Op. 107
A PERFECT RESOLUTION
Aphoristic Philosophy
Copyright © 2013 John
O'Loughlin
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CONTENTS
Aphs. 1–133
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1. Some
people think the light 'good' and the dark 'evil' but, in reality, it is not
that simple. Good and evil are terms
that need to be considered in relation to wisdom and folly, whether in a
superior or an inferior, a hegemonic or a subordinate position.
2. For
it must be remembered that there are two kinds of light and two kinds of
darkness, the outer light of the metachemical 'above'
and the inner light of the metaphysical 'above' as far as noumenal,
or space/time upper-class, criteria are concerned, and the outer darkness of
the chemical 'below' and the inner darkness of the physical 'below' as far as
phenomenal, or volume/mass lower-class, criteria are concerned.
3. Therefore
we have to distinguish not merely between the light and the dark, but between
two kinds of each which are not only antithetical to one other, whether on 'overworldly' or 'underworldly'
terms, as it were, but so different as to be mutually irreconcilable.
4. What
actually transpires in consequence of this irreconcilability of the alternative
modes of light and dark is either an ascending axis from the outer dark to the
inner light, or a descending axis from the outer light to the inner dark, the
former being characterizable, in church-hegemonic
vein, by the folly of sin and the wisdom of grace, the latter characterizable, in state-hegemonic vein, by the evil of
crime and the goodness of punishment.
5. Therefore good and evil are no more germane to the light and the
dark respectively than, say, folly and wisdom. There
is a light which, being sensually outer, is evil and a dark which, being
sensibly inner, is good, and such evil and good pertain to the descending axis
of state-hegemonic crime and punishment, while, conversely, there is a dark
which, being sensually outer, is foolish and a light which, being sensibly
inner, is wise, and such folly and wisdom pertain to the ascending axis of
church-hegemonic sin and grace.
6. But
for every state-hegemonic manifestation of evil and good in crime and
punishment, there must be a corresponding church-subordinate manifestation of
pseudo-folly and pseudo-wisdom whereby one can speak, in properly transvaluated vein, of the pseudo-sinful and
pseudo-graceful corollaries of authentic crime and punishment respectively in
relation to the descending axis of the outer light to the inner darkness, metachemistry to physics, spatial space to voluminous
volume.
7. Likewise
for every church-hegemonic manifestation of folly and wisdom in sin and grace,
there must be a corresponding state-subordinate manifestation of pseudo-evil
and pseudo-good whereby one can speak, in equally transvaluated
vein, of the pseudo-criminal and pseudo-punishing corollaries of authentic sin
and grace respectively in relation to the ascending axis of the inner darkness
to the inner light, chemistry to metaphysics, massive mass to spaced space.
8. Therefore
just as evil and good are merely two complementary aspects of the descending
axis of crime and punishment, and folly and wisdom two complementary aspects of
the ascending axis of sin and grace, neither state-hegemonic societies, like
Britain, nor church-hegemonic societies, like Ireland, can exist without
subordinate modes of either folly and wisdom or crime and punishment which are
affiliated to the same axis as the hegemonic factors and therefore pseudo, or
inauthentic, when compared with their hegemonic counterparts in either church
or state.
9. The sin and grace, folly and wisdom of the Protestant
subordinate church to the authentic crime and punishment, evil and good of the
freely hegemonic state can only be inauthentic in its state-compromised
objectivity compared with the sin and grace, folly and wisdom of the Catholic
hegemonic church.
10. Conversely
the crime and punishment, evil and good of the bound subordinate state to the
authentic sin and grace, folly and wisdom of the freely hegemonic church can
only be inauthentic in its church-compromised subjectivity compared with the
crime and punishment, evil and good of the freely hegemonic state.
11. Therefore
the diagonals that fall and rise, that can be imagined to criss-cross in the
centre of a diagonal field, do not pertain to the same types of society but to
opposite types of society - the falling diagonal from crime and pseudo-sin to
punishment and pseudo-grace having reference to a state-hegemonic and
church-subordinate type of society, as in Britain, but the rising diagonal from
sin and pseudo-crime to grace and pseudo-punishment having reference to a
church-hegemonic and state-subordinate type of society, as in Ireland (with
particular reference to Eire).
12. Consequently
where there is evil 'on high' in the outer light there will be good 'down
below' in the inner darkness, as things fall from crime to punishment, but, by
a corresponding token, the sin that is 'on high' and the grace that is 'below'
will be pseudo-manifestations of folly and wisdom by dint of their paradoxical
affiliations to the outer light and the inner darkness respectively.
13. Conversely,
where there is folly 'down below' in the outer darkness there will be wisdom
'on high' in the inner light, as things rise from sin to grace, but, by a
corresponding token, the crime that is 'below' and the punishment that is 'on
high' will be pseudo-manifestations of evil and good by dint of their
paradoxical affiliations to the outer darkness and the inner light
respectively.
14. What
is abundantly evident is that evil and wisdom stand 'on high' in antithetical
ways, the metachemical eternality of the outer light
and the metaphysical eternality of the inner light, the one closely allied with
fire and the other with air, whereas folly and good sit 'below' in antithetical
ways, the chemical temporality of the outer darkness and the physical
temporality of the inner darkness, the one closely allied with water and the
other with vegetation (earth).
15. As
the reader may recall from the previous text, the diagonals are never as simple
as to fall strictly from metachemistry to physics or
to rise strictly from chemistry to metaphysics; for the 'on high' factors
largely condition what transpires 'below' in their own respective interests,
which entails the subversion of physics by antichemistry
(or chemical sensibility) in the interests of metachemistry
on the one hand, and the subversion of chemistry by antiphysics
(or physical sensuality) in the interests of metaphysics on the other hand,
thus ensuring that not physical grace but antichemical
punishment gets to complement metachemical crime in
the one case, and not chemical crime but antiphysical
sin gets to complement metaphysical grace in the other case - a case, in each
instance, of 'world overcoming' from the respective standpoints of netherworldly and otherworldly, materialist/fundamentalist
and transcendentalist/idealist, perspectives 'above'.
16. For
physical sensibility, if left to itself, would, being male, be more church-
than state-oriented if not countered and effectively subverted from marginally
'below' by what, in chemical sensibility (antichemistry)
is no less female (if in lower-class terms) than the metachemical
control 'above' and therefore just as partial to a state-hegemonic, or not-self
oriented, objective predilection which, putting soma above psyche, ensures that
not relative wisdom but relative good gets to be the punishing complement to
the absolute evil of crime ranged metachemically 'on
high' ... back up the descending diagonal of what one might, from a superficial
analysis, take to be an autocratic-democratic axis but which is really only characterizable in terms of crime and punishment because
its democratic aspect, corresponding to the physical, has been significantly subverted by
plutocracy at autocracy's criminal behest.
17. Likewise
chemical sensuality, if left to itself, would, being female, be more state-
than church-oriented if not countered and effectively subverted from marginally
'below' by what, in physical sensuality (antiphysics) is no
less male (if in lower-class terms) than the metaphysical control 'above' and
therefore just as partial to a church-hegemonic, or self-oriented, subjective
predilection which, putting psyche above soma, ensures that not relative evil but
relative folly gets to be the sinful complement to the absolute wisdom of grace
ranged metaphysically 'on high' ... further up the ascending diagonal of what
one might, from a superficial analysis, take to be a bureaucratic-theocratic
axis but which is really only characterizable in
terms of sin and grace because its bureaucratic aspect, corresponding to the
chemical, has been significantly subverted by meritocracy at theocracy's
graceful behest.
