Op. 96

THE END OF EVOLUTION

Aphoristic Philosophy

Copyright © 2013 John O'Loughlin

_____________

CONTENTS

Aphs. 1–122

_____________

1. Just as birth is preceded by a period of foetal life, so death is succeeded by a period of eternal life.

2. If foetal life is pre-eminently characterized by the will to live, then eternal life is pre-eminently characterized by the live soul.

3. Nothing is more essential than the soul, and therefore nothing more misunderstood, since one cannot see it from the outside but only feel it from within.

4. Some identify the soul with the subversion of the spinal cord by the heart, in sensibly metachemical fashion, and accordingly regard it in terms of love, that fourth-rate emotion especially suited to upper-class females.

5. Some identify the soul with the subversion of the spinal cord by the womb, in sensibly chemical fashion, and accordingly regard it in terms of pride, that third-rate emotion especially suited to lower-class females.

6. Some identify the soul with the subversion of the spinal cord by the brain stem, in sensibly physical fashion, and accordingly regard it in terms of pleasure, that second-rate emotion especially suited to lower-class males.

7. Comparatively few identify the soul with the spinal cord, in sensibly metaphysical fashion, and accordingly regard it in terms of joy, that first-rate emotion especially suited to upper-class males.

8. There are others for whom soul is less loving, proud, pleasurable, or joyful than hateful, humble, painful, or woeful, and these, while not exempt from positive feelings, are usually more sensual than sensible, given to subversions of the spinal cord from the standpoints, variously, of eyes, tongue, phallus, and ears.

9. It is not that the sensibilities are entirely positive or the senses (sensualities) entirely negative, but rather that positivity is inclusive to the former and exclusive of the latter, while negativity is exclusive to the former and inclusive of the latter.

10. Thus the positivity that is inclusive is superior to its exclusive counterpart, while the negativity that is inclusive is inferior to its exclusive counterpart.

11. There is thus more positivity in sensibility than in sensuality and, conversely, more negativity is sensuality than in sensibility.

12. In general terms, one can therefore contend that sensibility is positive and sensuality negative, but in practical terms it actually cuts both ways, if to dissimilar extents.

13. Slide-playing is no less the exception to the guitar-playing rule (of plucking) than pizzicato (or string plucking) the exception to the violin-playing rule (of bowing), and in neither case does the exceptional technique match the rule of its instrumental counterpart, which is always either more staccato or more legato, as the case may be.

14. The refinements of sensuality, where applicable, may be positive, but they are of an inferior order of positivity - and thus of love, pride, pleasure, or joy - to their sensible counterparts.

15. Conversely, the crudities of sensibility, where applicable, may be negative, but they are of an inferior order of negativity - and thus of hate, humility, pain, or woe - to their sensual counterparts.

16. Just as sensual refinement is inferior to sensible refinement, so, conversely, sensible crudity is inferior to sensual crudity. For, in general terms, that which is more negative is of a superior order of negativity to that which is less negative while, conversely, that which is more positive is of a superior order of positivity to that which is less positive.

17. Therefore it cannot be said that sensible negativity is superior to its sensual counterpart just because it is comparatively less negative; on the contrary, it is negatively inferior to its sensual counterpart.

18. Similarly, sensual positivity is positively inferior to its sensible counterpart, and therefore a lesser order of positivity that could never be regarded in superior terms.

19. In general terms, negativity devolves from superior to inferior as it passes from sensuality to sensibility, whereas positivity evolves from inferior to superior as it passes from sensuality to sensibility, gender complications and Elemental differentials notwithstanding.

20. Any context, whether of sensuality or sensibility, can be broken down into four basic subatomic categories, which we may designate as elemental particle, molecular particle, molecular wavicle, and elemental wavicle, the first and fourth absolute, the second and third relative, since intermediate between the extreme categories.

21. It is my belief that elemental particles corresponds to the category of will par excellence, whether in its per se manifestation (metachemical) or in 'bovaryized' manifestations (chemical, physical, and metaphysical).

22. Likewise I believe that molecular particles correspond to the category of spirit par excellence, whether in its per se manifestation (chemical) or in 'bovaryized' manifestations (metachemical, metaphysical, and physical).

23. Similarly, I hold that molecular wavicles correspond to the category of ego par excellence, whether in its per se manifestation (physical) or in 'bovaryized' manifestations (metaphysical, metachemical, and chemical).

24. Finally, I contend that elemental wavicles correspond to the category of soul par excellence, whether in its per se manifestation (metaphysical) or in 'bovaryized' manifestations (physical, chemical, and metachemical).

25. Irrespective of Element, it can be maintained that, in sensuality, crudity, and therefore superior negativity, accrues to the categories of elemental particles and molecular particles, whereas refinement, and therefore inferior positivity, accrues to the categories of molecular wavicles and elemental wavicles.

26. Likewise, it can be maintained that, in sensibility, crudity, and therefore inferior negativity, accrues to the categories of elemental particles and molecular particles, whereas refinement, and therefore superior positivity, accrues to the categories of molecular wavicles and elemental wavicles.

27. The use of verbal expletives, while morally deplorable, is applicable to the particle categories but quite inapplicable to the wavicle ones, insofar as such expletives accord with the will and/or spirit in both sensuality and sensibility.

28. There is not just one category of verbal expletives, nor even two, but four categories corresponding to the planes of space, time, volume, and mass, which therefore range from the upper-class context of space/time to the lower-class context of volume/mass, whether in terms of the elemental and molecular particle axial categories of space-time, of time-space, of volume-mass, or of mass-volume, the first and third axes female and falling diagonally between contiguous class planes, the second and fourth axes male and rising diagonally between contiguous class planes, as from sensuality to sensibility in either case.

29. These four categories of verbal expletives can be characterized in terms of 'snogging' for the plane of space, whether in relation to 'jerks' in spatial space (female) or to 'bums' in spaced space (male); 'frigging' for the plane of time, whether in relation to 'bums' in sequential time (male) or to 'jerks' in repetitive time (female); 'sodding' for the plane of volume, whether in relation to 'cunts' in volumetric volume (female) or to 'pricks' in voluminous volume (male); and 'fucking' for the plane of mass, whether in relation to 'pricks' in massive mass (male) or to 'cunts' in massed mass (female).

30. We may thus distinguish between the 'snogg*** jerks' of spatial space and the 'frigg*** jerks' of repetitive time in relation to the particle negativity of space-time metachemistry, the falling axis - as, in human terms, from eyes to heart - of fire par excellence.

31. We may thus distinguish between the 'frigg*** bums' of sequential time and the 'snogg*** bums' of spaced space in relation to the particle negativity of time-space metaphysics, the rising axis - as, in human terms, from ears to lungs - of air par excellence.

32. We may thus distinguish between the 'sodd*** cunts' of volumetric volume and the 'fuck*** cunts' of massed mass in relation to the particle negativity of volume-mass chemistry, the falling axis - as, in human terms, from tongue to womb - of water par excellence.

33. We may thus distinguish between the 'fuck*** pricks' of massive mass and the 'sodd*** pricks' of voluminous volume in relation to the particle negativity of mass-volume physics, the rising axis - as, in human terms, from phallus to brain - of vegetation (earth) par excellence.

34. When such verbal expletives are coupled with denigratory nouns, as in the above examples, it is evident that one has a sexually-conditioned gender differential between female 'jerks' and 'cunts' in relation to fire and water, metachemistry and chemistry, on the one hand, and male 'pricks' and 'bums' in relation to vegetation and air, physics and metaphysics, on the other hand, with due class and/or Elemental differentiation.

35. Doubtless the denigratory nouns can be applied right across the category board, as it were, from elemental particle to elemental wavicle via molecular particle and molecular wavicle, since one is recognizably one thing or another irrespective of whether in particle or wavicle mode, but it would be quite inappropriate, I feel, for such nouns to be coupled with verbal expletives in relation to the wavicle categories of any particular Element, since those categories, whether molecular or elemental, appertain to psychic positivity in respect of ego and/or soul and should never be confounded with the instinctual and/or spiritual particles of somatic negativity.

