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YANG AND ANTI-YIN
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YANG
AND
ANTI-YIN
The
Dialectics
of
Noumenal
Sensibility
Aphoristic
Philosophy
Copyright
©
2011
John
O'Loughlin
_____________
CONTENTS
Aphs.
1–148
_____________
1. If
one were to characterize the state-hegemonic axis descending from
noumenal
sensuality to phenomenal sensibility and, contrariwise, the
church-hegemonic
axis ascending from phenomenal sensuality to noumenal sensibility in
terms of
different numbers, I think the female orientation towards soma of the
former
axis and the male orientation towards psyche of the latter axis would
encourage
us to differentiate between 0 and 8 in connection with the one and 6
and 9 in
connection with the other, though only as a preliminary to a more
comprehensively exacting distinction between the primary aspects of
each axis
and their secondary, or subordinate, complements.
2. For
what has been called the state-hegemonic axis is no more reducible to a
distinction between fire and water in respect of the descent from
noumenal
sensuality to phenomenal sensibility than its church-hegemonic
counterpart can
be reduced to a distinction between vegetation (earth) and air in
respect of an
ascent from phenomenal sensuality to noumenal sensibility, and
therefore we can
no more settle for a pat distinction between 0 and 8 in relation to the
one
axis than between 6 and 9 in relation to the other.
3. Rather
it seems to me that just as the state-hegemonic axis descends in
primary terms
from metachemistry to antichemistry, fire to antiwater, and in
secondary terms
from antimetaphysics to physics, anti-air to vegetation (earth), so it
could be
said to numerically descend from 0 to -8 or, in view of the relativity
of the
phenomenal, -88 in primary state-hegemonic terms and from -9 to 66 in
secondary
state-hegemonic terms, the former of course female and the latter male.
4. Conversely
we shall argue that just as the church-hegemonic axis ascends in
primary terms
from antiphysics to metaphysics, antivegetation to air, and in
secondary terms
from chemistry to antimetachemistry, water to antifire, so it could be said to
numerically ascend
from -66 to 99 or, in view of the absolutism of the noumenal, 9 in
primary
church-hegemonic terms and from 88 to -0 in secondary church-hegemonic
terms,
the former of course male and the latter female.
5. Therefore
far from a simple polarity between 0 and 8 on the state-hegemonic axis,
one
would have a polarity between 0 and -88, metachemical and antichemical,
upper-class free soma and anti-lowerclass bound soma on the one hand,
and
between -9 and 66, antimetaphysical and physical, anti-classless bound
psyche
and middle-class free psyche on the other hand, taking the more
representatively characteristic aspects of each gender separately,
irrespective
of to what extent everything male in state-hegemonic society is obliged
to
defer to criteria dominated, in female fashion, by soma, whether free
in
noumenal sensuality or bound in phenomenal sensibility.
6. Likewise,
if from a contrary standpoint, far from a simple polarity between 6 and
9 on
the church-hegemonic axis, one would have a polarity between -66 and 9,
antiphysical and metaphysical, anti-lowerclass bound psyche and
classless free
psyche on the one hand, and between 88 and -0, chemical and
antimetachemical,
lower-class free soma and anti-upperclass bound soma on the other hand,
once
again taking the more representatively characteristic aspects of each
gender
separately, irrespective of to what extent everything female in
church-hegemonic society is obliged to defer to criteria dominated, in
male
vein, by psyche, whether bound in phenomenal sensuality or free in
noumenal
sensibility.
7. For
the genders remain more or less what they are by nature (in soma) or
nurture
(in psyche) irrespective of contrary pressures being applied by the
hegemonic
or subversive gender, as the case may be, and will still be
fundamentally at
cross-purposes with one another despite an appearance of
complementarity and
seeming unanimity in partnership. A male
emphasizing, under sensual female pressures, soma contrary to his
gender
actuality (of psyche preceding and predominating over soma) and a
female
emphasizing, under sensible male pressures, psyche contrary to her
gender
actuality (of soma preceding and predominating over psyche) will still
be
fundamentally what they are by nurture or nature, and therefore at
cross-purposes with their fundamental dispositions and always capable,
if
insufficiently subordinated, of revolting against their upended
predicament, be
it psychically oppressive or somatically repressive, bad from a male
standpoint
or, no less certainly, bad from a female standpoint.
8. That
said, the struggle by virtuous males to achieve and maintain a sensible
hegemony over females duly upended and rendered somewhat at
cross-purposes with
their underlying gender actuality is an honourable and even noble one,
and
there would not be much civilization or, more specifically, culture and
civility in existence, whether at a human or, in anticipation of the
future,
post-human and effectively cyborg stage of existence were males of a
sensible
stamp not disposed to such a struggle, whether on the phenomenal basis
of
Puritanism or on the comparatively noumenal basis of Roman Catholicism
and,
hopefully to a greater extent in the decades and centuries to come, of
what I
call Social Theocracy and view as an altogether higher and psychically
freer
form of religious sensibility to either what precedes it on the
church-hegemonic axis or, indeed, to what exists as the sensible
resolution of
the state-hegemonic axis when such an axis is disposed, as in Britain
traditionally,
to descend from noumenal sensuality to phenomenal sensibility, as from
Monarchy
to Parliament in political terms and from Anglicanism to Puritanism in
religious terms, terms which, with Britain, tend to confirm a
church-subordinate complement to what, certainly since Henry VIII, has
been a
state-hegemonic mean.
9. However
that may be, the 'enemy', if I may so put it, from any male-led
sensible
position is always that which appertains to sensuality; for it is the
outer and
in some sense darker manifestation of life which, in its barbarism
and/or
philistinism, stands closer, in effect, to death, to the negation of
civility
and, above all, culture in terms of the denial of psychic freedom from
standpoints rooted in free soma. And
such standpoints can only be, now as before, the product of a female
hegemonic
and subversive dominance of society such that is naturally disposed to
everything barbarous and philistine, everything inveterately of nature
and,
behind nature, of the Cosmos.
10. Therefore
our choice of numerical symbols like 0 and 88 is not arbitrary but
significant,
it seems to me, of the vacuous nature of things female which,
appertaining to a
XX-chromosomal cosh, wages a seemingly unceasing and merciless war
against the
male side of life, not least on ego and soul, in the interests of
freedoms
which objectively pertain to the will and the spirit in their somatic
quest for
sensual dominion.
11. These
days it could be said that civilization, certainly in the West and
especially
in America, is more characterized by barbarity and philistinism than by
civility and culture, in reflection of what has been a drift from
traditions
dominated by males to more open and even - for this is almost
inevitable -
alpha-oriented heathenistic norms the product, in no small part, of
female
domination in respect of secular values generally.
For if you give a creature whose underlying
chromosomal structure corresponds to XX, to a double negative in
photonic and
electronic terms, an inch, it won't be long before, lacking a 'Y'
dimension,
she will take a proverbial mile, and what has the appearance of greater
democracy will in fact amount to a covert if not in the more wildly
Western
examples overt autocracy, in which females effectively 'call the
shots',
whether or not from the openly vacuous vantage-point of cathode-ray
tube
technology. And the result, not
surprisingly, is the height and depth of superficiality, of banality,
of
crudity and cruelty and immorality, as vice openly parades its
freely somatic darkness all over the place with seeming impunity and
increased
opportunity. The result, in other words,
is anything but desirable from a male standpoint! For
the
male
that
is under female domination
is no male at all but effectively anti-male, whether as an antigod
under the
Devil, like the Antison of Antigod under Devil the Mother, or as
antiman under
woman, like the Antison of Antiman under Woman the Mother, to take the
somatic,
and therefore more prevalent, examples from each context.
12. He
will, in fact, be dancing to a female tune, call it antimetaphysically
somatic
in the antigodly context or antiphysically somatic in the antimanly
context,
the former more to be pitied than the latter, since the latter will, at
least
traditionally, have had the benefit, no matter how imperfectly, of a
metaphysical hegemony over antimetachemistry to axially link with and
thus have
the female-dominated criteria of phenomenal sensuality switched from
what would
otherwise be a heathenistic - and unregenerately black - emphasis on
free soma
to one favouring, albeit as the product of female conditioning, bound
psyche,
and thus have the possibility of some degree of salvation in relation
to an
accommodation with free psyche of a metaphysical, not to mention in the
female
case antimetachemical, order, whereas the antimetaphysical male is
simply a
'fall guy for infinite slag' who has no possibility of salvation
whatsoever and
is fated to remain in noumenal subordination to a metachemical hegemony
more
interested, in traditional state-hegemonic fashion, in axially linking
with its
gender counterpart in the phenomenally sensible 'below' in order both
to
protect its own free soma and guarantee to the axis in question a
somatic
consistency and continuity which would not otherwise be guaranteed, in
the
event of the physical hegemony over antichemistry being free from
antichemical
subversion at the behest of metachemistry and able to pursue a more
rigorously-determined freely psychic course at the puritanical expense,
needless
to say, of bound soma, not least the antichemical soma that, with
metachemical
backing, is able to 'turn the tables' on such male-conditioned criteria
to the
extent that a somatic emphasis becomes the phenomenally sensible mean,
whether
physical or antichemical, with consequences already described.
13. Therefore
being a man, as opposed to a phenomenally sensual antiman, is not as
advantageous a position as it might at first appear; for all such men
are
fated, sooner or later, to be subverted by antiwomen to the lasting
advantage
of the devils who rule a noumenally sensual roost from a metachemical
hegemony
over antimetaphysics, as over anything antimetaphysical and, as noted
above,
antigodly, with consequences that make for a profoundly cynical
attitude to
psychic freedom when such freedom is not, as in phenomenal sensibility,
co-opted to the service of bound soma, as in the application of
knowledge to
strength. Frankly, the puritanical are
not much use to the struggle for culture against philistinism when, as
physical
or masculine males, they have been co-opted to the struggle of civility
against
barbarity, of bound soma against free soma, and such a struggle is for
ever in
the pocket of that which, as barbarity, makes its civility possible in
the first
place, being the axial guarantor, as already noted, of state-hegemonic
consistency and continuity. Such a
'struggle' is indeed a very relative and conditional affair, since it
is
fundamentally part-and-parcel of the axial integrity which makes for
the
aforementioned stability and dare not or, more to the point, cannot
oppose such
stability, no matter how much it might see itself as standing in
opposition to
autocracy and as, in some sense, the guarantor of constitutionality if
not, in
the estimation of radical parliamentarians, democratic freedom and
progressive
change!
14. But
in reality the concept of democratic freedom is a misnomer; for the
somatically
bound are manifestly not
free, like their noumenal counterparts in
metachemistry and even antimetaphysics, and such freedom as obtains in
relation
to puritanism, as to church-subordinate criteria in general, being
psychic, is
decidedly secondary to the bound soma which constitutes the
parliamentary
aspect of state-hegemonic society and ensures that the democratic,
whether
left, right, or centrist, remain bound, or loyal, to the reigning
monarch,
whose somatic freedom is alone sovereign, if constitutionally held in
check by
parliamentary procedure.
15. Thus
the democratic, in what remains a phenomenally sensible extrapolation
from
noumenal sensuality, are anything but free, being, together with their
antibureaucratic counterparts in antichemistry, the bound somatic
antithesis to
the freely somatic autocrats and, for antimetaphysical males,
antitechnocrats
who rule a state-hegemonic roost in the interests of matriarchal
values, values
characterized, in metachemical free soma, by the criminal acquiescence
of bound
psyche in evil to the greater glory or, rather, power of the State, as
conceived primarily in terms of its authoritarian rather than
parliamentary
manifestation, and therefore in relation to the reigning monarch as
overall
Head of State.
16. Freedom
is not, nor ever could be, a principal characteristic of 'the world',
whether
in its phenomenally sensible or, across the ethnic divide, phenomenally
sensual
manifestations, since it is necessary to the well-being of 'the world'
that it
remains primarily bound vis-à-vis the relevant axial controlling
emphasis
towards either free soma, as in the case of the state hegemonic, or
free
psyche, as in the case, by contrast, of the church hegemonic. Therefore democracy is no more free than
antibureaucracy vis-à-vis the controlling autocracy and antitechnocracy
of the noumenally
sensual Behind, just as, in church-hegemonic society, plutocracy is no
more
free than antimeritocracy vis-à-vis the controlling theocracy and
anti-aristocracy of the noumenally sensible Beyond - theocracy linking
with
antimeritocracy and anti-aristocracy with plutocracy in no-less
psychically
free to bound terms than autocracy with antibureaucracy and
antitechnocracy
with democracy in the free to bound somatic terms of the state
hegemonic.
17. Such
phenomenal freedom as exists in traditional church-hegemonic and
state-hegemonic societies is ever subordinate to the prevailing
binding, be it
somatic in phenomenal sensuality or psychic in phenomenal sensibility,
and
therefore no more than the axial counterpart to the respective
manifestations
of bound soma and bound psyche that are themselves subordinate, at
least
theoretically, to the prevailing noumenal ideals, be such ideals
psychic by
dint of a metaphysical hegemony over antimetachemistry in noumenal
sensibility
or somatic by dint of a metachemical hegemony over antimetaphysics in
noumenal
sensuality.
18. Therefore,
unlike its Catholic counterpart, Puritan freedom is bound, sooner or
later, to
be subordinated to parliamentary binding, as follows from the
antichemical
subversion of physics to a bound somatic emphasis the logical
antithesis to
such freedom as somatically proclaims its triumph over the world from
the
netherworldly heights of the noumenally sensual Behind, with particular
reference to its monarchically hegemonic manifestation in metachemistry.
19. Of
course, my thinking all along has been to divide Catholicism between
phenomenal
sensuality and noumenal sensibility, and to contrast this with a
division, in
Protestantism, between Anglicanism and Puritanism, the former
affiliated, in
bound-psychic church-subordinate vein, to Monarchism and the latter, in
free-psychic church-subordinate vein, to Parliamentarianism, so that
damnation
in relation to a descent from free soma to bound soma in
state-hegemonic terms
would have to be contrasted with counter-salvation from bound psyche to
free
psyche in respect of any correlative descent from Anglicanism to
Puritanism.
20. Much
of this I still find highly plausible and therefore no concern for
revisionary
alarm. Where I erred, I now believe, was
in dividing Roman Catholicism itself between phenomenal sensuality and
noumenal
sensibility with no reference whatsoever to the place of Eastern
Orthodoxy in
such a division, credible as any such division must remain up to a
point, and
that precisely one that excludes the overall status, if you will, of
Eastern
Orthodoxy within not merely the Christian but, more specifically,
Catholic
fold. For Orthodoxy is much older than
Protestantism and certainly closer to Roman Catholicism without being,
in any
sense, un-Christian, or pagan. Therefore
it behoves us to allot it a position at the foot of the
church-hegemonic axis
as though in reaction to the more idealistic standing of Roman
Catholicism, a
reaction which has to allow for its want of confessional
transcendentalism
and/or antifundamentalism in respect of verbal absolution for
penitential
contrition, and which therefore places it closer, in a manner of
speaking, to a
paganistic backdrop, not least in terms of its greater reliance than
Romanism
on iconography as though in heliotropic deference of the earth to some
sublimated solar diffusion of light and colour.
