendentalism
and
antihumanism, coupled, in secondary church-hegemonic vein, to a
pseudo-antiaristocratic to plutocratic link of pseudo-antidiabolic and
feminine
females in pseudo-antimetachemistry and chemistry,
pseudo-antifundamentalism
and nonconformism, not to mention, in state-subordinate vein, a
pseudo-technocratic to antidemocratic link of pseudo-divine and
antimasculine
males in pseudo-metaphysics and antiphysics, pseudo-antiidealism and
antinaturalism, coupled, in secondary state-subordinate vein, to a
pseudo-antiautocratic to bureaucratic link of pseudo-antidiabolic and
feminine
females in pseudo-antimetachemistry and chemistry,
pseudo-antimaterialism and
realism.
11. Conversely,
far from an autocratic to democratic axis of state-hegemonic criteria
we find a
pseudo-autocratic to anti-bureaucratic link of pseudo-diabolic and
antifeminine
females in pseudo-metachemistry and antichemistry, pseudo-materialism
and
antirealism, coupled, in secondary state-hegemonic vein, to a
pseudo-antitechnocratic to democratic link of pseudo-antidivine and
masculine
males in pseudo-antimetaphysics and physics, pseudo-antiidealism and
naturalism, not to mention, in church-subordinate vein, a
pseudo-aristocratic
to antiplutocratic link of pseudo-diabolic and antifeminine females in
pseudo-metachemistry and antichemistry, pseudo-fundamentalism and
antinonconformism, coupled, in secondary church-subordinate vein, to a
pseudo-antitheocratic to meritocratic link of pseudo-antidivine and
masculine
males in pseudo-antimetaphysics and physics,
pseudo-antitranscendentalism and
humanism.
12. Therefore
however we evaluate the two axes, whether in general or more exactingly
comprehensive terms, we arrive at the conclusion that the phenomenal
positions
are alone genuine and the noumenal ones pseudo in what amounts to a
worldly
system or historical manifestation of axial polarity, and largely
because it is
reflective of relativity in relation to phenomenal criteria and cannot
be
simultaneously absolutist in respect of the noumenal heights, heights
which are
only properly or fully noumenal, whether with a bias towards the Devil
or,
conversely, towards God, either side of the worldly mean of
natural/human
phenomenality, and thus in relation to either pre-historical criteria,
as in
the cosmic past, or post-historical criteria, as in the cyborg present
and,
doubtless to a much greater and deeper extent, future.
13. Thus
the worldly manifestation of axial polarity, being phenomenally
relative, will
always signify the opposition of genuine phenomenal sensuality to
pseudo-noumenal sensibility in the one case, that of church-hegemonic
and
state-subordinate criteria, and, conversely, of pseudo-noumenal
sensuality to
genuine phenomenal sensibility in the other case, that of
state-hegemonic and
church-subordinate criteria.
14. This
suffices to explain the traditional antitheses, on each class level,
between
Ireland and Britain, as, more specifically, with regard to
15. When
we come to examine the contemporary and effectively post-historical
situation
in respect of countries like America, however, we find that the axial
polarity
between genuine and pseudo is reversed in favour of the noumenal
heights; for
it is now that we are entering upon an age which is the converse of
anything
cosmic and pre-worldly, being, to all intents and purposes, cyborgistic
and
post-worldly, in which absolutism is once again as genuine, if on
contrary
terms, as it was in the pre-historical past, the past, one might say,
of
Eastern as opposed to Western civilization, and relativity is
accordingly so
compromised by the predominating prevalence of such absolutism that its
phenomenality, so to speak, is pseudo.
16. This,
at any rate, would explain the position of both the American caucasian
masses,
extrapolated out, in pseudo-phenomenal vein, from a phenomenally
sensible North
European and especially British tradition, and the Americanized lapsed
catholic
masses of countries like Eire, whose pseudo-phenomenal sensuality in
the
democratized, urbanized, and proletarianized environments in which they
live
and work entitles us to regard them as in some sense pseudo-meek, since
what is
seducing them to revel in the libertarian productions of the - compared
to
Britain - more genuine noumenal sensuality of the American so-called
Dream,
rooted in state-hegemonic criteria, is simultaneously rendering them
less than
fit for or suited to the pseudo-noumenal sensibility that would
formerly have
appealed to their less urbanized counterparts in the further depths of
phenomenal sensuality, when the Catholic Church was able to 'save' from
their
sins and pseudo-crimes those who had elected for salvation in what I
have
called the pseudo-noumenally sensible terms of verbal absolution for
penitential contrition.
17. Little
wonder, however, that with a pseudo-phenomenally sensible to noumenally
sensual
axis of state-hegemonic criteria at work in the post-historical context
of
American culture, with its cinematic licence and infinite variety of
celluloid
and other synthetically elevated 'stars', there is less scope for
pseudo-noumenal sensibility to go about its pseudo-righteous business
than was
formerly the case, and that the lapsed catholic pseudo-meek masses
accordingly
find themselves bereft of a righteous alternative to their
pseudo-phenomenally
sensual shortcomings, shortcomings which, bad enough in their own
sinful and
pseudo-criminal terms, pale to comparative insignificance vis-à-vis the
evil
and pseudo-foolish liberties which the principal exponents of that more
genuine
noumenal sensuality are able to take in their own sphere of influence
and which
now rain down upon them, these lapsed catholic and even effectively
atheistic
pseudo-meek masses, in a never-ending barrage of somatic freedoms, of
undamned
and counter-unsaved liberties, as a testimony to the infinite ingenuity
for
immorality and vice of state-hegemonic criteria.
18. Unlike
their phenomenally sensual counterparts of the Catholic tradition,
however, the
pseudo-meek do not live in a state-subordinate/church-hegemonic context
or
society but effectively, if not literally, in one which defers, in
quasi-state
hegemonic vein, to the more genuine state-hegemonic criteria issuing
from the
somatic freedoms of noumenal sensuality, not least in its American and
therefore principal contemporary manifestations. Therefore
these
lapsed
Catholic
or
un-Catholic pseudo-phenomenally sensual masses find themselves
deferring, via
American and, indeed, Anglo-American pressures, to state-hegemonic
criteria in
such fashion that not only is the traditional Church-hegemonic axis to
which
they would formerly have pertained of less relevance to them, but the
very
secular freedoms which have been opened up, in the republican-state
context,
now permit alternative ideologies or movements from that of the
conventional or
traditional institutions to carve a niche for themselves and
effectively set
themselves up in the name of the People or, more specifically, the
deliverance
of the People from commercial exploitation and moral corruption.
19. To
begin with, such alternatives tended to be socialistic or even
Marxistic, but
time has found them out and exposed their limitations and even
irrelevance from
an Irish point of view. By which I mean
that while the traditional church-hegemonic/state-subordinate criteria
of what
is, in effect, an ascending axis from phenomenal sensuality to
pseudo-noumenal
sensibility may no longer be relevant to the urbanized and
proletarianized
masses, it is still responsible in no small degree for the existence of
such an
axis in the first place, and that even the pseudo-phenomenally sensual
masses
partly owe their origins to it and have a place on it in what I tend to
regard
as a more elevated position vis-à-vis that more genuine phenomenal
sensuality
of the genuine meek, whether or not any such still exist.
20. For,
in truth, there can be no Marxistic socialism for those who pertain to
the
ascending axis in question, since the whole theory and practice of
Marxism
stems from liberal humanism and parliamentary democracy as, in no small
measure, its proletarian and social democratic offshoot, and what is
that if
not the genuine phenomenal sensibility that forms a
parliamentary/puritan
antithesis to, or polarity with, the monarchic/anglican pseudo-noumenal
sensuality at the apex of traditional state-hegemonic criteria in
Britain and,
in particular, England. Therefore not
only is Marxism axially irrelevant to the pseudo-meek lapsed catholic
masses of
countries like Eire; it is in consequence of its secular origins
ideologically
and ethnically irrelevant, since stemming from a state-hegemonic
tradition
which simply transforms bourgeois relativity into proletarian
absolutism, and
interprets life solely from the standpoint of economics and hence the
creation
and/or distribution of wealth.
21. Besides, how
woefully reductionist to humanistic criteria is
the Marxist interpretation of class warfare in terms of the
exploitation of man
by man, of the proletariat by the bourgeoisie!
This is in effect the reductionism of phenomenal sensibility,
whether or
not such reductionism ends-up straining away from its properly
parliamentary/puritan
manifestation on neo-noumenally sensual terms and reintroduces, in
Bolshevik-like vein, a kind of neo-autocratic subversion of democracy. For such a reductionism is the product, in
large part, of humanism, of the failure of Western civilization to
address 'God
building' largely because it believes that 'God is dead', when all it
has
actually and unwittingly turned against and effectively killed off is
the hype
of Devil the Mother as God and the Son of Devil the Mother as the Son
of God,
and foolishly supposed, in its humanistic fatality, religion to be a
closed
issue, with humanism as its logical replacement!
22. And
consequently, in all too reductionist vein, exploitation is conceived
in
humanist terms, with the exploitation of man by man, the proletariat by
the
bourgeoisie, being the problem that has to be addressed and, if
possible,
solved on the basis of socialist revolution and a social democratic
form of
representative government that reflects the concerns of proletarian
humanism. And so they dead-end themselves
in an
extrapolation from phenomenal sensibility that, far from tending back
up the
diagonally descending state-hegemonic axis in pseudo-phenomenally
sensible
vein, like the pseudo-worldly wisdom of the American extrapolation from
European and, in particular, British polity, tends down from it towards
a
neo-noumenally sensual nadir which is the all-too-earthly omega point
of the
world and, hence, of Western civilization, the earth that is bound for
an
earthly hell in due Marxist-Leninist and/or Stalinist vein.
23. Such
farcical reductionism, whilst it might suffice for those who appertain
to
phenomenal sensibility, whether as liberal bourgeoisie or social
proletariat, does
scant justice to the pseudo-phenomenally sensual pseudo-meek of the
other, and
traditionally Church-hegemonic, axis, who have, in any case, less to do
with
man and antiwoman, physics and antichemistry, than with woman and
antiman,
chemistry and antiphysics, and who, as women and antimen, are preyed
upon, from
the noumenally sensual heights of a more genuine 'Vanity Fair', less by
corrupted reproductions of themselves than by devils and antigods, the
metachemical and the antimetaphysical exploiters, who profit from the
financial
assistance less, in the American context, of men and antiwoman than of
pseudo-men and pseudo-antiwomen, the sorts of pseudo-physical and
pseudo-antichemical elevated extrapolations from traditional or
conventional
phenomenally sensible criteria that now constitute the principal
partnership in
the exploitation of the pseudo-phenomenally sensual masses from a
contrary
axial standpoint.
24. Therefore
far from the exploitation of man by man, of proletariat by bourgeoisie
in
phenomenal sensibility, one has a situation in which pseudo-women and
pseudo-antimen are being exploited - and morally corrupted - by genuine
devils
and antigods whose immoral liberties are financially aided and abetted
by the
pseudo-men and pseudo-antiwomen of what is now an American-dominated
state-hegemonic axis which stretches from pseudo-phenomenal sensibility
to
noumenal sensuality and even, in reverse terms, from noumenal
sensuality to
pseudo-phenomenal sensibility, so much is American culture in the grip
of the
metachemical/antimetaphysical Few as against the
pseudo-physical/antichemical
Many.
25. However
that may be, one cannot seriously regard the quasi-state-hegemonic
situation
which has opened up, or been opened up in consequence of American-type
pressures,
in countries like Eire as justifying a Marxist or socialist approach to
the
problem of commercial exploitation, for - Anglo-Irish exceptions to the
rule
notwithstanding - the Irish people do not and cannot relate to what
properly
appertains, in blatantly un-Catholic vein, to the British and, in a
wider
context, Anglo-American axis of state-hegemonic criteria, and any move
in that
contrary direction can only be regarded as ethnically subversive and
potentially traitorous, serving merely to advance Anglo-American
criteria at
the expense of what properly characterizes Ireland as, when true to
itself, a
male-led and deeply moralistic society concerned with 'world
overcoming' and an
accommodation, no matter how imperfectly realized, with the salvation
of the self
in the psychic freedom of grace and, for females, pseudo-punishment, as
germane
to what has been characterized as pseudo-noumenal sensibility.
26. Thus
if the current gulf between traditional Church-hegemonic criteria and
contemporary state freedom is to be exploited in a way most befitting
Irish
interests and, indeed, the interests of civilization in respect of a
cultural
lead of society, then it cannot be on terms which derive from the
'enemy camp',
the state-hegemonic axis, but rather on terms which owe something to
moral
criteria and would be determined to resurrect or renew the
Church-hegemonic
axis in such fashion that the pseudo-meek acquire access to genuine
righteousness; that the pseudo-phenomenal sensuality of the lapsed
catholic
proletarianized masses is appealed to from a standpoint centred in
genuine
noumenal sensibility, and that their salvation and counter-damnation,
in free
psyche and bound soma, from the pseudo-world to otherworldly heights
will
consequently be of a more lasting and permanent character than anything
available to their more inherently Catholic counterparts in the Western
past,
when verbal absolution for penitential contrition was the religious
norm in
what manifestly fell short - and continues so to do - of anything
genuinely
noumenal and sensible.
27. The
reader will recall that I have gone into this subject in some detail in
previous texts, and that the whole context of genuine noumenal
sensibility,
being global rather than Western in character, requires nothing less
than the
cyborgization of life and consequent 'overcoming of man', in order that
the
said pseudo-phenomenally sensual masses may be elevated above their
pseudo-worldly status in such fashion and to such an extent that the
failings
of their Catholic ancestors are not repeated, but that they remain
saved and/or
counter-damned up the otherworldly mountain and therefore comparatively
safe
from the exploitative predations of the noumenally sensual and their
pseudo-phenomenally sensible counterparts on what has been described as
the
state-hegemonic axis of contemporary American civilization.
28. Bear
that in mind, for permanent salvation and counter-damnation will not -
and
cannot - occur on any other basis than that to which I have alluded
above. If you want to end the exploitation
of the
pseudo-meek by the Vain and their pseudo-just collaborators, you have
to
engineer a new and altogether more genuine order of the Righteous, who
will not
only parallel, from a church-hegemonic standpoint, the state-hegemonic
changes
that have occurred, under American auspices, across the axial divide of
contemporary civilization, but effectively provide the basis whereby
the
pseudo-world may be more effectively 'overcome' in the interests of
enhanced
otherworldly satisfaction and an end to the exploitation of the
pseudo-meek by
the Vain, thereby hastening the end of state-hegemonic civilization
itself.