36. In effect, the use of verbal expletives with or without denigratory nouns of a sexual or gender import is usually confined to, and identifiable with, persons who are habitually less intellectually egocentric or emotionally psychocentric than instinctual or spiritual, and therefore less psychic than somatic, less 'heads' than 'bodies', less 'educated' than 'uneducated'. Indeed, one is tempted to say this is especially true of the 'mass man', though in actuality one need not be somatically of the plane of mass alone to qualify in this respect, since volume, time, and space also have their denigrations and denigrators, with or without accompanying expletives, if less pervasively so in relation to those for whom 'fucking' is the principal if not sole verbal expletive, whether from a male or a female standpoint, and life tends to be reduced to the lowest-common-denominator in terrestrial-to-oceanic fashion, the phallus and the womb being the principal organs of gender rivalry.

37. Certainly there is about the use of verbal expletives a connotation with power and/or glory which owes more to a scientific and/or political disposition than to anything overly economic or religious in character, since, in their per se manifestations, science and politics are female disciplines and therefore affiliated with the will and the spirit par excellence, and never more so, obviously, than in metachemistry and chemistry respectively, whereas economics and religion are male disciplines and therefore affiliated, in their per se manifestations, with the ego and the soul par excellence, as in physics and metaphysics.

38. Therefore those who are beyond power and glory in first-principal terms, being affiliated, in male vein, with form and contentment, the respective 'ideals' of economics and religion in their per se manifestations, are likewise beyond the range or application of verbal expletives, with their power- and/or glory-besotted implications rooted in nature, and are more likely to find such expletives highly offensive and to avoid them as much as possible, if not altogether, in their nurture-conditioned predilections for psychic positivity, a positivity that will only be truly superior in sensibility, wherein psyche is able to be free, whether on hegemonic (male) or subordinate (female) terms, thanks to the emphasis falling on physics or metaphysics, economics or religion, at the expense of chemistry or metachemistry, politics or science, and the quasi-economic or quasi-religious transmutation of the latter disciplines in consequence.

39. Thus the properly economic-minded and the properly religious-minded, being sensibly physical and metaphysical respectively, will tend to avoid the use of verbal expletives and condition their female counterparts accordingly, since the quasi-economic or quasi-religious transmutation of politics and science, chemistry and metachemistry, under the hegemonic sway of physics or metaphysics, will make for a much less particle-oriented disposition than would otherwise be the case, one necessarily deferential to the prevailing molecular and/or elemental wavicle 'ideal'.

40. However, the underlying distinction between particles and wavicles across the subatomic board means that the categories more subject to verbal expletives, with or without accompanying denigratory nouns, will be scientific and/or political rather than economic and/or religious, since these are the disciplinary categories in which particles take precedence over wavicles in either elemental or molecular fashion.

41. I propose to distinguish these particle categories from their wavicle counterparts in terms of a distinction between materialism and fundamentalism in space-time objectivity, the metachemical context par excellence of photons-photinos; between realism and nonconformism in volume-mass objectivity, the chemical context par excellence of electrons-electrinos; between naturalism and humanism in mass-volume subjectivity, the physical context par excellence of neutrons-neutrinos; and between idealism and transcendentalism in time-space subjectivity, the metaphysical context par excellence of protons-protinos; always remembering that objectivity and subjectivity are to be defined in terms of a gender differential between that which diverges in sensuality and/or converges in sensibility on a straight-line basis, as in convolutional terms in relation to a vacuum, and that which diverges in sensuality and/or converges in sensibility on a curved-line basis, as in involutional terms in relation to a plenum, the former options having their origins in soma, the latter in psyche.

42. Consequently space-time objectivity, rooted (vacuum-wise) in metachemistry, is divisible between the materialism of photonic elemental particles and the fundamentalism of photonic elemental wavicles in both sensuality and sensibility, the materialism of the former being negatively superior to the materialism of the latter, the fundamentalism of the former being positively inferior to the fundamentalism of the latter, but it is also divisible, as we have seen, between what could be termed the fundamentalist materialism of photonic molecular particles and the materialist fundamentalism of photonic molecular wavicles, as between 'bovaryized' political and economic positions in between a scientific per se and a 'bovaryized' order of religion.

43. Similarly volume-mass objectivity, rooted (vacuum-wise) in chemistry, is divisible between the realism of electronic elemental particles and the nonconformism of electronic elemental wavicles in both sensuality and sensibility, the realism of the former being negatively superior to the realism of the latter, the nonconformism of the former being positively inferior to the nonconformism of the latter, but it is also divisible between what could be termed the nonconformist realism of electronic molecular particles and the realist nonconformism of electronic molecular wavicles, as between a political per se and a 'bovaryized' economics in between 'bovaryized' orders of science and religion.

44. Conversely mass-volume subjectivity, centred (plenum-wise) in physics, is divisible between the naturalism of neutronic elemental particles and the humanism of neutronic elemental wavicles in both sensuality and sensibility, the naturalism of the former being negatively superior to the naturalism of the latter, the humanism of the former being positively inferior to the humanism of the latter, but it is also divisible between what could be called the humanist naturalism of neutronic molecular particles and the naturalist humanism of neutronic molecular wavicles, as between a 'bovaryized' politics and an economic per se in between 'bovaryized' orders of science and religion.

45. Similarly time-space subjectivity, centred (plenum-wise) in metaphysics, is divisible between the idealism of protonic elemental particles and the transcendentalism of protonic elemental wavicles in both sensuality and sensibility, the idealism of the former being negatively superior to the idealism of the latter, the transcendentalism of the former being positively inferior to the transcendentalism of the latter, but it is also divisible between what could be called the transcendentalist idealism of protonic molecular particles and the idealist transcendentalism of protonic molecular wavicles, as between 'bovaryized' political and economic positions in between a 'bovaryized' order of science and a religious per se.

46. Thus in all contexts there are intermediate positions or realities in between the absolute extremes of the elemental particles and wavicles, positions which, though distinct from each, are nevertheless compromised by them in contrary ways, the molecular particle position in terms of the wavicle extreme, the molecular wavicle position in terms of the particle extreme, so that we can speak, for instance, of fundamentalist materialism and materialist fundamentalism, in respect of metachemistry, and contrast each of these compromised positions with the materialist and fundamentalist extremes characterizing the absolute positions in which particles and wavicles are elemental rather than molecular.

47. And what applies to metachemistry, the noumenally objective Element (in space-time) of photons in sensuality and photinos in sensibility, applies to each of the other Elements - the phenomenal objectivity (in volume-mass) of electrons in sensuality and electrinos in sensibility of chemistry; the phenomenal subjectivity (in mass-volume) of neutrons in sensuality and neutrinos in sensibility of physics; and the noumenal subjectivity (in time-space) of protons in sensuality and protinos in sensibility of metaphysics.

48. Thus while science remains science and religion remains religion, whether per se or 'bovaryized', politics and economics are less straightforwardly one thing or another but effective paradoxes in which there is a leaning towards religion, and even a pseudo-religious dimension, about politics and a leaning towards science, and even a pseudo-scientific dimension, about economics, even though neither are commensurate with the disciplines towards which they are drawn or, alternatively, with which they may compete when an age or society is such that things are less extreme than moderate, or less noumenal than phenomenal, in typically worldly vein, and extreme positions or disciplines tend to get squeezed out of the overall frame in consequence.

49. But if science is the discipline of free will in metachemical soma par excellence, then politics is the discipline of free spirit in chemical soma par excellence, each of which contrast, as female to male, with economics as the discipline of free ego in physical psyche par excellence, and religion as the discipline of free soul in metaphysical psyche par excellence - all in relation, of course, to their per se manifestations and not in respect of whatever degree of 'bovaryization' may be attendant upon the subordination of any given discipline to that discipline which, in accordance with a specific societal tendency, happens to correspond to the per se mode of science, politics, economics, or religion, as the case may be.