21. I
shall say little about topographical features more characteristic of
the
Orthodox East than of the Roman West, nor about climatic differentials,
although both of these factors, not least in relation to the flat
steppes and
intensely cold winters of Eastern Europe, could doubtless be cited as
contributory to the phenomenally sensual status, overall, of Eastern
Orthodoxy
vis-à-vis its Latin counterpart, a counterpart which has always made
the
confessional of paramount importance in the salvation of souls by a
redemptive
grace emanating, via the priestly intercessor between the confessee to
sinful
behaviour and the Christian Lord Himself, from a post-resurrectional
Saviour as
conceived of from a specifically Catholic and therefore implicitly
transcendentalist if not antifundamentalist point of view, one which it
would
be difficult if not impossible to concretize in view of the abstract
nature of
all things transcendent and the product, in no small degree, of faith,
faith,
not least, that what once achieved resurrectional transcendence of the
flesh
will return, duly transformed, as the Second Coming to save more
efficaciously
from worldly sin that which, without his intervention, would remain
dependent
on priestly intercession and - I have to say - mere verbal absolution.
22. Yet
if Roman Catholicism is higher, in comparative terms, than Eastern
Orthodoxy,
by dint of its implicit transcendentalism and lesser overall commitment
to
fundamentalism, as especially applicable to the Old Testament, then it
is
arguably to Catholicism what Puritanism is to Protestantism, that is to
say,
the sensible pole of an axis which has a sensual antithesis -
phenomenal in the
case of Eastern Orthodoxy, noumenal in the case of Anglicanism, so that
we may
contrast to the Anglican-to-Puritan antithesis of church-subordinate
society
within a state-hegemonic axial framework an Orthodox-to-Roman
antithesis of
church-hegemonic criteria which would traditionally have co-existed
with
state-subordinate criteria within an axial context far more Christian,
in its
Catholicism, than secular or heathenistic in character.
23. However
that may be, I don't doubt that few societies are ever wholly
consistent with either
a Christian or a secular disposition, and there are grounds enough
within Roman
Catholicism, never mind Eastern Orthodoxy, for ambivalence and even
ambiguity
to creep into the overall equation and make it easier for periods of
state
ascendancy to occur whether or not the Church played any role in their
encouragement. Few societies are ever
independent of outside intervention, and virtually all societies, when
they are
not riven by ideological or denominational disparities, have sizeable
minorities whose ethnic allegiance may well be at variance with the
overall
societal bias of their particular country, be it state hegemonic, as in
the
case of Britain, or church hegemonic, as in the case of Ireland, with
especial
reference to Eire as that part of Ireland outside the United Kingdom.
24. Nevertheless
a distinction between state-hegemonic societies and church-hegemonic
societies,
as in the case of the United Kingdom and Eire, is generally discernible
and
characteristic, moreover, of alternative gender standpoints - female
and
therefore effectively matriarchal in the case of the former, male and
therefore
no-less effectively patriarchal in the case of the latter, where, as
already
noted, things generally ascend from phenomenal sensuality to noumenal
sensibility,
as though from sin to grace.
25. That,
of course, would be only a part of the story, even without church/state
relativities to bear in mind; for of course gender is a factor that
complicates
the overall picture, making for a different set of criteria in respect
of, for
instance, chemical to antimetachemical ascendancy as the subordinate
corollary
of anything antiphysical to metaphysical.
But then, quite apart from the existence of contrary axial
positions in
state-hegemonic society, matters are further complicated by the
historical
distinctions that arise, as noted in my previous text, between
genuinely
phenomenal and pseudo noumenal positions in respect of traditional
worldly
societies and the converse situations that characterize the emerging or
emergent
post-worldly societies which, whether with a netherworldly or an
otherworldly
bias, are less genuine below and more genuine above, making, as in the
American
case, for a pseudo-phenomenally sensible to noumenally sensual axial
link and
for the possibility to come, in countries like Eire, of a
pseudo-phenomenally
sensual (for we cannot exclude the generality of Roman Catholics from a
worldly
position despite the benefits of proxy grace through confession) to
noumenally
sensible axial link the exact counterpart or antithesis to anything the
contemporary post-worldly situation embodies.
26. Of
course, in the case of the church-hegemonic tradition, the existence of
a
phenomenally sensual to pseudo-noumenally sensible axial mean ensured
that
Roman Catholicism would be riven not only between its own mundane
masses - ever
somatically beholden to the Mass - and that implicit transcendentalism
which
hovers around the concept - virtually unique to Catholicism - of the
post-resurrectional Saviour 'On High' who is the metaphysical fount of
grace
and guarantor, through Christian faith, of a Second Coming whose will
it should
be to establish a new earth and a new heaven in 'Kingdom Come', but,
less
germane to church-hegemonic axial criteria than to what effectively
appertains
to church-subordinate criteria on the Protestant axis of Anglicanism to
Puritanism, to what might be described as a quasi-phenomenally sensible
orientation of the pseudo-noumenally sensible towards 'the Word' as
embodied in
the New Testament and, contrary to this puritan-like disposition, of a
quasi-noumenally sensual orientation of the phenomenally sensual
towards
Scripture as embodied in the Old Testament, where 'God' is less the Son
of
Devil the Mother hyped as the Son of God, still less an implicitly
transcendent
figure awaiting his 'return', than, in typically pagan-derived fashion,
Devil
the Mother hyped as God the Father, and one is automatically put in a
heliotrope-like position of deferring, from a phenomenally sensual
standpoint,
not unlike my earlier contention in respect of Eastern Orthodoxy, back
from
one's own axial integrity towards the apex of the state-hegemonic axis,
upon
which 'God' is no product of faith in a transcendent consequence of
resurrectional apotheosis who may one day return, duly transfigured, to
earth
to work his divine will, but fundamental to noumenal sensuality as
Creator of
the so-called Universe, meaning the Cosmos, and therefore the
monotheistic
manifestation, whether Judaic, Anglican, or what have you, of Devil the
Mother
hyped as God, which is to say, of a sensual First Mover presiding over
things
both cosmic and natural in due Old Testament vein.
27. For
the Old Testament is not even humanistic in decadent terms, as germane
to a
Catholic take on perpendicular triangularity that would involve the
concepts of
the so-called Risen Virgin, the so-called Father, and the so-called
Sacred
Heart of the Risen Christ as symbolical of eyes, ears, and heart in a
paradoxically decadent New Testament relationship, but is distinctly
subhuman
if not pre-human in its triangular orientations towards both nature and
the
Cosmos, the former in what could be described, using trees as
representative of
nature, as a blossom, fruit, and berry triangular structure
symbolically close to
Saul, David, and either Mohammed or some Mohammed-like Israelite
counterpart,
and the latter in what could be described as a stellar, solar, and
Venusian (of
the planet Venus) triangular structure symbolically closer to Jehovah,
Satan,
and either Allah or some Allah-like Israelite counterpart bringing, as
in other
antimetachemical instances, a degree of noumenal sensibility to bear on
what
must otherwise remain a triangle largely characterized, in due
heathenistic
vein, by noumenal sensuality, not least by its metachemically hegemonic
aspect.
28. Be
that as it may, the fatality of phenomenal sensuality to defer, in
particular,
towards pseudo-noumenal sensuality, and thus a fundamentally Anglican
'Creator', must be as inevitable or, at any rate, likely as for the
pseudo-noumenally sensible to scripturally defer to phenomenal
sensibility,
thereby detracting from their own implicit transcendentalism (whether
or not
coupled to a no-less implicit antifundamentalism) the more explicitly
humanistic and even antinonconformist criteria are cited in respect of
the New
Testament, and pretty much as a puritanical antidote to whatever would
most
characterize the Old Testament as a vehicle for the fundamentalist -
and even
somatically materialist - oppression and domination of the masses.
29. That
said, Catholicism demonstrates what could be called a shadow or
secondary
tendency towards what in Britain became the church-subordinate
corollaries of a
state-hegemonic mean, and with such a tendency it is small wonder that
the
self-transcending essence of Catholicism was vitiated by criteria
having their
origins not only in Devil the Mother hyped as God but, by phenomenally
sensible
extrapolation, in the Son of Devil the Mother hyped as Son of God -
something
that is much more fundamental to 'the Word', in New Testament vein,
than to any
original orientation towards an implicit transcendentalism long
associated with
the Risen Christ whose grace is the salvation of 'the world', meaning,
of
course, the phenomenally sensual, or meek.
30. For
'the world', as described before in my works, is no less divisible
between
alpha and omega, sensuality and sensibility, the meek and the just,
than the
'overworld' of that which we have associated with netherworldly
criteria in the
case of noumenal sensuality and otherworldly criteria in the case of
noumenal
sensibility, each of which is divisible, moreover, between hegemonic
and
subordinate gender positions in regard to their respective commitments
to
vanity and righteousness.
31. And
if it is to establish a 'new earth' that the Saviour will return, it
cannot be
for the sake of perpetuating 'the world', least of all on its sensible
side,
but in order that those who are of the earth may be saved up more
efficaciously
to Heaven, to a New Heaven, commensurate with a genuine order of
noumenally
sensible criteria, than would otherwise be possible.
In fact, is it not the case that, in
consequence of the influence upon the phenomenally sensual of
post-worldly societies
dominated by noumenal sensuality, a 'new earth' already exists, and
precisely
in relation to the pseudo-phenomenally sensual, all those lapsed
Catholics
whose Americanized lifestyles have elevated them relatively above their
conservative or more faithful counterparts of Catholic convention, and
rendered
them all the more eligible for salvation to and by that genuine order
of
noumenal sensibility we have identified with the Second Coming and,
hence, with
the context of 'Kingdom Come'. Is not
the existence of pseudo-phenomenal sensuality, in this chronologically
contemporary sense, already equivalent to a 'new earth' which can only
be the
axial precondition of the 'New Heaven' that a more genuine noumenal
sensibility, in both metaphysics and antimetachemistry, would set about
establishing ... come the dawn of deliverance from worldly enslavement
following a majority mandate, as described in earlier texts, for
religious
sovereignty in that most paradoxical of elections commensurate, so I
have
contended, with Judgement.
32. I, at
any rate, have little doubt in my mind that the 'new earth' is
such a thing, and that it precedes the return of a godly
individual, of the Second Coming of godliness in respect of a stage
beyond New
Testament transcendentalized humanism to one unequivocally
transcendentalist or
at least orientated towards a transcendental consummation requiring
that 'man
be overcome' in respect of his gradual cyborgization towards definitive
godliness and, hence, God, not to mention, for females,
antidevilishness and,
hence, the Antidevil.
33. Actually,
I would say that in this pseudo-phenomenally sensual sense, the term
'new
earth' is itself a misnomer, since the precondition of metaphysics and
thus of
godliness or heavenliness is ever antiphysics, the antimasculine
position
massedly under the volumetric volume of chemistry in (broadly)
phenomenal
sensuality, and that for any prospect of a heavenly redemption of the
masses,
with particular reference to its male members, there must first be a
degree of
anti-earthly sinfulness in place which, appertaining to antiman, is
already a
refutation of anything properly earthly and hence heathenistically
beneath or
contrary to the concept of sin. Even the
physical position of masculine males over antichemical antifeminine
females in
phenomenal sensibility may be less strictly earthly,
in
respect
of
a
terrestrial parallel, than effectively Mars-like in its
cerebral elevation over the oceanic waters of a womb-like plenum
characterized
by bound soma.
34. However
that may be, a 'new earth' would not be the concern of a godly being, a
Messianic redeemer, so much as a consequence of what stems from or owes
its
origins to a noumenally sensual imposition closer, in spirit, to what
is
contrary to God, namely the Devil, and most specifically to Devil the
Mother in
the case of metachemistry and, where the secondary free soma of
antidivine
males is concerned, to the Antison of Antigod, a sort of Antichristic
equivalence likely, by dint of gender parallelism, to have more effect
on
antiphysical males than, like Devil the Mother, on their chemical
counterparts
in phenomenal or, in this case, pseudo-phenomenal sensuality.
35. Therefore
not only is what could be called a 'new anti-earth' in the antiphysical
aspect
of pseudo-phenomenal sensuality a precondition of anything genuinely
heavenly
in the metaphysical aspect of noumenal sensibility, but, for females,
it must
follow that what could be called a 'new purgatory' in the chemical
aspect of
pseudo-phenomenal sensuality should be no less preconditional of
anything
genuinely antihellish in the antimetachemical aspect of noumenal
sensibility,
where, in secondary free psyche, the Antidaughter of the Antidevil
would be the
antifundamentalist counterpart to the transcendentalism of God the
Father as
that which, in primary church-hegemonic vein, signified the apex of
noumenal
sensibility in respect of loyalty to Self and thus the attainment, via
Truth,
of heavenly joy as the Self-resurrectional reward for genuine godliness.
36. Therefore
it is not the business of the Second Coming to establish a 'new earth',
nor
even a 'new anti-earth', but to make use of such new anti-earthly and
new
purgatorial positions as already exist in and as germane to
pseudo-phenomenal
sensuality, the product, by and large, of noumenally sensual
impositions of a
'Vanity Fair'-like order, and to save from bound to free psyche (and
counter-damn from free to bound soma) those who appertain to such a
'new
anti-earth' and 'new purgatory' to that more genuine noumenal
sensibility which
one can identify, in metaphysical and antimetachemical terms, with a
'New
Heaven' and, for antidiabolic females, what could be called a 'New
Antihell',
the anti-upperclass corollary, for females, of anything classless in
respect of
metaphysical sensibility, and therefore arguably less genuinely
righteous than
anti-vain or, more correctly, pseudo-just (as described in more detail
later).
37. Obviously
such a genuine noumenally sensible position is not only above the
pseudo-noumenal sensibility of the R.C. Church, with its verbal
absolution for
penitential contrition, but above or, rather, beyond, as cyborgkind to
mankind,
the Buddhist noumenal sensibility of transcendental meditation, the
humanized
transcendentalism of the East traditionally, and therefore uniquely
germane to
a global, as opposed to Western or Eastern, ideological standpoint such
that
overhauls the older civilizations as it develops out of and away from
the
antihumanism which is the basis, if you will, of what is properly
contemporary
and therefore both beyond and antithetical to traditional civilization,
whether
antipagan/humanist, as in the case of the West, or anticosmic/pagan as
in the
case of the East, which not only predates Western civilization but is
that
which is most antithetical, in its Creator-based primitivity, to the
march of
contemporary civilization as it advances from antihumanism towards a
transcendent resolution in the utmost universality of full
globalization,
transcendentalism being to antihumanism what humanism was to
antipaganism
(Christianity) and, before that, paganism to anticosmic pantheism -
namely the
positive and evolutionary fulfilment of a negative and devolutionary
precondition which, being sensual, could only be of a broadly female
character.
38. That
said, it is not for the Second Coming to perpetuate anything
humanistic,
whether transcendentally humanistic, as in the case of the R.C. Church,
or
humanistically transcendentalist, as in the case of the Buddhist East,
but to
encourage the utmost synthetically artificial sensibility commensurate
with the
cyborgization of life to an intensely noumenally sensible End, whether
in
respect of metaphysics or, for females, antimetachemistry.
Therefore the starting point of Social
Transcendentalism or, more ideologically, Social Theocracy is from
where
antihumanism leaves off, since antihumanism is akin to the tails side
of a coin
that, being global, has yet to achieve its head, and therefore become
properly
evolutionary.