18. The
above section of this text could be construed as being in some sense Christian,
though I regard it as embracing an altogether more elevated order of 're-birth'
... from sensuality to sensibility which portends 'Kingdom Come' in that its
commitment to the inner light would correspond to Social Theocracy and be less
humanistic, or germane to mankind, than cyborgistic,
so to speak, and therefore germane to what could be said to overhaul mankind,
in almost Nietzschean terms, with a view to bringing
to pass not merely a penultimate but an ultimate stage of metaphysical
sensibility, commensurate with transcendentalism per se.
19. For
if the transcendentalized humanism of Roman Catholic
theocracy is short of the humanized transcendentalism of Buddhism, the way
verbal absolution for penitential contrition must necessarily fall short of
transcendental meditation in the graceful stakes that divide the lowlander
criteria of the West from the highlander criteria of the East, then what lies
beyond both, in the interests of a fully global and universal civilization, can
only be of a non-human order of transcendentalism, necessarily cyborg in character, which corresponds to a definitive
stage of metaphysical sensibility which not only leaves mankind's various
approaches to transcendentalism (where applicable) behind, but also whatever
precedes such approaches in the metaphysical sensibility of both the Cosmos and
nature, neither of which would have much to commend them vis-à-vis even what
mankind has achieved in that respect when free to be metaphysically sensible,
never mind what the coming Godkind of a cyborgized 'humanity' (in reality derived from and
pertaining to what are currently a post-human urban proletariat) would seem to
be destined to achieve with the dawn of 'Kingdom Come', in the event of a
majority mandate for religious sovereignty in countries where such a
paradoxical election would, by dint of long-standing religious traditions, be
possible and even feasible.
20. No, I
am anything but an apologist for Christianity, in the context of Western tradition,
still less an advocate of an Eastern take-over of the West, as though that and
that alone could guarantee or result in genuine universality! What I am, as the reader will have learnt by
now, is a Social Theocrat, and therefore a champion of a new order of
transcendentalism which leaves both Christian and Buddhist, not to mention
natural and cosmic, manifestations of metaphysical sensibility behind ... as it
stretches beyond man into his godlike successor, whom I have called Cyborg, to distinguish Him from the Nietzschean
Superman as one might distinguish enhanced soul from enhanced spirit, and
therefore a higher order of passivity from a more intense activity.
21. Be
that as it may, there will be those who, in typically contemporary vein, whether
with a Nietzschean or a
22. On
the contrary, just as the outer light must appear 'good' to its advocates and
practitioners, more often of the northern hemisphere of the Americas than down
south, so the outer darkness must appear if not 'good' then, in the alternative
terminology of what derives from a Catholic tradition, at least 'wise' to
advocates and practitioners of sexual liberation, whether of a Reichian, a Lawrentian persuasion
or otherwise, who would qualify, in general terms, as the Latin parallel to the
Anglo-Saxon 'ideal' up north which one can classify in relation to the
so-called 'American Dream', not least in respect of filmic culture and various
forms of light shows or light-wielding media, including pornography.
23. Frankly
I am not the greatest authority on the southern forms of New World barbarism
and Heathenism, but I do know from film clips and the like that the New World
is broadly au fait with
sensuality, whether metachemical or chemical, antimetaphysical (sensually metaphysical) or antiphysical (sensually physical), and like all young
civilizations has not yet matured towards or into a fully sensible 'take' on
life such that would necessitate a transvaluation of
all (heathen) values - hardly Nietzschean in
character! - in the interests primarily of the inner
light.
24. Frankly,
the New World has not yet arrived at respect for the inner light, least of all
on the synthetically artificial terms that would be commensurate, in social
theocratic vein, with a sort of post-contemporary super- or, better,
supra-Christian dispensation that was no mere repeat of Christian - meaning,
principally, Catholic - tradition but the logical extension beyond the heathenistic post-modernism and
post-humanism of contemporary civilization as something not only overwhelmingly
influenced and even conditioned by the New World, but urban proletarian in
character.
25. Contemporary
post-human civilization, whether in its proving ground or wherever exported
abroad, including, not least, the so-called Old World of European culture, has
still not crossed the threshold from sensuality to sensibility, alpha to omega,
the 'once born' to the 'reborn', nor, short of an acceptance of the Messianic
revelations and teachings of he who effectively corresponds to a Second Coming
in his advocacy of religious sovereignty as the principal characteristic of
'Kingdom Come', can one reasonably expect it to have done so.
26. It
is, by and large, still governed by sensuality, by the 'American Dream', by
sexual freedom, by feminism, socialism, unbridled capitalism, consumerism - in
short, by all those heathenistic norms of
contemporary civilization which, even though Western civilization drags-on in
decadent and even degenerate guises in the background, so to speak, of
mainstream 'popular' culture, are avowedly barbarous and indicative of the
survival of the most ruthless or strongest or most opportunistic or crassest or
boldest or shallowest or wickedest, as the case may be.
27. In
short, the struggles and battles of will which our film-star heroes act out on
film are a paradigm of contemporary civilization in all its greed and frenzy,
its bloodlust and materialistic destructiveness in the interests of what its
proponents would have us believe to be 'self' but which is really more often
than not what I have in the past called 'not-self', meaning that which is more
somatic than psychic, more bodily than mental, and conditioned, in consequence,
not by hegemonic male criteria but by hegemonic female criteria at both noumenal (spatial space over sequential time) and phenomenal
(volumetric volume over massive mass), class or cultural levels, as germane to
the prevalence of sensuality in society at large.
28. Therefore
in typically once-born, female, heathenistic vein,
the outer light is conceived as 'good' and the outer darkness as 'wise', or
something to that paradoxical effect, because in such formative and largely
juvenile societies, societies that, being comparatively new, have yet to mature
into anything properly or fully adult, sensuality takes precedence over
sensibility to such an extent that one can be 'innocent' about sensual matters
and disinclined to uphold psychological or other stratagems that would
undermine them from a necessarily sensible point of view.
29. For,
in fact, being kind to metachemical not-self in spatial
space must appear 'good' when sensibility is insufficiently developed that
there is no cause to disparage it as evil from the contrary position of being
cruel to not-self that one would, in mature societies, identify with
punishment, not least in respect to the punishment of crime, or the fact of
one's being kind or possibly over-kind to metachemical
not-self, not to mention chemical not-self, being readily identifiable, in transvaluated guise, as a crime and not merely a further
example of hedonistic self-indulgence, which is what it must remain so long as
contrary criteria are not officially up and running in the interests not so
much of punishment as of grace, the inner light, and more especially with
regard to metaphysics than physics, so that wisdom holds the key to the
justification of goodness not merely for its own sake, but in order that the
grace of wisdom may flourish at the expense of the crime of evil.
30. Needless
to say, that can only happen in a society or civilization that is mature enough
to want the grace of wisdom to flourish at the expense of the crime of evil, a
society akin to that which flourished in Europe in the main ages of
Christianity, albeit only, by and large, to a limited extent, in which not only
was transcendentalism, and thus grace, compromised by Roman Catholic
lowlander-type criteria which held it back from anything Eastern and fully
meditative in character, but that, too, was compromised and eventually
undermined, with the Reformation, by humanistic criteria having more to do with
relative grace in physical knowledge than with absolute grace (no matter how
bureaucratically compromised) in metaphysical truth, the sort of truth that not
only transcends knowledge, as the feeling of soul transcends the understanding
of intellect, but ensures that heavenly criteria take precedence over the
world, with particular reference to earthly pleasures and the struggle for
security to indulge them.