50. For although in theory you can have it all ways, in practice only one discipline will be in its per se mode in any given type of society or civilization, everything else being 'bovaryized' and therefore subordinated to the prevailing norm, be it scientific and of free will in the noumenal objectivity of sensual metachemistry; political and of free spirit in the phenomenal objectivity of sensual chemistry; economic and of free ego in the phenomenal subjectivity of sensible physics; or religious and of free soul in the noumenal subjectivity of sensible metaphysics.

51. Therefore giving, taking, and being will be subordinated to doing in sensual metachemistry, the context of the will par excellence, and doing, being, and taking to giving in sensual chemistry, the context of the spirit par excellence, whereas, on the other side of the gender fence, being, doing, and giving will be subordinated to taking in sensible physics, the context of the ego par excellence, and taking, giving, and doing to being in sensible metaphysics, the context of the soul par excellence.

52. In speaking of elemental particles, molecular particles, molecular wavicles, and elemental wavicles in any given Element/Elementino, we are in effect distinguishing the will and the spirit from the ego and the soul, or doing and giving from taking and being, or even appearance and quantity from quality and essence, not to say power and glory from form and contentment.

53. Since, however, the per se manifestation of will is only to be found in sensual metachemistry, so elemental particles are only properly germane to the Elemental context in question, being 'once bovaryized' in sensual chemistry, 'twice bovaryized' in sensual physics, and 'thrice bovaryized' in sensual metaphysics, their sensible counterparts being bound rather than free in either primary (male) or secondary (female) vein, and therefore attesting to different manifestations of natural will and/or natural antiwill.

54. Likewise since the per se manifestation of spirit is only to be found in sensual chemistry, so molecular particles are only properly germane to the Elemental context in question, being 'once bovaryized' in sensual metachemistry, 'twice bovaryized' in sensual metaphysics, and 'thrice bovaryized' in sensual physics, their sensible counterparts being bound rather than free in either primary (male) or secondary (female) vein, and therefore attesting to different manifestations of subnatural spirit and/or subnatural antispirit.

55. Conversely, since the per se manifestation of ego is only to be found in sensible physics, so molecular wavicles are only properly germane to the Elemental context in question, being 'once bovaryized' in sensible metaphysics, 'twice bovaryized' in sensible metachemistry, and 'thrice bovaryized' in sensible chemistry, their sensual counterparts being bound rather than free in either primary (female) or secondary (male) vein, and therefore attesting to different manifestations of superconscious ego and/or superconscious anti-ego.

56. Similarly, since the per se manifestation of soul is only to be found in sensible metaphysics, so elemental wavicles are only properly germane to the Elemental context in question, being 'once bovaryized' in sensible physics, 'twice bovaryized' in sensible chemistry, and 'thrice bovaryized' in sensible metachemistry, their sensual counterparts being bound rather than free in either primary (female) or secondary (male) vein, and therefore attesting to different manifestations of unconscious soul (id) and/or unconscious antisoul (anti-id).

57. Taking each Element one by one, it should be possible to equate the elemental particles of, in particular, sensual metachemistry with what I shall call the absolute corporeal, the molecular particles of, in particular, sensual chemistry with the relative corporeal, the molecular wavicles of, in particular, sensible physics with what I shall call the relative ethereal, and the elemental wavicles of, in particular, sensible metaphysics with the absolute ethereal, so that we can distinguish, in overall terms, between per se orders of will, spirit, ego, and soul, or, in other words, power, glory, form, and contentment, as germane, on the one hand, to free soma in both the noumenal objectivity of metachemical doing and the phenomenal objectivity of chemical giving, and, on the other hand, to free psyche in both the phenomenal subjectivity of physical taking and the noumenal subjectivity of metaphysical being.

58. That which is noumenal, being abstract, appertains to space and/or time, whether as space-time objectivity or as time-space subjectivity, whereas that which is phenomenal, being concrete, appertains to volume and/or mass, whether as volume-mass objectivity or as mass-volume subjectivity.

59. Yet the noumenal abstraction of space-time, particularly in relation to the metachemical sensuality of spatial space, is not incompatible with the concept, as germane to photonic elemental particles, of the absolute corporeal, and one may thus think of the absolute corporeal as being noumenally abstract in objective terms.

60. Likewise the phenomenal concretion, so to speak, of volume-mass, particularly in relation to the chemical sensuality of volumetric volume, is not incompatible with the concept, as germane to electronic molecular particles, of the relative corporeal, and one may thus think of the relative corporeal as being phenomenally concrete in objective terms.

61. Conversely, the phenomenal concretion of mass-volume, particularly in relation to the physical sensibility of voluminous volume, is not incompatible with the concept, as germane to neutronic molecular wavicles, of the relative ethereal, and one may thus think of the relative ethereal as being phenomenally concrete in subjective terms.

62. Likewise, the noumenal abstraction of time-space, particularly in relation to the metaphysical sensibility of spaced space, is not incompatible with the concept, as germane to protonic elemental wavicles, of the absolute ethereal, and one may thus think of the absolute ethereal as being noumenally abstract in subjective terms.

63. It was logic of this order, I believe, which formerly led me to think in terms, at times seemingly paradoxical, of the abstract corporeal in connection with metachemical sensuality, of the concrete corporeal in connection with chemical sensuality, of the concrete ethereal in connection with physical sensibility, and of the abstract ethereal in connection with metaphysical sensibility; though it seems to me now that the distinction between subatomic particles/wavicles and the Element in which they are to be found calls for a more clinical distinction between the absolute corporeal nature in metachemically free soma of elemental particles in relation to the noumenal objectivity, for instance, of spatial-space abstraction, the relative corporeal nature in chemically free soma of molecular particles in relation to the phenomenal objectivity of volumetric-volume concretion, the relative ethereal nurture in physically free psyche of molecular wavicles in relation to the phenomenal subjectivity of voluminous-volume concretion, and the absolute ethereal nurture in metaphysically free psyche of elemental wavicles in relation to the noumenal subjectivity of spaced-space abstraction.

64. All this by way of harping upon the major players, as it were, in each Elemental context, with the doing and giving of sensual metachemistry and chemistry taking precedence over the antibeing and antitaking of sensual metaphysics and physics, but the taking and being of sensible physics and metaphysics taking precedence over the antigiving and antidoing of sensible chemistry and metachemistry, as societies divide between a female hegemony in which power and/or glory rule the respective class positions and a male hegemony in which form and/or contentment rule or, rather, lead the respective class positions - not, it may be assured, in terms of the negativity of free soma but, much more sensibly, in terms of the positivity of free psyche, which is the only guarantor of morality as that which stems, in bound soma, from the virtues of free psyche, as 'Son' from 'Father' or, in the inverted female contexts of under-plane subservience, as that which stems, in free psyche of a secondary order of virtue, from the secondary morality of bound soma, as 'Antidaughter' from 'Antimother', morality, or bound soma, only taking instigative precedence over virtue, or free psyche, vis-à-vis females and thus in relation to the female Elemental contexts of chemistry and metachemistry, both of which would have been approached from the directly bound soma (through free psyche) of males having to deal with the female reality of soma preceding and predominating over psyche in respect of a free somatic nature.

65. But such secondary virtues stemming from secondary moralities with females would not last long if there was not a resolve, on the part of hegemonic males, to maintain them in the interests of their own primary orders of virtue and morality, and to ensure, in doing so, that females were pegged to the paradoxes of psychic emphasis in either a beautiful approach to truth, as of a loving approach to joy, or, 'down below' ... in the chemical sphere of massed mass, a strong approach to knowledge, as of a proud approach to pleasure.