39. And
what Social Theocracy is appealing to is the instinct in the
pseudo-phenomenally sensual masses for self-preservation beyond the
levels of
worldly enslavement to netherworldly exploitations via the otherworldly
liberation in which the New Heaven and the New Antihell can come to
pass and
remain as testimony to their psychic salvation (from bound to free) in
church-hegemonic terms and to their somatic counter-damnation (from
free to
bound) in state-subordinate terms, thereby bringing noumenal
sensibility to its
universal fulfilment via the synthetic transmutation of both the Self
and the
Not-Self.
40. For
when those of 'Vanity Fair' are no
longer able to prey upon and avail of the weakness (in primary free
soma) and
ignorant approach to weakness (in secondary free soma) of those in the
'Sough
of Despond' because the latter have been blessed with the beautiful
approach to
truth (in secondary free psyche) and truth (in primary free psyche) of
the
'Celestial City', then it will not be too long before their
exploitative
position becomes untenable and they collapse into the
'delectable-mountains'
justice of 'Mr Worldly Wise' and are damned and counter-saved, ceasing
to be
diabolic and antidivine the more, in reverse gender terms, masculine
and
antifeminine criteria ensue, which are precisely the criteria
characterizing
the phenomenally sensible, whose position is rather akin, in the world,
to
earth and antipurgatory.
41. Thus
as the antimasculine and feminine are saved and counter-damned up to
divinity
and antidevility, so will those who were of man and antiwoman gradually
be
manoeuvred into positions across the worldly divide that would be
closer to
anti-earth and purgatory, thereby allowing more men and antiwomen of a
damned
and counter-saved stamp to step into their phenomenally sensible
positions
prior to being swivelled across in like-antimasculine and feminine vein
to
follow upon the heels of their formerly puritan counterparts, joining
the
ever-swelling band of the Saved and Counter-Damned whose entitlement,
in
noumenal sensibility, will be to have the full benefits of evolutionary
centro-complexification, as the Many gradually become the Few, growing
ever
more divine and/or antidiabolic, as the gender case may be, as
metaphysics and
antimetachemistry are encouraged to develop toward their maximum
potential for
classless Being and anti-upperclass Antidoing in the virtuous circle of
Yang
and Anti-Yin, Eternity and Anti-Infinity.
42. When
we examine such noumenal sensibility from a literary standpoint or,
more
correctly, from the standpoint of a given typography, be it writerly or
printerly, we find, that as in the case of phenomenal sensibility, text
should
be monochrome, since what is drab or conservative without, on the
outside, in
rejecting any attempt at 'spectacle', can only be conducive towards a
more
interesting or enlivening experience within, in the Self, which is
spared the
ignominy of self-rejection from a standpoint rooted, female-wise, in
selflessness, which is to say, in both the presentation and
appreciation of
'spectacle'.
43. It is
not for nothing that books, traditionally, are monochrome, with black
characters on a white paper ground, for on such a basis justice is done
to
sensibility, which requires for its inner enrichment and development a
repudiation of garish spectacle without.
Books, when purely typographical, are quintessentially
puritanical in
respect of such monochromatic print, and thus somewhat contrary to all
kinds of
polychromatic spectacles, whether filmic or, indeed, literary, as in
the case
of certain Medieval MSS, contemporary American co-mags, children's
books of a
more vulgar nature, and a variety of experimental works utilizing the
most
varied colours, with or without - though doubtless more often with -
colour
photography, that pictorial subverter of print.
44. But of course the
generality of such monochromatic books are
phenomenally sensible, and therefore germane to a context divisible
between
physics and antichemistry, masculine and antifeminine criteria. There is to such sensibility an element of
what
has in the past been called the abstract corporeal, not least in
respect of
writing, where letters or characters are of course joined in subjective
vein,
but there is also a more prevalent element of what could be called
anti-concrete corporeality, as befitting anything that has a more
printed look
to it, as, in fact, the great majority of published books do have,
albeit one
might look in vain for tangible evidence of borders as though to
confirm a
bound-somatic parallel in the great majority of such publications.
45. However
that may be, monochrome can be black on white - and usually is - or
white on
black, but that is all the difference, it seems to me, between a
typographical
paradigm of bound soma and a typographical paradigm, far rarer, of free
psyche,
and it is apparent from the evidence of most if not all such books that
monochrome is presented in such a fashion as to favour bound soma, a
not
untypically phenomenally sensible position, since, as we have already
discovered, phenomenal sensibility is nothing if not the subversion of
the
nominal physical hegemony by antichemical factors acting in
conjunction, albeit
antithetically, with an unequivocal metachemical hegemony over
antimetaphysics
in noumenal sensuality. Therefore it
need not surprise us that printed literature is the representative form
of
literature for a context characterized by phenomenal sensibility, and
that what
we have called the anti-concrete corporeal takes considerable
precedence over
anything abstract corporeal, in writerly vein.
46. I
would even go so far as to say that printed books of printerly material
are
primary state-hegemonic, whether or not, in the absence of
white-on-black
monochromatic presentations, there would be a primary
church-subordinate
standing to material printed with a greater emphasis on upper-case than
on
lower-case, albeit still somehow ascendant over anything conceived from
a more
strictly writerly - and therefore joined character - point of view.
47. However,
if we make out a case for sensibility where monochrome is concerned,
whether it
be black-on-white or, indeed, the almost nonexistent white-on-black,
and
remember that such contrary approaches to monochrome, amounting to a
somatic/psychic dichotomy, can be corporeal or ethereal, generally
straight or
italic, then it would seem only fair to contend that any literary or
typographic production that hailed primarily from sensuality would have
to be
polychromatic, since of a nature that appealed to appearances and was
set up
both to mesmerize and seduce from a basis rooted in heathenistic
values, the
female values, if you will, of a garishly sensual disposition that must
needs
draw attention to itself and, in drawing attention, conquer and
vanquish all
opposition, rendering deferential to its will and spirit all that might
lay
claims to any kind of egocentric or psychocentric independence of mind.
48. Therefore,
for the sake of argument, we may contend that anything phenomenally
sensual
could not be monochromatic but if not blatantly then fundamentally
polychromatic,
serving to exemplify the triumph of chemistry over antiphysics, of
feminine
over antimasculine values in such fashion that free soma took
precedence - at
least without inter-class axial intervention - over bound psyche, and
texts of
a polychromatic on white rather than white on polychromatic ground -
say green
or blue - tended to prevail. But, of
course, with axial intercourse between phenomenal and noumenal
positions such a
heathenistic situation would be somewhat paradoxically undermined,
though not
eradicated, by an antiphysical subversion of chemistry at the behest of
an
unequivocally metaphysical hegemony over antimetachemistry in noumenal
sensibility, and so the prospects for white on polychrome could only be
higher,
if within boundaries exemplifying the binding of psyche, than of
anything
typographically illustrative of free soma itself.
49. And
in such a paradoxical subversion of phenomenal sensuality it would be
feasible
to equate the nominal chemical hegemony with the concrete corporeal and
the
underplane subversive element of antiphysics with what could be called
the
anti-abstract corporeal, the former of which would be free printerly
where the
latter was bound writerly and therefore arguably subject to borderline
restrictions that would make it the bound-psychic counterpart to such
bound
soma as we found equivalent to a bordered printerly style across the
worldly,
or phenomenal, divide, albeit such a divide is itself symptomatic of
polychromatic sensuality on the one hand and monochromatic sensibility
on the
other hand, and therefore antithetical in virtually every respect.
50. But
if phenomenal sensuality can only be polychrome, then that to which it
should aspire
and which is its salvation and/or counter-damnation, depending whether
psyche
or soma be the focus of attention in due church-hegemonic or
state-subordinate
vein - namely, noumenal sensibility, can only, as intimated above, be
monochrome, the leap from anti-abstract corporeality in antiphysics to
abstract
etherealism in metaphysics, as from white-on-colour bound writerly to
white-on-black free italic writerly, requiring, for gender symmetry, a
correlative leap from concrete corporeality in chemistry to
anti-concrete
etherealism in antimetachemistry, as from colour-on-white free
printerly to
black-on-white bound italic printerly, notwithstanding the respective
secondary
church-hegemonic and primary state-subordinate positions in which
something
approximating to white-on-colour bound printerly to white-on-black free
italic
printerly in the female case and colour-on-white free writerly to
black-on-white bound italic writerly in the male case would be
requisite in any
strictly logical estimation that aimed to be as exactingly
comprehensive as
possible.
51. But
that rather complicates what is already a pretty complicated issue,
since any
justice to each gender position requires that both soma and psyche be
taken
into account, and that presupposes, it seems to me, an elevation of
white-on-colour to white-on-black in the case of church-hegemonic
criteria,
ascending from phenomenal sensuality to noumenal sensibility as from
bound
psyche to free psyche in both writerly and printerly modes, and,
correlatively,
the elevation of colour-on-white to black-on-white in the case of
state-subordinate criteria, ascending or, rather, counter-descending
from
phenomenal sensuality to noumenal sensibility as from free psyche to
bound soma
in both writerly and printerly modes.
52. Be
that as it may, the ascension from phenomenal sensuality to noumenal
sensibility will be akin, in primary church-hegemonic terms, to an
ascent from
phenomenal antisubjectivity to noumenal subjectivity, as from bound
polychrome
writerly to free monochrome italic writerly in antiphysics and
metaphysics,
whilst, in secondary church-hegemonic terms, it will be from phenomenal
objectivity to noumenal anti-objectivity, as from bound polychrome
printerly to
free monochrome italic printerly, thereby confirming typographical
salvation on
both male and female, antihumanist to transcendentalist and
nonconformist to
antifundamentalist terms.
53. Correlatively,
the counter-descension from phenomenal sensuality to noumenal
sensibility will
be akin, in primary state-subordinate terms, to a counter-descent from
phenomenal antisubjectivity to noumenal subjectivity, as from free
polychrome
writerly to bound monochrome italic writerly in antiphysics and
metaphysics,
whilst, in secondary state-subordinate terms, it will be from
phenomenal
objectivity to noumenal anti-objectivity, as from free polychrome
printerly to
bound monochrome italic printerly, thereby confirming typographical
counter-damnation on both male and female, antinaturalist to idealist
and
realist to antimaterialist terms.
54. Reversing
all this in respect of state-hegemonic and church-subordinate criteria,
as
germane to the axis descending from noumenal sensuality to phenomenal
sensibility, we may argue that the descension from the one to the other
will be
akin, in primary state-hegemonic terms, to a descent from noumenal
objectivity
to phenomenal anti-objectivity, as from free polychrome italic
printerly to
bound monochrome printerly in metachemistry and antichemistry, whilst,
in
secondary state-hegemonic terms, it will be from noumenal
antisubjectivity to
phenomenal subjectivity, as from free polychrome italic writerly to
bound
monochrome writerly, thereby confirming typographical damnation on both
female
and male, materialist to antirealist and anti-idealist to naturalist
terms.
55. Conversely,
the counter-ascension from noumenal sensuality to phenomenal
sensibility will
be akin, in primary church-subordinate terms, to a counter-ascent from
noumenal
objectivity to phenomenal anti-objectivity, as from bound polychrome
italic
printerly to free monochrome printerly in metachemistry and
antichemistry,
whilst, in secondary church-subordinate terms, it will be from noumenal
antisubjectivity to phenomenal subjectivity, as from bound polychrome
italic
writerly to free monochrome writerly, thereby confirming typographical
counter-salvation on both female and male, fundamentalist to
antinonconformist
and antitranscendentalist to humanist terms.
56. Frankly,
the axes couldn't be more different, more antithetical both with
respect to the
noumenal and the phenomenal positions; for what is noumenally
objective, and
thus primarily of free italic printing and secondarily of bound italic
printing
in the one case is noumenally subjective, and thus primarily of free
italic writing
and secondarily of bound italic writing in the other case, neither of
which
could exist independently of their upended gender complements with
regard to
noumenally anti-subjective free and bound italic writing on the one
hand and
noumenally anti-objective free and bound italic printing on the other
hand, the
delicate matter of which way round the polychrome vis-à-vis background
or
monochrome vis-à-vis background is ... being of crucial significance
even
without considerations as to the presence or absence, depending on the
context,
of borders.
57. Likewise
what is phenomenally objective, and thus - once axial factors have been
taken
into account - primarily of bound printing and secondarily of free
printing in
the one case is phenomenally subjective, and thus primarily of bound
writing
and secondarily of free writing in the other case, neither of which
could exist
independently of their upended gender complements with regard to
phenomenally
anti-subjective free and bound writing on the one hand and phenomenally
anti-objective free and bound printing on the other hand, the delicate
matter,
once again, of which way round the polychrome vis-à-vis background or
monochrome vis-à-vis background is ... being of crucial significance
even
without considerations as to the presence or absence, depending on the
context,
of borders.
58. Frankly,
no-one has ever thought even remotely as logically exactingly and
comprehensively as this about typographical alternatives before, and I
fancy
that few if any persons will ever bother to trouble their heads about
such
matters after me, since it is well known that society, or different
types of
society, functions on the basis of conventional expedience rather than
in
consequence of having thought through several or, more correctly, all
options
to their logical conclusions - something for which one must have a
developed
and rather special philosophical capacity to begin with, which is not
only very
rare but completely contrary to the normal and everyday functioning of
society along
predetermined conventional lines that owe next to nothing to Truth and
almost
everything to commercial expedience!
59. However
that may be, one thing should be evident to even the least
philosophically
perspicacious after this little excursion into typographical analysis,
and that
is that print, as in the course of book production to a commercial end,
is not
and never could be appropriate for the dissemination of godly, or
metaphysical,
material, and that on no account could anything that seriously purports
to be
'the word of God' ever take a printerly guise, which, as we have seen,
is not
even physical in regard to masculine males but antichemical and
therefore the
product of a level of phenomenal sensibility commensurate, in its
anti-concrete
corporealism, with phenomenal anti-objectivity, with a sort of oceanic
antipurgatory the phenomenal counterpart, in monochromatic sensibility,
to a
rather 'Martian' - and unrepresentative - earth!
60. Therefore
any text that purports to be the 'word of God' and that is manifestly
not
noumenally subjective and therefore monochromatically abstract
ethereal,
presented in an italic writerly style that also happens to be
typographically
the right way around, is a lie from the standpoint of what properly
appertains to
God in the realm of noumenal sensibility, specifically with regard to
metaphysics and thus the transcendental, or free psychic, presentation
of Truth
and, for bound soma, idealist presentation of the truthful approach to
Beauty,
which is akin to a Son of God (the Father), being rather more a matter
of
somatically-oriented black-on-white than of psychically-oriented
white-on-black.
61. But
if phenomenal sensibility is a lie from the standpoint of God, never
mind His
Son, the relevant bound soma, or, for that matter, the accompanying
Antidiabolic factors in antimetachemistry, where we will have contrary
monochromatic approaches to italic printing, then how much more so must
noumenal sensuality be a lie from the standpoint of metaphysics! For anything that is polychromatically either
free or bound in regard to italic printing is as far removed from God
the
Father and the Son of God as it is typographically possible to be - in
fact, so
far removed as to be commensurate with Devil the Mother and the
Daughter of the
Devil, the polychrome-on-a-white ground of the former contrasting, as
free
metachemical soma, with the white-on-polychrome of the latter, its
bound
metachemical counterpart. Nothing could
be more ungodly than such polychromatic italic printing, and therefore
anything
presented in such fashion can only bear witness to the rejection of God
and/or
to the most utter and complete subversion of godliness by Devil the
Mother
hyped as God - a not uncommon heathen standpoint!