31. In a
society, on the other hand, which is not mature enough to be partial to sensible
'rebirth', it logically stands to reason that what exists in the sensual status
quo in relation to the outer light and the outer dark will be treated on their
own merits as, in effect, 'good' or 'wise', so that a certain complacency
before the twin objectivities of the Cosmos and nature will typify societies in
which being kind to not-self, whether in metachemical
or chemical hegemonic terms, is hedonistically sufficient unto itself and
neither criminal nor sinful but at worst only self-indulgent to a degree that
may entail some form of punishment or grace, but always integral to the context
itself, never in antithetical opposition to it such that would expose such
not-self kindness as either criminal or sinful and bring sanctions to bear on
it from the standpoint of either the State or the Church.
32. No,
self-indulgence of this nature, which is really the indulgence, in soma, of the
not-self, whether in the noumenal or phenomenal
contexts, cannot be considered - other than in relation to the consequences of
excess - 'evil' or 'foolish' by its practitioners when it stems from kindness
towards the entity in question, and usually results in somatically beneficial
consequences.
33. Kindness,
they would have us believe, is 'good' and/or 'wise' and cruelty 'evil' and/or
'foolish', and therefore cruelty towards the not-self, still interpreted under
hegemonic female criteria as self, is better avoided, at least in respect of
oneself. For others can become a threat
to that kindness through their own 'self-interest' and may have to be dealt
with on other than kind terms in defence of one's own 'goodness' and/or
'wisdom' - something not liable to make for enhanced kindness in individuals
generally, and therefore in society at large!
34. On the
contrary, it is then that the paradise of so-called 'self-interest' comes under
threat and that kindness towards one's own soma necessitates cruelty towards
those who would threaten one's 'happiness' from the standpoints of their own
'self-interest', the precondition, it may be, of a wider perspective in society
generally, in which kindness and cruelty are forced apart into the sensualities
and sensibilities of crime and punishment on the one hand, and, in reverse
order, sin and grace on the other hand, when once society is sufficiently
mature as to want to give precedence to truth and to allow the inner light of
grace to take precedence not only over the inner darkness of punishment, but
over anything that, being sensual, would hold people to heathenistic
values and a worship, in consequence, of both the outer light, falsely
identified as 'good', and the outer darkness, falsely identified as 'wise'.
35. Heathenism
may work for a time, but after a while it turns upon itself as the kind turn to
cruelty both towards themselves and towards others, with hateful and painful
consequences! What was Edenic becomes infernal, the dream transmuted into
nightmare, sexual freedom into suspicion and disease. Short of repenting of their barbarous and
philistine ways, there is no exit from this fallen paradise for its heathenistic devotees.
36. But repentance requires maturity and the willingness of
males, in particular, to take a lead in 'turning the tables' on the sensual
status quo from a standpoint centred in sensibility and the inevitability of
male hegemonic criteria. It is a bold
step forward that embraces the world afresh in the interests of heavenly
redemption, that leads beyond the barbarous clash of competing objectivities to
the cultural peace of co-operative subjectivities, and thus replaces one order
of freedom, necessarily heathenistic and sensually
'once born', with another, more Christian and sensibly 'reborn'. This is the challenge that lies ahead!
37. For
the present, however, it is clear that the Nietzschean
and New World notion that the outer light is 'good' and the outer darkness
'wise' still holds popular conviction and is the touchstone of much if not most
contemporary conduct. And because of
this heathenistic want of sensible perspective, what
passes, if recognized, for inner darkness is deemed 'evil' and what passes, if
recognized, for inner light 'foolish', the ideal of a so-called 'holy fool'.
38. The truth, alas, is rather contrary to that! But then the truth is not something that such
'once-born' sensual people have much familiarity with, other, it may be, than
in relation to some religious tradition which they have repudiated and deem to
be irrelevant if not misguided or, since one cannot exactly disinvent
the word, in relation to their own fact-based existences which they prefer to
endow with the status of truth, even though nothing could be further from the
case!
39. But
the real or actual truth is still there and can be maintained, even in the face
of their opposition to it and want of a transvaluated
perspective. It is there wherever a
context of metaphysical sensibility can be deemed to exist, whether in terms of
the Cosmos, nature, mankind, or - to anticipate the future - Cyborgkind, the Godkind that
would lie beyond man and his humanistic limitations in respect not only of God
but of everything contrary or distinct from the will of man. But it is not there to the same degree or in
the same way in those several contexts, which rather proceed from least evolved
to most evolved via less and more evolved, as though from a least supreme type
of metaphysical being to a most supreme type of metaphysical being via less
(relative to least) and more (relative to most) supreme types of metaphysical
being lying in-between.
40. Therefore
the truth alone is not a sufficient counter to the lies and falsehoods and
factual hypes of the contemporary decadent bourgeois and burgeoning proletarian
civilizations; for even where some respect for the truth can be said to exist,
whether in terms of the transcendentalized humanism
of the Roman Catholic church or, to a greater extent, the humanized
transcendentalism of the Buddhist practitioners of transcendental meditation,
such truth is not ultimate but at best penultimate, as germane to man, and thus
something which has been effectively overhauled and rejected by the post-human
urban proletariat and their effective atheistic denial, through New World
influence, of traditional values, centred around self, in favour of the
not-self and a certain degree, varying with the individual, of somatic licence.
41. They
may proclaim, under pressure of ongoing convention, their loyalty to God and
Truth and all the rest of it, but their behaviour and daily actions more
usually betray the influence of contemporary secularity with its rampant
sensualities in pursuit of kindness to not-self. They are caught in a paradoxical time-warp
between the past and the present, but they are not yet able to abandon the
present for the future and reject the past as something that only accommodated
the truth, where applicable, to a limited extent and in a particular way, not
in the ultimate universal way that would be commensurate with truth per se and thus with the most evolved
manifestation of metaphysical sensibility, as germane to the cyborgization of life in the coming centuries.
42. Therefore
truth itself is not all that significant, at least not as a general
concept. What matters, from the
standpoint of contemporary civilization, is what kind and degree of truth one
is talking about, and that can only be valid when it is of the most evolved
order of metaphysical sensibility and not something either more (relative to
most) evolved in mankind, less (relative to least) evolved in nature, or least
evolved in the Cosmos, where metaphysical sensibility is vastly overshadowed by
metachemical sensuality and other factors which have
no bearing on anything divine or sublime, godly or heavenly, at all.
43. I
offer that new and ultimate truth, that definitive manifestation and
realization of truth which requires a post-human precondition in the urban
proletariat, and for that reason I am not simply reiterating Christian or
Buddhist, still less pre-Christian and pre-Buddhist, approaches to truth, for
which, in any case, contemporary Western civilization (largely stemming from
what repudiated truth from an anti-Catholic point of view in antinonconformism and fundamentalism or, more correctly,
antirealism and materialism, as germane to the descending axis of
state-hegemonic criteria in which naturalism, together with humanism, is
subverted from a largely female and objective point of view intended to
guarantee the prevalence of crime and punishment at the expense of grace and
sin), has had scant use, but, on the contrary, have pushed my thinking beyond
both the West and, for that matter, the East in the interests of global
universality and a new approach not only to truth but to whatever is sensible
and likely to defer to it, whether directly, as in the case of beauty or,
rather, a beautiful approach to truth in antimetachemistry
or indirectly, as in the cases of a reformed truth-oriented knowledge and its
female corollary of a strong approach to knowledge which, bound to truth, would
constitute the initial pluralism of what has been termed the triadic Beyond as
the institutional framework of the 'church' of tomorrow, the Social Theocratic
Centre, which, with the administrative aside of transmuted state service, will
form the structural basis of 'Kingdom Come' as an entity capable of further
evolutionary refinements in the course of time or, more correctly, eternity.