66. For unless there is a willingness on the part of males to uphold both knowledge and truth, but especially truth, and pleasure and joy, but especially joy, such paradoxes will not remain in effect for long, and it will soon transpire that females, growing weary of psychic emphasis contrary to their gender reality of soma preceding and predominating over psyche, will resort, according to class, to emphasizing either beauty or strength, love or pride, at the expense of free psyche, and thereby detract from the psychic monism which male hegemonies logically entail, as an implicit disillusionment with truth and knowledge, joy and pleasure, paves the way, like l'art pour l'art, for an explicit rejection of even the secondary bound somatic moralities of beauty and strength in favour of their primary free somatic counterparts in sensuality, namely ugliness and weakness, which are not even immoral so much, in overly active vein, as vicious, and therefore factors determining the binding of metachemical and chemical psyche to an immoral acquiescence, through the psychic passivity of evil, in the primary somatic freedoms so criminally afoot.

67. No, it is evident that no society that is or becomes self-consciously sensible, and thus hegemonically male, could possibly tolerate such a regression from culture and civility, blessedness and salvation, virtue and morality, free psyche and bound soma, whether on primary (male) or secondary (female) terms, to their opposites, namely barbarity and philistinism, cursedness and damnation, vice and immorality, free soma and bound psyche, whether on primary (female) or secondary (male) terms, terms, it has to be said, which even now are still more characteristic of contemporary civilization as an expression of global proletarianism than of anything solely germane to the past; though history is well-furnished with copious examples of barbarity and philistinism, notwithstanding the decadence of bourgeois and/or clerical civilization as both the West and the East persist, on separate tracks, into the contemporary era of burgeoning globalization on increasingly anachronistic and even degenerate terms.

68. Leaving aside the more ancient forms of barbarity and philistinism, it has to be said that Western decadence, to take but one of the two main traditional civilizations anachronistically at large, takes many forms, not the least of which is cultural, as in connection with a whole host of degenerate anachronisms and anachronistic degenerations which persist in competing with one another and with the properly People's arts - as of photography, cinema, rock music, computer graphics, etc. - under the false assumption that they represent what is civilized and somehow 'classical' in contrast to the blatantly 'popular' nature of the more contemporary art forms.

69. Such a fantastic pretension on the part of bourgeois culture, not the least of the anachronistic modes of culture still at large in the West, frankly beggars belief, especially since its claim to pre-eminence operates almost entirely as though electricity had never been invented or was somehow irrelevant to serious culture, which can somehow remain 'relevant' without it and therefore feasibly contemporary despite the manifest want of contemporary technologies and the sorts of lifestyles which appertain to them and are, in some degree, derived from them.

70. That we should still have people conducting orchestral productions of Bach or Mozart or Beethoven or even Brahms is perhaps an understandable if, in view of the vast amount of recordings now available in a bewildering variety of interpretative permutations, somewhat regrettable fact from a strictly contemporary, and therefore urban proletarian, point of view. But that a certain number of these illustrious gentlemen should take it upon themselves to add to the orchestral repertoire a number of their own compositions, conceived, to be sure, with what they would have people believe to be the most up-to-date avant-garde procedures, is nothing short of scandalous, particularly since the only way in which, by bourgeois or clerical standards, they can appear even remotely original is by taking the so-called classical world a stage or two further, if that's still possible (or possible to believe), down the cacophonous slope of anachronistic, not to say anarchistic, degeneracy by producing compositions which, judged by the diatonic and harmonic standards of a more authentic classical precedent, are so musically contradictory as to make even rock 'n' roll, that in-many-ways amoral precursor of contemporary rock genres, sound musically stimulating and ... culturally sincere.

71. Frankly, it amazes me how many orchestral or otherwise acoustic compositions of a so-called avant-garde order are still being churned out by people who not only act as though electricity, and therefore electric music, had never been invented, but persist in believing that what they are doing on an instrumentally traditional basis is somehow musically relevant and culturally justified, even though it would be among the most painfully discordant and musically disjunctive things for one to have to listen to for any length of time, presuming upon a non-partial ear that was neither tone-deaf nor tone-mad! Are these people for real? Or are they simply cultural degenerates who will persist in their anachronistic orchestral and/or acoustic ways until fate may decide otherwise, applying to them the cultural equivalent of a coup de grace?

72. I cannot, personally, see how anyone schooled to and employed in a classical approach to music in typically Western vein could possibly be of any use or relevance to global civilization; for these people are not rock musicians on the cutting edge of contemporary culture in a progressive or, at any rate, advancing civilization but ... orchestral anachronisms and musical degenerates who persist in existing simply because, pending the necessary preconditions following Judgement (as already discussed in previous texts), no-one has as yet given them the coup de grace and effectively put a stop to their nonsensical and pretentious little games, making it difficult if not impossible for such people to continue pursuing their instrumental obsolescence and obsolete instrumentals.

73. And what applies to Western musicians and composers, the whole anachronistic stable of so-called classical music, not to mention their folksy dupes and lickspittles, applies no-less to their literary counterparts, all those bourgeois writers - to leave 'the folk' aside for one minute - who fight shy of electronic publishing and continue to publish book after book of novelistic trivia in ever-more degenerate permutations of seemingly grammar-less, meaningless, pointless, and gutless avant-garde pretentiousness, all because, short of becoming scriptwriters for TV or film, their mundane little art forms have to be turned upside down, back-to-front, and inside out (rather like society in a democratic age) in order to pass muster as somehow contemporary in an age of electronic culture and a much more graphic and multifaceted approach to narrative.

74. Were books less commercially viable, in the conspicuous bulk and garish appeal of their sheer materialism, it is doubtful that they would continue to be published in such gross numbers; though it should not be forgotten that the sorts of people who publish them are, like their writers, not exactly on the cutting edge of global civilization, as a rule, but bourgeois if not clerical or aristocratic elements for whom the hardback is still king, even when photographically degenerate, and the paperback its People's offspring, albeit doubtfully in relation to the urban proletariat, who would surely prefer something more synthetically artificial, so much as in relation to the People-as-Folk, to folksy elements, in a word, who continue to take bourgeois and/or clerical rule for granted and can be expected to side with their non-synthetically artificial masters (and even mistresses!) against proletarian provocation should the need arise, joining with them in a reaction to the threat posed to Western civilization in one or another of its traditional permutations - bourgeois, clerical, or feudal - by book-scorning atheistic 'barbarians' whose only literature is electronic, whether optically, aurally, or even (god forbid!) intellectually, and therefore 'beyond the pale' of anything recognizably decent from a conventionally Western standpoint.

75. I do not admire 'the folk' their readiness to side with the bourgeoisie and/or clerical/feudal aristocracy, much less their willingness to swallow the shallow doctrines of Western cultural superiority which their masters pour into them in the interests of their own political or economic security, co-opting them in the fight against 'communist atheism' or 'Marxist subversion', and not only in relation to books and music but also to art and sculpture - in fact to anything that might be likely to bolster the national interest in the face of international opposition and the transcendence of national cultures which the spread of globalization inevitably implies.

76. Thus not only the patently bourgeois or 'classical' forms of painterly anachronism, easily recognizable in terms of their need to further compromise an already heavily-compromised art form with techniques and tendencies that no camera would be likely to reproduce, thereby seemingly justifying their continued existence in an age when anything remotely credible from a strictly painterly point-of-view had long since ceased to be so, but their folksy counterparts too, the sorts of naive or touchingly picturesque forms of painterly indulgence which constitute not a small part of the People's contribution to anachronistic art in an age when any self-respecting proletarian would have been only too keen to distance himself from anything painterly through whatever mode of electronic technology most conveniently lay to hand.

77. For if there is one thing that distinguishes urban proletarian culture and civilization from its folksy counterpart, it is its refusal to make do with conventional or traditional forms and means, but to utilize only the most up-to-date or, at any rate, credibly artificial and synthetic forms and means, so that the use of electricity with any of the arts, including literature, is virtually inevitable, and a sharp distinction can therefore be drawn between non-synthetically artificial or, better, analytically artificial and synthetically artificial products and tools, not to mention between the latter and, in respect of clerical and/or feudal precedent, synthetically natural and/or non-synthetically (analytically) natural tools and products, means and ends.