62. Whether
such typography exists in relation to books, co-mags, films, or
computers, it
and its 'fall guy' corollary, a polychromatic italic writerly style,
can only
be at the furthest remove from anything noumenally sensible and
therefore
deserving of religious respect. Those of
us struggling on behalf of metaphysics and, for females,
antimetachemistry can
only reject such presentations, just as we strive to reduce our
commitment to
polychromatic media in general, for fear that we should become unduly
obsessed
with deferring to their garish appeals and spend so much time admiring
or
worshipping or simply watching them that not only is our inner life
undermined,
but we become more helplessly dependent upon them and hopelessly cut
off from
the prospect of self-development, behaving as though the polychromatic
presentation was all, and all else merely anachronistic or culturally
inferior.
63. Yet
nothing could be further from the truth, since it is the principal of
refusing to
take whore-like dolled-up external blandishments of a garish nature
seriously
which makes it possible for males, in particular, to turn away from
such
superficial and fundamentally heathenistic seductions and productions
towards a
richer inner life, a life that requires, the deeper it becomes, a
monochromatic
exterior corollary which is no inferior development but both a
precondition and
confirmation of interior life, a sort of puritanical counterpart to the
inner
visions and unitive knowledge which, with the more evolved males, have
taken
over from the sensuous trappings of both nature and the world of
externalized
values to such an extent that their beholders are virtually indifferent
to the
existence of anything less than such inner riches, the product of
sensible
development and a kind of inner sanity and insight.
64. Thus
the more inner one becomes as a liberated male, the less appeal will
the outer
world have, and one will grow beyond its superficial appeals and live
largely
independently of it, scorning all but an occasional and necessary
contact with
it for fear that one will be dragged back and down to female-dominated
criteria
rooted in an unceasing polychromatic onslaught on sensibility. Thus have the greatest men always lived,
whether as intellectuals or spirituals, philosophers or theosophers,
men of
thought or men or, more correctly, gods of vision and, especially,
unitive
knowledge, who have died to 'the world' of external appearances in the
interests of otherworldly 'rebirth', of absorption in their psychic
selves to a
degree which has put them 'beyond the pale' of ordinary life and those
- almost
invariably the great majority - who live it, deeming it to be the only
life and
all else simply a manifestation of insanity.
65. But,
of course, theirs is a poor and superficial life compared or, rather,
contrasted to Eternity, to the life within, since it is rooted in
female values
and stems, one might say, from a XX-chromosomal cosh which cannot
accept any
other values than those to which it is perforce subjected, compliments
of both
the Cosmos and nature, so that it acts in a fundamentally tyrannical
fashion to
reproduce itself or, rather, to render its fundamental condition, which
is
objectively vacuous, less unpleasant and painful by dint of acquiring,
at the
male's expense, a surrogate plenum through reproduction which will have
the
effect of both giving it something tangible to do and of enabling it to
overcome its own basically empty condition, nature abhorring its vacuum
and
seeking, through objective imposition, to ameliorate it via the
aforementioned
surrogate plenum.
66. Needless
to say, so implacable is this XX-chromosomal cosh that hails from an
objective
vacuum in the female gender that most males are 'picked off' by it and
in no
position to develop beyond their XY-chromosomal integrity to that
godlike
integrity in which the Y is paramount and eternally sovereign, the X
having
been 'overcome' as a potential threat to the ascension of Y to its
heavenly
destiny, since it is the X which is co-opted by the female to her
reproductive
necessities, and that X, ordinarily kind of neutral but capable of
being
dragged in a negative direction, is precisely that which will 'sell
out' and
accommodate, as best it can, the XX-chromosomal impositions, causing
the
co-opted male to become the proverbial 'slave of a slave' that
Baudelaire aptly
noted in his journals, together, the reader may recall, with so much
else of a
lastingly credible order.
67. Thus
is a human being potentially capable of godliness reduced to the world,
reduced
to the abject status of an adjunct to a creature who, unless she is
consistently and methodically 'upended', so that she ceases to be 'true
to
herself' and becomes rather more at gender cross-purposes with herself
in
imitation of the male, whether antichemically or, most especially,
antimetachemically, will continue to pull his strings and call the
shots from a
standpoint that, contrary to what modern rhetoric might suggest, is
incapable
of that liberal generosity of spirit that hails from a male ego but is
fated,
by nature and worse things behind nature, to act as though tyrannically
and
autocratically and/or bureaucratically in response to the objectively
vacuous
promptings of a XX-chromosomal dictat. If you give this
fundamentally tyrannical creature an inch of liberal freedom she will
take,
sooner than later, a mile of authoritarian licence, and that is
precisely what
has happened in the contemporary world, not least in respect of
Anglo-American
values and the so-called freedom of the West which, when one bothers to
analyze
it, is the female freedom of the XX-chromosomal cosh par excellence
which,
in co-opting the male X to itself, has successfully neutralized and
even
ostracized anything recognizably Y-like, thus effectively shutting God
out of
the overall picture, even as, though especially in America, Devil the
Mother is
subversively proclaimed as God and one can believe, with the
film-makers, that
'God created woman' and is behind every endeavour on the part of
females to have
their way at the expense of males and heathenistically reproduce life
to an
incremental end.
68. Of
course, such life is in truth no end at all but the beginning of things
and an
obstacle to the attainment of a true end that is the rejection of life
as we
know it, whether through Christ, the Buddha, or, hopefully in the
future, the
writer of this and other such texts, who believes no less in a sensible
'rebirth' as the solution, for males, to the manifold problems of
contemporary
sensuality, not least in respect of the garish appeal of polychromatic
culture,
but takes the concept beyond man to the cyborg-oriented reaches of
global
universality and the possibility, through a synthetically artificial
transcendentalism allied, for females, to an equivalent
antifundamentalism, of
an altogether new order and stage of church-hegemonic criteria
commensurate, in
a manner of speaking, with 'Kingdom Come'.
69. No,
life in the alpha-stemming heathenistic sense is simply that which must
be
rejected principally by enlightened males if an alternative to it is to
be
developed such that will take one beyond the half-truths and
half-illusions of
the world to the absolute truth of Eternal Life, which can only come
with the
death of the body, of soma, and the resurrection of the soul, of
psyche, as the
Not-Self is gradually phased out and superseded by cyborg-like modes of
support
and sustain for the Self which will make the development of the latter,
the
resurrection of its soul, so afterlife-like as to render such afterlife
experiences as men have experienced comparatively insignificant, since
too
dependent on a self which, for all its capacity for eternity, at any
rate
certainly in the male case, has had to make do with and remain
dependent on
nature and what dwells behind and anterior to nature in the Cosmos, so
that its
eternity, or experience of Eternal Life, has always been undermined by
'the
flesh' and thereby reduced to a permanent condition which, whether at
the
brain-stem level of ego-related visionary experience or at the
spinal-cord
level of unitive knowledge of the Self per
se as soul, is fated sooner or later - and
sooner than later - to fizzle out and, as it were, cannibalistically
self-consume itself to an extent which, even before the corpse itself
has completely
decomposed, takes it into the darkness of death and extinction
generally,
where, not simultaneously with the light but successive to it,
something more
earthly if not hellish than heavenly is the reductionist outcome, even
though
the illuminating self-consuming of psyche was equivalent to Heaven or,
at the
very least, an inner earth while yet it lasted.
70. The
Self, like it or not, is fated, through its humanistic dependence on
the nature
of flesh, to fade out and die from Eternity, even though it is born to
Eternity
and lives eternally, as a permanent condition, while there is still
self-consuming of the myriad nerve fibres of the brain stem and spinal
cord to
grant it that inner life which makes for either visionary or unitive
experience
- visionary in the case of those habituated to egocentric traditions
through
prayer and suchlike brain-centred devotions that, in their simple
reiterations,
portend the lower brain and/or brain stem, unitive in the case of those
habituated to psychocentric traditions through transcendental
meditation and
suchlike soul-centred devotions that portend the spinal cord, the
former
largely Western and the latter Eastern.
71. But
we who wish to resurrect the Self more lastingly through overcoming
nature and
mankind's dependence on and restrictions by it, are beyond both Western
and
Eastern traditions alike, and therefore germane to what has been called
global
civilization, which has the capacity to take life beyond the
antihumanist
machine-worship of the present manifestation of it, half in and half
out of
global civilization, to a new and altogether more transcendentalist
manifestation of life commensurate with Eternity which, in conjunction
with the
antifundamentalism of Anti-Infinity for females, will encourage the
cyborgization
of human-equivalent life to a degree and in such fashion that 'man', in
Nietzsche's memorable and doubtless prophetic words, is finally
'overcome', and
life no longer revolves around his limitations and his antithesis, by
and
large, to nature, but seeks, in overcoming him, a limitless freedom for
psyche
that, in its synthetically artificial manifestation of noumenal
sensibility,
will become antithetical to the Cosmos, relatively to such noumenal
sensibility
as exists, Saturn- and Venus-like, to least evolved and least
counter-devolved
manifestations of free psyche and bound soma, and absolutely to such
noumenal
sensuality as exists, stellar- and solar-like, to most devolved and
most
counter-evolved manifestations of free soma and bound psyche,
manifestations of
free soma and bound psyche that could only be metachemical and
antimetaphysical, and therefore contrary, both in the Cosmos and
subsequent to
it, to anything godly and antidevilish, the latter of course being the
antimetachemical corollary of a metaphysical hegemony.
72. Well,
such a metaphysical hegemony is what alone constitutes a godly lead of
life at
the expense of antidevilish criteria in the antimetachemical aspects,
psychic
and somatic, of noumenal sensibility, and such a hegemony is only going
to come
fully into its own and permit of more than a conditional eternity
within bounds
naturally circumscribed by the mortality of the flesh when once man has
been
overcome and replaced, on a more or less global basis, by that which
has been
called Cyborg, and which I choose to identify with both the
metaphysical and
antimetachemical aspects, according to gender, of a noumenal
sensibility which,
having the capacity to become most evolved and most counter-devolved,
and
therefore not only relatively antithetical to anything least evolved
and least
counter-devolved in such fashion in the Cosmos, but beyond anything
more
(compared to most) evolved and more (compared to most) counter-devolved
in such
fashion in mankind, which is itself, as we have argued, antithetical to
that
which is less (compared to least) evolved and less (compared to least)
counter-devolved in relation to the noumenal sensibility of nature,
that other,
along with mankind, intermediate factor between the two absolutes, or
absolutist noumenally sensible antitheses - that of the least
omega-oriented
noumenal sensibility in the Cosmos and that of the most omega-oriented
noumenal
sensibility in the Cyborg, as in Cyborgkind, mankind's logical
successor.
73. But
that is only the beginning and end of godliness and antidevilishness,
not the
beginning and end of devilishness and antigodliness, which stretches
from its
most devolved and most counter-evolved manifestations in the noumenal
sensuality of the Cosmos to its least devolved and least
counter-evolved
manifestations in the noumenal sensuality of the Cyborg, in
contemporary
sensual cyborgization of life via antihumanism, via its more (compared
to most)
devolved and more (compared to most) counter-evolved manifestations in
the
noumenal sensuality of nature and its less (compared to least) devolved
and
less (compared to least) counter-evolved manifestations in the noumenal
sensuality of mankind, so that, in overall terms, free soma (allied to
bound
psyche) regresses from its most free stage in the noumenal sensuality
of the
Cosmos to its least free stage in the noumenal sensuality of the Cyborg
via,
intermediately, its more and less free stages in the noumenal
sensuality of
nature and mankind, in complete contrast to the progression of free
psyche
(allied to bound soma) from its least free stage in the noumenal
sensibility of
the Cosmos to its most free stage in the noumenal sensibility of the
Cyborg
via, intermediately, its less and more free stages in the noumenal
sensuality
of nature and mankind.
74. Therefore
no more complete, or absolute, antithesis could be conceived of than
that
between the most devolved and counter-evolved manifestations of free
soma and
bound psyche in the Cosmos and the most evolved and counter-devolved
manifestations of free psyche and bound soma in the Cyborg, the victory
of the
latter necessarily requiring that everything appertaining to and
stemming from
the former be rejected and utterly repudiated as a thing not of God the
Father,
still less of the Antidaughter of the Antidevil, but of Devil the
Mother
coupled, in antimetaphysical free soma, to the Antison of Antigod, the
bound
psyche of the latter constituting, in Antigod the Antifather, the
church-subordinate corollary to the Daughter of the Devil whose own
primary
church-subordinate status in metachemical bound psyche can only remain
subordinate to the primary state-hegemonic status of Devil the Mother. For which read: metachemical free soma.
75. Therefore
the coming of God the Father into his most evolved metaphysically free
psychic
'Kingdom' is that which will indirectly put an end to the persisting
reign of
Devil the Mother hyped as God; for there can be no place for the great
Lie when
once Truth is established in noumenal sensibility to a degree which is
no less
absolutist than that which exists in noumenal sensuality as the Lie
hyped as
Truth, or the Devil as God.
76. And
Truth will only be established to an absolutist degree when once it
embraces
the Cyborg and proclaims God the Father in relation to the synthetic
artificiality of the most evolved manifestation of metaphysical
sensibility
coupled, in bound soma, to the most evolved manifestation of the Son of
God,
the former of which will embrace transcendentalism and the latter
idealism of a
global, and therefore properly universal, scope, as Heaven the Holy
Soul and
the Holy Spirit of Heaven find their respective places in conjunction
with God
the Father and the Son of God within the overall hegemonic victory of
metaphysics.
77. For Truth
is not an end in itself but a means to that Joy which is of Heaven the
Holy
Soul, and which requires not only God the Father as its precondition
but, in
the metaphysical manifestations of bound soma, the truthful approach to
Beauty
of the Son of God and the joyful approach to love of the Holy Spirit of
Heaven,
neither of which have anything properly to do with God and Heaven
because they
are as state-subordinate corollaries to a church-hegemonic freedom, but
both of
which are crucial not only to the existence of God the Father and
Heaven the
Holy Soul but, where females are concerned, to the existence of
Antidevil the
Antimother in the Beauty of antimetachemical bound will and of Antihell
the
Unclear Spirit in the Love of antimetachemical bound spirit, both of
which
manifestations of antimetachemical soma are critical to the coming to
pass, in
antimetachemical free psyche, of the beautiful approach to Truth of the
Antidaughter of the Antidevil and the loving approach to Joy of the
Unclear
Soul of Antihell, those secondary church-hegemonic counterparts to the
Truth of
God the Father and the Joy of Heaven the Holy Soul.