29. For
when there is no longer any prey for the noumenally sensual predators
to avail
of, they will be 'out of business', and it will not be long before the
consequences of that begin to percolate down the entire axis of
state-hegemonic
society and it collapses in upon itself for want of adequate external
nourishment. For an imperial beast,
driven,
in objective vein, by female-dominated criteria, cannot long survive
the
removal of its prey, and even the threat of such removal may be enough
to drive
it over the brink and into the most irrational and barbarous of
manoeuvres in
order to prevent or preclude the other axis from fully getting its act
together
and leaving it in the lurch.
30. That,
however, remains to be seen. But one
must be aware of the possibilities and be prepared and able, moreover,
to take
all necessary measures either to prevent or, if that proves impossible,
deal with
them when the time comes. For one cannot
expect a fundamentally irrational and predatorily objective beast to go
away
quietly when its whole immoral ethos is based around commercial
exploitation
through free enterprise of an explicitly somatic nature.
It will resent and, as far as possible,
resist every attempt by the New Righteous, the genuinely noumenally
sensible,
to deliver the pseudo-meek from their much-put-upon predicament,
especially
since the terms of deliverance, amounting to a new order of salvation
and
counter-damnation, require the exploitation of democracy to a
profoundly
theocratic end, the sort of end which every society rooted in
Creationism
and/or Creatorism, no matter how ostensibly democratic or even
republican, is
hell-bound to resist, since it flies in the face of all that would
theocratically hype autocracy and make a God out of Devil the Mother.
31. Be
that as it may, the utilization of the paradoxical subversion of
contemporary
state freedom in Eire and other such countries can only be from the
standpoint
of the overhauling of traditional church-hegemonic criteria in the
interests
not only of a more efficacious salvation of the People from worldly
sins and
pseudo-crimes than would otherwise be possible but, no less
importantly, of
their deliverance from those who, ever rooted in Evil and pseudo-Folly,
would
otherwise continue to prey upon and corrupt them from the libertarian
vantage-point of the more radical state-hegemonic criteria which issue
from an
order of 'Vanity Fair' which puts even the libertarian audacities of
British
imperialism in the pseudo-noumenally sensual shade, guilty though they
are of
endeavouring to emulate their American counterparts.
32. Thus
and only thus can the pseudo-meek, lapsed catholic masses be delivered
from
Evil, as well as, when once the pseudo-foolish corollary of Evil has
been taken
into account, from their own pseudo-worldly shortcomings which may
still be
dignified with reference to sin and pseudo-crime, not to mention, in
free soma,
to folly and pseudo-evil. And this in spite of the fact that they signify a shift
from
phenomenal sensuality to pseudo-phenomenal sensuality. For that is a parallel axial shift, as,
conversely, in the state-hegemonic drift from Britain to America, from
phenomenal
sensibility to pseudo-phenomenal sensibility and from pseudo-noumenal
sensuality to noumenal sensuality, and does not alter the fundamental
distinctions between genuine sin and grace, coupled to pseudo-crime and
pseudo-punishment, in the bound to free psyche of church-hegemonic
axial
criteria, and genuine crime and punishment, coupled to pseudo-folly and
pseudo-wisdom, in the free to bound soma of state-hegemonic axial
criteria,
each of which has to be juxtaposed with subordinate criteria in respect
of either
the State, as from free to bound soma, or the Church, as from bound to
free
psyche, the former the foolish to wise and pseudo-evil to pseudo-good
counterparts, according to gender, of sin and grace, pseudo-crime and
pseudo-punishment, and the latter the criminal to punishing and
pseudo-sinful
to pseudo-graceful counterparts of evil and good, pseudo-folly and
pseudo-wisdom.
33. Therefore
while we need to distinguish pseudo from genuine in relation to the
axial
transformations which have come to pass from a post-worldly standpoint,
a
standpoint favouring the noumenal heights, we need not doubt that the
logic of
genuine sin and grace in relation to church-hegemonic criteria and
genuine
crime and punishment in relation to state-hegemonic criteria more or
less
persists irrespective of whether the axial integrity is worldly or
post-worldly; for that is an altogether different logical holon, as it
were,
which operates by rules determined by the particular class of hegemonic
criteria, be they of the Church or of the State, and has little or
nothing to
do with the axial emphasis towards genuine or pseudo manifestations of
phenomenal or noumenal criteria, despite superficial appearances to the
contrary.
34. For
that is an historical and devolutionary and/or evolutionary matter,
whereas the
axes as such are established on the basis of either church-hegemonic or
state-hegemonic criteria, psyche or soma, maleness or femaleness,
subjectivity
or objectivity, and cannot deviate from the principles of either a male
lead of
society or a female rule of it, principles which ensure that, no matter
how
pseudo-noumenal the Church may be within a worldly era, the acceptance
of grace
as something one rises to from sin (as, for females, one rises, in
secondary
church-hegemonic vein, to pseudo-punishment from pseudo-crime), is
forever
distinct from the rejection of goodness as something one falls to from
evil
(as, for males, one falls, in secondary state-hegemonic vein, to
pseudo-wisdom
from pseudo-folly), no matter how pseudo-noumenal the State may be
within a
worldly era.
35. For
the principal aspects of these antithetical axes are forever at
cross-purposes
with each other, a male lead of society in church-hegemonic terms
ensuring that
genuine sin and grace, the principal attributes of church-hegemonic
society,
exist no less within the diagonally ascending axis than pseudo-sin and
pseudo-grace within its diagonally descending counterpart, while,
conversely, a
female rule of society in state-hegemonic terms ensures that genuine
evil and
good, the principal attributes of state-hegemonic society, exist no
less within
the diagonally descending axis than pseudo-evil and pseudo-goodness
within its
diagonally ascending counterpart, quite apart from the secondary
positions of
female church-hegemonic and male state-hegemonic criteria within their
respective axes.
36. All
this is of course very complicated and not at all easy to understand,
even
though logically incontestable. For
compared to church-subordinate criteria within a state-hegemonic
society, a
society characterized by a bias for soma at the expense of psyche, only
the
sins and graces of a church-hegemonic society, which rather favours a
bias for
psyche at the expense of soma, will accord with a more genuine approach
to and interpretation
of sin and grace, not to mention, in secondary terms, with a less
genuine
approach to and interpretation of crime and punishment, the female
'pseudo'
corollaries in sensuality and sensibility of the primary - and male -
manifestations of church-hegemonic criteria as applying to bound and
free
psyche within antiphysical and metaphysical, as opposed to chemical and
antimetachemical, contexts.
37. Conversely,
compared to state-hegemonic criteria within a state-subordinate
society, a society
characterized by a bias for psyche at the expense of soma, only the
evils and
goodnesses of a state-hegemonic society, which rather favours a bias
for soma
at the expense of psyche, will accord with a more genuine approach to
and
interpretation of evil and good, not to mention, in secondary terms,
with a
less genuine approach to and interpretation of folly and wisdom, the
male
'pseudo' corollaries in sensuality and sensibility of the primary - and
female
- manifestations of state-hegemonic criteria as applying to free and
bound soma
within metachemical and antichemical, as opposed to antimetaphysical
and
physical, contexts.
38. Therefore
despite shifts from genuine to pseudo or from pseudo to genuine
manifestations
of phenomenality and noumenality, the overall attributes of each axis
remain
more or less consistent with the terms under which they operate and
exist, even
if degrees of genuineness or pseudoness in relation to those attributes
of
state or church can be adduced from the status of the axis, a
pseudo-noumenally
sensible position incapable of conferring or, more correctly,
overseeing the
development of genuine grace to anything like the same extent as would
characterize a fully functioning metaphysical and antimetachemical
position in
genuine noumenal sensibility and, conversely, a pseudo-noumenally
sensual
position likewise incapable of encouraging the development of genuine
evil to
anything like the same extent as a fully functioning metachemical and
antimetaphysical position in genuine noumenal sensuality - such
comparative
distinctions also applying, in lower terms, to their phenomenal
counterparts.
39. However
that may be, we can be under no doubt that evil and crime are no less
genuine,
in general terms, in pseudo-noumenal sensuality than they would be in
noumenal
sensuality, even if their degree of genuineness is apt to be
beneficially
affected by and to reflect the worldly relativity to which they are
perforce
subject by the prevalence of phenomenal sensibility.
40. Likewise
we may rest confident that goodness and punishment are no less genuine,
in
general terms, in pseudo-phenomenal sensibility than they would be in
phenomenal sensibility, even if their degree of genuineness is apt to
be
adversely affected by and to reflect the netherworldly absolutism to
which they
are perforce subject by the prevalence of noumenal sensuality.
41. Conversely,
we can take it as axiomatic that grace and wisdom are no less genuine,
in
general terms, in pseudo-noumenal sensibility than they would be in
noumenal
sensibility, even if their degree of genuineness is apt to be adversely
affected by and to reflect the worldly relativity to which they are
perforce
subject by the prevalence of phenomenal sensuality.
42. Likewise
we may be assured that sin and folly are no less genuine, in general
terms, in
pseudo-phenomenal sensuality than they would be in phenomenal
sensuality, even
if their degree of genuineness is apt to be beneficially affected by
and to
reflect the otherworldly absolutism to which they would be subject by
the
prevalence of noumenal sensibility.
43. In
actuality, where this latter eventuality is concerned, we may well
believe that
such sin and folly, together with its female complements in
pseudo-crime and
pseudo-evil, would be subject to progressive reduction and even
eventual
elimination, the more the vain powers that currently prevail over them
were
countered by that enhanced order of righteousness accruing to genuine
noumenal
sensibility, the objective of which would be to save and counter-damn
the
pseudo-phenomenally sensual masses up to free psyche and bound soma
more
efficaciously and lastingly than would otherwise be possible, and
precisely by
transforming them, bit by bit, into mirror images of the Righteous
themselves,
whose grace and wisdom, coupled for females to pseudo-punishment and
pseudo-goodness, would owe much if not everything to the progressive
cyborgization of life over which they were destined to preside
following the
revolutionary supersession of the world or, more correctly, the new
pseudo-world of the pseudo-meek and, ironically, the old
pseudo-otherworld of
the pseudo-righteous, all those priests and other religious
traditionalists
whose grace and wisdom, though comparatively genuine, was
insufficiently such
as to accord with or permit of 'world overcoming' on a more than
relative and,
indeed, provisional basis, the basis owing much, if not everything, to
verbal
absolution for penitential contrition on the part of the meek, the more
genuinely phenomenally sensual forerunners of today's much-preyed upon
Americanized, democratized, urbanized, and proletarianized lapsed
catholic
masses, whom we have accordingly termed 'pseudo-meek' and believe -
indeed know
- to be in line for direct access to that more genuine order of
righteousness
which will only come, in 'Kingdom Come', with genuine noumenal
sensibility,
following a majority mandate for religious sovereignty in what has been
described as a paradoxical utilization of the democratic process in
countries
with the right kind of axial precondition of such a utilization,
commensurate,
as has often been said, with 'Judgement'.
44. Of
course, one cannot take the staging of such a paradoxical election for
granted
even in countries which would seem to be most likely to permit or
encourage it;
for this would not be in consequence of just another political party
manoeuvring itself towards power but would be a development that had
the
potential to put an end to democracy once and for all, in the event,
sooner or
later, of a majority mandate for religious sovereignty, such as I have
identified, all along, with an ultimate mode of sovereignty as germane
to the
furthermost development of republicanism in what would seem to be the
nearest
ideological equivalent to 'Kingdom Come', a rather inadequate, because
traditional, term for a society led by the most credible approximation
to a
Second Coming, a Messianic leader who desires nothing less than the
democratic
overthrow of worldly or, more correctly, pseudo-worldly society in the
interests of the utmost otherworldly salvation and counter-damnation of
the
pseudo-meek to genuine righteousness, an eventuality only likely to
transpire
in conjunction with the elevation and advancement of theocracy to its
most
genuine level and stage of existence, a stage commensurate with what
has been
termed Social Theocracy, or the theocracy of a religiously sovereign
People who
are their own approximations to God the Father and, for females, the
Antidaughter of the Antidevil, as well, as in state-subordinate terms,
to the
Son of God and Antidevil the Antimother, as described in previous texts.
45. Therefore
those who are now the pseudo-phenomenally sensual pseudo-meek have the
prospect, with this paradoxical utilization of the democratic process
in
countries like Eire, of becoming, following a majority mandate for
religious
sovereignty, germane to a genuinely righteous order of noumenal
sensibility, an
order overhauling the pseudo-noumenal sensibility of the
pseudo-righteous
priests that currently still function, if less credibly and effectively
so than
of old, but are unable to prevail over the pseudo-meek, even if
elements of the
genuine meek are still subject to their influence and persuasions.
46. That
matters little! For in the overall
picture the genuine phenomenally sensual are of small account beside
that
greater proportion of antimen and women who constitute the pseudo-meek
of
contemporary Americanized civilization, and who can be persuaded, I
firmly
believe, to use the democratic process to vote, paradoxically, for
religious
sovereignty in the event of the Movement for Social Theocracy not only
'setting
up shop', so to speak, among them, but appealing to them to opt, via
such a
vote, for deliverance from their pseudo-worldly predicament to a
salvation and counter-damnation
that will follow from religious sovereignty, since one must first opt
for
religious sovereignty if one wishes to be saved and counter-damned from
the
political sovereignty of the pseudo-world in which one remains trapped,
not
merely in relation to one's own sinful and/or pseudo-criminal bound
psychic
shortcomings, never mind the more state-oriented foolish and/or
pseudo-evil
free somatic corollaries thereof which take on an increasingly
significant role
and standing in the pseudo-world but, no less importantly, in relation
to the
genuine evils and crimes, not to mention pseudo-follies and
pseudo-sins, that
'rain down' upon one from above, not, to be sure, in terms of
pseudo-noumenal
sensibility, still less the as-yet-nonexistent noumenal sensibility of
the
coming righteous, but in terms of the noumenal sensuality that is
everywhere
the fount of all somatic licence and libertarian immorality, and thus
the focus
of that which corrupts and degrades those whose fate it is to suffer
the
exploitations of the netherworldly Vain, call them predators, wolves,
devils,
antigods, celluloid 'stars', or what have you.