44. But
the opponents of such definitive truth will persist in their deluded belief
that the outer light is 'good' and the outer darkness 'wise' - a persistence
which can only be expected in peoples and societies which are insufficiently
sensible than to be other than alpha-stemming in their heathenistic
instincts and alignments.
45. I
have seen through them and their delusions, but for them to see through
themselves they will have to repudiate everything their societies take for
granted, including the somatic 'take' on freedom which is only symptomatic,
after all, of the sensual orientations which follow from a female hegemony in
spatial space over sequential time on the noumenal
planes of metachemistry and antimetaphysics,
and in volumetric volume over massive mass on the phenomenal planes of
chemistry and antiphysics.
46. When
'rebirth' is sensibly achieved, when a genuine desire for and implementation of
it is institutionally advanced, then what follows will be the reverse of what
currently obtains, in which a male hegemony in spaced space over repetitive
time on the noumenal planes of metaphysics and antimetachemistry, and voluminous volume over massed mass
on the phenomenal planes of physics and antichemistry
becomes the norm, with beneficial consequences not only for civilization as
something no longer predominantly characterized by barbarism and philistinism
but for those individuals, more importantly, who, being male, would stand to
gain more from the truthful wisdom of the inner light and the punishing
goodness of the inner darkness than ever they had from the outer light and the
outer darkness when those sensualities were considered 'good' and 'wise' rather
than evil and foolish, as they would then be to those who had broken through to
the sensible other side and could live in confidence that the outer light would
never again rear a heathen head, but would always be punished as criminal by
that good which ensued upon the triumph of grace over sin and the victory of
wisdom over folly.
47. To be
kind to the not-self in metachemical sensuality is to
be pro-notself, whereas being cruel to the not-self
in physical or, rather, antichemical sensibility is
to be anti-notself and therefore punishingly
ranged against pro-notself behaviour as against crime
from a standpoint no-less state hegemonic, albeit in relation to the
plutocratic subversion of democracy, as against autocracy and its aristocratic
corollary.
48. To be
cruel to the self in chemical or, rather, antiphysical
sensuality is to be anti-self, whereas being kind to the self in metaphysical
sensibility is to be pro-self and therefore gracefully ranged above anti-self
behaviour as above sin from a standpoint no-less church hegemonic, albeit in
relation to theocracy and its technocratic corollary, as against the meritocratic subversion of bureaucracy.
49. Were
kindness and cruelty always synonymous with good and evil philosophy would be
no difficult matter, but the fact or, rather, truth is that kindness is only
synonymous with good when opposition to pro-notself
behaviour is insufficiently developed or institutionally upheld as to be the
punishing corrective, in cruelty to not-self, of such heathenistic
behaviour, then avowedly criminal.
50. Likewise
were kindness and cruelty always synonymous with wisdom and folly in untransvaluated vein, we could sin with impunity or, at any
rate, conduct ourselves in anti-self behaviour under the impression that such
behaviour was intrinsically wise and therefore beneficial. But a Christian-type transvaluation
ensures that only pro-self behaviour is considered wise and that whatever is
anti-self is foolish because contrary to self-interest which, being essentially
male, results in grace and thus the attainment of a certain holiness.
51. But
there's the rub! Life is never cut and
dried in terms of one set of criteria.
There are two genders, and they are opposites. The female gender, issuing from a
particle-based vacuum, is structured in such a way as to be orientated towards
the not-self at the expense of the self, to be objective and outgoing, and
therefore to especially esteem what a sensible transvaluation,
instituted by males, would deem either absolutely criminal or relatively
criminal, depending whether it had reference primarily to the outer light of metachemical sensuality or to the outer dark of chemical
sensuality, but which, in untransvaluated vein, they
would be more inclined to take for granted as manifestations of pro-notself behaviour at the elemental levels of either fire or
water, as the case may be.
52. The
male gender, issuing from a wavicle-centred plenum,
is structured in such a way, on the other hand, as to be orientated towards the
self at the expense of the not-self, to be subjective and ingoing or
introspective, and therefore to especially esteem what a sensual disposition,
conditioned by females, would have difficulty recognizing as either relatively
graceful or absolutely graceful, depending whether it had reference primarily
to the inner dark of physical sensibility or to the inner light of metaphysical
sensibility, but which, in transvaluated vein, they
would be more inclined to take for granted as manifestations of pro-self
behaviour at the elemental levels of either vegetation (earth) or air, as the
case may be.
53. So
much for the light and the dark, which comes not only in two upper-class
manifestations commensurate with absolute crime and absolute grace, metachemistry and metaphysics, but also in two lower-class
manifestations commensurate with relative crime and relative grace, chemistry
and physics. Both the outer forms of the
light and dark will be deemed and appear good if unchallenged by contrary
values and therefore free to be at large in relation to pro-notself
behaviour at either class level. Both
the inner forms of the light and dark
will be deemed and seem wise if unchallenged by contrary values and
therefore free to be at large in relation to pro-self behaviour at either class
level.
54. But
you cannot have it both ways, not even on a class basis, within the same
society, much less the individuals of which a society is predominantly composed
and which we recognize as one thing or another.
If the outer light/dark is free then the inner light/dark will be taboo
and effectively 'beyond the pale', to be disparaged as evil or foolish, as the
case may be. But if, by contrast, the
inner light/dark is free then the outer light/dark will be taboo and
effectively 'beneath the pale', to be disparaged as foolish or evil, depending
once again on the context.
55. Where,
then, does the relationship of light to darkness and of darkness to light
fit-in with any given context? For we
have been generalizing in terms of light 'above' and 'darkness' below, when, in
point of fact, light and dark hang together with contrary biases in both
contexts, as well as in all elements.
56. There
is the darkness which is subordinate, in antimetaphysical
terms, to the metachemical outer dark, and which we
can identify with absolute sin, and there is the darkness which, in antiphysical terms, is subordinate to the chemical outer
dark, which we can identify with relative sin.
57. Contrariwise,
there is the light which is subordinate, in antichemical
terms, to the physical inner light, and which we can identify with relative
punishment, and there is the light which is subordinate, in antimetachemical
terms, to the metaphysical inner light, which we can identify with absolute
punishment.
58. But
the light is always psyche and the dark always soma, so when we distinguish
between outer and inner forms of the light we are distinguishing between outer
and inner forms of psyche, whereas when we distinguish between outer and inner
forms of the dark we are distinguishing between outer and inner forms of soma.
59. To
further complicate this distinction, it must be remembered that females are
objectively structured in such a way as to prefer the darkness to the light;
for, issuing in will and/or spirit from a vacuum, they signify the triumph of
matter over mind or, in equivalent non-Wildean
terminology, of soma over psyche, whether in absolute or relative, most
particle/least wavicle or more (relative to most)
particle/less (relative to least) wavicle terms. Therefore they are more partial to soma than
psyche, to being kind (if sensually free) to not-self or to being cruel (if
sensibly bound) to not-self.
60. Males,
on the other hand, are subjectively structured in such a way as to prefer the
light to the darkness; for, issuing in ego and/or soul from a plenum, they
signify the triumph of mind over matter or, again in equivalent terminology, of
psyche over soma, whether in relative or absolute, more (relative to most) wavicle/less (relative to least) particle or most wavicle/least particle terms. Therefore they are more partial to psyche
than soma, to being kind (if sensibly free) to the self or to being cruel (if
sensually bound) to the self.