78. Thus
in the full complement of noumenal sensibility, metaphysics and
antimetachemistry shall attain to their most evolved and most
counter-devolved
manifestations in the Eternity of classless transcendentalism and
idealism for
males and in the Anti-Infinity of anti-upperclass antifundamentalism
and
antimaterialism for females, males being more psychically disposed, as
beings
for whom (in 'father' to 'son'-like fashion)
psyche both precedes and predominates over soma, to evolutionary
freedom
than to counter-devolutionary binding, females, by contrast, more
somatically
disposed, as creatures for whom (in 'mother' to 'daughter'-like
fashion) soma
both precedes and predominates over psyche, to counter-devolutionary
binding
than to evolutionary freedom. For no
matter how much you may upend females from the standpoint of a
metaphysical
hegemony over antimetachemistry, they remain creatures for whom psyche
precedes
and predominates over soma, and an emphasis, under male hegemonic
pressures, on
psyche at the expense of soma, on the beautiful approach to Truth at
the
expense of Beauty and on the loving approach to Joy at the expense of
Love, will
not cause them to become genuinely psyche over soma, and therefore
truly
evolutionary, but rather to spend more energy than theological rhetoric
might
suggest on focusing the greater part of their attention on Beauty and
Love in
state-subordinate vein, as a concern with maintaining bound soma takes
precedence, for them, over the development of free psyche.
79. Only
extensive and intensive cyborgization, it seems to me, can or will make
any
headway into the ineluctable fixity of this gender dichotomy, but then
only
over an extended period of time and subject to certain restrictions
which would
have to honour the virtuous circle of noumenal sensibility, which
requires not
only the existence of Yang but of Anti-Yin, not only of Eternity but of
Anti-Infinity, not only of metaphysics but of antimetachemistry, not
only of
classless criteria but of anti-upperclass criteria, the former
evolutionary and
the latter counter-devolutionary, in order that Truth and Joy may
co-exist with
the beautiful approach to Truth and the loving approach to Joy, and
these in
turn with the truthful approach to Beauty and the joyful approach to
Love which
will ensure that Beauty and Love remain no more than a secondary
state-subordinate corollary, in the relevant Not-Self, to the primary
manifestation of state-subordinate criteria which, as the Son of God
and the
Holy Spirit of Heaven, can only exist in the bound-somatic shadow of
the
free-psychic light of God the Father and Heaven the Holy Soul, the
Truth and
Joy which must forever remain hegemonic over the secondary
church-hegemonic
criteria of the Antidaughter of the Antidevil and the Unclear Soul of
Antihell,
as the beautiful approach to Truth and the loving approach to Joy take
their
inferior psychically free places beneath that which accords with a
hegemony
which, being male, is alone genuinely and truly in sync with its gender
actuality and therefore perfectly at one with the Self.
80. Of
course, extensive and intensive cyborgization, as hinted at above, will
take
much time and require great sacrifices and technocratic perseverance to
bring
to any kind of significant pitch, and it is probable that, initially,
cyborgization of a certain autonomous and individual stamp will more
characterize those struggling on behalf of the pseudo-phenomenally
sensual
Americanized masses - effectively quasi-noumenally sensual - than the
latter
themselves, bearing in mind the inevitability of reaction, both within
and,
especially, without the church-hegemonic/state-subordinate axis to the
'overcoming of man', meaning of course the elevation of pseudo-antimen
and
pseudo-women to standings equivalent to God and the Antidevil or, at
the very
least, to godliness and antidevilishness, in the event of a majority
mandate
for religious sovereignty in an election with the potential to end all
elections of a democratic nature in order that Social Theocracy may
flourish as
the characteristic ideological integrity of 'Kingdom Come', that is to
say, of
a society characterized by religious sovereignty and having rights in
relation
to it which, in truth, would be less a 'Kingdom', subject to a Ruler,
than an
ultimate manifestation of republicanism in which the People were alone
truly
sovereign and thus the beneficiaries of divine and antidiabolic
religious
rights.
81. No,
even if it is the destiny of the aforementioned masses of
pseudo-antimen and
pseudo-women to be saved and counter-damned up from pseudo-phenomenal
sensuality to noumenal sensibility of a type that would not only be
more
genuine than any previous manifestation of such sensibility but
commensurate,
in its global universality, with the Cyborg, as of the cyborgization of
life to
a properly divine and antidiabolic pitch, the proper unfolding of such
a
destiny will take much time, within Eternity, to realize, and be
fraught with
perils and mishaps even without reactionary activity from those bent on
maintaining or in continuing to defer to
state-hegemonic/church-subordinate
criteria where, irrespective of the country, there can be no genuine
faith in
the possibility of a Second Coming and, hence, in 'Kingdom Come', if I
may
persist with that time-honoured metaphor, by dint of the absence of
criteria
that embrace transcendentalism and/or antifundamentalism in implicit
and rather
pseudo terms vis-à-vis traditional Catholic humanity, within a
church-hegemonic
society, when the only criteria that officially and actively or
representatively persist are those appertaining to an axis which, being
state-hegemonic and church-subordinate, either descends, in British
vein, from
pseudo-devils and pseudo-antigods to antiwomen and men, or
counter-ascends, in
American fashion, from pseudo-antiwomen and pseudo-men to devils and
antigods,
and therefore is not in a position to endorse the 'overcoming of man',
meaning
of antimen and women, or their pseudo and more contemporary
equivalents, by
godliness and antidevilishness. (Though, in the American case, it is
arguable
that a certain 'overcoming of man' is evidenced by the dominance of
devils and
antigods, albeit hyped, more usually, in relation to fundamentalist
religious
criteria and therefore to a god-like status as 'stars'.)
82. For
them, on the contrary, such an axis as that descending from
pseudo-noumenal
sensuality to phenomenal sensibility or, in the American case,
counter-ascending,
since the Pilgrim Fathers, from pseudo-phenomenal sensibility to
noumenal
sensuality, is effectively an end in itself, adequate to its purposes
of
commercially exploiting the phenomenally sensual from positions ranged
above
them in some degree of noumenal sensuality and contrary to them in some
degree
of phenomenal sensibility, the former largely identifiable with the
vain, as in
Bunyanesque terms with 'Vanity Fair', and the latter no less largely
identifiable with the just, as again from Bunyan's standpoint with 'Mr
Worldly
Wise' and his besottedness with the 'Delectable Mountains' of capital
gain or
even, by socialistic extrapolation, with the dispersion of wealth on an
egalitarian basis, as the emphasis shifts from liberal to social
democratic criteria.
83. For
these types of people, if I may use such a general term here, 'man' is
decidedly not something that should be 'overcome' in terms, according
to
gender, of godliness and antidevilishness but, rather, a fixed ideal, a
sort of
solution, in phenomenal sensibility, to the problem of tyranny, and he
doesn't
even recognize the gender dichotomy, within such sensibility, between
antifeminine females and masculine males, between the antiwomen of
antichemistry and the men of physics, neither of which have any serious
intentions, exceptions to the British rule notwithstanding, of going
anywhere
else, least of all further down, bolshevistically, into a proletarian
humanist
dead-end of radical social democracy, even though some, if only a tiny
minority,
occasionally find themselves being counter-regressed, through a
knighthood or a
peerage, back up the state-hegemonic/church-subordinate axis towards
its
pseudo-noumenally sensual zenith, a somewhat ironical development in
Britain in
view of its American-like connotations of approaching the axis in
question from
bottom to top, pseudo to genuine, rather than from top to bottom, as
those who
would have to be identified with phenomenal sensibility find themselves
somewhat paradoxically elevated to positions of rank equating with
pseudo-noumenal sensuality, in the upper-class and anticlassless
vicinity of
Monarchic/Anglican criteria.
84. However
that may be, the Americans are far less concerned with interpreting
democracy
in such an idealistic light than in reinterpreting it in relation to
their own
rather more culturally-disposed elevated attitude to
state-hegemonic/church-subordinate criteria, so that it becomes a
vehicle for
transferring absolute power in the C-in-C Presidential Executive from
one
candidate to another, presuming upon a change of so-called Leader. The Americans are less pseudo-noumenally
sensual, in British fashion, than genuinely noumenally sensual, even
with other
and more contemporary manifestations of noumenal sensuality which would
qualify,
certainly in the case of sensual cyborgization, for equation with a
species -
doubtless most devolved and most counter-evolved - of pseudo-noumenal
sensuality.
85. No,
it is with that Native American and hot, dry climate-inspired backdrop
to
contemporary American civilization that pseudo-noumenal sensuality has
had to
wrestle, and the illusion of Judeo-Christian tradition and continuity
for those
of European descent has rendered expedient a significant Jewish wedge
of more
genuine noumenal sensuality in between the European-inspired
industrialized
free-enterprise impetus of American culture and such Native American
traditions
as would vitiate and, by their continued existence, undermine any such
tradition.
86. Therefore
the fatality of America towards noumenal sensuality is completely at
variance
with the British traditions of regarding phenomenal sensibility as the
solution
to authoritarian tyranny and even, in the more self-deceiving or
deceived
instances of democratic radicalism, as a kind of ideal in itself,
worthy of
universal emulation and therefore exportation.
Thus Britain and America, when 'true' to themselves, pull in
opposite
directions, the former down from pseudo-noumenal sensuality towards
phenomenal
sensibility, as from pseudo-free soma to bound soma and, in
church-subordinate
vein, from pseudo-bound psyche to free psyche, and the latter up from
pseudo-phenomenal sensibility towards noumenal sensuality, as from
pseudo-free
psyche to bound psyche and, in state-hegemonic vein, from pseudo-bound
soma to
free soma.
87. Therefore
it can be of no surprise to anyone that where the British prefer to
debate and
counsel, the Americans are prone to act and dictate, since for them
noumenal
sensuality takes precedence over phenomenal sensibility which, being
pseudo, is
no more than a starting-point for an achievement of freedom that can
only
culminate on freely somatic terms within a context, necessarily
dominated by
female criteria, of noumenal sensuality.
For them, the genuineness of somatic freedom is incontestable,
and they
are accordingly among its most staunch defenders and, more
characteristically,
advocates, waging war after war in its name.
88. In
Britain, such freedom, as noted above, is rather more pseudo in its
Monarchic
state-hegemonic manifestation and consequently liable to be eclipsed,
if I may
speak metaphorically, by the more genuine binding that characterizes
the
phenomenally sensible, even as many of the latter operate under the
delusion
that they are free and that what they stand for is synonymous with
freedom when
it actually has rather more to do with freedom from tyranny and thus
from those
who act arbitrarily and autocratically from an authoritarian point of
view. Such 'freedom' as democracy
champions has to be paid for at the price of binding; for
state-hegemonic
criteria in Britain are based in the freedom or, rather, pseudo-freedom
of the
pseudo-noumenally sensual Monarchic establishment and in the binding of
the
phenomenally sensible Parliamentary establishment, bound to themselves
and
bound, through an oath of allegiance, to the reigning Monarch whose
Subjects
they perforce are and are fated to remain.
Actual freedom, for the phenomenally sensible, is a very
subordinate
thing to binding, being, to all intents and purposes, the free psychic
corollary of somatic binding which, as I have argued, takes a
church-subordinate standing in relation to both humanistic Puritanism
for males
and antinonconformistic Puritanism for females, the former largely
masculine
and the latter antifeminine, the former middle-class and the latter
anti-lowerclass, the former physical and the latter antichemical, and
of course
the former, by dint of their secondary state-hegemonic status vis-à-vis
the
metachemical to antichemical link of the antithetical female positions,
tending, exceptions to the rule notwithstanding, to signify a no-less
secondary
church-subordinate status in the interests of harmony between Church
and State,
the broad Puritan Church and the pluralistic Parliamentary State, each
of which
tends to reflect, in reverse terms, the parallel harmony between the
Anglican
Church and the Monarchic State in noumenal or, more correctly,
pseudo-noumenal
sensuality, where, of necessity, the State takes precedence over the
Church and
females over males, or the female aspect of things over their male
aspect, in
both State and Church, metachemistry therefore able to rule a
pseudo-noumenally
sensual roost by dint of the subordinate nature of antimetaphysics and
its
inability to undermine, from a bound-psychic standpoint, the free
somatic
hegemony which is also its fate in secondary state-hegemonic terms.
89. No,
there is nothing that can be done in Britain about the status quo,
which is
self or, rather, not-self perpetuating under a female domination of
society,
and which rather fights shy, even as it paradoxically strains towards
America,
of radical democratic proclivities such that, in bolshevistic vein,
would
undermine parliamentary loyalty to the Monarch and take democracy down
the
slippery slope of socialist totalitarianism in the name of proletarian
humanism
and an even more exaggeratedly deluded notion of freedom and
correspondingly
stifling order of binding to that which liberally obtains within the
existing
parameters of phenomenal sensibility.
90. Of
course, unofficially there are always cultural and sexual and social
and other
manifestations of such a democratic radicalism, in which the omega
world of
phenomenal sensibility seems hell bent on taking itself as far down the
axis as
it possibly can from such somatic freedom as hegemonically exists in
pseudo-noumenal sensuality to a profounder somatic binding or, in the
case of
the more intelligent males, a more radical psychic freedom that
knowledgeably
strains, contrary to the axial grain, to be as independent of strength
as it
possibly can. But such unofficial
strainings at the leash of state-hegemonic/church-subordinate society
are for
the most part fated to remain 'beyond the pale' and unrepresentative of
majority
opinion and behaviour, just as America, for all its show of force and
appetite
for wilful action, balks at the prospect of an outright tyrannical
approach to
life in openly autocratic vein and draws back in horror from the brink
of any
such outright barbarity that would constitute the noumenally sensual
antithesis
to the kind of phenomenally sensible strainings at the axial leash
which I have
been alluding to above, whether or not one chooses to interpret such an
antithesis in fascist/communist terms.
91. Fortunately
for the world, the alpha and omega extremes of
state-hegemonic/church-subordinate society are equally 'beyond the
pale' for
the representative bodies of both the British and American axes, and
such axes,
or in reality opposite approaches to the same axis, continue to operate
within
terms that not only maintain axial interaction between 'the above' and
'the
below' or vice versa, but remain politically and religiously stable,
even
though in a manner which keeps them at loggerheads with those who
appertain to
or identify with the church-hegemonic/state-subordinate axis which this
writer
believes it is the business of Messianic intervention and destiny to
renew in
such fashion that it overhauls itself on a basis not unlike the
American
overhaul and effective reversal of British state-hegemonic criteria,
thereby
ensuring that any phenomenally sensual to pseudo-noumenally sensible
tradition
is eclipsed by the salvation and counter-damnation of the
pseudo-phenomenally
sensual to that more genuine order of noumenal sensibility which has
been
identified, in the synthetic artificiality of its global
universalization, with
'Kingdom Come', but which might also, in Bunyanesque terms, be regarded
as
constituting a 'Celestial City' the likes of which puts any existing or
previous 'Celestial City' in the shade, just as what might, in its
quasi-'Vanity Fair' predilections, be called the pseudo-'Slough of
Despond' of
the contemporary Americanized 'lapsed-Catholic' masses has left the
traditional
Catholic 'Slough of Despond' in its pseudo-phenomenally sensual wake as
it
strains, paradoxically, towards the ungodly spectacles of the
American-dominated 'Vanity Fair' and confirms a standing which is akin
to a
'new earth' or, more correctly, a new anti-earth coupled, for females,
to a new
purgatory the precondition, in church-hegemonic/state-subordinate axial
terms,
of that New Heaven and New Antihell which I want to come to pass in the
foreseeable future.