47. Yes,
it is the Vain who are the primal cause of the pseudo-meek, for the
pseudo-meek
have not been created by the (as yet nonexistent) Righteous the way the
meek
were largely the product of the pseudo-righteous, but thanks to the
extent to
which noumenal sensuality, appertaining to state-hegemonic criteria and
thus to
the opposite axis from anything Catholic or lapsed Catholic Irish, is
able to
do its business at their expense, financially aided and abetted by the
pseudo-just, so that they are the product, in large measure, of its
exploitative zeal and ability to induce them to 'suck up', in
quasi-state-hegemonic vein, to an idolatrous worship of its
neo-heathenistic
liberties, liberties which, no matter how superficial and ethnically
corrupt,
exert a fascinating influence over their lives and, indeed, keep them
in that
comparatively elevated position over their traditional counterparts
which
portends, it seems to me, the possibility of a genuinely noumenal
sensible
overhaul of church-hegemonic/state-subordinate criteria in due course,
as
outlined here and elsewhere in my works.
48. Thus
far from a situation in which antimen and women are saved to and/or
counter-damned by pseudo-gods and/or pseudo-antidevils or, more
correctly, the
pseudo-godly and/or pseudo-antidevilish, the revolutionary overhaul of
the
church-hegemonic and state-subordinate axis would indicate that, with
the
establishment of 'Kingdom Come', the salvation and counter-damnation
diagonally
up the said axis will be from the pseudo-phenomenally sensual world of
pseudo-antimen and pseudo-women to the genuinely noumenally sensible
otherworld
of the godly and antidevilish, who, in their grace and wisdom,
pseudo-punishment and pseudo-goodness, will encourage the cyborgization
of what
had formerly been the pseudo-meek masses towards a level of
righteousness not
only transcending that of the principal religious tradition of the
West, but
going beyond its Eastern counterpart in transcendental meditation, so
that
things actually move forward, in synchronization with global criteria,
beyond
mankind to the properly universal heights of what has, in previous
texts, been
called Cyborgkind, the rightful - and righteous - destiny of antiman
and woman
or, rather, pseudo-antiman and pseudo-woman, since genuine godliness
and
antidevilishness is nothing if not intensively cyborgistic in its
transcendence
of what approximates to mankind in terms less of man and antiwoman,
still less
pseudo-man (superman) and pseudo-antiwoman (super-antiwoman), than of
their
pseudo-phenomenally sensual counterparts in what is, by all accounts,
the
pseudo-worldliness of the Americanized, democratized, urbanized,
proletarianized
lapsed catholic present.
49. Therefore
two critical points arise from the above statement.
The first is that the Catholic priesthood are
there to be overhauled by a religiously sovereign People who will have
rights
in relation to such sovereignty, and the second is that it is not so
much, in
Nietzschean parlance, man who has to be overcome as, from the
standpoint of the
pseudo-meek, the pseudo-antimen and pseudo-women of pseudo-phenomenal
sensuality, who are precisely those for whom a more genuine noumenal
sensibility is both possible and desirable.
Of course, in the broader species perspective, 'man' is
something that
has to be overcome ... if godliness, for example, is to prevail. But there is a world of difference, all the
difference of the mass positions, or position of the masses, at the
foot of
each axis, between the antimen and women or, in contemporary terms,
pseudo-antimen and pseudo-women of pseudo-phenomenal sensuality and the
men and
antiwomen or, again in contemporary terms, pseudo-men and
pseudo-antiwomen of
pseudo-phenomenal sensibility. For while
the latter are hand-in-glove with the noumenally sensual (not merely
the
pseudo-noumenally sensual), in the mutual exploitation of the former,
the
pseudo-phenomenally sensual pseudo-meek in question are bereft of
religious
guidance, and thus the possibility of salvation, not to mention its
state-subordinate corollary of counter-damnation, so long as there is
no
godliness and antidevilishness in genuine noumenal sensibility to
appeal to them
and thereby save them from their pseudo-worldly predicament.
50. This
is and must be the otherworldly task of Social Theocracy.
This is what those dedicated to the
advancement and consolidation of religious sovereignty in the People
must set about
overseeing. For the pseudo-phenomenally
sensual People can no more save and/or counter-damn themselves to
noumenal
sensibility than the pseudo-righteous save and/or counter-damn them to
pseudo-noumenal sensibility, when the Catholic priesthood are merely an
anachronism that is powerless to intervene on their behalf, their
clerical
remit only extending as far as the phenomenally sensual, and such
traditional
Catholics are hardly representative of life in the contemporary urban
contexts
of ongoing secularity, being, if anything, a dwindling minority of
largely
rural and provincial types who have been overtaken by the march of
contemporary
civilization as it advances to the tune of an American horn.
51. Frankly,
the traditional Catholic minority are of small historical or, rather,
post-historical account, being, if anything, a Western shortfall from
the
steady tramp of globalization, which can also be heard in the East, to
the
detriment of traditional religious values, not least in respect of
Buddhism. It therefore cannot be the
business of Social
Theocracy to drum up support from the rural backwaters of Catholic
tradition;
for such people can get along relatively well with such salvation and
counter-damnation - comparatively genuine on its own church-hegemonic
terms -
as the pseudo-righteous priesthood contrive to offer them.
For them, contemporary life is less of a
problem precisely because they are not really contemporary. But for the great majority of democratized,
urbanized, Americanized, and proletarianized lapsed catholic
pseudo-meek
masses, contemporary life is one hell of a problem, or so it should be
if they
still have any self-respect or capacity for judgement!
And it is on them that Social Theocracy must
focus its appeal, drawing the great urban masses towards its promise of
otherworldly redemption, making them aware of just how much they need
to be
delivered not only from their own pseudo-worldly shortcomings, but from
the
netherworldly predations which rain down upon them in increasingly
ruthless,
merciless, and shameless fashion, elevating them, paradoxically, over
their
traditional faithful counterparts but leaving them stranded in an
exploited
secular wilderness and in dire need of such salvation and
counter-damnation as
would owe nothing to Roman Catholicism, still less to Buddhism, and
everything
to Social Theocracy!
52. For
until they come to religious sovereignty, until they become subject to
the
possibility of religious sovereignty and provide, via the paradoxical
utilization of the electoral process, a majority mandate for it,
nothing can be
done to ameliorate their predicament and deliver them from those who
can only
prey upon them in their power-oriented obsession with fame and
influence,
status and wealth. What the great Bunyan
called the 'Slough of Despond' but which I shall call, in relation to
the
pseudo-meek, the pseudo-Slough of Despond could never be an end in
itself, an
ideal condition, but something to be delivered from, and for them, the
pseudo-phenomenally sensual, it can be only a genuine 'Celestial City'
On High
which will deliver them from the somatically free Evils and
pseudo-Follies of
the noumenally sensual 'Vanity Fair' to something which not merely has
the
capacity to become an ideal condition but is of the essence of such a
condition, a condition at once transcendentalist and
antifundamentalist,
idealist and antimaterialist, as we distinguish the male from female,
divine
from antidiabolic aspects of noumenal sensibility in both free psyche
and bound
soma of both metaphysics and antimetachemistry.
53. Thus
and only thus will the church-hegemonic/state-subordinate axis be
overhauled
and renewed, so that it will not merely match, genuine to pseudo,
noumenal to
phenomenal, the American overhaul and renewal of the largely
British-based
state-hegemonic/church-subordinate axis, but proceed to pull the
pseudo-meek
masses away from the grip of the Vain and their pseudo-just accomplices
so that
the co-existence of axial alternatives, whether renewed or otherwise,
becomes merely
a temporary or temporal matter subject
to eclipse as and when the renewed church-hegemonic axis has
sufficiently 'got
its act together' that it effectively puts the state-hegemonic - and
schismatic
- axis out of business, the deliverance of the pseudo-meek to genuine
righteousness in the cyborg 'On High' removing from the Vain the pool
of prey
which they are accustomed to exploiting, and thus effectively
invalidating
state-hegemonic criteria which, as the evidence would suggest, cannot
function,
or remain in business, without a large pool of the pseudo-meek to
exploit.
54. However,
the 'On High' of genuine noumenal sensibility cannot function
independently of
both an administrative aside, also effectively 'on high', and the two
lower
tiers of what has been called the triadic Beyond, since it will be
necessary to
accommodate phenomenal sensibility in relation, by and large, to
persons of
Protestant, and in particular, Puritan denominational descent who,
together
with their Low Anglican counterparts, will constitute the modified
humanistic
and antinonconformistic manifestations of the Beyond in question,
thereby
slotting in beneath that more genuine transcendentalism and
antifundamentalism
which will give a lead to the phenomenal as they strive to accommodate
themselves, as best they can, to noumenal criteria, the kind of
criteria
crucial to the development of Eternity.
55. Therefore
much as Social Theocracy is about redemption of pseudo-antimen and
pseudo-women
in godliness and antidevilishness, it cannot ignore those who would
traditionally have been more akin to men and antiwomen, but must strive
to
integrate them, as best it can, within the overall pluralistic
parameters of
the triadic Beyond, in order that the phenomenally sensible may be
brought, by
degrees, closer to noumenal sensibility as the world is progressively
overhauled by otherworldly criteria centred in grace and
pseudo-punishment,
wisdom and pseudo-goodness, transcendentalism and antifundamentalism on
the one
hand, and idealism and antimaterialism on the other, that of the
state-subordinate aspects, in bound soma, of what can only be chiefly
characterized by the free psyche of church-hegemonic criteria, as
germane to
God the Father and the Antidaughter of the Antidevil.
56. Be
that as it may, Social Theocracy is not about the building of castles
in the
air or pie in the sky, at least not initially!
For even if it is gradually destined to evolve towards a
transcendent
omega point, we must see to it that its interpretation of the Beyond is
based
on firm structures which extend down as well as up, and which therefore
do not
seek the immediate eradication of pluralism but, rather, utilize such
pluralism
as it is necessary to utilize in order to create a viable and lasting
structure
capable of indefinite extension and modification in the course of time
or, more
correctly, that manifestation of time commensurate with Eternity.
57. Thus
one might speak of a pluralistic approach to the religious
totalitarianism of
Social Theocracy which, as described in previous texts, will take over
from
where antihumanist pluralism, or liberalism, leaves off and only very
gradually
develop towards anything more monistic and hence properly totalitarian
in
character, as what remains of a 'new earth' is transmuted towards the
'New
Heaven'. For while a noumenally sensible
totalitarianism is the goal of Eternity, it is not and cannot be its
means,
which rather require to be firmly based in a pluralistic approach to
Social
Theocracy, something which, in my weaker moments, I have occasionally
thought
of as Liberal and Social Theocracy, though the term 'Liberal' should
not be
taken out of context to mean anything other than a pluralistic approach
to
Social Theocracy, the sort of approach which should eventually be
overhauled,
as and when circumstances permit, by a less pluralistic and possibly
more
puristic approach to the theocracy in question, thereby bringing
globalization
to a totalitarian head.
58. However
that may be, Social Theocracy is the theocracy which, centred in the
People
once they opt for religious sovereignty, takes the 'God building'
process and
its antidevilish corollary to its ultimate stage, a stage beyond
anything godly
or, for that matter, antidevilish to be found in mankind, as already
described,
and therefore destined to culminate in the utmost cyborgization of life
towards
a truly universal end, which is the only reasonable and desirable end
from a
post-historical and thus effectively eternal point of view. For nothing else can save and counter-damn
the pseudo-meek to genuine righteousness, and thus deliver them from
the
predatory clutches of the Vain and their financial backers, the
pseudo-just.
59. And
much as we cannot underestimate the existence of the meek and the
pseudo-Righteous, much less of the just and the pseudo-Vain, we should
not be
fooled into treating them as anywhere near as relevant to the
post-historical
scene of contemporary civilization as their American and Americanized
counterparts, a scene which is less Western than global, less
phenomenal than
noumenal, less worldly than overworldly, and therefore antithetical to
the
pre-historical East in all of its traditional permutations.
60. If
the West is a problem for global civilization, how much more so is the
East,
with its more inveterate Creator-based religious traditions and even,
in some
sense, primitivity, traditions stretching back behind mankind and even
nature
into the Cosmos, the very throne and root foundation, in somatic
licence, of
Devil the Mother and the Antison of Antigod!
61. Globalization
will not reach its desired end of universal fulfilment without an
ongoing
struggle with all that would stand in the way of the
transcendentalization, the
cyborgization of life from standpoints, whether Eastern or Western,
rooted in some
primitive Godhead associated with the Cosmos.
Such a Godhead, besides being a metachemical lie, is the enemy
of
religious progress, the first tyranny, and until the coming of
religious
sovereignty to democratically sovereign peoples who freely elect to be
delivered from secular sovereignty to the sovereignty in question, the
sovereignty of sovereignties, it will also be the last, the one to hold
out
even in the face of democratic progress, as the West clearly proves.
62. For
you can be as democratically sovereign as you like, even to a
republican
degree, and still be subject to the oldest of all tyrannies, a tyranny
stretching all the way back to Jehovah and behind, and thus be in want
of true
freedom, of that ultimate deliverance from subjection of the worst and
most
insidious kind, a kind that wears a mask, through its priestly
acolytes, of
theocracy, but is fundamentally aristocratic and even autocratic in its
noumenally sensual foundation in metachemistry.
63. And that,
after all, is what was also at the roots of Western civilization as it
embraced
the New Testament of Christianity, but failed, by and large, to
repudiate the
Old Testament of what preceded Christianity in Judaic-like vein, so
that for
every inch of implicit transcendentalism or, more correctly,
pseudo-transcendentalism the Catholic priesthood gave to the
penitential
confessee of sins, imaginary or otherwise, not to mention such
pseudo-antifundamentalism as may well have complemented it with regard
to the
female stake in anything remotely noumenally sensible, there was always
a mile
of explicit fundamentalism and antitranscendentalism, not to mention
materialism and anti-idealism in the freely somatic and therefore
state-hegemonic aspects of noumenal sensuality, in back of such
relative
salvation, to take its aristocratic and antitheocratic toll on the
limited
extent to which theocracy and anti-aristocracy could flourish in such
paradoxical circumstances, circumstances in which, when push came to
shove, criteria
applying to the Old Testament would override whatever appertained, in
New
Testament fashion, to Christ, so that the focus of power remained where
one
would expect it to remain in any untransvaluated institution - right
back with
the nearest equivalent, on earth, to the Creatoresque 'First Mover',
call Her
Jehovah, Devil the Mother, the Almighty, the First Cause in the Cosmos,
or
whatever.