61. Therefore
just as darkness is more congenial to a female than to a male, so light is more
congenial to a male than to a female; for the one gender operates on the basis
of a somatic predilection and the other on the basis of a psychic predilection,
and they can never be complementary but remain throughout life antagonistic in
terms which lead, intermittently or otherwise, to the triumph of the one gender
over the other, whether females in sensuality or males in sensibility, and the
subordination of the vanquished gender to what appears to be a complementary
position to the hegemonic gender but which, because appearances can be
deceptive, is bound sooner or later to be resented and, if possible, rejected
in favour of either a counter-evolutionary struggle in the interests of
devolution on the part of females or a counter-devolutionary struggle in the
interests of evolution on the part of males.
62. Therefore
whilst in metachemistry the absolute outer darkness
takes precedence over the absolute outer light as a pro-notself
female gender norm, its antimetaphysical 'complement'
will likewise be emphasizing soma at the expense of psyche under hegemonic
female pressures and be at loggerheads with its gender reality of psyche
absolutely preceding and predominating (in a most wavicle/least
particle subatomic ratio) over soma.
63. Likewise
whilst in chemistry the relative outer darkness takes precedence over the
relative outer light as a pro-notself female gender
norm, its antiphysical 'complement' will likewise be
emphasizing soma at the expense of psyche under hegemonic female pressures and
be at loggerheads with its gender reality of psyche relatively preceding and
predominating (in a more - compared to most - wavicle/less
- compared to least - particle subatomic ratio) over soma.
64. Conversely,
whilst in physics the relative inner light takes precedence over the relative
inner darkness as a pro-self male gender norm, its antichemical
'complement' will likewise be emphasizing psyche at the expense of soma under
hegemonic male pressures and be at loggerheads with its gender reality of soma
relatively preceding and predominating (in a more - compared to most -
particle/less - compared to least - wavicle subatomic
ratio) over psyche.
65. Similarly,
whilst in metaphysics the absolute inner light takes precedence over the
absolute inner darkness as a pro-self male gender norm, its antimetachemical
'complement' will likewise be emphasizing psyche at the expense of soma under
hegemonic male pressures and be at loggerheads with its gender reality of soma
absolutely preceding and predominating (in a most particle/least wavicle subatomic ratio) over psyche.
66. Clearly,
whilst all these positions will suit the hegemonic gender, be
it female in sensuality or male in sensibility, none of them will ideally suit
the subordinate gender, be it male in sensuality or female in sensibility. For males will continue to be creatures for
whom psyche takes precedence over soma, the light over the dark, even when
obliged, under hegemonic female pressures, to sinfully emphasize soma at the expense
of psyche, and females, conversely, continue to be creatures for whom soma
takes precedence over psyche, the dark over the light, even when obliged, under
hegemonic male pressures, to gracefully or, more correctly, punishingly
emphasize psyche at the expense of soma.
67. None
of these positions can be sustained indefinitely, for they can only result in
societal unrest and the revolt, in sensuality, of males against females or, in
sensibility, of females against males.
For an apparent complementarity fostered upon
the hegemonic triumph of the one gender over the other is still a long way from
being essential, or germane to the nature of gender relations. That which issues in somatic precedence from
either Devil the Mother or Woman the Mother, depending on the class bias, can
hardly be commensurate with what issues in psychic precedence from either Man
the Father or God the Father; for alpha and omega are opposites and therefore
antagonistic towards one another.
68. Therefore
if outright Heathen and Christian alternatives are not really viable, because
likely to breed gender discontent, how does society arrive at a more or less
viable solution to the problem of inherent gender antagonism, a solution likely
to make for stability rather than instability in society at large?
69. The
answer to this question returns us, once again, to our class and elemental
diagonals, the ascending diagonal from sin to grace, and the descending
diagonal from crime to punishment, albeit one can detect a distinction between
those societies which, in church-hegemonic vein, foster the former at the
expense of crime and punishment, and those societies which, in state-hegemonic
vein, foster the latter at the expense of sin and grace.
70. As we have seen, the subordinate state corollary to sin and
grace is, in equally transvaluated vein, pseudo-crime
and pseudo-punishment, whereas the subordinate church corollary to crime and
punishment is likewise pseudo-sin and pseudo-grace. Therefore the ascending axis, to take the
Church first, is divisible not merely between sin and grace - how could it be?
- but also, in subordinate vein, between pseudo-crime
and pseudo-punishment, whereas the descending axis of state hegemonic criteria
is divisible not merely between crime and punishment - how could it be? - but also, in subordinate vein, between pseudo-sin and
pseudo-grace.
71. Not,
then, a simple chemical hegemony over antiphysics,
like relative crime over relative sin, but the antiphysical
subversion of chemistry at the graceful behest of metaphysics 'on high', so
that the Church remains hegemonic at the expense of the State, subjective
values at the expense of objective ones, and grace conditions sin to the
exclusion, to all intents and purposes, of relative crime.
72. Nor,
therefore, a simple physical hegemony over antichemistry,
like relative grace over relative punishment, but the antichemical
subversion of physics at the criminal behest of metachemistry
'on high', so that the State remains hegemonic at the expense of the Church,
objective values at the expense of subjective ones, and crime conditions
punishment to the exclusion, to all intents and purposes, of relative grace.
73. Therefore the ascending diagonal is no more simply from bureaucracy
to theocracy, chemistry to metaphysics, than the descending diagonal is from
autocracy to democracy, metachemistry to physics. The
former is effectively from the meritocratic
subversion of bureaucracy to theocracy, and the latter from autocracy to the
plutocratic subversion of democracy.
74. For how
else could one sustain the hegemony of the one gender over the other than by
mixing the circumstances not only between the classes, but between the elements
in which each gender operates? The male
gender achieves a more or less stable triumph over the female gender in the
rising diagonal from sin to grace, the sinful subversion of crime at grace's
theocratic behest; for although sin follows from a nominal female hegemony
conditioning to somatic emphasis at the expense of psyche, the existence of
free psyche in the metaphysical 'above' ensures that the folly of bound psyche
to free soma for males is acknowledged and granted the possibility of
penitential recognition - something it would be unlikely to achieve in the
event of an outright female hegemony conditioning to somatic emphasis from a
standpoint that, being chemically free in state-hegemonic vein, was able to
call the criminal shots at the expense or even to the exclusion of sin.
75. For
it is the sensibility of metaphysical grace that shows the antiphysical
sensuality of pro-notself behaviour up as sin by
twisting the emphasis back from soma to psyche and rendering the folly of bound
psyche conspicuously self-evident, evident, that is, as anti-self behaviour
which can only be rectified in and by grace, as and when one turns as a male
from sin to the psychic freedom of metaphysical grace and is saved from the
world of sinful corruption, a corruption rendered all the more poignant against
a background which faces up to the male reality of psyche preceding and
predominating over soma and therefore exposes the anomaly, from a male
standpoint, of somatic emphasis.
76. But
such somatic emphasis, thank god, is no mere secondary pro-notself
crime to a chemical hegemony in which a primary order of relative crime is free
but, being male, is a secondary order of pro-notself
behaviour which is sinful and therefore subject to rejection via an
acknowledgement of the anti-self folly of bound psyche from the upper-class
male standpoint of metaphysical grace.
77. One
might say that such secondary transmuted pro-notself
behaviour, stigmatized in relation to grace as anti-self behaviour, remains a
secondary order of free soma which complements the primary mode of free soma of females as that, in turn, is
rendered accountable to the possibility of a secondary order of free psyche for
females if not in metaphysical sensibility then, parallel to the nonconformism of chemical sensuality, the antifundamentalism of metachemical
sensibility (antimetachemistry), the subordinate
elemental complement to the transcendentalism of metaphysical sensibility which
arises from the repudiation, through penitential contrition, of antihumanism in relation to physical sensuality (antiphysics) by males anxious to achieve a primary order of
grace.