92. For
it is from the depths, if lesser depths these days, of pseudo-antiman
and
pseudo-woman that elevation to the heights of God and the Antidevil
must arise,
since that which is a precondition of Heaven and Antihell can only be
pseudo-antiearthly in the male case and pseudo-purgatorial in the
female case,
all else being, when not merely the traditional converse of the above,
axially
irrelevant. Nothing can be done, in the
foreseeable future, to save or counter-damn men and antiwomen, least of
all
while they remain under the dominion, in
state-hegemonic/church-subordinate
terms, of devils and antigods, but much can be done to improve the lot
of the
pseudo-phenomenally sensual, and thus deliver them from the
pseudo-'Slough of
Despond' to that genuine 'Celestial City' which will be their
noumenally
sensible apotheosis.
93. In
fact, if we look at this distinction between the two axes more closely,
we
shall find that just as the 'new earth' of the Americanized
pseudo-antiearth
and the 'new purgatory' of the Americanized pseudo-purgatory must be
distinguished from the 'old earth' of the Catholic anti-earth and the
'old
purgatory' the Catholic purgatory, so the coming New Heaven and New
Antihell of
Social Theocratic liberation from the pseudo-world must likewise be
distinguished from the 'old heaven' of the Catholic pseudo-Heaven and
the 'old
hell' of the Catholic pseudo-Antihell, the anti-earth and purgatory
existing no
less in world-based polarity to the pseudo-Heaven and pseudo-Antihell
of
Catholic tradition than the pseudo-antiearth and pseudo-purgatory in
otherworldly-oriented polarity (temporarily) to the genuine Heaven and
Antihell
of the Messianic overhaul of church-hegemonic/state-subordinate
criteria in and
with the dawn of 'Kingdom Come', following, as I have often repeated, a
majority mandate for religious sovereignty in what, for the right type
of countries,
must amount to the most paradoxical of elections involving the
prospect, as
alluded to above, of Social Theocracy.
94. Conversely,
where the state-hegemonic/church-subordinate axis of heretical
opposition to
the above criteria are concerned, we shall find that just as the 'new
hell' of
the American Hell and the 'new heaven' of the American Antiheaven must
be
distinguished from the 'old hell' of the British pseudo-Hell and the
'old
heaven' of the British pseudo-Antiheaven, so the 'new purgatory' of the
American pseudo-antipurgatory and the 'new earth' of the American
pseudo-earth
must be distinguished from the 'old purgatory' of the British
antipurgatory and
the 'old earth' of the British earth, antipurgatory and earth existing
no less
in world-centred polarity to the pseudo-Hell and pseudo-Antiheaven of
British
Monarchic/Anglican tradition than the pseudo-antipurgatory and
pseudo-earth in
pseudo-worldly polarity (fatally) to the more genuine Hell and
Antiheaven, as
it were, of the American secular overhaul of
state-hegemonic/church-subordinate
criteria which, with its presidential executive, is the contemporary
manifestation of such criteria par
excellence.
95. All
that is somewhat more complicated and paradoxical with the use of
relatively
conventional terms like 'new earth' or even 'old hell' than would
otherwise be
the case, so let us accordingly simplify matters by focusing on what
actually
characterizes each axis on both traditional and contemporary, worldly
and, let
us say, post-worldly terms, so that, in the case of the
church-hegemonic/state
subordinate axis, we can pit the anti-earth and purgatory of
antiphysical and
chemical phenomenal sensuality against the pseudo-Heaven and
pseudo-Antihell of
metaphysical and antimetachemical pseudo-noumenal sensibility, while
reserving
to its contemporary overhaul the possibility, with reverse orientation,
of the
pseudo-antiearth and pseudo-purgatory of antiphysical and chemical
pseudo-phenomenal sensuality being pitted against or, rather, oriented
towards
the Heaven and Antihell of metaphysical and antimetachemical noumenal
sensibility, as and when a majority mandate for religious sovereignty
in a
paradoxical election equivalent to Judgement makes possible the
complete
supersession of traditional criteria in the interests of the
pseudo-phenomenally sensual, and the prospect, in consequence, of a
more
efficacious order of salvation and counter-damnation diagonally
forwards 'On
High'.
96. In
the case of the state-hegemonic/church-subordinate axis, however, we
can pit
the antipurgatory and earth of antichemical and physical phenomenal
sensibility
against the pseudo-Hell and pseudo-Antiheaven of pseudo-noumenal
sensuality
where British-based traditional criteria are concerned, while reserving
to its
contemporary American overhaul the fatal attraction of the
pseudo-antipurgatory
and pseudo-earth of antichemical and physical pseudo-phenomenal
sensibility
towards the genuine Hell and genuine Antihell of metachemical and
antimetaphysical noumenal sensuality, a sensuality that would be less
genuine
in strictly contemporary cyborgistic terms were it not for the
considerable
Jewish wedge that those habituated to a Judeo-Christian tradition have
seen fit
to encourage and maintain in America as a defence against and in some
sense
barrier to the outright cosmic pantheism, in savage primitivity, of the
Native
American traditions which are at the roots, after all, of everything
American.
97. Be
that as it may, my principal concern can only be, as a Messianic
advocate of
'Kingdom Come', with the contemporary overhaul of
church-hegemonic/state-subordinate axial criteria in countries where
such
criteria are not merely effectively but officially and, one could say,
endemically paramount, and to that end I can only regard the
pseudo-antiearth
and pseudo-purgatory of pseudo-phenomenal sensuality which the
Americanization
of the lapsed Catholic masses has created as a springboard to the very
genuine
Heaven and Antihell that would be commensurate with the noumenal
completion of
such an overhaul and with the possibility, thereafter, of the more
permanent
elevation of the pseudo-phenomenally sensual to positions of noumenal
sensibility which will confirm the establishment of 'Kingdom Come' in
terms of
an ultimate 'Celestial City', an ultimate type of society which strives
to
elevate the phenomenal in the manner described.
98. For
anything that is hegemonically as subjective as the metaphysical
aspect, the
godly aspect, of noumenal sensibility can only draw the antiphysically
antisubjective towards itself, in the heavenly overhaul of the
pseudo-antiearth, while, correlatively, anything that is as
subordinately
anti-objective as the antimetachemical aspect, the antidevilish aspect,
of
noumenal sensibility can only, in parallel vein, draw the chemically
objective
towards itself, in the antihellish overhaul of the pseudo-purgatory, as
the
more genuine 'above' takes precedence over the pseudo 'below' and
begins to
fashion it not merely in its own image, but in such terms that whatever
appertains
to 'the below' is transfigured and transposed upwards, ceasing, by
degrees, to
appertain to the pseudo-world as it becomes ever more genuinely
otherworldly
with each advance in the noumenal techniques of salvation and
counter-damnation, of church-hegemonic progressive elevation from bound
to free
psyche on primary (male) and secondary (female) terms and of
state-subordinate
counter-regressive elevation from free to bound soma on primary (male)
and
secondary (female) terms.
99. Thus
little by little would the genuinely godly and antidevilish transmute
the
pseudo-antimanly and pseudo-womanish upwards, transforming 'the below'
into
'the above', the Many into the Few as centro-complexification gradually
ensued
in response to the elevation of the pseudo-phenomenally sensual towards
the
noumenal heights, an absolutist contrast, in ethereal sensibility, to
the
corporeal relativity that must always remain characteristic of the
world, be it
pseudo or genuine or, indeed, across the axial divide, self-affirming
rather
than self-denying, so that it makes a virtue, one might even say an
ideal, out
of being phenomenally sensible, and is content, certainly in the more
genuine
British and, in particular, English case, to regard progress in
correspondingly
low and mundane terms, through the ever-widening democratic
enfranchisement of
the Many and the development of economic egalitarianism.
100. Such
a false idealism has been exposed often enough in my writings, since I
do not
endorse the democratic concept of progress that either fixates on
liberal
values in parliamentary vein or strives, against the axial grain, to
advance
social democratic values in extra-parliamentary and even outright
Marxist
terms. I am, as the reader may have
gathered,
neither Hegelian nor Marxistic, and take even my Schopenhauer and
Nietzsche
with a considerable pinch of proverbial salt, bearing in mind the
extent to
which misunderstandings and misrepresentations have invaded the
theories of
these latter thinkers and also rendered them apologists for
state-hegemonic
criteria. But in reality state-hegemonic
criteria do not easily square with the notion that man is something to
be
overcome, even if it is academically incontestable that Nietzsche did
to
Schopenhauer somewhat analogously what Marx did to Hegel, by reversing
and even
inverting much of the older master's thought, without any great
evidence of
improvement!
101. However
that may be, I concede that reaction to progressive endeavour, whether
that
endeavour be false, as in the radical democratic case, or true, as in
the case
of radical theocracy of which my own Social Theocracy is arguably a
case in
point, does not confine itself to any one axis, and that just as a
distinction
between fascism and communism can be elicited in regard to the
state-hegemonic/church-subordinate
axis, so a like-distinction can be made with regard to the
church-hegemonic/state-subordinate axis, where a more church-oriented
approach
to reaction may well characterize the manner in which radical progress
is
opposed, whether in relation to traditional criteria or, indeed, to
something
much more contemporary and therefore radically determined to overhaul
the
existing church-hegemonic/state-subordinate axis on terms similar to
those
described above.
102. For
that is precisely what Social Theocracy must be about if the victims of
pseudo-phenomenal sensuality are to be saved and counter-damned more
efficaciously than would otherwise be possible, thereby being freed
from their
own pseudo-worldly shortcomings while simultaneously delivered from the
netherworldly predations and exploitations which constantly rain down
upon them
from the state-hegemonic noumenally-sensual secular heights of
contemporary
vanity, not least in respect of its celluloid manifestations in a
plethora of so-called
'stars'.
103. There
will be reaction, all kinds of reaction, both within and without, to
this kind
of truly progressive endeavour, but it would not typify the generality
of those
broadly identifiable with pseudo-phenomenal sensuality so much as
vested
interests of one kind or another who would have most to lose in the
event of a
majority mandate for religious sovereignty in the paradoxical election
which I
have so often described as the gateway to 'Kingdom Come', meaning a
society
centred on such a radically theocratic enfranchisement and endowing its
citizens, its saved and counter-damned new righteous, with rights
appropriate
to the sovereignty in question, not the least of which would be the
right to
religious self-determination in respect of the enhancement of the Self
in
proportion to the reduction of the Not-Self, that is, of the gradual
transmutation of the Not-Self, of bodily soma, in relation to the
degree of
cyborgization that was being developed in order that the religiously
sovereign
might better handle and appreciate such Self-enhancement as the
introduction,
among other things, of both hallucinogenic and psychogenic stimulants
would
encourage.
104. For
the pseudo-phenomenally sensual are not to be elevated beyond their
pseudo-worldly
status merely for the sake of being delivered from their follies or
pseudo-evils in relation to the evils and pseudo-follies raining down
on them
from the state-hegemonic freely somatic heights of Devil the Mother and
the
Antison of Antigod, not to mention from their sins or pseudo-crimes in
relation
to the crimes and pseudo-sins simultaneously raining down on them from
the
church-subordinate unfreely psychic heights of the Daughter of the
Devil and
Antigod the Antifather, but, important as such deliverance
incontestably is,
for the more important and altogether pertinent sake of
church-hegemonic graces
and pseudo-punishments, coupled, in state-subordinate vein, to wisdoms
and
pseudo-goodnesses which would be their right as religiously sovereign
individuals, a right which guaranteed that the horse was very
definitely put
before the cart and that psychic freedom accordingly took precedence
over
somatic binding, as God the Father and Heaven the Holy Soul took
metaphysical
precedence over the Son of God and the Holy Spirit of Heaven, and,
subordinate
to all this, the Antidaughter of the Antidevil and the Unclear Soul of
Antihell
took antimetachemical precedence over Antidevil the Antimother and
Antihell the
Unclear Spirit, Eternity triumphant over Anti-Infinity for ever more in
the
virtuous circle of a noumenal sensibility without peers.
105. Such
a society can be developed and, more importantly, needs
to be
developed if salvation and counter-damnation are to become a reality
for the
much-preyed-upon pseudo-phenomenally sensual masses, and this whether
or not
the said masses understand the full implications of what deliverance
from the
pseudo-world and, by implication, from netherworldly predation actually
and
literally means - something one cannot envisage in view of their
limited
capacities for understanding higher and profounder issues, their
sheep-like
status before the intentions and strategies of a shepherd.
106. Nevertheless
the said masses are there to be encouraged to take steps in the right
direction, though, ultimately, everything depends upon 'the above', the
noumenally sensible righteous advocates of 'Kingdom Come' through
Social
Theocracy, to effect the overcoming of the pseudo-world and its
elevation to
the otherworldly heights which will in due course of eternal unfolding
constitute the ultimate 'Celestial City' and resolution of all
evolutionary,
not to mention counter-devolutionary, striving.
107. The
pseudo-phenomenally sensual masses paradoxically elevated in a
pseudo-'Sough of
Despond' may or may not be aware of the extent of their predicament as
creatures who are constantly preyed upon and ripped off by the masters
or, more
correctly, mistresses of 'Vanity Fair', but however much some or many
of them
may be inured to it, victims of habit and long-suffering privation, the
fact of
their sorry plight remains, and no 'Slough of Despond', not even a
souped-up
Americanized one, can possibly stand tall as an end-in-itself, worthy
of
eternal sanction. The pseudo-world, more
even than the world of Catholic convention, is there to be overcome,
and it is
largely down to the abilities of those struggling on behalf of the
otherworldly
'Celestial City' whether or not success in this matter will be
forthcoming.
108. Thus
if this newfangled pseudo-worldliness is not an end-in-itself by dint
of the
sensually phenomenal limitations of its ungainly predicament which,
quite apart
from inherent deficiencies vis-à-vis noumenal sensibility, puts it at
the mercy
of the vain, then it is the duty of the righteous to save it from
itself and,
in conjunction with state-subordinate counter-damnation, to elevate it
even
beyond its Americanized idolatry towards that which is an
end-in-itself, albeit
only in relation to the redemption of metaphysical ego in metaphysical
soul via
the relevant bound will and spirit of metaphysical soma and, for
females, the
redemption of antimetachemical ego in antimetachemical soul via the
bound will
and spirit of antimetachemical soma, so that that which is most
subjective in
Eternity and anti-objective in Anti-Infinity can prevail as the
rightful goal
and destiny of life, gradually drawing all that is pseudo-phenomenally
sensual,
whether immediately so or in consequence of a gradual wheeling around
to the
requisite axial position of whatever had been phenomenally sensible and
therefore axially contrary to such a sensuality, up and in to itself,
so that,
ultimately, nothing but God and the Antidevil, coupled to Heaven and
Antihell,
shall prevail, the age in which we exist demanding a cyborgistic
solution to
life in relation to the utmost universalization of global progress.
109. Frankly,
the destiny is inevitable, given the stage of intensely urban
development at
which civilization is now at, but it will not be easy or
straightforward, and
many will oppose it for reasons best known to themselves.
But it is, for all that, a truly noble and
honourable destiny, the finest destiny anyone could have or ever hope
for, and
to those who are destined to become most committed to struggling on its
behalf,
victory is just a matter of time, since time is of the essence of
Eternity,
just as antispace is correlatively germane to the anti-appearance of
Anti-Infinity, its female counterpart.