64. For
what is
the Church hierarchy, after all, but an
extrapolation from cosmic primitivity, in which solar-like bodies
revolve
around a stellar-like body, like cardinals around a pope, with other
so-called
'heavenly bodies' waiting in the wings, like archbishops and bishops,
for their
elevation to positions of higher if not supreme eminence in the overall
hierarchy
which wears a theocratic mask, like Devil the Mother, but is really
somewhat
other than theocratic in its noumenally sensual disposition towards
upper-class
and anticlassless criteria, the criteria, it may well be, of pope and
cardinals, white- and red-robbed personifications of a structure which,
in its
cosmic origins, is frankly antithetical to anything genuinely
theocratic and
anti-autocratic, classless and anti-upperclass, such that the
rank-and-file
priests implicitly intimate of when they grant verbal absolution to the
penitential confessee, but which, as intimated earlier, is as a
pseudo-theocratic 'inch' compared with or, rather, contrasted to the
aristocratic 'mile' which falls-in behind the autocratic basis of
freely
somatic criteria in noumenal sensuality, as the slender New Testament
is
dwarfed by the greater bulk of the Old Testament and its ton-weight of
Jehovahesque criteria, of the cosmic 'First Mover' and 'Creator' of the
so-called 'Universe'.
65. Really,
this is the sort of infallible tyranny which the People, no matter how
politically sovereign, are still up against, and it will not go away
voluntarily or make way for a new interpretation of God and religion
which
flies in the face of everything it fundamentally stands for and upholds. Devil the Mother hyped as God, which is
justified in relation to the anterior want of such hype in pagan
savagery, has
a tendency to uphold autocratic and aristocratic criteria hyped as
technocratic
and theocratic criteria, by which I mean that if you dig beneath the
theocratic
and technocratic veil you will find autocracy and aristocracy, not God
the
Father and the Son of God in the free psyche and bound soma of
metaphysics, but
Devil the Mother and the Daughter of the Devil in the free soma and
bound psyche
of metachemistry; while, correlatively, if you dig beneath the
anti-aristocratic and anti-autocratic veil you will find antitheocracy
and
antitechnocracy, not the Antidaughter of the Antidevil and Antidevil
the
Antimother in the free psyche and bound soma of antimetachemistry, but
the
Antison of Antigod and Antigod the Antifather in the free soma and
bound psyche
of antimetaphysics.
66. In
fact, it is actually worse than that!
For in the above I have switched across on a plane-like basis
from omega
to alpha, when, in point of fact, these planes do not extend from alpha
to
omega or vice versa but remain at sensual/sensible variance with what
is
immediately antithetical to any given position, be it sensual or
sensible in
noumenal or phenomenal terms.
67. There is no straight progression from spatial
space to spaced space
or from sequential time to repetitive time, much less from volumetric
volume to
voluminous volume or from massive mass to massed mass. Space
exists over time in noumenal sensuality to be sure, as spatial space
over
sequential time, the latter a kind of spatial approach to time, but, by
a
converse token, time exists over space in noumenal sensibility, as
repetitive
time over spaced space, the latter a kind of repetitive approach to
space.
68. And
what one has here is less space and time than, in noumenal sensuality,
space
and antitime, spatial space and sequential 'time', absolute alpha and
absolute
anti-omega, as in relation to metachemistry and antimetaphysics, the
latter
being the subordinate corollary of a metachemical hegemony in spatial
space
which is autocratic in its free soma and aristocratic in its bound
psyche,
materialist and fundamentalist, and therefore prevails over the
antimetaphysical antitime of that which is antitechnocratic in its free
soma
and antitheocratic in its bound psyche, anti-idealist and
antitranscendentalist.
69. Conversely
what one has in noumenal sensibility is less time and space than time
and
antispace, repetitive time and spaced 'space', absolute omega and
absolute
anti-alpha, as in relation to metaphysics and antimetachemistry, the
latter
being the subordinate corollary of a metaphysical hegemony in
repetitive time
which is theocratic in its free psyche and technocratic in its bound
soma,
transcendentalist and idealist, and therefore prevails over the
antimetachemical antispace of that which is anti-aristocratic in its
free
psyche and anti-autocratic in its bound soma, antifundamentalist and
antimaterialist.
70. Contrariwise,
what one has in phenomenal sensuality is less volume and mass than
volume and
antimass, volumetric volume and (contrary to how I used to think)
massed
'mass', relative alpha and relative anti-omega, as in relation to
chemistry and
antiphysics, the latter being the subordinate corollary of a chemical
hegemony
in volumetric volume which is bureaucratic in its free soma and
plutocratic in
its bound psyche, realist and nonconformist, and therefore prevails
over the
antiphysical antimass of that which is antidemocratic in its free soma
and
antimeritocratic in its bound psyche, antinaturalist and antihumanist.
71. Conversely
what one has in phenomenal sensibility is less mass and volume than
mass and
antivolume, massive mass and voluminous 'volume', relative omega and
relative
anti-alpha, as in relation to physics and antichemistry, the latter
being the
subordinate corollary of a physical hegemony in massive mass which is
meritocratic in its free psyche and democratic in its bound soma,
humanist and
naturalist, and therefore prevails over the antichemical antivolume of
that
which is antiplutocratic in its free psyche and antibureaucratic in its
bound
soma, antinonconformist and antirealist.
72. Of
course, the latter two aphorisms have been conceived in parallel vein
to the
previous two which, being absolute, are noumenal and therefore
symptomatic of
unequivocal hegemonies in both sensuality and sensibility, whereas in
reality
anything that is relative, and therefore phenomenal, will be made
subject,
sooner or later, to the interaxial integrities described in certain
earlier
texts, so that the hegemonies of chemistry over antiphysics in
phenomenal
sensuality and of physics over antichemistry in phenomenal sensibility
are
anything but unequivocal but, rather, subject to under-plane subversion
by the
upended gender as it falls into line with its unequivocally hegemonic
gender-counterpart in the noumenal plane to which such a counterpart
appertains, metachemistry linking with antichemistry and
antimetaphysics with
physics in the state-hegemonic/church-subordinate axis that descends,
in
worldly mode, from pseudo-noumenal sensuality to phenomenal sensibility
and/or
counter-ascends, in post-worldly mode, from pseudo-phenomenal
sensibility to
noumenal sensuality; metaphysics linking with antiphysics and
antimetachemistry
with chemistry in the church-hegemonic/state-subordinate axis that
descends, in
worldly mode, from pseudo-noumenal sensibility to phenomenal sensuality
and/or
counter-ascends, in post-worldly mode, from pseudo-phenomenal
sensuality to noumenal
sensibility - this latter eventuality rather more potential than actual
or
latent at present, given the current want of Messianic intervention
along lines
guaranteed to lead to a more genuine noumenal sensibility 'On High'
commensurate with the Second Coming, and thus with criteria
appertaining not to
the Roman Catholic Church but to a 'Church' to end all Churches, what,
in
previous texts, I have termed the Social Theocratic Centre, and believe
to be
commensurate not only with 'Kingdom Come' as the furthermost reach of
republican freedom from tyranny but, in confirmation of this, with a
religiously sovereign People, whose right it would be to remain
independent of
all Creator-based religion - all false religion rooted in Devil the
Mother -
now and for ever more, and whose prerogative would be to develop,
according to
gender, divine being and antidiabolic antidoing to their logical
conclusions,
their utmost extents of transcendentalism and antifundamentalism.
73. However,
before we proceed further, let us take a closer look at each of these
main
axial positions - the positions of noumenal sensuality (whether pseudo
or
genuine) and phenomenal sensibility (whether genuine or pseudo) on the
one
hand, and of phenomenal sensuality (whether genuine or pseudo) and
noumenal
sensibility (whether pseudo or genuine) on the other hand.
74. We
found - did we not? - that although parallel planes exist they are not
homogeneously or even heterogeneously of space or time or volume or
mass but
divisible between space and time in metachemistry and metaphysics,
between
antitime and antispace in antimetaphysics and antimetachemistry,
between volume
and mass in chemistry and physics, and between antimass and antivolume
in
antiphysics and antichemistry.
75. Thus
space, which is ever spatial, contrasts in hegemonic noumenal fashion
with
time, which is ever repetitive, no less than antitime, which is ever
sequential, contrasts in subordinate noumenal fashion with antispace,
which is
ever spaced. Space is not, strictly
speaking, over time but, rather, over antitime, just as time is not
strictly
speaking over space, but over antispace.
So much for the gender antagonists of noumenal sensuality and
noumenal
sensibility!
76. When
we turn to their worldly counterparts 'down below', we find that
volume, which
is ever volumetric, contrasts in hegemonic phenomenal fashion with
mass, which
is ever massive, no less than antimass, which is ever massed, contrasts
in
subordinate phenomenal fashion with antivolume, which is ever
voluminous. Volume is not, strictly
speaking, over mass
but, rather, over antimass, just as mass is not strictly speaking over
volume,
but over antivolume. So much for the
gender antagonists of phenomenal sensuality and phenomenal sensibility!
77. Noumenal sensuality, we discovered, is
divisible between space and
antitime, spatial space and sequential 'time', as between metachemistry
and
antimetaphysics, the former diabolically female and the latter
antidivinely
male. There is the primary free soma, in particle
space, of materialism and the primary bound psyche, in wavicle space,
of
fundamentalism, the former according with a state-hegemonic upper-class
position and the latter with a church-subordinate upper-class position,
the
former autocratically evil and the latter aristocratically criminal. But there is also, in under-plane
subservience, the secondary free soma, in particle antitime, of
anti-idealism
and the secondary bound psyche, in wavicle antitime, of
antitranscendentalism,
the former according with a state-hegemonic anticlassless position and
the
latter with a church-subordinate anticlassless position, the former
antitechnocratically pseudo-foolish and the latter antitheocratically
pseudo-sinful. For noumenal sensuality
is the context, par
excellence, whether
in genuine or pseudo terms, of upper-class and anticlassless positions,
and
these are precisely correlative with metachemistry and antimetaphysics,
fire
and anti-air, whether primarily in metachemical respect of evil and
crime or
secondarily in antimetaphysical respect of pseudo-folly and pseudo-sin.
78. Contrariwise,
noumenal sensibility, we discovered, is divisible between time and
antispace,
repetitive time and spaced 'space', as between metaphysics and
antimetachemistry, the former divinely male and the latter
antidiabolically
female. There is the primary free
psyche, in wavicle time, of transcendentalism and the primary bound
soma, in
particle time, of idealism, the former according with a
church-hegemonic
classless position and the latter with a state-subordinate classless
position,
the former theocratically graceful and the latter technocratically wise. But there is also, in under-plane
subservience, the secondary free psyche, in wavicle antispace, of
antifundamentalism and the secondary bound soma, in particle antispace,
of
antimaterialism, the former according with a church-hegemonic
anti-upperclass
position and the latter with a state-subordinate anti-upperclass
position, the
former anti-aristocratically pseudo-punishing and the latter
anti-autocratically pseudo-good (modest).
For noumenal sensibility is the context, par
excellence, whether in genuine or pseudo
terms, of classless and anti-upperclass positions, and these are
precisely
correlative with metaphysics and antimetachemistry, air and antifire,
whether
primarily in metaphysical respect of grace and wisdom or secondarily in
antimetachemical respect of pseudo-punishment and pseudo-goodness.
79. Phenomenal sensuality, we discovered, is
divisible between volume
and antimass, volumetric volume and massed 'mass', as between chemistry
and
antiphysics, the former femininely female and the latter
antimasculinely male. There
is the primary free soma, in particle volume, of realism and the
primary bound
psyche, in wavicle volume, of nonconformism, the former according with
a
state-hegemonic lower-class position and the latter with a
church-subordinate
lower-class position, the former bureaucratically weak and the latter
plutocratically humble. But there is
also, in under-plane subservience, the secondary free soma, in particle
antimass, of antinaturalism and the secondary bound psyche, in wavicle
antimass, of antihumanism, the former according with a state-hegemonic
anti-middleclass position and the latter with a church-subordinate
anti-middleclass
position, the former antidemocratically foolish and the latter
antimeritocratically sinful. For
phenomenal sensuality is the context, par
excellence, whether in genuine or pseudo terms, of
lower-class and anti-middleclass positions, and these are precisely
correlative
with chemistry and antiphysics, water and antivegetation (anti-earth),
whether
primarily in chemical respect - barring axial subversion - of weakness
and
humility or secondarily in antiphysical respect - again barring axial
subversion
- of folly and sin.
80. Contrariwise phenomenal sensibility, we
discovered, is divisible
between mass and antivolume, massive mass and voluminous 'volume', as
between
physics and antichemistry, the former masculinely male and the latter
antifemininely female. There is the primary free
psyche, in wavicle mass, of humanism and the primary bound soma, in
particle
mass, of naturalism, the former according with a church-hegemonic
middle-class
position and the latter with a state-subordinate middle-class position,
the
former meritocratically pseudo-graceful and the latter democratically
pseudo-wise. But there is also, in
under-plane subservience, the secondary free psyche, in wavicle
antivolume, of
antinonconformism and the secondary bound soma, in particle antivolume,
of
antirealism, the former according with a church-hegemonic
anti-lowerclass
position and the latter with a state-subordinate anti-lowerclass
position, the
former anti-plutocratically punishing and the latter
anti-bureaucratically good
(modest). For phenomenal sensibility is
the context, par
excellence, whether
in genuine or pseudo terms, of middle-class and anti-lowerclass
positions, and
these are precisely correlative with physics and antichemistry,
vegetation and
antiwater, whether primarily in physical respect - barring axial
subversion -
of pseudo-grace and pseudo-wisdom or secondarily in antichemical
respect -
again barring axial subversion - of punishment and goodness.