78. Therefore
in each church-hegemonic lower-class context, whether chemical or antiphysical, nonconformist or antihumanist,
the dark is undermined by the light, and one rises in self, having rejected the
outer darkness of sin, from the outer light to the inner light, as from an
acknowledgement of the folly of sin to grace.
79. One
could indeed maintain that just as antihumanism is a
secondary mode of nonconformism, germane to males as
opposed to females, so antifundamentalism is a
secondary mode of transcendentalism, germane to females as opposed to males, so
that as the male gender rises, in salvation, from a secondary mode of darkness
(sin), or somatic freedom germane to antiphysics, to
a primary mode of light (grace), or psychic freedom germane to metaphysics, so
the female gender rises, in salvation, from a primary mode of darkness (crime),
or somatic freedom germane to chemistry, to a secondary mode of light
(punishment), or psychic freedom germane to antimetachemistry. For the genders, remember, are opposites in
terms of either the precedence of soma by psyche in the male case or the
precedence of psyche by soma in the female case, and should not, under any
circumstances, be evaluated on equal terms!
80. So
much for the ascending axis of sin to grace, the meritocratic
subversion of bureaucracy to a theocracy which upholds a subordinate
technocracy in the interests of church-hegemonic criteria.
81. Let
us now turn to the descending axis of crime to punishment, the autocracy which
upholds a subordinate aristocracy to the plutocratic subversion of democracy in
the interests of state-hegemonic criteria.
82. For how else, to repeat, could one sustain the hegemony of
the one gender over the other than by mixing the circumstances not only between
the classes but between the elements in which each gender operates? The female gender achieves a more or less
stable triumph over the male gender in the falling diagonal from crime to
punishment, the punishing subversion of grace at crime's autocratic behest; for
although punishment follows from a nominal male hegemony conditioning to
psychic emphasis at the expense of soma, the existence of free soma in the metachemical 'above' ensures that the punishment of bound
soma to free psyche for females is acknowledged and granted the possibility of
just recognition - something it would be unlikely to achieve in the event of an
outright male hegemony conditioning to psychic emphasis from a standpoint that,
being physically free in church-hegemonic vein, was able to call the graceful
shots at the expense or even to the exclusion of punishment.
83. For
it is the sensuality of metachemical crime that shows
the chemical sensibility (antichemistry) of anti-notself behaviour up as punishment by twisting the emphasis
back from psyche to soma and rendering the wisdom of free psyche conspicuously
not-self evident, evident, that is, as pro-self behaviour which can only be
rectified in and by crime, as and when one turns as a female from punishment to
the somatic freedom of metachemical crime and is
counter-saved or, rather, delivered from the world of graceful corruption, a
corruption rendered all the more poignant against a background which faces up
to the female reality of soma preceding and predominating over psyche and
therefore exposes the anomaly, from a female standpoint, of psychic emphasis.
84. But
such psychic emphasis, thank the devil, is no mere secondary anti-notself grace to a physical hegemony in which a primary
order of relative grace is free but, being female, is a secondary order of
anti-notself behaviour which is punishing and
therefore subject to rejection via an acknowledgement of the pro-notself desirability of free soma from the female
standpoint of metachemical crime.
85. One
might say that such secondary transmuted pro-self behaviour, stigmatized in
relation to crime as anti-notself behaviour, remains
a secondary order of psychic freedom which complements the primary mode of
psychic freedom of males as that, in turn, is rendered accountable to the
possibility of a secondary order of free soma for males if not in metachemical sensuality then, parallel to the naturalism of
physical sensuality, the anti-idealism of metaphysical sensuality (antimetaphysics), the subordinate elemental complement to
the materialism of metachemical sensuality which
arises from the repudiation, through impenitential
vanity, of antirealism in relation to chemical sensibility (antichemistry)
by females anxious to achieve a primary order of crime.
86. Therefore
in each state-hegemonic lower-class context, whether physical or antichemical, naturalist or antirealist, the light is
undermined by the dark, and one counter-rises in not-self, having rejected the
inner light of grace, from the inner dark to the outer dark, as from an
acknowledgement of the punishment of grace to crime.
87. One
could indeed maintain that just as antirealism is a secondary mode of
naturalism, germane to females as opposed to males, so anti-idealism is a
secondary mode of materialism, germane to males as opposed to females, so that
as the female gender rises, in counter-salvation or, rather, deliverance from a
secondary mode of light (punishment), or psychic freedom germane to antichemistry, to a primary mode of darkness (crime), or
somatic freedom germane to metachemistry, so the male
gender rises, in counter-deliverance, from a primary mode of light (grace), or
psychic freedom germane to physics, to a secondary mode of darkness (sin), or
somatic freedom germane to antimetaphysics. For the genders, remember, are opposites in
terms of either the precedence of psyche by soma in the female case or the
precedence of soma by psyche in the male case, and should not, under any
circumstances, be evaluated on equal terms!
88. So much
for church hegemonic and state hegemonic alternatives, which are reflective of
two different, indeed opposite, types of society - the self-oriented sin and
grace of the rising diagonal and the not-self oriented crime and punishment of
the falling diagonal - the former ecclesiastical and the later secular, so that
one is obliged, in effect, to differentiate between them in a
like-terminological manner.
89. Such
antitheses, it will be found, are in general terms between the light and the
dark, psyche and soma; for the Church contrives to uphold a bias for the light,
whether outer, and sinful, or inner, and graceful, whereas the State contrives
to uphold a bias for the dark, whether outer, and criminal, or inner, and
punishing. The fuller picture in which
the dark enters into the ascending diagonal and the light into the descending
one requires the addition of state-subordinate criteria in the one case, which
we have identified, in transvaluated vein, with
pseudo-crime and pseudo-punishment, and church-subordinate criteria in the
other case, which we have likewise identified with pseudo-sin and pseudo-grace.
90. Hence
less meritocracy and theocracy in relation to sin and grace than bureaucracy
and technocracy in relation to pseudo-crime and pseudo-punishment for the
ascending axis, and, conversely, less autocracy and plutocracy in relation to
crime and punishment than aristocracy and democracy in relation to pseudo-sin
and pseudo-grace for the descending axis.
91. Therefore
we have to consider the pseudo-darkness of realism and antinaturalism
as primary and secondary forms of pseudo-crime in relation to the
pseudo-darkness of idealism and antimaterialism as
primary and secondary forms of pseudo-punishment, while likewise considering
the pseudo-light of fundamentalism and antitranscendentalism
as primary and secondary forms of pseudo-sin in relation to the pseudo-light of
humanism and antinonconformism as primary and
secondary forms of pseudo-grace.
92. For
wherever there is the relative outer light of nonconformism
and antihumanism the relative outer darkness of
realism and antinaturalism will exist as the
subordinate state corollary to what, with the controlling addition of the
absolute inner light of transcendentalism and antifundamentalism,
becomes a church-hegemonic axis in which the absolute inner darkness of
idealism and antimaterialism also has a subordinate,
albeit equally upper-class, role.
93. And
wherever there is the relative inner darkness of naturalism and antirealism the
relative inner light of humanism and antinonconformism
will exist as the subordinate church corollary to what, with the controlling
addition of the absolute outer darkness of materialism and anti-idealism,
becomes a state-hegemonic axis in which the absolute outer light of fundamentalism
and antitranscendentalism also has a subordinate,
albeit equally upper-class, role.
94. Therefore
nonconformism and antihumanism
are just as incompatible with humanism and antinonconformism
in the phenomenal contexts of volume and
mass, as transcendentalism and antifundamentalism
with fundamentalism and antitranscendentalism in the noumenal contexts of space and time - incompatible to the
extent that anything religiously authentic, and church hegemonic, must be with
its religiously inauthentic, and church subordinate, axial counterpart.