110. And
in this ultimate context of salvation and counter-damnation for each
gender it
will not be the proverbial cart that is put before the horse, like
bound soma
before and even to the effective exclusion of free psyche, but the
horse, the
psyche which 'calls the shots' and makes possible the subsequent
development of
the cart. Such a 'horse' is of course
godly, and more specifically it is of God the Father, whose Word is the
Beginning of noumenal sensibility in its psychically free metaphysical
manifestation, and never more so than when presented in a certain
ethereal way
through a certain type of typeface with the aid of a certain medium
which it is
not necessary to specify here, though the reader who is habituated to
dealing
with universal media may have a fair idea as to what I am alluding.
111. Thus
the egoistic manifestation of this stage of God the Father, which is
beyond
anything to be found, in noumenal sensibility, in the Cosmos or in
nature or in
mankind, is commensurate with a Messianic destiny that is more than and
distinct from a concept of Redeemer owing much, in Christian fashion,
to the
notion of a Second Coming, valuable, up to a point, as that indubitably
is and,
for certain people, must remain. But
with such a notion, such an expectation, one always runs the risk of
putting
the cart before the horse, since Christianity has always shown a woeful
lack of
true metaphysical insight, and it is not reasonable or indeed logical
that an
embodiment of bound soma, no matter how post-resurrectional and
effectively
post-crucifixional, should precede a representative or paradigm of free
psyche. Psyche precedes soma on the male
side of life, whether in terms of physical males or of metaphysical
males, the
former of whom could be said, with relativistic reservations, to have
been
fashioned in the image of the latter, although gender parallelism, in
this
respect, does not, contrary to conventional assumptions, presuppose any
creative or maker-like connections which might, somewhat implausibly,
saddle
the godly with responsibility for the manly, contrary to the essential
ethos of
the godly to be true to itself and get on with its own redemption in
the
sacrifice of ego to soul.
112. Neither,
on the other side of the gender fence, would it be logically sound to
impute
the creation of woman to the devilish, of chemical females to
metachemical
females, just because both class manifestations, if you like, of female
share a
common gender actuality in relation to the precedence of psyche by soma
and
thus, contrary to the male, of the proverbial horse by the proverbial
cart, a
fact which, when females are freely and unfreely dominant over society
in
state-hegemonic vein, goes not a little way to establishing the male
willingness, whether with reluctance or compliance, to identify with
the cart
more than the horse, even to the exclusion or, at the very least,
marginalization of the latter.
113. But
putting an emphasis upon the Son at the expense of the Father is a
dangerous
and self-defeating game, as would be an emphasis upon the Daughter at
the
expense of the Mother where female criteria were concerned, even
though, in the
gender tug-of-war, such a transvaluated emphasis, germane to
subordinate female
sensibility, is very much desirable from a male point of view, since it
guarantees the freedom of the Father to utilize the Son in the name of
free
psyche, thereby ensuring that, contrary to anything physical and
subject to
antichemical subversion at the behest of an overall metachemical
hegemony over
antimetaphysics, the horse actually precedes the cart, and the Truth of
God the
Father accordingly counts for more, in the overall metaphysical set-up,
than
the truthful approach to Beauty of the Son of God, never mind the
joyful
approach to Love of the Holy Spirit of Heaven whose fate is to remain
somatically subordinate to the Joy of Heaven the Holy Soul.
114. Yet
even Catholics do not really understand or approach God the Father in
this
psychically elevated sense, for a post-resurrectional Christ 'On High',
the
fount of subsequent return in the guise of the Second Coming, is still,
with
its linear and personal traditions, somewhat more representative, as
Son, of
bound soma than of free psyche, and the Father upon whose right-hand
side He
sits is less the Father of metaphysical psyche overhead anything
somatically
bound in metaphysics than some anterior and effectively linear
alpha-based
figure who, unlike his Old Testament counterpart, hierarchically
figures under
the so-called Risen Virgin and contrary to the so-called Sacred Heart
of the
Risen Christ in what, again hierarchically, becomes the Catholic form
of
perpendicular triangularity as something adjacent to rank-and-file
verbal
absolution for penitential contrition in what, in the past, I have
tended,
rather generously, to describe as an implicit transcendentalism, but
which,
while being noumenally sensible, is less properly metaphysical than
antimetachemical, as confirmed by the notion of the Sacred Heart of the
Risen
Christ, the heart being germane to metachemical sensibility and thus to
the
sphere, in connection with the blood, of Antidevil the Antimother and
Antihell
the Unclear Spirit, neither of which manifestations of bound soma have
anything
to do with metaphysics, and both of which, when metaphysics is
demonstrably
lacking from the overall noumenally sensible context, can all too
easily get
roped-in to perpendicular triangularity in the manner described,
forming a
sensible, albeit psychically truncated, antimetachemical counterpart to
sensually metachemical and antimetaphysical postulates, of which the
so-called
Risen Virgin (a noumenally objective vacuum!) and the so-called Father
(who is
not metaphysically sensible) are Catholic cases in point, whether in
terms of a
sensually-oriented decadence or simply in heathenistic parallel with
the Church
Hierarchy and its aside-like anterior existence to anything noumenally
sensible, no matter how imperfectly so.
115. And, believe me, Catholic
noumenal sensibility is
demonstrably imperfect! For anything
properly metaphysical could not be described, antimetachemically, in
terms of
the Sacred Heart ... but, rather, in terms of the Sacred Lungs
of
the Risen Christ, and that, more germane to metaphysical resurrection
of a male
figure, could never be roped-in to perpendicular triangularity, for the
simple
reason that when you have the bound will and, as regards the breath,
the bound
spirit of metaphysical soma, you will also find the free ego and the
free soul
of metaphysical psyche directing procedures from transcendently above
in the
interests of the redemption and, in some sense, resurrection of the ego
in the
soul, as of God the Father in Heaven the Holy Soul via utilization of
the Son
of God, which is what the bound will of 'Sacred Lungs' amounts to, and
the Holy
Spirit of Heaven, which is what the bound spirit of what might be
called
'Sacred Breath' amounts to, and then only in connection, it goes
without
saying, with transcendental meditation, the human approach to
transcendentalism
and idealism within metaphysics generally.
116. But
where is the official and regular transcendental meditation in
Catholicism? Where is the sense that
such a godly procedure is the noumenally sensible norm, commonly
accepted by
all? Where the absence of triangular
hierarchy
by dint of such a norm actually obtaining and ensuring that
antimetachemistry
becomes a part of its orbit, not somatically vulnerable, for want of
the
possibility of deferring to a metaphysical hegemony, to being picked
off and
subordinated to a metachemical-over-antimetaphysical hegemony in
noumenal
sensuality that, in some sense, mirrors, if distortedly, what more
properly
appertains to the Old Testament? It
doesn't exist. And that is why a sense
of God the Father returning as the epitome of free psyche doesn't exist
as a
Catholic expectation, but is eclipsed by a figure too long associated
with
bound soma and thus, as far as noumenal sensibility is concerned, by
something
which, lacking metaphysical deference or even reality, can be subsumed,
as
Sacred Heart ..., into a context dominated not even by a false, and
alpha-creative
Father, but by the Catholic version of Devil the Mother, namely the
Risen
Virgin, whose position is almost, though not quite, uniquely hegemonic
in
openly female terms, even if, unlike its Old Testament counterpart,
such a
hegemony is not generally credited with godly standing by dint of the
significance attaching, in this respect, to the so-called Father.
117. But
there is also another, and more contemporary, manifestation of
perpendicular
triangularity which, like its Old Testament counterpart, more openly
has a male
'fall guy' under a female hegemony, and that is the American
cyborgistic retort
to Catholic antihumanism, which brings triangularity to the cutting
edge of
secular vanity less in relation to symbolic analogues for eyes, ears,
and heart,
in New Testament-like fashion, than of such analogues for cameras,
microphones,
and pacemakers, which somewhat leave New Testament criteria in their
secular
wake, just as the Risen Virgin, the Father, and the Sacred Heart of the
Risen
Christ left Old Testament criteria in their Christian wake, as mankind
or, in
this case, Catholic antimankind put nature and the Cosmos effectively
behind it
and, together with that, the anterior kinds of perpendicular triangles
which
owe more to Jehovah over Satan and Saul over David, not to mention some
antimetachemical adjunct to each which may well have more to do with
Islam than
with Judaism, even though, in all cases, Devil the Mother is still
hyped as God
and the Antison of Antigod devaluated or belittled as devil.
118. Which,
as noted above, is almost, though not quite, the American position by
dint of
the considerable overlap with more genuinely noumenal criteria which
gets in
behind the contemporary mode of noumenal sensuality and makes America
more
prone, like Anglicanism in Britain, to Old Testament criteria - as,
classically, in the case of the Jehovah Witnesses - than to anything
one would
more puritanically associate with the New Testament.
But these triangles are to some extent
superimposed one upon the other, whether they appertain to the Cosmos,
to
nature, to mankind or, more correctly, Catholic antimankind or indeed,
in the
case of America, to cyborgkind and the general cyborgization of life
which the
utilization of cameras and microphones, whether used for bugging or
otherwise,
and other such mechanistic devices surely signifies.
119. Be
that as it may, none of these triangles, whether conceiving of the
Father in
relation to the metachemical hegemony or in relation to an effectively
subordinate antimetaphysics, has anything to do with the Father in the
sense of
God the Father as the metaphysically psychic aspect of noumenal
sensibility,
and it is no small wonder that historically the cosmic and natural and,
where
the practitioners of Transcendental Meditation are concerned, antihuman
manifestations of godliness have existed in the shadow of their
alpha-based
counterparts, almost as though they were 'beyond the pale' and really
not to be
taken seriously from a mainstream point of view, a point of view that,
in the
case of mankind, tends rather to favour the Son of Man when it is not
besotted,
in antichemical fashion, by Antiwoman the Antimother, as the just
retort to
anything noumenally sensual in Anglican fashion, where Devil the Mother
hyped
as God and the Antison of Antigod defamed as devil tends, despite such
New
Testament connections as even Anglicanism allows, to follow an Old
Testament
pattern, almost as though in a retreat from Catholic Hierarchy towards
something, whether in nature or the Cosmos, more fundamentally Judaic,
and thus
identifying God with a metachemical First Mover that ensures that a
female
dominion of society will be the inevitable result.
120. And
such a result, it has to be said, is not alien to contemporary America,
which
drags everything, even Puritanism, back and up towards noumenal
sensuality in
such fashion that the Old Testament tends to take precedence over the
New, and
values that are euphemistically described as 'fundamentalist'
accordingly
dictate the attitude of America both to religion and to life in general. Perhaps that is inevitable in view of the
Native American traditions and of the importance attaching to the
Jewish input
as a civilized noumenally sensual wedge in between such traditions and,
with
due respect to Afro-Americans, the mainly European descendants from
Christian
settlers and migrants to the New World.
121. But
there are other factors at work too, including a tendency to exclude
Catholic
criteria, and therefore Catholics, from mainstream political
responsibility,
the one Catholic President to-date, viz. Kennedy, having been
assassinated and
therefore removed from office as though no more than a hiccough in the
Protestant body-politic which ensures that America remains, like
Britain,
axially state-hegemonic and therefore characterized by soma over
psyche, the
very same mainstream bias that, in Britain, ensures that no Catholic
can ascend
the throne from fear that harm should be done to the
state-hegemonic/church-subordinate axis that, contrary to America,
descends
from pseudo-noumenal sensuality to phenomenal sensibility and thus,
despite
attempts which representatives of British tradition might make to cosy
up to
their American counterparts, pulls in the opposite direction, if
anything, to
America, and so much so that were either country disposed to the
extremes of
their particular axis Britain would be pro-Communist and America
pro-Fascist,
if not literally Communist and Fascist respectively.
122. But
that is most unlikely ever to be the case, and we may regard the
dualistic or
polar aspect of each country's axial integrity as being responsible, in
no
small degree, for keeping them liberal in their respective ways -
Britain
democratically thanks to a well-entrenched autocratic tradition in
pseudo-noumenal sensuality, and America autocratically thanks to a
well-entrenched democratic tradition in pseudo-phenomenal sensibility. Therefore relative stability is more or less
guaranteed, although the fact that each country tends in opposite
directions
goes some way, I believe, to explaining why the Anglo-American
partnership, the
so-called 'special relationship', is so important, since it establishes
and
enhances a sort of mutual stability between the antithetical approaches
to
state-hegemonic criteria which either country on its own would
manifestly lack,
with consequences, these days more than ever, for the growth of
political
extremism to extents which might well undermine each country's liberal
status
quo. Consequently
123. But I
am not, as the reader may have surmised, an apologist of Anglo-American
values
and the state-hegemonic axis which ensures that liberal freedom from
either
autocratic or democratic, fascist or communist, totalitarianism, valid
though
it is in this respect, is firmly anchored to either free soma or bound
soma,
with but a correlative bound psyche and free psyche the
church-subordinate
complements, and so much so that the concept 'mental' is less likely to
signify
a psychic bias than to act as a denigration of such a bias, making it
seem as
though anything markedly psychically free - and thus godly in
metaphysical
truth - was a threat and danger to a world or system rooted, if not
centred, in
physical freedom, using the term 'physical' in the most generally
somatic
sense.
124. But
psychic freedom of a metaphysical order is precisely what is
commensurate with
the ultimate freedom, with freedom, more specifically, from psychic
binding
and, indirectly, somatic freedom of an antiphysical order, the latter
of which,
according with the foolish complement of sin (or a consciousness of the
folly
of such free soma), is ever vulnerable, together with the pseudo-evil
complement of pseudo-crime of its chemical counterpart, to being
exploited by
the even freer modes of soma so dear to the metachemical and
antimetaphysical
aspects, in noumenal sensuality, of the state-hegemonic axis of which
Britain
and America, in their opposite ways, are principal exponents in the
modern
world.
125. Thus
the pseudo-phenomenally sensual, as I have called the contemporary
embodiments
of chemical and antiphysical free soma and bound psyche, are ever at
the mercy
of that freer soma which, whether evil in metachemistry or
pseudo-foolish in
antimetaphysics, constantly preys upon them and exploits their somatic
weakness
to its own predatory advantage, becoming ever more powerful and
immorally
influential as it rips them off and nourishes itself on their
gullibility,
their helplessness, their ignorance, their paradoxical thirst for
elevation
above their lowly status in a seemingly godforsaken world which the
traditional
religious structure is unable to ameliorate, try as it might, when it
is
manifestly in the grip of a pseudo-noumenally sensible - and
quasi-phenomenally
sensible - integrity which, whilst arguably still sufficient to that
dwindling
number of rurally-backward genuine meek who still find encouragement in
the New
Testament, is of scant relevance to the ever-growing numbers of urban
pseudo-meek or, more correctly, quasi-pseudo-meek whose Americanized
fate it is
to exist in a sort of worldly limbo that is neither saveable nor
counter-damnable but all-too-vulnerable, for want of genuine noumenal
sensibility
'On High', to the kinds of Hollywood-inspired exploitations which no
Catholic
priest, no matter how well-intentioned, can do anything to prevent.