81. But,
of course, neither of the worldly positions can be exempted
from axial
subversion or, more correctly, interaction with their corresponding
noumenal
counterparts - noumenal sensibility in the case of phenomenal
sensuality and,
across the axial divide, noumenal sensuality in the case of phenomenal
sensibility, and therefore free soma does not prevail at the expense of
bound
psyche in phenomenal sensuality or, conversely, free psyche at the
expense of
bound soma in phenomenal sensibility, each phenomenally hegemonic
position
being rendered subject to subversion from beneath at the behest of the
overall
hegemonic element in the noumenal position which contrives to lead or
rule, as
the gender case may be, the phenomenal 'below' from the self-same
gender
standpoint as that which characterizes the under-plane subservient, be
they
male in phenomenal sensuality or female in phenomenal sensibility.
82. Thus
the link of metaphysics with antiphysics guarantees that bound psyche
takes
precedence over free soma for antiphysics as the precondition of
salvation to
metaphysical free psyche and counter-damnation (of antiphysical free
soma) to
metaphysical bound soma, the link of antimetachemistry with chemistry
obliging
the female positions to follow suit, so that in overall
church-hegemonic/state-subordinate axial terms one has the prospect of
a
progression (psychically) and counter-regression (somatically) from
anti-middleclass criteria in antiphysics to classless criteria in
metaphysics
and, correlatively, from lower-class criteria in chemistry to
anti-upperclass
criteria in antimetachemistry, as described above.
83. Contrariwise,
the link of metachemistry with antichemistry guarantees that bound soma
takes
precedence over free psyche for antichemistry as the precondition of
undamnation to metachemical free soma and counter-unsalvation (of
antichemical
free psyche) to metachemical bound psyche, the link of antimetaphysics
with
physics obliging the male positions to follow suit, so that in overall
state-hegemonic/church-subordinate axial terms one has the prospect of
a
progression (somatically) and counter-regression (psychically) from
anti-lowerclass criteria in antichemistry to upper-class criteria in
metachemistry and, correlatively, from middle-class criteria in physics
to
anti-classless criteria in antimetaphysics, as described above.
84. Obviously,
in a worldly or phenomenal age, broadly identifiable with historical
civilization, 'the below', being genuine, tends to be the rule rather
than the
exception; for to climb to one kind of freedom or another, male in the
case of
the church-hegemonic axis which diagonally descends from noumenal
sensibility
to phenomenal sensuality and female in the case of the state-hegemonic
axis
which diagonally descends from noumenal sensuality to phenomenal
sensibility,
is diametrically contrary to the axial mean in which the phenomenal
positions
are alone genuine and the noumenal positions pseudo, such ideals as
continue to
exist in relation to the prevalence of a phenomenal mean can only, in
the
nature of their pseudo standings, remain the preserve of the noumenal
Few,
whether in the freely somatic terms of pseudo-noumenal sensuality or,
across
the axial divide, in the freely psychic terms of pseudo-noumenal
sensibility,
where they are apt to take the respective gender forms of grace and
pseudo-punishment
coupled, in bound soma, to wisdom and pseudo-goodness, as opposed to
evil and
pseudo-folly coupled, in bound psyche, to crime and pseudo-sin.
85. However
that may be, the fulcrum of historical civilization remains, and in the
nature
of its phenomenal relativities, can only remain on the meek in the one
case and
on the just in the other, neither the pseudo-Righteous nor the
pseudo-Vain
being in a position to prevail against the worldly mean.
And consequently the emphasis in the one type
of society, call it church-hegemonic/state-subordinate, tends to be on
lower-class and anti-middleclass criteria, whereas the emphasis in the
other
type of society, call it state-hegemonic/church-subordinate, tends to
fall on
middle-class and anti-lowerclass criteria, irrespective of the axial
subversion
of the nominally hegemonic gender - lower-class female (feminine) in
the case
of phenomenal sensuality, middle-class male (masculine) in the case of
phenomenal sensibility - from its gender adversary at the behest of the
overall
hegemonic gender whose correspondence to the under-plane subservient
guarantees
that, although more immediately conditioned from a contrary gender
standpoint,
the emphasis obtaining with them will be antithetically in sync with
what
emanates from above, thus overriding what would otherwise be a worldly
partisanship favouring the phenomenally hegemonic.
86. Consequently
free psyche above links with bound psyche below, and offers to 'the
below' the
prospect of salvation (from unsalvation) on primary (male) and
secondary
(female), terms, as from antiphysics to metaphysics and from chemistry
to
antimetachemistry, while, across the
axial divide, free soma above links with bound soma below, and offers
to 'the
below' the prospect of undamnation (from damnation) on primary (female)
and
secondary (male) terms, as from antichemistry to metachemistry and from
physics
to antimetaphysics.
87. The
mean, or rule, is ever below in a worldly society or age, but the
exception to
that rule is elevation up the axis from a condition of being unsaved to
one of
comparative salvation in the case of antiphysics to metaphysics and,
secondarily, of chemistry to antimetachemistry, and from a condition of
being
damned to one of comparative undamnation in the case of antichemistry
to
metachemistry and, secondarily, of physics to antimetaphysics - each
axis
governed, or characterized, by antithetical criteria - male, and
therefore
psychic, in the case of the church-hegemonic axis; female, and
therefore
somatic, in the case of the state-hegemonic axis, bound psyche being as
much
something to be saved from from a male standpoint as bound soma is
something to
be undamned from from a female standpoint, salvation attaching to the
Church in
relation to church-hegemonic criteria, undamnation attaching to the
State in
relation to state-hegemonic criteria, since one can only be saved from
a
condition of being unsaved in the one case and undamned from a
condition of
being damned in the other case, unsalvation as much about bound psyche
in relation
to psychic freedom diagonally forward 'On High' as damnation is about
bound
soma in relation to somatic freedom diagonally backward 'On High',
neither of
which elevated positions would wish to be anything other than either
freely
psychic in relation to the male lead, in noumenal sensibility, of
church-hegemonic criteria or, conversely, freely somatic in relation to
the
female rule, in noumenal sensuality, of state-hegemonic criteria,
freedom being
the Ideal whether that ideal happens to be soulfully graceful, as in
the case
of the Saved, or wilfully evil, as in the case of the Undamned.
88. But
that is another story and one which I have gone into often enough
before. The noumenally sensible 'above'
will resist
the unsalvation of sin and, for females, pseudo-crime no less than,
across the
axial divide, the noumenally sensual 'above' will resist the damnation
of
goodness and, for males, pseudo-wisdom.
'The above' are not there to transform themselves into 'the
below', but
to hold out to the latter the prospect of higher things while
maintaining, as
far as possible, the status quo in order both to protect the world from
itself
and to sustain their own unequivocally hegemonic positions over the
rival
gender - upper-class metachemistry over anti-classless antimetaphysics
in
noumenal or, more correctly, pseudo-noumenal sensuality, classless
metaphysics
over anti-upperclass antimetachemistry in pseudo-noumenal sensibility.
89. Yet,
in relation to these antithetical worldly/pseudo-overworldly axial
integrities
we also have the logical right, I believe, to regard both metachemistry
and
antimetaphysics as pseudo vis-à-vis antichemistry and physics and,
across the
axial divide, metaphysics and antimetachemistry as pseudo vis-à-vis
antiphysics
and chemistry, so that the upper-class and anti-classless positions are
no less
pseudo vis-à-vis their anti-lowerclass and middle-class axial
counterparts than
the classless and anti-upperclass positions vis-à-vis their
axial counterparts, who are of course anti-middleclass and
lower-class.
90. But
all this changes, we have argued, with post-historical society, with
the
extrapolation of pseudo-phenomenal sensibility from phenomenal
sensibility and
its axial accommodation of a more genuine or, at any rate, elevated
noumenal sensuality
such that, in typically American vein, owes not a little to the Native
American
backdrop to contemporary American civilization which, as suggested in a
previous text, is more than willing to avail itself of a kind of
Jewish, if not
Judaic, wedge in order if not exactly to cushion the effect, from a
European
standpoint, of having to co-exist with what remains of such a
traditionally
primitive culture (though that cannot be entirely ruled out), as to
find a more
acceptable, from a Christian standpoint, alternative to it which
continues to
anchor American civilization to civilized cosmic criteria even as
contemporary
America strains away from all things cosmic on a cyborg-leash, so to
speak,
which at this point in time is more sensual than sensible but no less
absolutist than its pre-historical antithesis.
91. Yet
even the absolutism of cyborg-oriented America is a far cry from the
absolutism
of the Native American traditions or, indeed, of anything savagely
primitivistic, whereby Devil the Mother is not hyped as God,
neither
polytheistically nor monotheistically, in Hindu or Judaic vein, but is
simply
worshipped in the naked spirit of cosmic pantheism, whether in relation
to
stars generally or a certain star in particular, and insofar as this
contemporary
absolutism which we have identified with America is effectively
cyborgistic in
its post-humanist orientation, we may say that it is yet another,
indeed the
final manifestation of noumenally sensual 'bovaryization', beyond both
natural
and human stages of what has been called pseudo-noumenal sensuality and
strictly antithetical to the cosmic variety, thereby suggesting not
merely more
(compared to most) or less (compared to least) devolved stages of
somatic
freedom but the least devolved stage of such freedom which can only
exist in
relation to a context which, being cyborgistic, has the potential to
achieve
the most evolved stage of psychic freedom in noumenal sensibility, a
stage not
merely more (compared to most) evolved, as in the case of mankind,
still less
less (compared to least) or least evolved, as in the cases of nature
and the
Cosmos, but capable of attaining to a per
se manifestation of transcendentalism, and thus of God the
Father, in the utmost sensible cyborgization of life in the decades or
centuries to come.
92. Such
is what the future portends, even if the present is rather more of a
character
as to suggest that Devil the Mother is far from finished, or on the
rubbish
heap of history, to coin a well-known phrase, but that thanks in part
to the
fatality of America to back away from pseudo-phenomenal sensibility
towards
noumenal sensuality, has undergone a sort of metamorphosis commensurate
with
the spirit of Hollywood and, indeed, of mainstream American culture
generally. For, unlike Britain, America is
more the apex
of the state-hegemonic axis than its nadir, its phenomenally sensible
base,
being, as it were, more rugby than football, which of course translates
into a
kind of gridiron vis-à-vis soccer polarity where the distinction
between
noumenal sensuality and phenomenal sensibility is concerned - genuine
phenomenal sensibility placing the focus of attention or fulcrum of
sporting
activity on association football, pseudo-phenomenal sensibility
allowing it to
gravitate to the apex of the state-hegemonic axis in terms of gridiron,
even if
Americans generally give the impression that if, exceptions to the
contemporary
rule notwithstanding, they are noumenally sensual in a post-historical
way they
more usually prefer to identify with the bottom of the top, so to
speak, and to
favour baseball and even basketball over its more spatially elevated
sporting
counterpart, the inevitability of perpendicular triangular criteria
suggesting
a kind of 'fall guy' status in connection with baseball, and the
wielder of the
baseball bat most especially, which, accruing to the bottom left-hand
corner of
the triangle in question, it would be difficult to dissociate from
Democratic
as opposed to Republican criteria, and thus from what is properly male,
even if
such maleness necessarily has, under pseudo-upperclass criteria, to
take a kind
of pseudo-anticlassless status which, from a male standpoint, confirms
an
unenviable predicament, the predicament of one who is always going to
be under
pressure from the spatial space of a metachemical hegemony which, when
push
comes to shove, even the antispace of antimetachemistry will bow to and
turn
against him, as against the antitime of antimetaphysics.
93. However
that may be, America, like all societies rooted in noumenal sensuality,
is
ruled by the Few, is a culture of the Few, whether such be film stars,
jazz
stars, sports stars, fashion stars, star dancers, performers,
politicians,
criminals, or what have you, and thus it contrasts, once again, with
Britain as
a society, no less state-hegemonic, in which the emphasis tends to
fall, more
often than not, on the Many, not least in consequence of the
parliamentary/puritan status of phenomenal sensibility and its
adherence to
more genuinely worldly criteria, the sort of criteria which the New
World
effectively left behind as it forged its own more elevated appeal at
the
expense, by and large, of pseudo-phenomenal sensibility.
94. Yes,
one looks up to America, as most Americans look up to their culture,
and it
looms toweringly over them from a plethora of synthetic stars who dwarf
not
only the generality of their own people but the noumenally sensual
elites of
most other countries, Britain not excepted.
Yet
America has to look up to itself in contemporary, or synthetically
artificial
terms, because in back of it there is not merely the perpendicular
triangularity of Catholic decadence in mankind or, for that matter, of
Anglican
Monarchism as a naturalistic approach to pseudo-noumenal sensuality,
but the
very real and menacingly genuine noumenal sensuality of savage
primitivity in
cosmic pantheism which threatens to suck contemporary American back-in
to
itself and to swallow it up as into a black hole of vacuous
nothingness, the
negation of America's struggle to civilize the wilderness and bring
order out
of primal chaos.
95. America
has much to fear from its noumenally sensual antithesis, as from those
overseas
manifestations of noumenal sensuality which, in typically Eastern mode,
dance
to a pre-historical tune which resents all attempts that America or its
allies
and clones might make to eclipse it and replace it by a more alluring
tune
which owes much if not everything to the synthetic artificiality of
contemporary civilization. But while on
the one hand America fears and loathes the cultural black hole in back
of its
own less than plenumous approach to life, it is to some extent
conditioned by
and indebted to it for being what it is, for being as powerful and
brutal as it
is, and one can't help but note that the American Dream would not
remain long
in Hollywood or Hollywood-type criteria if America wasn't in some sense
supported by the noumenally sensual antithesis to itself which
precludes it, by
its very existence, from overreaching itself and turning against that
very same
absolutist pseudo-noumenal sensuality which currently rules a global
roost from
a standpoint inimical to noumenal sensibility.
96. America
is not the catalyst for noumenal sensibility, that is to say, for the
next big
leap of post-historical civilization, because it remains in the grip,
for all
its somatic licence and free enterprise, of religious fundamentalism,
of that
Creatoresque alpha which, in Judeo-Christian terms, is Devil the Mother
hyped
as God, and which it dare not and cannot repudiate, never mind expose
as
religiously false, because its fatality is
towards noumenal
sensuality, and noumenal sensuality continues to loom over it from the
darker
regions of both cosmic mysticism and barbarism as it looms over both
its own
people and the greater part of the globe.