78. The People-as-Proletariat are not only, as a rule, environmentally distinct from the People-as-Folk; they are culturally and technologically distinct from them too, and thus from all who would master the folk and constrain them to parameters which, though more circumscribed than anything classical, mirror, on informal terms, the bourgeois and/or clerical formalities still at large in the traditional fields of Western culture, as also, on different terms, in the traditional fields of Eastern culture, where a like-distinction exists between Eastern convention, whether clerical/feudal or folksy, and a burgeoning proletariat for whom traditions are less important in and for themselves than as loose guides to a more universal future in which the onward march of globalization transcends East and West alike in its applicability to the urban proletariats of the world and their thirst for justice, for retribution, and, above all, for redemption in and through the ultimate absolute.

79. These proletarians of global civilization are neither interested in the defence of the West from 'Eastern barbarians' nor in the defence of the East from 'Western barbarians', but solely in the supra-dialectical advancement of globalization towards a point of genuine universality such that can only be established on an ultimate religious basis, call it transcendentalist, and not in relation to economics, still less politics or science, neither of which would have much to commend them to an age and environment conditioned by the synthetic artificiality of plastic running on an electronic basis in virtually Social Transcendentalist fashion, as though in response to the resolution of international socialism in international communism, as of a vegetative watery paradox in an airy airiness, or airy per se, which is as distinct from the fiery airiness, as it were, of national communism as vegetative wateriness from the watery wateriness, within an overall airy or proletarian age, of national socialism, not to mention from the fiery fieriness of national fascism, the airy fieriness of international fascism, the watery vegetativeness of national capitalism, and the vegetative vegetativeness of international capitalism!

80. Be that as it may, People's civilization is still primarily characterized by airiness, not by fieriness in feudal vein, wateriness in clerical vein, or vegetativeness in liberal vein, so that neither the will, the spirit, nor the ego are paramount with the urban proletariat, as people of the windy-city environments par excellence, but inevitably the soul, which takes such 'bovaryized' will, spirit, and ego as it requires and uses them to its own heavenly end, an end which cannot come to pass on anything but properly transcendentalist terms as those who were atheistically 'last' become, as it were, theistically 'first' in relation to the coming to pass, on as synthetically artificial a basis as possible, of ultimate godliness, of an order of godliness and heavenliness that is not merely more evolved than anything hitherto achieved but the most evolved manifestation of which metaphysical virtues there could ever be, and therefore the per se manifestation of godliness and heavenliness that, far from accruing to the cosmic sphere, never mind the intermediate spheres of nature and humankind, accrues solely to the cyborg sphere of a global post-humanity in process of coming to terms with its true destiny in the transcendent authenticity of genuine globalization, a destiny which will only be officially acknowledged come Judgement (as hitherto artificially conceived by me), should there be a majority mandate for religious sovereignty - an ultimate sovereignty suitable to the universal resolution of globalization - at the expense of political and correlative sovereignties in those countries in which a paradoxical election, or exploitation of the electoral process, can be brought democratically to pass in consequence of the willingness of their largely proletarian electorates to enter into a test of conscience with their selves, following due consideration of the issues at stake, as and when the time is judged ripe.

81. Obviously, one expects something of the sort to happen in every country in the course of time, but initially it can only be in a few countries, not least the ones already considered by me in earlier texts, that this coming to terms of the urban proletariat with their true destiny in some future godly society more genuinely heavenly than any society has ever been in the past could be democratically contemplated and, presuming upon a sufficiently informative and enlightening educational process, paradoxically set in train, so that, in the event of a majority mandate for religious sovereignty, steps could be taken to establish the type of society which has been identified with 'Kingdom Come', even if only on a comparatively rudimentary basis initially, including the establishment of a triadic Beyond and administrative aside, as also described in previous texts.

82. Frankly I am not going to go over that ground again, but the terms of 'Kingdom Come' are such that only a majority mandate for religious sovereignty can bring it socially and institutionally to pass, thereby paving the way for the scaling-down and even winding-up of all that would be irrelevant to further evolutionary progress, including, not least, those more salient examples of Western (or Eastern) civilization that, in their anachronistic degeneracy and relativistic perversity, inhibited, if not obstructed, the development of globalization towards a more genuinely universal end.

83. For at the end of the day, the proletariat are neither Western nor Eastern but a global development within either the West or the East whose time, though not yet fully come, will only come fully to pass once the West and the East have been not merely politically or economically but religiously transcended by global civilization, and to such an extent that all the old gods, in Nietzsche's memorable phrase, were truly dead and the Superman or, in my preferred terminology, the Cyborg was their logical successor and effective meaning if not of the earth then certainly of heaven, since the cyborgization of post-humankind, the urban proletariat, is all about the development of life to a properly universal end in which eternity can be experienced on the synthetically artificial terms of an ultimate heaven and even, down below, of a modified earth and, for females, a modified antipurgatory and antihell, the latter paradoxes of course appertaining to the upending of chemical and metachemical realities in such fashion that unclearness becomes the fictional counterpart to the prevailing holiness of the True, whether in godliness or in some 'bovaryization' of manliness commensurate, for the vegetative, with a lower order of cyborgization.

84. Civilization hitherto has only got as far as humanity, and then not everywhere and not for everyone, since the older civilizations still worshipfully defer to Nature and even to the Cosmos in effectively primitivistic vein. What matters now is that civilization should get to the Cyborg, and thus beyond humanity, whether on Christian or Buddhist, secular Liberal or Communist, terms, and thus 'overcome' mankind through the international proletariat, who are already post-human in their synthetic artificiality, albeit such artificiality has, as yet, not developed to anywhere near its full extent or capacity but is still characterized by a comparatively superficial approach, largely sensual in nature, which owes something, though not everything, to the reactionary and conservative elements of Western (and Eastern) tradition which, in controlling 'the folk', divide and rule the People and effectively constrain the urban proletariat from coming to anything like an enlightened recognition of their true potential for god-like self-transcendence.

85. For the proletariat spend so much of their energies in resisting the anti-global pressures of both the folk and their conservative masters, whether bourgeois, clerical or feudal, or a combination of two or more, in both the East and the West alike, that they scarcely have either the time or inclination to consider their own destinies in more than a superficial light, hardly aware of their effective post-humankind status in relation to mankind more generally, and even less aware of their potential for and even entitlement to cyborgization from a properly global standpoint, a standpoint which stretches internationalism to its supra-national conclusion as the urban proletariat head towards that judgemental cross-roads in their destiny in which the overcoming of man, following the democratic endorsement of religious sovereignty, would signal their right to religious self-determination in 'Kingdom Come', the right, in short, to eternity through the soul, and even the ego, being granted a more substantially long-term support and sustain capacity than anything the human body in naturalis would or has been able to provide, thereby delivering them from the threat and grisly reality of death, not least in relation to the pain and suffering caused by organic degeneration in advancing years.

86. For what dies is not the soul, nor even the ego, but the physical body, the not-self in all of its various instinctual and spiritual permutations, and the soul and the ego are eventually snuffed-out by the ongoing decomposition of the corpse, presuming upon some kind of Christian or other burial and not the more contemporary secularity of cremation, which has the effect of destroying even the soul and the ego before they have run their respective class courses in the Afterlife and thus of prematurely snuffing out or, rather, barbarously annihilating, in patently heathenistic vein, that which has a theoretical capacity for eternity and, in more civilized communities, a right to such limited eternity as the mortality of decomposition allows to the self, whether in relation to the brain stem or to the spinal cord.

87. But the female-dominated barbarism of cremation is only possible in societies which are effectively under the sway of the will and/or spirit to such a freely somatic extent that the fate of the ego and/or soul is of comparatively small account, and bourgeois decadence, signified by a pretence of religiosity, joins forces with proletarian barbarism to incinerate corpses and consign them to a fate worse than death, if not for females then certainly for males, whose capacity for an afterlife experience of either ego or soul, no matter how sinfully twisted or corrupted by sensual subservience to female will and/or spirit during life, must persist well into death and succumb to the most brutal subversion and, ultimately, annihilation of which it were possible to imagine.