126. Yes,
these are the people who require to be saved and counter-damned more
efficaciously than their conventional, and often more rural,
counterparts, and
not merely left to the devices of evil and pseudo-foolish types to play
with as
they fancy in the vanity of their noumenally sensual objectivity; all
those
fundamentally immoral types whose bound psyche either criminally or
pseudo-sinfully acquiesces in the somatic licence which their
metachemical or
antimetaphysical dispositions instigate, less from paucity of soul -
though
that demonstrably figures - than from an excess of free will.
127. Such
freedom is not the freedom of God, nor even of the Antidevil, but
manifestly of
either Devil the Mother in metachemical soma or of the Antison of
Antigod, her
'fall guy' for 'slag', in antimetaphysical soma, since it is neither
graceful
nor, for females, pseudo-punishing but either evil or, for males,
pseudo-foolish, and from that there is no escape, no deliverance,
except
through God and the Antidevil, through the noumenal sensibility of an
ultimate
metaphysics and antimetachemistry that, contrasted with anything
American,
would be somewhat anti-cyborgistic in character.
128. By
which I mean that it would not reflect the soullessness of your typical
materialistic automaton, whether nominally human or manifestly robotic,
but use
all such synthetically artificial mechanisms as technocratic progress
permitted
to more fully serve the Self, meaning the brain stem and spinal cord,
and act,
in such fashion, as a kind of protective shell and sustain system for
the Self,
so that, to a greater extent in the case of males than of females, it
could get
on with the task, the privilege even, of self-cultivation and
self-realization
to the maximum of its ability and capacity, and thereby reap the
rewards of
dying to not-self, or soma, in order to be born more fully into the
psychic
freedom of the liberated self.
129. For
cyborgization of this universal order is nothing if not a means for the
Self to
achieve its heavenly redemption through enhanced self-awareness, and in
that
respect it will truly reflect the truth of the precedence of the Son by
the
Father, of soma by psyche, and of the right of a religiously sovereign
male
individual in 'Kingdom Come', following a majority mandate for such
sovereignty, to have the Truth of God the Father in the interests of
the Joy of
Heaven the Holy Soul or, in the antimetachemical and patently female
case, the
beautiful approach to Truth of the Antidaughter of the Antidevil in the
interests of the loving approach to Joy of the Unclear Soul of Antihell.
130. In
short, noumenal sensibility allows, like no other context, for the
horse to be
put before the cart, and for the turned-on psyche to have its freedom
at the
expense of somatic binding, since the Son of God is of no consequence
unless
God the Father has already established the Truth in the interests of
joyful
redemption and thus made it imperative that metaphysical soma should be
duty
bound to the service of that Truth, both directly in relation to
metaphysical
psyche and indirectly in terms of the truthful approach to Beauty and
joyful approach
to Love which will have the effect of constraining the Beauty and Love
of
antimetachemical soma, of Antidevil the Antimother and Antihell the
Unclear
Spirit, to a subordinate position before the beautiful approach to
Truth of the
aforementioned Antidaughter of the Antidevil and the loving approach to
Joy of
the aforementioned Unclear Soul of Antihell, whose pseudo-punishing
commitment,
paradoxically, to free psyche will parallel, in secondary
church-hegemonic
vein, the primary church-hegemonic free psyche of God the Father and
Heaven the
Holy Soul.
131. Thus,
in general terms, does the Antidevil complement God, as
antimetachemistry the
metaphysics of that which is truly righteous in its classless
universalization
and transpersonal transcendence of ego in the interests of that soulful
redemption of self which is both its heaven and its raison
d'être.... Actually, now that I have
returned to my familiar distinction between classless and
anti-upperclass
criteria as regards the gender differential between male metaphysics
and female
antimetachemistry in noumenal sensibility, I should conclude by saying
that
only the metaphysical are genuinely and properly righteous, the
antimetachemical being their pseudo-just complement, since the grace of
free
psyche and the wisdom of bound soma in metaphysics have to be
contrasted with
the pseudo-goodness of bound soma and the pseudo-punishment of free
psyche in
antimetachemistry, as one would contrast the godly and absolutely holy
with the
antidevilish and absolutely unclear.
132. Conversely,
with regard to the anti-lowerclass and middle-class criteria of
phenomenal
sensibility in which we have a gender differential between female
antichemistry
and male physics, I can conclude by saying that only the antichemical
are
genuinely and properly just, the physical being their pseudo-righteous
(though
nominally hegemonic) complement, since the goodness (or modesty in
somatic
constraint) of bound soma and the punishment (from being at odds with
one's
gender actuality as a female of soma preceding and predominating over
psyche)
of free psyche in antichemistry have to be contrasted with the
pseudo-wisdom of
bound soma and the pseudo-grace of free psyche in physics, as one would
contrast the antiwomanly and relatively unclear with the manly and
relatively
holy.
133. Contrary
to all this is the anti-middleclass and lower-class criteria of
phenomenal
sensuality in which we have a gender differential between male
antiphysics and
female chemistry, and where this antithetical worldly position to the
above is
concerned I can safely maintain that only the antiphysical are
genuinely and
properly meek (in the axial context of church-hegemonic society), the
chemical
being their pseudo-vain (though nominally hegemonic) complement, since
the
sinfulness (or conscious recognition of the folly of somatic freedom)
of bound
psyche and the foolishness (from being at odds with one's gender
actuality as a
male of psyche preceding and predominating over soma) of free soma in
antiphysics have to be contrasted with the pseudo-crime (through
acquiescence
in free soma) of bound psyche and the pseudo-evil of free soma in
chemistry, as
one would contrast the antimanly and relatively unholy with the womanly
and
relatively clear.
134. Axially
above all this is the upper-class and anti-classless criteria of
noumenal
sensuality in which we have a gender differential between female
metachemistry
and male antimetaphysics, and here too I can safely maintain that only
the
metachemical are genuinely and properly vain (or besotted by free
soma), the
antimetaphysical being their pseudo-meek (and unequivocally
subordinate)
complement, since the evil (or free will) of free soma and the
criminality
(through acquiescing in such soma) of bound psyche in metachemistry
have to be
contrasted with the pseudo-folly (from being at odds with one's gender
actuality as a male of psyche preceding and predominating over soma) of
free
soma and the pseudo-sin of bound psyche (which knowingly acquiesces in
such
folly) in antimetaphysics, as one would contrast the devilish and
absolutely
clear with the antigodly and absolutely unholy.
135. Therefore
far from a simple axial distinction between meek and righteous in
church-hegemonic/state-subordinate society or between vain and just in
state-hegemonic/church-subordinate society, we find, contrary to my
formative
theorizings, that while the hegemonic positions are chiefly
characterized by
meekness and righteousness in the one and by vanity and justness or
justice in
the other, the axially subordinate positions do not permit of an
identical
categorization but either attest, in state-subordinate vein, to
pseudo-vanity
vis-à-vis genuine vanity indirectly 'On High' and pseudo-justice
vis-à-vis
genuine justice indirectly 'down below' or, in church-subordinate vein,
to
pseudo-meekness vis-à-vis genuine meekness indirectly 'down below' and
pseudo-righteousness vis-à-vis genuine righteousness indirectly 'On
High', the
contrary axial significance of 'indirectly' being, in all cases,
impossible to
escape.
136. Therefore
the antimetachemical in noumenal sensibility are manifestly not
righteous, the
way their metaphysical counterparts there are, but, as noted above,
pseudo-just, and contrast with the unequivocally hegemonic aspect of
such
sensibility as anti-upperclass antifundamentalism and antimaterialism,
in free
psychic and bound somatic anti-concrete ethereal absolutism, with the
free
psychic and bound somatic abstract ethereal absolutism of classless
transcendentalism and idealism - in short, as Anti-Infinity with
Eternity,
Anti-Devility with Divinity, Anti-Yin with Yang.
137. Conversely,
it can be concluded that the antichemical in phenomenal sensibility are
manifestly not pseudo-righteous, the way their physical counterparts
there are,
but genuinely just, and contrast with the equivocally hegemonic aspect
of such
sensibility as anti-lowerclass antirealism and antinonconformism, in
bound
somatic and free psychic anti-concrete corporeal relativity, with the
bound
somatic and free psychic abstract corporeal relativity of middle-class
naturalism and humanism - in short, as anti-finiteness (anti-finity)
with
temporality, antifemininity with masculinity, anti-yin with yang.
138. In
axial contrast to the above it can be concluded that the antiphysical
in
phenomenal sensuality are manifestly not pseudo-vain, the way their
chemical
counterparts there are, but genuinely meek, and contrast with the
equivocally
hegemonic aspect of such sensuality as anti-middleclass antihumanism
and antinaturalism,
in bound psychic and free somatic anti-abstract corporeal relativity,
with the
bound psychic and free somatic concrete corporeal relativity of
lower-class
nonconformism and realism - in short, as antitemporality, so to speak,
with the
finite, antimasculinity with femininity, anti-yang with yin.
139. In
both axial and class contrast to the above it can be concluded that the
antimetaphysical in noumenal sensuality are manifestly not vain, the
way their
metachemical counterparts there are, but pseudo-meek, and contrast with
the
unequivocally hegemonic aspect of such sensuality as anti-classless
anti-idealism and antitranscendentalism, in free somatic and bound
psychic
anti-abstract ethereal absolutism, with the free somatic and bound
psychic concrete
ethereal absolutism of upper-class materialism and fundamentalism - in
short,
as Anti-Eternity with Infinity, Anti-Divinity with Devility, and
Anti-Yang with
Yin.
140. Therefore
those who, as antimen, can be axially delivered from the meekness of
sin and
folly to the righteousness of grace and wisdom will be saved and
counter-damned
from being unsaved in the sinful unblessedness of antiphysical bound
psyche and
counter-undamned in the foolish unblessedness of antiphysical free soma
to the
graceful blessedness of metaphysical free psyche and the wise
blessedness of
metaphysical bound soma where, in primary church-hegemonic and
state-subordinate vein, they will be in divine sync with their gender
actuality
of psyche preceding and predominating over soma.
141. Parallel,
though subordinate to this, those who, as women, can be axially
delivered from
the pseudo-vanity of pseudo-crime and pseudo-evil to the
pseudo-justness (or
justice) of pseudo-punishment and pseudo-goodness will be saved and
counter-damned from being unsaved in the pseudo-uncursedness of
chemical bound
psyche and counter-undamned in the pseudo-uncursedness of chemical free
soma to
the pseudo-cursedness of antimetachemical free psyche and the
pseudo-cursedness
of antimetachemical bound soma where, in secondary church-hegemonic and
state-subordinate vein, they will be at antidiabolic cross-purposes
with their
gender actuality of soma preceding and predominating over psyche.
142. Hence
the deliverance from unblessedness to blessedness for antimasculine
males, from
antiphysical bound psyche and free soma to metaphysical free psyche and
bound
soma in divinity, has to be contrasted with the deliverance from
pseudo-uncursedness to pseudo-cursedness of feminine females, as from
chemical
bound psyche and free soma to antimetachemical free psyche and bound
soma in
antidevility.
143. In
the event of the aforementioned deliverance of the pseudo-phenomenally
sensual
to genuine noumenal sensibility ever transpiring to any significant
extent,
those on the other axis who, as devils, would have been partial to the
vanity
of evil and crime may well be exposed, for want of sufficient
pseudo-vain prey
of, in elevated female paradox, a quasi-vain nature, to the justice of
goodness
and punishment and be damned and counter-saved from being undamned in
the
uncursedness of metachemical free soma and counter-unsaved in the
uncursedness
of metachemical bound psyche to the cursedness of antichemical bound
soma and
the cursedness of antichemical free psyche, where, in primary
state-hegemonic
and church-subordinate vein, they will be at antifeminine
cross-purposes with
their gender actuality of soma preceding and predominating over psyche.
144. Parallel,
though subordinate to this, those who, as antigods, would have been
axially
partial to the pseudo-meekness of pseudo-folly and pseudo-sin may well
be
exposed, for want of sufficient meek prey of, in elevated male paradox,
a
quasi-pseudo-meek nature, to the pseudo-righteousness of pseudo-wisdom
and
pseudo-grace and be damned and counter-saved from being undamned in the
pseudo-unblessedness of antimetaphysical free soma and counter-unsaved
in the
pseudo-unblessedness of antimetaphysical bound psyche to the
pseudo-blessedness
of physical bound soma and the pseudo-blessedness of physical free
psyche,
where, in secondary state-hegemonic and church-subordinate vein, they
will be
in masculine and therefore paradoxical sync with their gender actuality
of
psyche preceding and predominating over soma.
145. Hence
the handing down from uncursedness to cursedness for diabolic females,
from
metachemical free soma and bound psyche to antichemical bound soma and
free
psyche in antifemininity, has to be contrasted with the handing down
from
pseudo-unblessedness to pseudo-blessedness of antidivine males, as from
antimetaphysical free soma and bound psyche to physical bound soma and
free
psyche in masculinity.
146. That
which appertains to phenomenal sensibility, whether damned or
counter-saved,
cursed or pseudo-blessed, bound somatic or free psychic, will only
become ripe
for salvation and counter-damnation after it has been swivelled around
to
phenomenal sensuality and thereby ceases to reflect antifeminine and
masculine
values but comes, instead, to reflect antimasculine and feminine
values,
falling in line for deliverance from the antiphysical to the
metaphysical in
the one case and from the chemical to the antimetachemical in the other
case. Therefore the salvation and
counter-damnation of the existing church-hegemonic/state-subordinate
meek and
pseudo-vain (idolatrously twisted up by American pressures towards the
pseudo-meekness and vanity of noumenal sensuality in quasi-pseudo-meek
and
quasi-vain pseudo-phenomenally sensual fashion), to righteousness and
pseudo-justness presupposes an end, at some future time, to everything
that we
would now recognize as state-hegemonic/church-subordinate and, in
consequence
of its schismatically heretical nature, as either vain and pseudo-meek
in
noumenal sensuality or just and pseudo-righteous in phenomenal
sensibility.
147. Verily,
the end of the sensual world of anti-earthly and purgatorial
phenomenality will
eventually lead to the end of both the sensual netherworld of hellish
and
antiheavenly noumenality and the sensible world of antipugatorial and
earthly
phenomenality, as the sensible otherworld of heavenly and antihellish
noumenality gathers everything phenomenally sensual up into itself in
the
course of its universal unfolding as the one true and ultimate omega
point,
divine for all time in Eternity and antidiabolic for all antispace in
Anti-Infinity.
148. In
this communal and centro-complexifying gathering up which absolutely
elevates
from the phenomenal Many to the noumenal Few, everything is resolved
and all
passes away which is not of this process of global universalization and
made
One with this divine/antidiabolic process on either a metaphysical or
an
antimetachemical basis - the basis of true classlessness and beautiful
anti-upperclassness which is the Omega and Anti-Alpha, the Yang and
Anti-Yin,
the End and Anti-Beginning of Eternal Life and Anti-Infinite
Anti-Death, with -
dare I say it? - the protonic 9 and antiphotonic -0 of noumenally
sensible
resolution of soulful universality with antiwilful antipolyversality as
all
that is not classless and anti-upperclass, blessed and pseudo-cursed,
righteous
and pseudo-just, godly and antidevilish passes away, never to return.
LONDON
2004–5
(Revised
2011)