You cannot repudiate noumenal sensuality from the standpoint of
pseudo-noumenal sensuality, no matter how contemporaneously
synthetically
artificial the latter may happen to be; for so long as Devil the Mother
hyped
as God remains God to those whose fatality is towards noumenal
sensuality, no
extrapolation from that has the right or ability to turn against and
reject
it. On the contrary, one can only remain
terrifyingly fascinated by it, as by a nightmare of atavistic
proportions.
97. Neither
can one go in the opposite direction, the direction of the phenomenally
sensible when, besotted by their own humanistic gains at the expense of
Christian antipaganism, they convince themselves that a more radical
humanism
is the logical retort to the 'death of God' and wind-up committing
bolshevistic
suicide, morally speaking, by striving to make the atheistic
proletariat the
outcome of all history, reducing history to the Marxist parameters of
proletarian humanism.
98. But
of course proletarian humanism is
the end of history when
history is conceived in relation, by and large, to Western
civilization, as
that which stands chronologically in between the infinite alpha of
pre-historical civilization and the eternal omega of post-historical
civilization, as in between the paganistic East and the future
universal
culmination of globalization in the utmost transcendentalism. Humanism is, by and large, the rational
retort to what Nietzscheans and other repudiators of traditional
religion
regard as the 'death of God'. But such a
concept is self-contradictory and fundamentally irrational. For God is the one thing, the one condition
or, more correctly, mode of egoistic taking, that does not and cannot
die,
being by definition of Eternity, and never more so than in the coming
context
of the Cyborg, once the psychic freedom of noumenal and more
specifically
metaphysical sensibility is at its most as opposed to least (in
noumenally
sensible cosmos), less (compared to least in noumenally sensible
nature), or more
(compared to most in noumenally sensible mankind) evolved stage of
existence,
and therefore attains to what this writer tends to equate with a
definitive
manifestation not only of godliness but of Eternity in relation to
godliness,
Eternity being commensurate with the hegemony of time over antispace,
of
repetitive time over spaced 'space', as in the noumenally sensible
context of
metaphysics over antimetachemistry, as classless criteria keep
anti-upperclass
criteria in their gender subordinate antimetachemical place within a
context
led and characterized by metaphysics.
And it is only in the most evolved manifestation of noumenal
sensibility, commensurate with the intensive cyborgization of life to a
universal end, that such a context can be prevalent to a degree which
precludes
any alternative scenario, be it phenomenally intermediate in volume
over
antimass, volumetric volume over massed 'mass' at the foot of the
church-hegemonic axis, or, indeed, across the axial divide, in the mass
over
antivolume of massive mass and voluminous 'volume', not to mention,
diagonally
backwards 'On High', the space over antitime of spatial space and
sequential
'time', both of which female-conditioned positions, whether genuine or
pseudo,
appertain to state-hegemonic criteria to an extent which preclude all
but the
most deferential church-subordinate corollaries in both the noumenal
and
phenomenal spheres.
99. Obviously,
since the Cyborg is the context of noumenal sensibility par
excellence, and since noumenal
sensibility only comes into its own on a fully universal basis
commensurate, as
has been argued, with globalization, post-historical civilization can
only
culminate in the most unequivocal transcendentalism coupled, in
females, with
antifundamentalism, as church-hegemonic criteria are renewed and taken
to an
altogether new and unprecedented level that will require correlative
state-subordinate criteria in both idealism and antimaterialism, in the
wisdom
and pseudo-goodness, as it were, that will constitute the bound somatic
counterparts to the grace and pseudo-punishment of the primary (male)
and
secondary (female) modes of psychic freedom.
100. All
this has of course been described by me before, but it is necessary to
reiterate it here in order to demonstrate that much as America is not
about to
make a gender-conditioned leap from noumenal sensuality to noumenal
sensibility, its own fatalistic predilection towards noumenal
sensuality is
precisely what has conditioned the lapsed catholic world towards that
pseudo-phenomenally sensual pseudo-meekness which now stands above any
traditional phenomenal sensuality as it deferentially strains towards
noumenal
sensuality from a standpoint still affiliated, no matter how
paradoxically, to
a society or world-position having its origins in church-hegemonic
criteria, no
matter how quasi-state-hegemonic its debased extrapolation may now
happen to
be.
101. But
that is, after all, to be expected in a post-worldly age, in an age
dominated
by antihumanist criteria to an extent which is no longer genuine in the
phenomenal 'below' but increasingly pseudo, and therefore partial to
what
towers above it in genuinely noumenal terms.
America, as I said, signifies a tendency on the part of the
pseudo-phenomenally sensible masses to ethnically defer to noumenal
sensuality,
both in contemporary pseudo- and cosmically or savagely genuine terms,
and this
in turn has wrenched the phenomenally sensual from their traditional
Catholic
moorings in the world and 'elevated' them to a quasi-state-hegemonic
secular
deference to all things noumenally sensual, making them both the
playthings and
contrived victims of the sort of commercial exploitation which stems
from free
enterprise of an explicitly somatic nature.
102. But
they portend, in spite of themselves, the possibility - indeed, the
inevitability - of noumenal sensibility, of a no less synthetically
artificial
order of noumenal sensibility to that which now obtains in noumenal
sensuality,
and it is in the establishment and development of this contrary order
of
noumenal freedom that their future salvation and counter-damnation
lies; for it
is this alone that can restore church-hegemonic criteria to them as it
resurrects the axis in question and lifts them from pseudo-phenomenal
sensuality to genuine noumenal sensibility, the sort of sensibility
which is
not only beyond mankind, and therefore the Catholic Church, in its
explicit
commitment to God the Father and, for females, the Antidaughter of the
Antidevil, but antithetical to anything rooted, Old Testament-wise, in
Devil
the Mother and, for males, the Antison of Antigod, and therefore only
possible
on the understanding that everything applying to metachemical and
antimetaphysical sensuality, including their bound psychic corollaries,
is
repudiated and utterly rejected.
103. Therefore
this genuine manifestation of noumenal sensibility, commensurate with
the
overhauling of human criteria in the supra-human criteria of true
godliness and
beautifully true antidevilishness, can only come to pass via
utilization of the
secular freedom that has opened up, like a crack, in the edifice of
church-hegemonic/state-subordinate tradition, by those concerned, as
Social
Theocrats, with the bringing of religious sovereignty to the
pseudo-phenomenally sensual masses, that the masses in question may
come to
vote, at the appointed time, for religious sovereignty as the solution
both to
their pseudo-worldly limitations and to the exploitation of those
limitations
by the noumenally sensual elites of the American or Americanized
'Vanity Fair'
who currently prey upon them with such devastating commercial success.
104. Thus
it is that, in the event of a majority mandate for religious
sovereignty in the
most paradoxical of elections, the pseudo-phenomenally sensual can
expect to be
saved and counter-damned from their pseudo-worldly predicament to an
otherworldly Paradise equating, at its topmost level, with genuine
noumenal
sensibility, which, in both metaphysics and antimetachemistry, will
give a lead
to whatever transmutations of phenomenal sensibility in physics and
antichemistry may also transpire in respect of what I have customarily
described as the lower (two) tiers of the triadic Beyond and conceive
to be
primarily for persons of Protestant descent, such as Puritans and Low
Anglicans.
105. However
that may be, the concept of religious sovereignty in connection with a
triadic
Beyond and, where any fobbed off 'sins and/or pseudo-crimes of the
world' are
concerned, administrative aside to the said Beyond, is one that takes
republican
freedom from tyranny, from autocracy and aristocracy, coupled to
antitechnocracy and antitheocracy, to its logical resolution in a
context
equivalent to 'Kingdom Come'; for it is only in relation to Messianic
intervention of an order equating with the Second Coming that such a
concept is
possible, since this sovereignty is truly godly in its theocratic
freedom from
worldly 'sin', and only a godly individual has the right, never mind
wherewithal, to conceive of such a sovereignty and to help, in the
interests of
the liberation of the People from Evil, bring it to pass.
106. Thus
you know, when once the concept of religious sovereignty is put before
you,
that you are dealing not only with a credibly Messianic concept, but
with the ne
plus
ultra of republican freedom, freedom
not merely from political tyranny, as in conventional republicanism,
but from
such religious tyranny as continues to exist and to wear a theocratic
mask over
its fundamentally aristocratic and even autocratic disposition, an
upper-class
disposition confirmed by the hierarchical structures of the Roman
Catholic
Church, as a dogmatically infallible pope reigns over his red-robed
cardinals
like Jehovah (not Christ!) over a plethora of satanic 'fallen angels'
whose
revolutions about the central axis is more than slightly suggestive of
cosmic
precedent and all that, in noumenally sensual vein, proclaims a
disposition at
complete variance from everything truly sacred and divine, which is to
say,
everything removed, in re-born fashion, from the brute realities of
metachemical/antimetaphysical savagery.
107. Thus
until the People, the electorate of countries like Eire, come to vote
in a
paradoxical election for religious sovereignty, and a majority mandate
for such
an ultimate sovereignty is forthcoming, the job, as they say, will not
have
been finished, and they will continue to languish under the oldest
tyranny of
all, a tyranny that, these days, has been renewed and replenished with
the
fresh blood of that pseudo-noumenal sensuality we have equated with the
American Dream, not least in its Hollywood guise, and which now
tyrannizes over
the People or, at any rate, over those of a pseudo-phenomenally sensual
disposition, with such a ruthless tenacity for authoritarian solutions
to every
problem that even the Creator-God Jehovah can afford to take a back
seat and
rest its case while its more contemporary extrapolation goes about its
predatory business seemingly unfettered by moral constraints.
108. But
Jehovah-as-Creator-God or Cosmic First Mover is still there in a
variety of
religious contexts, not least Judaic, and the pseudo-phenomenally
sensual
masses of countries that may once have been more genuinely Catholic are
still
subject, from time to time, to His or, more correctly, Her recall from
the
shadows of religious convention as and when it suits those who preach
Christ's
gospel to lay whatever sections of the Old Testament they choose to
cite upon
the minds of those who would ordinarily consider themselves either
atheistically indifferent to such a Testament or sufficiently lapsed
from
strict Catholic observance as not to be much interested in it or, for
that
matter, in religious traditions generally.
No matter! the Bible, the so-called Book of Books, is still
there, still
officially obtains, and can be cited at the drop of a hat and imposed
upon the
masses under a variety of pretexts and with scant regard for their
political
freedom as 'People', 'electorate', 'republicans', or what have you. The People of countries like Eire may be
relatively free, as from political tyranny, but they are not absolutely
free,
as from religious tyranny, no matter how disguised or attenuated it may
now
seem over two thousand years after Christ, and until they vote for
religious
sovereignty such disguised tyranny, underpinned by papal infallibility
and an
authoritarian will to prevail at all costs, can only persist ... to
their moral
and spiritual detriment, their bound somatic and free psychic loss.
109. But
in the event of a majority mandate for religious sovereignty - what a
difference! For steps could then be
taken to seriously develop not only the means whereby that sovereignty
could be
honoured and advanced, but to remove all traditional obstacles to such
a
development, the Bible and other such religious books not least! For no matter how politically sovereign you
may now be you are still subject to religious impositions of a
traditional
order, and so you will continue to be until, with the coming to pass of
that
paradoxical election which I have equated with Judgement, a majority
mandate
for religious sovereignty permits the Social Theocratic servants of the
religiously sovereign People to act on their behalf and set about
encouraging
the removal of such books and related matter from society as would
obstruct the
development of the Centre, or the context, as already outlined, in
which
religious sovereignty would be encouraged to develop, the context, that
is, of
the triadic Beyond and, behind this, of the administrative aside to the
said
Beyond which would be the focus of the Social Theocratic bearing of the
'sins
and pseudo-crimes', not to mention 'follies and pseudo-evils', of what
had been
the pseudo-phenomenally sensual 'world', as it sought to develop in the
religiously sovereign masses an enhanced sense of their true destiny in
Social
Transcendentalism.
110. For
religious sovereignty cannot develop in a vacuum, nor should it be left
to
one's individual whim as to whether or not one chooses to be
religiously
sovereign in the privacy of one's home.
One can only be and remain religiously sovereign if one confirms
one's
religious sovereignty by partaking of one's rights in respect of the
Social
Theocratic Centre, and thus by actively participating in the
development and
functioning of the Centre conceived, primarily, in relation to the
triadic
Beyond, with its three tiers subdivided three ways in order to permit
of both
gender segregation and, for males, an intellectual/emotional, or
egoistic/psychoistic distinction between an attenuated humanism and a
more intensive
transcendentalism, as previously described in several texts, such that
would
constitute the basis of Social Transcendentalism, which is nothing less
than
the religious aspect of the Centre conceived in relation to both
politico-economic and religio-scientific affairs.
111. Now
much as no-one could force anyone to attend the Centre conceived in
relation to
the triadic Beyond that it would be the duty of the ideological
leadership, the
Social Theocrats proper, to both protect and advance, a religiously
sovereign
People would have something approaching a moral duty to attend the
Centre at
certain times, varying from individual to individual, in order both to
confirm
their sovereignty and protect their rights, not least from the threat
of
reaction in the event of a perceived want of enthusiasm on their part
and a
call, from some quarters, for a restoration of tradition, even unto the
extent
of bringing back priests and Bibles, cassocks and altars, and all the
rest of
it.
112. For
of course priests and Bibles and other such ecclesiastical matters are
deeply
intertwined, and if you want to be rid of them, and thus free from the
curse of
Creatoresque primitivity which both holds religion back from its full
potential
and plays into the hands of a plethora of noumenally sensual predators
and
exploiters, whether traditional or contemporary, then you have to
ensure that,
in the event of opting, come Judgement, for religious sovereignty, you
are
prepared to assert your rights in regard to such a sovereignty, and
thereby
protect and advance it by attending the Centres and confirming your
new-found
enhanced republican freedom from all modes of tyranny, not least the
priestly
and Bible-based forms of it.