88. No, I do not envy these degenerate bourgeois and barbarous proletarians their moral ignorance; for it has extremely severe consequences, not the least of which results in even males being reduced to an urn of ashes when, with a more sensible gender-conscious lifestyle, they could have had some kind of earthly or even quasi-heavenly afterlife experience in the grave that would have brought them 'face to face', as it were, with either Christ or the Buddha, or something to that metaphorical effect, as visionary or unitive experience duly transpired.

89. Therefore, with decreasing prospect of burial but no decreasing prospect of cremation, the desirability of cyborgization of mankind or, rather, the post-humankind we have primarily identified with the urban proletariat, becomes of increasing importance; for the only way that a majority of proletarians can avoid crematorial annihilation, all the more excruciating, I argue, in the case of males, is by giving support, in the near future, to the concept of religious sovereignty and the rights that would accrue to it in respect, not least, of the synthetically artificial overcoming of 'man', or what remained of mankind, and their deliverance not merely from death, but from the consequences of death in both 'natural' and 'artificial' contexts, consequences that while far from perfect in either context are much more imperfect, to the self-destructive point of morally defective, in relation to cremation, the contemporary mode, par excellence, of mortuary disposal which is a tragic testimony not only to the want of genuine religiosity on the part of liberals, or bourgeois degenerates, but to the atheistic want of religion on the part of that more numerous body of persons whom we have described as the urban proletariat and wish, as much as ever one could, to deliver from the terrible error of their ways in and through the prospect of 'Kingdom Come'.

90. For a society centred in religious sovereignty, were it to come democratically to pass, could only be one in which one was expected and, more to the point, encouraged to take full responsibility for one's self, especially as a male, and thus lead as self-respecting a lifestyle as was divinely possible, whether in relation to being or, less significantly, to taking, as germane to a more intellectual - and therefore lesser - approach to truth.

91. Certainly there could be no question of a religiously sovereign proletariat being complacent, much less enthusiastic, about the self-annihilating implications of cremation; for such a proletariat, having crossed the threshold of self-awareness, would have too much self-respect to regard death in largely if not purely materialist terms, in which corpses were simply so much garbage to be disposed of in the quickest and most cost-effective way!

92. As the urban proletariat matures, so it will come to its senses or, rather sensibilities (inner senses), and grant increasing importance to self-development in both egoistic and psychic terms, terms that, whilst embracing the intellect, do not make intellect an egocentric end-in-itself, in physically sensible vein, but simply a means to enhanced psychocentric fulfilment in the emotional life of the soul.

93. Doubtless the coming of 'Kingdom Come', following a majority mandate for religious sovereignty in countries where the paradoxical election which I have equated, in suitably artificial terms, with Judgement was able to take place, would open the way for the cyborgization of post-humankind, since implicit in religious sovereignty would be a more genuine order of divine rights than anything rooted, falsely, in metachemistry, an order, I mean, which besides including self-development on the aforementioned terms, with especial reference to males, the creatures, after all, for whom self takes - or should take - precedence over not-self, as psyche over soma, would increasingly include the development of synthetically artificial not-selves and even, eventually, a sort of communal not-self designed to replace what remained of man as a creature, fundamentally, of nature and therefore of the imperfections of nature, including death and the pains attendant upon organic degeneration and disease which precede it.

94. But all that, even with the best 'man-overcoming' will in the world or, rather, otherworld ... of divine rights premised upon religious sovereignty ... would take time, much time, and be a slow and at times painfully uphill struggle, during which period people would continue to die, as now, and be subject to some method of disposal. Cremation, as I have hinted, would be frowned upon as undesirable from a self-respecting, male-oriented point of view, and therefore little encouragement could be given to it in a society which was neither liberally degenerate nor atheistically proletarian and effectively barbarous.

95. But neither, on the other hand, would it be feasible to give much encouragement to burial, as though in a continuance of Christian tradition, when the society in question was neither clerical nor folksy, liberal nor folksy, feudal nor folksy, but proletarian on - at the risk of sounding anachronistic - both blue- and white-collar terms, and therefore too urban and city-oriented to be partial to suburban and rural traditions or criteria. Besides, land would be in increasingly short supply, and the price of burial would doubtless prove prohibitive to all but a minority of urban dwellers.

96. On the other hand, burial at sea would still be possible but even less desirable than burial on land, insofar as the sea, being watery, would correspond to a kind of purgatorial environment one step back from the earthly environment of land burial and therefore be even less satisfactory, from a male standpoint, than the latter. No, the only alternative to earthly burial that would do any justice to an urban proletariat - the vast majority of the electorate in countries judged ripe for 'Kingdom Come' - that had opted to put their heathenistic ways behind them and vote for religious sovereignty would be the development of facilities in space which could store hundreds if not thousands of corpses in special pods, where they could experience a more elevated order of afterlife, commensurate with a gravity-defying sealed environment, than would have been possible to them on earth in the event of a conventional Christian-style burial.

97. For our ability to cyborgize life to any appreciable extent would, as I intimated earlier, probably take so long to develop and be so selective at first, in view of the technological difficulties and expenses involved, that, even without impedimenta from humanitarian obstructionists to consider, some alternative method of respectfully dealing with the deceased than that traditionally available would have to be developed, especially since cremation would not, in a religiously sovereign society or people, be considered appropriate in that respect, bearing in mind its brutal disregard for self-survival in the Afterlife premised, it seems to me, upon a materialist interpretation of and approach to human life which owes much, if not everything, to somatic concepts of freedom attendant upon female hegemonies in societies that, in Anglo-American Protestant-derived fashion, have gone heathenistically to the liberal/atheistic dogs of Western decadence/barbarism.

98. Exceptions to the self-respecting rule notwithstanding, it were better that payloads of the deceased be shipped into space, where they could be docked with the main facility - a sort of mortuary ship or 'floating graveyard' - and transferred to secure pods or special cubicles for the duration of their afterlife, presumably for all eternity, which, in space, would more likely be more soul- than ego-oriented and thus less visionary than unitive, less egocentric than psychocentric, in character, with a more genuinely heavenly experience such that only the coming to pass of religious sovereignty in 'Kingdom Come' would have made possible and considered desirable, in view of the more genuinely godly elevation of transcendentalism over humanism, of God over Man, that would typify the Social Transcendentalist approach to religion and to all life in general.

99. Therefore until the achievement of eternity for all on a more profoundly cyborg-oriented basis (an eternity of afterlife-type experience made possible on synthetically artificial terms for the most evolved order of life, whether literally godly or pro-godly, there could ever be), the development of mortuary stations for space storage of the deceased as the next-best-thing to the synthetically artificial eternity of the Cyborg. That, too, of course would take much time and money, be fraught with great technological and other difficulties, but be more immediately and practically obtainable for the coming generations, thereby putting an end not only to the virtual monopoly of land burial in traditional Christian and pseudo-Christian societies, with their continuing man-hype-as-God, earth-hype-as-Heaven worldly delusions and limitations, but making it unnecessary for people to consider cremation as the only proletarian alternative to the clerical-to-folksy and even liberal-to-folksy norms of Western convention.

100. For a proletariat that had become religiously aware, that had 'woken up' from the long sleep of its somatic darkness and emerging psychic light, would not be prepared to regard cremation as the only viable alternative to folksy or bourgeois/clerical/feudal traditions, but would be only too willing to support every effort that was then being made to devise superior alternative solutions to the fate of the deceased, pending a more uniformly sophisticated age in which cyborgization was the rule rather than the exception and eternity was fully and properly synthetic, in accordance with the evolution of global civilization towards a more genuinely universal resolution in which natural death would be a thing of the past, in view of the extents to which man had been successfully 'overcome' and more completely replaced by his godly successor, the brain stem and spinal cord of the self granted the utmost synthetically artificial support and sustain possible, whether individually or, eventually, in communal clusters, as cyborgization became more universal and the full implications of Social Transcendentalism began to become increasingly evident, even unto the extent of its final flowering in space centres and therefore in contexts akin to those which, transcending any form of heaven on earth, have been suggested as storage vaults for the deceased prior to all such subsequent developments.