95. For
just as antihumanism and transcendentalism on the one
hand and nonconformism and antifundamentalism
on the other are two aspects - male and female respectively - of the same axial
ascent from sin to grace, folly to wisdom, so fundamentalism and antinonconformism on the one hand and antitranscendentalism
and humanism on the other are two aspects - female and male respectively - of
the same axial descent from pseudo-sin to pseudo-grace, pseudo-folly to pseudo-wisdom,
and never the twain shall meet!
96. Conversely
naturalism and antirealism are just as incompatible with realism and antinaturalism in the phenomenal contexts of volume and
mass, as materialism and anti-idealism with idealism and antimaterialism
in the noumenal contexts of space and time -
incompatible to the extent that anything politically authentic, and state
hegemonic, must be with its politically inauthentic, and state subordinate,
axial counterpart.
97. For
just as materialism and anti-idealism on the one hand and antirealism and
naturalism on the other are two aspects - female and male respectively - of the
same axial descent from crime to punishment, evil to good, so antinaturalism and idealism on the one hand and realism and
antimaterialism on the other are two aspects - male
and female respectively - of the same axial ascent from pseudo-crime to
pseudo-punishment, pseudo-evil to pseudo-good, and never the twain shall meet!
98. Therefore contrary to whatever was maintained in my previous
text, there can be no doubt that, in the church-hegemonic and state-subordinate
axis, folly and pseudo-evil on the one hand and wisdom and pseudo-good on the
other hand are partners in church/state relations. For just as sin is subjective and grace likewise,
so both pseudo-crime and pseudo-punishment are compromised by subjective
factors appertaining to the Church to such an extent as to be inauthentic from
a freely objective point of view, which is less realistic and antinaturalistic and/or idealistic and antimaterialistic
than naturalistic and antirealistic and/or
materialistic and anti-idealistic.
99. Likewise
there can be no doubt that, in the state-hegemonic and church-subordinate axis,
crime and pseudo-sin on the one hand and punishment and pseudo-grace on the
other hand are partners in state/church relations. For just as crime is objective and punishment
likewise, so both pseudo-sin and pseudo-grace are compromised by objective
factors appertaining to the State to such an extent as to be inauthentic from a
freely subjective point of view, which is less fundamentalistic
and antitranscendentalistic and/or humanistic and antinonconformistic than transcendentalistic
and antifundamentalistic and/or antihumanistic
and nonconformistic.
100. Consequently
the subjectivized state is no less inauthentic from
the standpoint of state freedom than the objectivized
church from the standpoint of church freedom, and we may be confident that
wherever the Church is free and the State bound to it, the self foolishly and
wisely takes precedence over the not-self in the interests of a subjective
orientation in society led and conditioned by males, but that wherever, by
contrast, the State is free and the Church bound to it, the not-self evilly and
modestly (in relation to good) takes precedence over the self in the interests
of an objective orientation in society ruled and conditioned by females. In the former case, the light prevails over
the dark, which is inauthentic, but in the latter case, by contrast, the dark prevails
over the light, which is inauthentic. I
rest my case.
101. Religion
delivers from evil or, more correctly, from crime and evil to the extent that
it substitutes sin and folly as the precondition of grace and wisdom. Therefore sin and folly are not evil in the
sense of criminal and affiliated to free soma of a metachemical
or, in this instance, chemical disposition.
They are a solution to the problem of crime and evil which requires that
theocratic grace be acknowledged 'on high' in order to condition the
lower-class positions of chemistry and antiphysics
away from the female hegemonic crime of free soma and evil of bound psyche to a
subversion of such Heathenism from the standpoint of the Church, which
transmutes the dark to the pseudo-dark in the interests of the light, so that
not crime and evil but sin and folly become the preconditions, through
penitential contrition, of grace and wisdom - the grace of free psyche and the
wisdom, especially for males, of bound soma.
102. For
it must be said that there is a distinction between the free soma which is
foolish and the free soma which is evil, no less than between the bound psyche
which is sinful and the bound psyche which is criminal - a gender distinction
in which we have to distinguish realism and nonconformism
as female elements from antinaturalism and antihumanism as male, the latter of which only enter
foolishly and sinfully into the frame once theocracy and technocracy have been
gracefully and wisely acknowledged 'on high', so that their influence, being
male, is sufficient to tip the balance against females and preclude what would
otherwise be a state-hegemonic catastrophe in which crime and evil, emanating
from a phenomenal female hegemony in chemistry, were able to condition the antiphysical to a like-acquiescence in somatic freedom and
psychic binding without the benefit of contrition and, ultimately, psychic
revolt, a revolt against the folly of sin from a standpoint orientated towards
the grace of wisdom.
103. Therefore
we must distinguish, in this higher fashion, the nonconformism
and antihumanism of crime and sin from the realism
and antinaturalism of evil and folly, and realize
that as the folly of sin or, more correctly, the sin of folly is acknowledged
from a male point of view, so the evil of crime or, better, the crime of evil
is rejected from a female point of view, with consequences that make for the
possibility of salvation from sin to grace in the one instance and from crime
to punishment in the other instance; for grace is no less the reward for the
rejection of sin than punishment for the rejection of crime, albeit both
require a subordinate somatic binding which take the forms of wisdom for males
and modesty (or goodness) for females.
104. For
even in salvation, the genders cannot be evaluated on identical or equivalent
terms, but remain separate, and a secondary approach to psychic freedom by
females under the primary influence of male psychic freedom is not graceful, as
truth and joy are graceful, but punishing, as a beautiful approach to truth and
a loving approach to joy are punishing (to a creature for whom soma both
precedes and subatomically predominates over psyche).
105. Likewise
a secondary approach to somatic binding by females under the primary influence
of male somatic binding, which directly stems from primary psychic freedom (for
a creature in whom psyche both precedes and subatomically
predominates over soma), is not wise, as a truthful approach to beauty and a
joyful approach to love are wise, but good (modest), as beauty and love are
good.
106. Therefore
there is a significant distinction between that which, in truth and joy, is
graceful and that which, in beauty and love, is merely good, or modest - as
significant a distinction as exists in noumenal
sensibility between the psychic freedom of metaphysics and the somatic binding
of antimetachemistry, not forgetting the intermediate
positions of wisdom, in a truthful approach to beauty and a joyful approach to
love, for males in primary bound soma and punishment for females in the
secondary free psyche of a beautiful approach to truth and a loving approach to
joy which one could identify with antifundamentalism,
the psychic 'complement' to the transcendentalism of primary free psyche which
directly conditions or creates, through a true approach to beauty and a joyful
approach to love, the primary bound soma of idealism as the necessary
precondition of the secondary bound soma, in beauty and love, of antimaterialism, which in turn leads, through a beautiful
approach to truth and a loving approach to joy, to the antifundamentalism
of the secondary free psyche alluded to above.
107. Therefore
where, in noumenal sensibility, the male is
transcendentalist the female is antifundamentalist, as grace and punishment
stake their respective claims on free psyche, and where, in such sensibility,
the male is idealist the female is antimaterialist,
as wisdom and modesty (goodness) stake their respective claims on bound
soma.
108. But where, in phenomenal sensuality, the female is
nonconformist the male is antihumanist, as crime and
sin stake their respective claims on bound psyche, and where, in such
sensuality, the female is realist the male is antinaturalist,
as evil and folly stake their respective claims on free soma.