113. Therefore
it would be incumbent upon the People to demonstrate their resolve to
remain,
once they had opted for religious sovereignty, religiously free of all
forms of
ecclesiastic tyranny, and to do this it would be necessary for them
both to
support at the developmental stage and then attend the Centres that
would be
erected in their name, pretty much as an extrapolation from the kinds
of Health
or Leisure Centres which now exist and which, being anything but
cinema-like,
this writer regards as a sort of prototype of or blueprint for the
Centres to
come, when once the People elect for religious sovereignty and acquire
rights
in relation to it, not the least of which would be freedom from any
form of
priestly tyranny and, hence, priests in general.
114. For
priests are a symptom of a want of religious sovereignty in the People,
just as
feudal barons and other autocrats and aristocrats were a symptom of a
want of
political sovereignty in the People or, at any rate, the labouring
masses, and
they will not go away by themselves, any more than did the feudal
barons and
other so-called nobles who tyrannically oppressed the masses before the
coming
of democracy and, most especially, republicanism as the political form
of
democracy par
excellence.
115. Therefore
backing for and attendance of the Centres that would be developed
within the
overall Centre, or state/church context of a religiously sovereign
people,
would be crucial to their future success and guarantee of long-term
viability. But all this could only be
voluntary, not compulsory, since a people that is sovereign cannot be
coerced
to do anything, whether that implies voting or demonstrating or
whatever, and
only they have the right to decide how much or how often they choose to
attend
such a context as would be officially established in the event of a
majority
mandate for religious sovereignty.
116. But
there would be incentives, not just negative ones, as alluded to above,
but
also, and more importantly, positive ones, such that put the existence
or
non-existence of clerics and all their 'stock in trade' somewhat in the
shade. Even the fact of the
pseudo-meek's exploitation by predators of a noumenally sensual cast is
a
massive incentive, insofar as such creatures - film producers and the
like -
are responsible, in no small degree, for keeping the People, as
pseudo-phenomenally sensual masses, in the particular kind of slough of
worldly
despond to which their shortcomings also confine them, albeit their
elevation
above the traditional 'Slough of Despond' to which the more
conservatively
Catholic masses still in some degree pertain is indicative, in itself,
of a
decision on the part of the pseudo-meek to acquiesce in such
quasi-state-hegemonic elevation rather than remain bogged down in the
mire of
traditional meekness to which the pseudo-noumenal sensibility of the
Church
confines their conservative counterparts for want of a more efficacious
- I
might even say 'elevated' - deliverance from sinful and
pseudo-criminal, not to
mention foolish and pseudo-evil, shortcomings.
117. Yet caught
in a sort of No Man's Land, a kind of paradoxical Limbo, in between
traditional
meekness and the pseudo-righteousness of the clerical dispensers of
verbal
absolution for penitential contrition, it is no wonder if the majority
of
contemporary 'Catholics' of countries like Eire resign themselves to
the more
elevated pseudo-meekness which the Americanization of contemporary life
has
engendered and thereby continue to persevere with the fact of their
exploitation for want of a viable alternative which, unlike the Church,
really
would set about substantially saving and counter-damning them from the
predicament in which they inevitably find themselves.
118. For,
given the environmental circumstances in which these urban proletarians
live,
it really is nothing short of inevitable that they should be in the
predicament
they are now in, unable to take the religious traditions seriously, but
equally
unable to resist and reject the moral corruptions and seductive
blandishments
that the great enemy of religion, the focus of all evil and
pseudo-folly,
coupled to crime and pseudo-sin, is able to inflict upon them more or
less at
will. And so it will continue until,
with the coming of Social Theocracy, the possibility of a more elevated
order
of noumenal sensibility affiliated to the concept and hopefully, one
day,
actuality of religious sovereignty provides the pseudo-meek masses with
a
viable alternative to their predicament, enabling them to reject both
their own
worldly shortcomings and the exploitative predations to which they are
subject
in the interests, following a majority mandate for religious
sovereignty in the
paradoxical election that has been equated with Judgement, of
Righteousness and
hence deliverance from the pseudo-Slough of Despond of their
pseudo-meekness to
a very genuine 'Celestial City' of godly and antidevilish righteousness
'On
High', such as Social Theocracy would be instrumental in furthering.
119. For
there is no other way that the exploitation of pseudo-women and
pseudo-antimen
by devils and antigods who are themselves aided and abetted by
pseudo-antiwomen
and pseudo-men can be ended ... except through a paradoxical election
for
religious sovereignty in countries, like Eire, with a fairly strong
Catholic
tradition, in which the politically sovereign People elect to fob off
their
'sins and/or pseudo-crimes' on to the Messianic advocate of the Social
Theocratic Centre, the most credible interpretation of 'Kingdom Come'
there
could ever be, in return for rights accruing to religious sovereignty
which
would deliver them not only from the last bastion of religious tyranny,
going
all the way back, via the Old Testament, to the so-called Creator or
'Almighty', but, as hinted at above, from those who currently prey upon
them
with such a callous disregard for their moral well-being and force them
to
grovel before the spectacles of an unceasing barrage of the most
disgusting and
disgraceful somatic licence, transforming them into the pseudo-meek
playthings
of barbarities and vanities and profanities and aridities which, in
their
vacuous negativities, could only be the product of devils and antigods!
120. Thus
if the pseudo-meek People are to be delivered from the Evil and
pseudo-Folly of
the noumenally sensual exploiters, they must elect to be delivered,
first of
all, from their own sins and pseudo-crimes, twisted, so paradoxically,
towards
those very quasi-state-hegemonic follies and pseudo-evils which genuine
Evil,
triumphant over pseudo-Folly like Devil the Mother over the Antison of
Antigod,
is able so ruthlessly to exploit, and opt for religious sovereignty in
that
most paradoxical of elections which I have outlined as being
commensurate with
Judgement, so that they can fall progressively back into line with
church-hegemonic/state-subordinate criteria and increasingly live in a
society
that will be characterized by the grace and pseudo-punishment of God
the Father
and the Antidaughter of the Antidevil, a society centred in noumenal
sensibility and taking every measure it can to ensure that
Righteousness
triumphs over pseudo-meekness and, via the salvation and
counter-damnation of
the pseudo-meek, over the Vanity and pseudo-justness of those ranged
against
them on what has been called the state-hegemonic/church-subordinate
axis of
Anglo-American, but most especially American, secular imperialism.
121. For
America is an outward-tending country rooted in the Star, as in cosmic
stars
and the synthetically artificial 'stars' of which so-called 'film
stars' are
especially conspicuous, and such a country, deriving as it does from
Europe in
general but Britain in particular, can only impose its will upon other
countries and peoples, making them if not more akin to itself then, at
any
rate, prepared to defer to its somatic licence and idolatrously worship
at the
shrine of its particular brand of free enterprise, which, in typically
female
vein, knows how to seduce and exploit and mesmerize and allure and,
finally,
defeat utterly and uncompromisingly! All
that America fundamentally stands for will not go away peacefully, and
those
who strive to combat it on its own terms are playing, as historically
in the
case of opposition to Britain, a very dangerous and potentially
self-defeating
game!
122. One
can only reject it, and in rejecting it from the standpoint of
Righteousness,
of the 'Celestial City', of 'Kingdom Come', one can begin to develop
that inner
alternative to its plethora of outer freedoms, and never more
determinedly than
when the rejection is official because stemming from a rejection of
one's own
worldly limitations which are responsible, in no small measure, for
exposing
one to the netherworldly seductions and liberties of noumenally sensual
countries like America anyway, and thus of adding insult to injury.
123. But
only Social Theocracy can effect the counter-strategy, as it were, to
such
noumenal sensuality; for nothing short of that more elevated order of
noumenal
sensibility which has been identified with the Centre, and thus with a
context
of religious sovereignty in the People, will have the wherewithal to
save and
counter-damn them to enhanced free psyche and bound soma to the extent
necessary to deliver them from Evil and pseudo-Folly, not to mention,
more
pertinently to a feminine/antimasculine dichotomy, their own
somatically free
pseudo-evil and folly and, in what would be a church-hegemonic context,
psychically bound sin and pseudo-crime, and thereby lead them up a
mountain of
righteousness from which they will not return, in traditional Catholic
fashion,
to be sinful and pseudo-criminal (not to mention preyed upon) all over
again,
but stay up on, stay as within the Celestial City-proper that would
constitute
their deliverance from the pseudo-Slough of Despond, as though in
consequence
of a transmutation in keeping with an ever-increasing commitment to
synthetically artificial criteria of a sensible order and thus to the
'overcoming of man', as Nietzsche would say, in terms of the Cyborg, as
of the
systematic cyborgization of life to a noumenally sensible end, the end,
in
short, of the Omega Point, and thus the most universally transcendent
of
celestial cities of which it would be possible to conceive, a 'city'
set not
merely on earth but, ultimately, in the so-called heavens, meaning in
space and
therefore at a transcendent remove from everything earthly.
124. But
that is rather long term. We must
content ourselves, in the event of a majority mandate for religious
sovereignty, with short-term measures to improve the lot of the
pseudo-meek
masses, even if this does mean that their elevation to the
righteousness of
noumenal sensibility will be by degrees and only very gradually, given
the
immense complexities of the undertaking.
Nevertheless with the requisite systemic orientation following
official
backing from the People, one may be confident that significant progress
would
ensue, and it would not be long before the religiously sovereign
People found themselves in a better position, morally and socially,
than they
had been prior to the paradoxical election which I am opting to
approach, in anticipation,
from an optimistic standpoint. For once
the necessary trends have been set in motion, the transformation of
society
will gather momentum, and what in other circumstances might have been
thought
impossible will prove otherwise within an actual system or society
characterized by religious sovereignty in the masses and specifically
geared to
their notself-overcoming in the interests of the Self.
125. But
such a system would also be characterized, at its topmost, or
noumenally
sensible, level by the triumph of time over antispace, as of Eternity
over
Anti-Infinity, and thus be significant of the hegemony of metaphysical
classlessness over antimetachemical anti-upperclassness, pretty much,
in gender
terms, as divine males over antidiabolic females, the former epitomized
by the
Truth of God the Father and the Joy of Heaven the Holy Soul in the
transcendentalism of primary church-hegemonic criteria and the latter
by the
beautiful approach to Truth of the Antidaughter of the Antidevil and
the loving
approach to Joy of the Unclear Soul of Antihell in the
antifundamentalism of
secondary church-hegemonic criteria, each of which would be coupled,
needless
to say, to the truthful approach to Beauty of the Son of God and the
joyful
approach to Love of the Holy Spirit of Heaven in the idealism of
primary
state-subordinate criteria and, for females, to the Beauty of Antidevil
the
Antimother and the Love of Antihell the Unclear Spirit in the
antimaterialism
of secondary state-subordinate criteria, so that a virtuous circle of
primary
and secondary orders of free psyche and bound soma would be the
benevolent
consequence of such an overall noumenally sensible lead of society as
germane
to the attainment of 'Kingdom Come'.
126. That
much should by now be obvious, as should be an understanding of the
necessity
of the pseudo-meek masses being saved (through free psyche) and
counter-damned
(through bound soma) in church-hegemonic and state-subordinate vein
from the
pseudo-world to a very genuine otherworldly context if they are to
escape both
their own pseudo-phenomenally sensual limitations and those who avail
of such
limitations in order to exploit them so shamelessly from a noumenally
sensual
point of view such as has been identified with Devil the Mother and the
Antison
of Antigod, though one must also allow for the bound-psychic corollary
of
metachemical and antimetaphysical modes of free soma in terms of the
Daughter
of the Devil and Antigod the Antifather, neither of which are of any
comfort to
those who would prefer to be psychically free and somatically bound in
due
sensible fashion.
127. However
that may be, one can only counter the somatic liberties of noumenal
sensuality
with the aid of the psychic liberties of noumenal sensibility, and thus
ensure
that, in the event of a majority mandate for religious sovereignty, the
People
have access to such liberties as would be commensurate with the psyche,
including, not least of all, the requisite synthetically artificial
visionary
and unitary and/or sedative experience as would be compatible with
Eternity and
Anti-Infinity, and thus with a rejection of everything stemming from
Infinity
and Anti-Eternity, with the whole plethora of videographic and
audiographic
media, though especially in relation to what properly appertains,
cinema-wise,
to noumenal sensuality and is thus somewhat less than DVD or CD-like.
128. Without
wishing to be too specific, I can say - as I have many times before -
that
nothing short of certain drugs of an hallucinatory or unitary or (in
the case of
females, for example) soporific order would be sufficient to enable a
viable
alternative to filmic media in general to prevail, and, besides, to
such a
well-trodden argument on my part can be added the more pertinent one,
in
relation to 'Kingdom Come', of being able to provide afterlife-type
experience
for those whose religious rights, in Eternity and Anti-Infinity, would
qualify
them for such experience, since noumenal sensibility is nothing if not
a
context in which one can, as a metaphysical male, be true to one's self
(not to
be confused, in somatic vein, with 'oneself'), and in being true to
one's self,
which is after all the essence of Truth, one will, as a godly
individual, have
recourse to techniques which reveal the Self as a profound state of
being
amounting to joy, if not bliss.
129. But such techniques
cannot be Christian or Buddhist, and
thus in a sense pre-proletarian in their want, through cogitation or
meditation, of synthetic artificiality.
On the contrary, they must avail of the utmost hallucinogenic
and
psychogenic means to bring the Afterlife alive for those who had not
literally
died - except to the 'sins of the world', etc. - but opted for
salvation from
all that would prey upon them and hold them back from the realization
of their full
potential in relation to the Self, be it brain stem or spinal cord or,
indeed,
a combination of both.
130. Ultimately,
as cyborgization gathers pace, the religiously sovereign People will
not die,
the way persons tend to die in
naturalis, but live, as artificially supported and sustained
brain stem/spinal cord self-oriented units, for ever, and not for the
mere sake
of existence, as though cyborgization should be pursued for its own
sake and
therefore independently of church-hegemonic criteria, but in order to
experience their Self more fully, to realize Self-perfection through
unity with
the Self on either an hallucinogenic or a psychogenic basis, which is
to say,
in relation to either the brain stem or the spinal cord, the ego or the
soul,
though always with the lead emphasis on and long-term totalitarian goal
of the
latter, the sole context in which the Self actually achieves heavenly
resurrection, which is nothing less than the redemption of godly ego.