101. Be that as it may, it is important to remember that the proletariat, the urban-dwelling workers of our principal cities, whether 'white collar' or 'blue collar', noble or plebeian, 'high' or 'low', of space/time or of volume/mass, theoretical or practical, tall or short, thin or fat, have not yet entered into religious awareness in the self-realizationary terms of Social Transcendentalism but are still, if not in a sort of wilderness of ideological indifference, either economically-minded or, somewhat less contemporaneously, politically- or scientifically-minded or, rather, bodied, and are therefore effectively still atheistic, and such they will -and, I believe, should - remain until they have been convinced otherwise by such theories as I have keyed-in to my personal computer over many years which, between them, add up to a corpus or, better, mentis of Social Transcendentalist teachings and ideological standpoints, not least in relation to the nature or, rather, nurture (in free metaphysical psyche) of God and Heaven as it evolves through successive manifestations of metaphysical sensibility from least to most via less (relative to least) and more (relative to most) evolved stages of its development, a development, I contend, which can only come to a most evolved, and therefore per se head, with the Cyborg, as germane to 'Kingdom Come' as the religiously self-conscious phase of global civilization which comes formatively to pass wherever a majority mandate for religious sovereignty ensues upon the democratic norms of political sovereignty in the event of a proletariat, aware of the issues at stake through prior enlightenment, opting to be delivered from the 'crimes and/or sins of the world' to the otherworldly graces (for males) and/or punishments (for females) of 'Kingdom Come', as characterized by a religiously sovereign People whose rights transcend mere democratic rights as the Cyborg would transcend Man, or heaven the earth, or transcendentalism mere humanism, or globalization both the West and the East considered either separately or together.

102. They say that he who laughs last laughs loudest and, in a paradoxical kind of way, this could certainly be said to apply to the proletariat when they come into their religious own and discover that their approach to godliness/heavenliness, whether direct and practical or indirect and theoretical, depending on gender and class, is more authentic and evolved than any previous religious approach has ever been, thereby more than justifying the removal of outmoded religious institutions and norms, both textural and otherwise, in the interests of the further development of Social Transcendentalism, of that which stands for the Truth in its most true and evolved metaphysically sensible manifestation and could never settle for anything less, much less contrary to it and therefore fraudulent, as in the case of the metachemical delusions of antiquity.

103. In previous texts I may have given the impression that the triadic Beyond and administrative aside to the said Beyond in 'Kingdom Come', once it comes democratically to pass, no matter where, will retain its pluralistic structure right through eternity, as though noble/plebeian class distinctions and male/female gender distinctions within the Beyond in question, open, for instance, to Catholics and Protestants alike, were immutable and never to be altered. If so, the impression given then was mistaken and now needs to be rectified! The triadic Beyond may start out on a sort of catholic basis, within Social Transcendentalism, of doing justice to all of the various components, on both gender and class terms, with which contemporary life may present it, enabling Anglicans, for instance, to rise diagonally from phallus to brain and Nonconformists to fall diagonally from tongue to womb, thereby conjoining mass and volume with time and space as Jehovah Witnesses, for instance, fall diagonally from eyes to heart (the administrative aside to the Beyond in question) and Roman Catholics rise diagonally from ears to lungs, with similar fates subsequently applying to other denominational or sectarian divisions within the scope of its wider dissemination in the world at large. But when that and other factors, like gender segregation and intellectual/soulful segregation of males within additional subsections on each tier of the triadic Beyond, have been taken into account, one has merely started along a long road of evolutionary ascent which must culminate, several centuries later, in the most godly/heavenly perfection it were possible to achieve.

104. Therefore what necessarily begins comprehensively and pluralistically within a largely proletarian context open to reformed 'folk' will gradually be refined upon and fine-tuned, as it were, in relation to a much more absolute culmination, passing from a sort of catholic phase within Social Transcendentalism, that makes use of the greater percentage of proletarian and folksy material at hand, to a puritan phase when once it becomes feasible and desirable to dispense with the generality of females, and then from a sort of liberal phase of co-existence between intellectually- and emotionally-inclined males on each tier to a sort of socialist phase of soulful cohesion between all, or the vast majority, of males on each tier, before a communist or intensely communal phase of soulful cohesion of all males on one tier, effectively that of the top tier, leads logically enough from 'heaven on earth' to 'heaven in space', as this ultimate degree of godly/heavenly centro-complexification gets its space-centre apotheosis in what would not only transcend the earth, and therefore communistic millennialism, but constitute the ultimate phase of millennial evolution in the pure transcendentalism of a totalitarian perfection the heavenly bliss of which would leave absolutely nothing to be desired, but constitute the ultimate omega point of eternal life.

105. All that may seem, at this juncture in time, somewhat swift and severe; but let me take each stage a step at a time and try to enlarge upon some of the points alluded to above. To start with, taking the most of what one has at hand and elevating it to the otherworldly prospect of 'Kingdom Come' following Judgement, which requires a majority mandate for religious sovereignty from any given proletariat if it is to be successful or to positively carry the day, makes perfect logical sense, since one must build the new institutions from the bottom up and not leave anyone or anything out of the frame, if everyone is to be accounted for and, more importantly, rendered accountable within the terms of religious sovereignty.

106. Therefore one begins on a necessarily catholic, or inclusive, basis. But such a basis cannot go on or be continued for ever, since virtuous progress requires that one develops subjective self-awareness on both intellectual and emotional, egoistic and psychocentric terms, as applying, in the main, to males, but especially to those who would correspond to either the top or the middle tiers of the triadic Beyond, having been Catholic or Anglican before opting, at the risk of anticipating the future, for Social Transcendentalist deliverance from the denominational chains of their worldly schismatic lives.

107. Such males, having been affiliated to denominational traditions that, compared to Nonconformists or Jehovah Witnesses, could be described as more male in reason of their subjective character, would be especially entitled, I maintain, to enhanced psychic freedom in the respective subjective terms of either the ego or the soul, intellect or emotion, albeit under the umbrella of Truth, and therefore without risk of egocentric physicality such that, under the rule of Man, would have typified knowledge-hype-as-Truth in traditional Christian fashion.

108. But once you step subjectivity up for hegemonic males, the tendency to step it up for subordinated females logically follows suit, albeit one is dealing with creatures who, despite the psychic emphasis that a male hegemony would entail, are fundamentally still soma over psyche and therefore a sort of biologically-conditioned XX-chromosomal breeding animal rooted objectively in a vacuum that has only a limited and somewhat paradoxical capacity for psychic freedom in either knowledge or truth.

109. In short, even a paradoxical psychic emphasis on either truth through beauty or, lower down, on truth-oriented knowledge through strength, is punishing to females for any length of time, and therefore something that is likely to lead to a somatic backlash unless one carefully guards against such a possibility by utilizing a variety of techniques and stratagems designed to minimize if not neutralize the attendant risks to males, should females become unduly restive and even disillusioned with a psychic emphasis, contrary to gender reality (of soma preceding and predominating over psyche on either a most particle/least wavicle, i.e. 3:1, absolute basis for metachemical females, or a more [relative to most] particle/less [relative to least] wavicle, i.e. 2½:1½, relative basis for chemical females).

110. Obviously, some of these techniques and stratagems will be largely physical in character, ranging from diet to clothing, whilst others will have to be chemical, including recourse to a variety of drugs likely to reduce the objective drive towards somatic freedom which follows from a vacuously-conditioned convolutional disposition, while yet others will be metaphysical, or doctrinal, and even metachemical, or proscriptive under the law, with penalties attaching to various infringements of moral conduct.

111. Nevertheless, however many strategies and techniques you may utilize for the purposes of curbing and controlling females, they cannot, at the end of the day, be turned into males and expected to live by exactly the same criteria of intellectual or emotional subjectivity in free psyche; for an antidevil, to simplify the argument, is no more godly than an antiwoman manly, but simply the upended, and therefore unclear, paradox which has been secondarily delivered, following male initiative in respect of blessedness/salvation on primary terms, from either the ugly criminal clearness in absolute free soma of Devil the Mother in the case of metachemical females or the weak criminal clearness in relative free soma of Woman the Mother in the case of chemical females.

112. The traditional oppression or, rather, repression (of soma) of females in sensibly religious societies is valid and morally incontrovertible, without which there would have been very little serious religious endeavour on the part of especially favoured males, since a vocational commitment is premised upon society permitting such a commitment in the first place, and for that to obtain it must be sensibly structured in such a way that the generality of males and females are sufficiently god-fearing as to support the more vocationally minded, if not financially then morally and spiritually - something much less likely of realization in societies which, far from being sensible, are heathenistically ranged against sensibility from freely somatic standpoints that defer to female sensuality and encourage a feminist-like disregard for male subjectivity and ideals.

113. Such somatically free societies are, in civilized terms, the worst of all possible worlds. But in psychically free societies, by contrast, which aim at maintaining the best of all possible worlds, then the bedrock of a more adventurist religious vocation is a sensibly-structured social order which makes it its God-given or even Man-given duty to repress female freedom (in soma) as much as possible, and thus maintain a psychically sensible orientation likely to approve of further religious development.

114. Yet female impedimenta to such development remains a thorn in the male side, and it is doubtless owing to its less than genuinely religious nurture (I almost said nature!) that Christianity never took the struggle against female nature to its logical conclusion on anything like a Far Eastern or even Muslim basis, severely curtailing and even excluding it from the religious process, since to any true or genuine extent religion is a profoundly male endeavour.

115. But we cannot, in this day and age, exclude females from the processes of history, even if we can segregate males and females in the aforementioned subsectional fashions in our projected triadic Beyond, thereby taking matters a stage or two beyond the Western androgynous amoral conventions of mixed-church congregations towards something more Eastern in character which would, nonetheless, be antithetical to the female-over-male open-tier arrangements of the Jews and their accursed female hegemonies which make so many Satanic/Davidian 'fall guys' out of the generality of males in all-too-'once-born' and effectively heathenistic fashion, thereby maintaining something not far removed, in its deference to somatic freedom, from the worst of all possible religious worlds, a world dominated, in metachemically sensual fashion, by Jehovah/Saul in effectively stellar-over-solar cosmic or blossom-over-fruit natural fashion, and all because the type of sun- and star-flooded environment in which this primitive religion arose conduced towards a somatically sensual disposition favouring the Cosmos and Nature.

116. We aim, on the contrary, to establish something antithetical to this, with males hegemonic over and therefore separate from females in their respective closed tiers, but we cannot imagine that a context emphasizing psyche, in due subjective vein, will prove easy or unduly attractive to females, irrespective of what techniques or stratagems are employed to the ends of curbing their natures and enhancing their nurtures, thereby effectively rendering them fictionally insane and, hence, unclear vis-à-vis the truthful sanity of the Holy.

117. Short of abandoning the struggle altogether, and giving up on virtuous and moral progress, on the religious goal of globalization in genuine universality, we have no choice but to take up the 'good fight', as Christians would say, and ensure that nothing remotely resembling the feminist freedoms of recent history re-occurs or is allowed to undermine and effectively sabotage the aforementioned universal goal upon which the proletariat of the globe are perforce embarked.

118. For the proletariat are engaged on the struggle for this goal whether they like it or not, whether they are aware of it or not, and therefore it is not whether but when they will progress to its logical conclusion in global unity and harmony. But such unity can only come to pass at the expense of whatever would block and/or impede it, including, besides the class enemies in various permutations of Western or Eastern tradition, reactionary folksy elements among the People themselves and, needless to say, females of a feminist or otherwise markedly free somatic disposition.

119. As things become more synthetically artificial in the course of the proletariat's advance towards global unity in universality, so it will be increasingly possible, and not merely likely, that artificial reproductive techniques and strategies will favour not merely genetic but gender discrimination in due course, thereby permitting the responsible authorities to step up the amount of post-human-to-cyborg material favourable to enhanced subjectivity in both ego and soul, while simultaneously stepping down, or reducing, the material less favourably disposed to such subjectivity, bearing in mind that the religious phase of People's civilization would be increasingly concerned with artificially reproducing, on as synthetic a basis as possible, afterlife-type experiences for the 'living', now effectively resurrected from the world and conjoined with the 'dead' in that respect, and since males were the only category of human life that, for sensible better or sensual worse, would have had appreciable afterlife experiences anyway, so their post-human-to-cyborg successors would be especially favoured over females in view of their self-oriented gender structures favouring enhanced psychic development.

120. Therefore, the more synthetically-induced afterlife-type experiences were developed in relation to males, the less relevance would females have to such a society, especially since reproduction, increasingly reliant on artificial wombs, or incubators, would by then be artificially controlled and stabilized at a level favouring greater cyborgization, and the more logically feasible it would be, in consequence, to reduce their numbers - always naturally more prevalent over males - if not eventually phase them out altogether, thereby constituting what I alluded to above as the puritan phase of global civilization when only males would continue to exist, if not exclusively then, administrative exceptions notwithstanding, arguably within the triadic Beyond of ongoing religious praxis.

121. But this three-tier arrangement duly subsectioned two-ways in relation to the distinction between ego and soul, intellect and emotion, would also, as a sort of liberal reality, qualify for modification and improvement in the course of millennial time, as the need of intellectual approaches to the Truth diminished in proportion to the importance attaching to the praxis of Truth, to psychosynthesis, as such, whether aerobically within nonconformism, yogically within humanism, or meditatively within transcendentalism proper, depending on the tier of our projected triadic Beyond, and so a socialistic phase of amalgamating, as far as possible, the intellectual males with their emotional counterparts, in a simplified three-tier system, would duly ensue, thereby bringing millennial evolution on earth closer to its communistic summation in the utmost centro-complexification, as the three tiers were amalgamated into one and this in turn was duly transmuted upwards, following the next evolutionary leap from the Earth to space, as a purer transcendentalism, centred on meditation but subject to such synthetically artificial stimulants or nutriments as were deemed necessary, ensued upon the communist phase of 'heaven on earth', thereby bringing evolution to its divine resolution and ultimate perfection in the 'heaven in space' of the most advanced cyborg communalism it were possible to conceive of, a communalism germane to space centres which brought millennial evolution to its godly/heavenly resolution in the omega point(s) of absolute involutional perfection, a perfection destined to last for ever which would put even the 'space mortuaries', or 'floating graveyards', of pre-cyborg transcendentalism significantly in the shade of its own inner light and more synthetically artificial eternity, an eternity of psychosynthetic bliss in perfect self-harmony compared to which all earlier or previous manifestations of metaphysical sensibility, from cosmic and natural to human, would pale to insignificance, since only then would God/Heaven have attained to its most evolved and therefore definitive manifestation, the omega point of all evolving life, the culmination of evolution in the most beingfully blessed involution of which it were possible to conceive.

122. Therefore it only remains for us to advance, in clenched-fist solidarity with our global brethren of the international proletariat, towards that psychosynthetic apotheosis of perfect joy which, far from imploding, will remain beingfully constant on its plateau of involutional perfection for all Eternity, the 'living' joining with the 'dead' and even outliving the 'dead' in the general resurrection of Life from the Earth to space, from earth to Heaven, man to God, which will signify the end of all Evolution and most evolved End.

LONDON 2003 (Revised 2012)

The End of Evolution