131. However
that may be, it all comes down or, rather, adds up to the ego and the
soul,
less in relation to the middle-class ego of physics and the classless
soul of
metaphysics, personality and universality, than in terms of the ego and
soul
(coupled to utilization, by the self-same ego, of bound will and
spirit), of
metaphysics, which is the only context in which ego, being godly and
thus
transpersonal, strives for self-overcoming in soul as its heavenly, or
universal, reward. Physics, by contrast,
tends to subordinate soul to itself and thus signifies a false end, an
end in
which ego is top dog and one has a context in which not God but man
exists ...
as the measure of all things on earth if not, I would argue, in Heaven. This, however, would be irrelevant to 'Kingdom
Come', and therefore any remaining humanism, coupled to
antinonconformism,
would be made subordinate, through modification, to the lead of
transcendentalism coupled to antifundamentalism, in order that godly
criteria
could prevail over everything else and set the tone of the triadic Beyond as a context led by God.
132. For
only when godliness is able to lead by dint of a metaphysical hegemony
over
antimetachemistry in noumenal sensibility ... will what remains to man
in
physics and antichemistry be brought to an accommodation with God in
such
fashion that it can look forward to being transmuted upwards via a
gradual
undermining of humanist and antinonconformist criteria in favour of
antihumanist and nonconformist criteria which, as with the phenomenally
sensual
masses, and the pseudo-meek not least of all, are preconditions of
subsequent
transcendentalist and antifundamentalist salvation.
133. Therefore
it will take longer for people of a phenomenally sensible background
and
integrity to reach an accommodation, according to gender, with
godliness and
antidevilishness than for those who have been earmarked, as lapsed
catholic
pseudo-meek masses, for such a privileged destiny; longer not only
because, as
things stand, they are on the wrong axis for the overhaul of
church-hegemonic
criteria in suitably contemporary terms, but because, that fact
notwithstanding, the pseudo-phenomenally sensual masses are first in
line,
being approximately germane to the right axis, for salvation and
counter-damnation, and can expect to end up in what has been described
as the
top tier of our projected triadic Beyond, the tier in which noumenal
sensibility would have its metaphysical and antimetachemical freedom
and give a
lead to those indigenous Protestants who, within countries especially
qualified
for Social Theocracy, would be predestined for the lower tiers of the
said
Beyond.
134. But
that is still a far cry from countries characterized by state-hegemonic
criteria on 'the other axis', and one cannot envisage their admittance
to such
a triadic Beyond within the parameters of 'Kingdom Come' while that
secular
axis persists in existing and they are not in a position to be saved
and
counter-damned in consequence. Only a
sufficient salvation of the pseudo-meek of countries traditionally
characterized by church-hegemonic criteria will do anything to bring
the
state-hegemonic themselves closer to collapse and ultimate dissolution,
less in
the sense of the demise of everyone than of the collapse, for want of
sufficient pseudo-phenomenally sensual prey, of the noumenally sensual
into the
pseudo-phenomenally sensible, and of the damnation (indirectly by God
in
relation to what actually transpires on the church-hegemonic axis) that
such a
collapse would signify. It is only after
such an eventuality, such a catastrophe for 'Vanity Fair', that the
pseudo-just
of such phenomenal sensibility as survived in formerly state-hegemonic
countries could expect or look forward to any kind of rapprochement
with those already germane to
'Kingdom Come', to the renewed church-hegemonic axis, and then only
within the
lower tiers of the triadic Beyond, as befitting their lowly humanistic
and
antinonconformistic status.
135. But
such tiers would be subject, as already noted, to gradual modification
and
elevation towards criteria appertaining to noumenal sensibility 'On
High', and
therefore even many of those who are now ranged against
church-hegemonic
criteria may find themselves eligible for inclusion within the context
led by
noumenal sensibility in the long term, presuming upon the collapse, at
some
future time, of the axis to which they more justly pertain as aiders
and
abettors of the Vain, or those who directly prey upon the
pseudo-phenomenally
sensual masses from a noumenally sensual height, a height in which
somatic
licence, now as before, wears a godly mask over the evil face of Devil
the
Mother as she metachemically controls a 'fall guy for slag' who, in
truth, is
less the Devil than the Antison of Antigod in relation to somatic
freedom of an
antimetaphysical cast, the pseudo-folly of a secondary state-hegemonic
standing
which will always suffer the indignity of having to kow-tow to the evil
which
primary state-hegemonic criteria inflicts upon it in the interests not
only of
its hold over the phenomenally sensible just and/or pseudo-just of its
own axis
but also, and by default, over the meek and/or pseudo-meek, not least
in
respect of the pseudo-evil of the chemically hegemonic females to which
it more
directly corresponds, thereby undermining and even undoing such
church-hegemonic criteria as would subordinate free soma to bound
psyche in the
interests of the salvation of antiphysical males from their own sin to
metaphysical grace and, via such a male lead, of chemical females from
pseudo-crime to the pseudo-punishing secondary free psyche of
antimetachemistry.
136. All
this has been discussed in my work before, so I shall not labour the
point
here. What characterizes any society led
by God, however, will be its tendency to elevate the lowly to positions
of
noumenal height, to oversee the transmutation of the pseudo-meek into
the
Righteous, and thereby acquiesce in the transformation of the Many into
the
Few, as of outer collectivism into inner individualism, sensual
collectivity
into sensible individuality, in the sense that synthetically artificial
centro-complexification will gradually replace the collectivized
individuals of
the democratized present with communal entities that, in their
universal
elevation above the world, will more resemble a unitary being
transcending the
plurality of individuals as they become indistinguishably part of a
larger
whole, call it a superbeing or a suprabeing or even an ultrabeing, as
the
triadic Beyond is developed not only beyond its initial pluralistic
structures
as the antihumanist and nonconformist are brought to an accommodation
with
transcendentalism and antifundamentalism, and the humanist and
antinonconformist, in turn, to an accommodation with antihumanism and
nonconformism prior to their
subsequent elevation to transcendentalist and
antifundamentalist standings as pluralism is superseded by an
increasingly
totalitarian absolutism, but, no less significantly, as the Centre
shifts its
axial integrity from the earth to space and what may have been the
antithetical
equivalent of trees on earth becomes antithetically equivalent to the
stars of
the Cosmos itself, thereby achieving its definitive manifestation in
what
Teilhard de Chardin would call the Omega Point, or furthermost reach of
godly
perfection, something to which I would of course add an antidevilish
corollary
in order to ensure a virtuous circle in the utmost degree and type of
noumenal
sensibility, as germane to what has been described as the Cyborg both
in
respect of metaphysical classlessness and antimetachemical
anti-upperclassness,
transcendentalism/idealism and, for females,
antifundamentalism/antimaterialism, without which no final solution to
the
gender dichotomy can be attained to, since noumenal sensibility is not
just a
context of Eternity but also, as already noted, of Anti-Infinity, time
and
antispace being as complementary as their great adversaries in the
space and
antitime of noumenal sensuality, the beast that must be rejected and,
if
necessary, destroyed, if the best of what life has to offer is to come
to pass
and Truth and the beautiful approach to Truth, coupled to the truthful
approach
to Beauty and Beauty, enable the joyful approach to Love and Love to
co-exist,
for all Eternity and Anti-Infinity, with Joy and the loving approach to
Joy as
the free psychic rewards for those who have elected to make their peace
with
the Self and live out their destiny in the ultimate Celestial City on
the basis
of the most synthetically artificial transmutation of the Not-Self, of
soma, as
could be imagined, dying to organic Not-Self cyborgistically in order
to be
reborn more fully into inorganic Self psychogenetically, which is to
say, in
relation to enhanced hallucinogenic and, ultimately, psychogenic
Self-realization.
137. For those rooted in
Not-Self, the freely somatic, this will
of course seem mad. For they have always
been quick, as females or female-conditioned types, to denigrate
efforts on the
part of genuine males to achieve psychic freedom at the expense of
their own
somatic freedom, and what to certain others would be regarded as
saintly is for
them insane, sanity being equated with the maintenance of somatic
freedom and
of the psyche that, in binding, defers to such freedom rather than
rejects it
from a contrary standpoint. The naturally
healthy, or 'sane', have never endorsed this standpoint, for to them it
flies
in the face of reality and threatens the bedrock of life itself in
sexual
reproduction. Therefore they have cast
aspersions of madness upon every tendency towards psychic freedom on
the part
of sophisticated male individuals, and any attempt by the latter or by
certain
enlightened individuals to equate insanity with insight as a sort of
inner
sanity, an alternative, or psychic, sanity, which could be said to
stand to
sanity as insight to sight ... has been dealt a blow from which it has
yet to
recover!
138. But
it nevertheless seems reasonable to me that, if the concept of inner
sanity is
not to be tarnished for ever more by the word 'insanity', one should
dissociate
inner sanity from such aspersions and, in demystifying or debunking it,
think
of insanity the way one would think of insight, not in derogatory terms
that
owe as much to the sports field as to the bedroom, but as the sensible
alternative to sight, and thus to sanity conceived on merely somatic
terms as
that which everywhere prevails as a sensual and more basic, even
heathenistic,
norm, one governed less by ego and soul than, in typically female vein,
by will
and spirit, those organic manifestations of, in particular,
metachemical and
chemical dispositions. For they will not
have it said, these somatically free individuals, that psychic freedom,
when
not arbitrary or clearly a product of some psychological or
physiological derangement,
is equally if not more sane than the type of freedom they take so much
for
granted. They will not have the word
'insane' put on a par with insight, as something sensibly and
internally sane,
but persist in identifying the word with madness.
139. Well,
they are doubtless justified up to a point in doing so, since a want of
cyborgization in life always plays into the hands of propagative nature
and
thus of a covert if not overt female dominion. But we who believe,
quite
logically, in inner sanity, in the freedom of psyche to achieve
emotional
redemption of the ego, will reserve our right to be sceptical if not
contemptuous of their objective perspective, deeming inner sanity to be
the
prerogative of the godly and antidevilish, even if not always, for
axial
reasons, of man and antiwoman, and maintaining that circumstances could
conceivably arise, or be engineered to arise, in which it was
possible to dissociate the word 'insane' from derogatory
detractions on the part of 'the sane', and simply because the
cyborgization of
life made it possible so to transform the terms of existence, not least
in
respect of the superfluous nature of propagation, that one could be
'insane'
with impunity, 'insane', that is, in relation to the development of
inner
sanity as something that owes little or nothing to outer sanity but, on
the
contrary, requires that such sanity be rejected, as one would reject
free soma,
free will and free spirit, if its psychic antithesis in free ego and,
most
especially, free soul is to become the mean, and godly and antidevilish
criteria
prevail for ever more, turning contemporary life and, by implication, all
life
around,
or
akin
to what Christians would
call a 're-birth', in such fashion that the Self-revelations of
Eternity and
Anti-Infinity confirm the salvation of the pseudo-meek to that ultimate
righteousness which is nothing less than being as true to one's self as
one
can, as a godly or an antidevilish universalized or antipolyversalized
individual, possibly be, true in the Truth of God the Father and 'true'
in the
beautiful approach to Truth of the Antidaughter of the Antidevil which
are the
transcendentalist and antifundamentalist church-hegemonic approaches to
Self
and to the possibility, thereby, of the Joy of Heaven the Holy Soul and
the
loving approach to Joy of the Unclear Soul of Antihell in the primary
and
secondary modes of psychic freedom, of inner sanity, which only a
metaphysical
hegemony over antimetachemistry in the utmost noumenal sensibility can
vouchsafe, thereby bringing universality to a classless peak of inner
perfection in conjunction with the antipolyversality of the
anti-upperclass
position as antiyin dances to the repetitive time of yang in the
antispace of
her final not-self negation.
140. Yes,
it is only by her dying to not-self, to soma, that the psychic freedom
of the
male self can lead the dance of Anti-Infinity from the standpoint of
Eternity,
and thus reconcile civility to culture, and precisely as
pseudo-civility to
genuine culture, the primary culture of Truth that paves the way for
the primary
pseudo-civility of the truthful approach to Beauty in Eternity, before
the
secondary pseudo-civility of Beauty can permit of the secondary culture
of the
beautiful approach to Truth, and all alike achieve their respective
spiritual
and emotional redemptions in the heavens and antihells of that which,
in
metaphysics, will be definitively holy in its classless universality
and that
which, in antimetachemistry, will be definitively unclear in its
anti-upperclass antipolyversality.
141. So be
it! May godliness and antidevilishness
prevail, that salvation and counter-damnation may come righteously to
pass for
those who deserve it; that, following which, damnation and
counter-salvation
may justly come to pass for those who deserve to be damned and
counter-saved,
as described in these and other texts of the 'Philosopher King' and
advocate,
through religious sovereignty, of 'Kingdom Come' and thus of that
ultimate
freedom which can alone deliver the People from worldly travail and
netherworldly exploitation, bringing to pass a New Heaven and a new
earth, as
the pseudo-meek are elevated up to the Righteous and the Vain cast down
to the
pseudo-just, though such a status need not obtain for ever.
142. For
ultimately it is God's will that Heaven coupled to Antihell should
prevail, and
for that to transpire the new earth and antipurgatory of the
pseudo-just will
have to be made over in such pseudo-meek fashion that Social Theocratic
pluralism is superseded by Social Theocratic monism, and the triadic
Beyond by
the Omega Point of the Celestial City 'On High', as one by one the
lower tiers
are raised to the level of the top tier and that which is truly high
finds its
appropriate resting place in space, where the Centre will universally
flower as
never before, bringing Eternity and Anti-Infinity to their logical
conclusions
in the utmost evolutionary and counter-devolutionary distance from
Infinity and
Anti-Eternity, the Alpha and Anti-Omega of free somatic Death and
Antilife.
143. For
what, after all, is Eternity and Anti-Infinity but the Omega and
Anti-Alpha of
free psychic Life and Antideath, as germane to the sanity which, being
within,
is alone capable of lasting for ever in the virtuous circle of Yang and
Antiyin, God/Heaven and the Antidevil/Antihell of a Being Supreme and
an
Antidoing so Antiprimal that it will be reconciled, for all
Anti-Infinity, to
the triumph of Eternity in the blessed transpersonality of the Truth
and holy
universality of its Joy - the Divinity, in short, of God the Father and
the
Sublimity of Heaven the Holy Soul.
LONDON
2004
(Revised
2011)