109. Deliverance
from antihumanism to transcendentalism, which is male
salvation, is from sin to grace, and requires of the female that she be
delivered from nonconformism to antifundamentalism,
crime to punishment, but this can only happen when the male elects to be
simultaneously delivered from antinaturalism to
idealism, as from folly to wisdom, and can apply somatic pressures to females
in such fashion that their deliverance from realism to antimaterialism
is commensurate with evil and goodness, the latter of which conditions psyche
to freedom which, for a creature whose structure favours free soma, can only be
punishing.
110. Therefore
the punishingness of a beautiful approach to truth
and a loving approach to joy 'complements' the grace of truth and joy in saved
males, who have risen from the sin of secondary bound psyche to the grace of
primary free psyche, antihumanism to
transcendentalism, and from the folly of secondary free soma to the wisdom of
primary bound soma, antinaturalism to idealism.
111. Conversely
where, in noumenal sensuality, the female is
materialist the male is anti-idealist,
as evil and folly stake their respective claims on free soma, and where, in
such sensuality, the female is fundamentalist the male is antitranscendentalist,
as crime and sin stake their respective claims on bound psyche.
112. But where, in phenomenal sensibility, the male is naturalist
the female is antirealist, as wisdom and goodness stake their respective claims
on bound soma, and where, in such sensibility, the male is humanist the female
is antinonconformist, as grace and punishment stake
their respective claims on free psyche.
113. Deliverance
from antirealism to materialism, which is female counter-salvation (damnation),
is from goodness to evil, and requires of the male that he be delivered from
naturalism to anti-idealism, wisdom to folly, but this can only happen when the
female elects to be simultaneously delivered from antinonconformism
to fundamentalism, as from punishment to crime, and can apply psychic pressures
to males in such fashion that their deliverance from humanism to antitranscendentalism is commensurate with grace and sin,
the latter of which conditions soma to freedom which, for a creature whose
structure favours free psyche, can only be foolish.
114. Therefore
the folly of an illusory approach to ugliness and a woeful approach to hatred
'complements' the evil of ugliness and hatred in counter-saved (damned)
females, who have risen from the goodness of secondary bound soma to the evil
of primary free soma, antirealism to materialism, and from the punishingness of secondary free psyche to the crime of
primary free psyche, antinonconformism to
fundamentalism.
115. Frankly
it makes a lot of difference whether males lead society towards theocratic
freedom of grace or whether, by contrast, females rule society from a basis in
autocratic freedom of crime. All the
difference, one might say, between right and wrong, salvation and damnation, free church and
116. That
is why, however you phrase the differences, there can be no question that males
are right to dominate females from a sensible standpoint and prevent them from
taking over society in such fashion that, as in Britain, the descending
diagonal more typifies 'the nation' than would the ascending one, and the
darkness of state hegemonies remains a sorry testimony to the dominance of
somatic not-self at the expense of psychic self.
117. That
there are contrary views as to what are good and bad, foolish and wise, I have
never tried to deny. But that such views
are rooted in and traceable to the gender antagonism between male subjectivity
and female objectivity, plenum and vacuum, is something that comparatively few
people - and they mostly philosophers - wish to acknowledge, and for good
reason! For they are caught up in the
hurly-burly of diurnal life and in no position to stand back, like a spectator,
and analyse exactly what is going on and why it happens for better or worse,
depending on the type of society.
118. They
are committed to the world in one way or another and the world is divisible,
like them, between sin and folly on the one hand and goodness and punishment on
the other, neither of which are readily interchangeable or commensurate. For sin and folly entail the possibility,
through salvation, of grace and wisdom when once one rejects, or abandons, the
unworldly underworld, so to speak, which is subversively conditioned by males
of an antiphysical disposition for the otherworldly overworld which is led by males of a metaphysical
disposition, whereas goodness and punishment entail the possibility, through
damnation, of evil and crime when once one rejects, or abandons, the worldly
underworld, so to speak, which is subversively conditioned by females of an antichemical disposition for the netherworldly
overworld which is ruled by females of a metachemical disposition.
119. You
cannot cross over, short of abandoning your country or nation or ethnicity,
from the one form of the world to the other; for they are antithetical and
attest to contrary forms of conditioning which only obtain because there are
contrary orders of noumenal elite who are primarily
responsible for the one type of phenomenal worldliness or the other - the metachemical few who punishingly
condition the antichemical/physical many in the
interests of crime, of somatic freedom of action, which is generally
impressive, and the metaphysical few who sinfully condition the antiphysical/chemical many in the interests of grace, of
psychic freedom of action, which is generally expressive. Nether freedom is, or ever can be,
commensurate or reconcilable. They are
opposites, and antithetical they remain.
120. Therefore
it is not a matter of choice between competing opposites, as though freedom in
this way were inherently more desirable than freedom in that, and one should be
free, as a responsible individual, to choose, irrespective of gender. It was not choice that brought such a
divergence of ways about in the first place.
It was failure, heresy, misguidedness,
bigotry, stupidity, greed - in a word, a want of wisdom and grace on the part
of certain males which paved the way for the unbridled eruption of evil and
crime as and when female criteria became paramount in the societies they had
irresponsibly established.
121. There
is no choice for civilization between barbarism and philistinism on the one
hand and culture and civility on the other, between evil and crime on the one
hand and grace and wisdom on the other.
Only a madman would consider those antitheses as options, and elect to
turn his back on the sanity of wisdom and grace. There is only one way forward for
civilization, which defies choice between alternatives, and that is the way of
culture and civility, of grace and wisdom, of free psyche and bound soma, of a
male lead of society such that ensures that the female is relegated to a
subordinate position in which her nature is bound and no longer able to further
evil and crime in free soma, but constrained to a punishing and good, or
modest, acquiescence in the lead of grace and wisdom as primary manifestations
of culture and civility.
122. Such
a male lead entails truth and joy, and truth and joy in turn requires the bound
soma of a truthful approach to beauty and a joyful approach to love, which is
as the Son of God and the Holy Spirit of Heaven to the psychic freedom of God
the Father and Heaven the Holy Soul.
That is not trinitarian claptrap but the full
gamut of factors necessary to the resurrection of truth in joy, of God in
Heaven, of blessedness in salvation, of metaphysical ego in metaphysical soul,
of brain stem in spinal cord, via the bound will and spirit, the antiwill and antispirit, of the
relevant not-selves at the noumenally absolute level
of metaphysical sensibility, which for mankind would entail lungs and breath in
what has been described, in relation to transcendental meditation, as a
penultimate approach to the sensibility in question.
123. But
since one has to live with the opposite sex, it becomes necessary to ensure
that they come to a beautiful approach to truth and a loving approach to joy in
the secondary free psyche of metachemical sensibility
via the beauty and love of the secondary bound soma of metachemical
sensibility which the truthful approach to beauty and joyful approach to love
had largely been instrumental in furthering, so that, turned from anything metachemically sensual, much less chemically sensual, such
females become partial to the antifundamentalist 'complement' in secondary free
psyche of the Antidaughter of the Antidevil
and the Unclear Soul of Antihell to the
transcendentalism in primary free psyche of God the Father and Heaven the Holy
Soul, as well as to the antimaterialist 'complement'
in secondary bound soma of Antimother the Antidevil and Antihell the
Unclear Spirit to the idealism in primary bound soma of the Son of God and the
Holy Spirit of Heaven.
124. Therefore
an antifundamentalist 'complement' to transcendentalism has to be premised upon
an antimaterialist 'complement' to idealism, if the
'lion' of the female sex is to 'lie down' with the 'lamb' of the male sex in
this regard, no matter how punishing it may be for a creature rooted in soma to
be emphasizing psyche at the behest of hegemonic males and to have to modestly
defer to psychic freedom from the standpoint of somatic binding, the most
punishing of punishments for a creature characterized by the precedence and
predominance of soma over psyche who, left to her own devices, would
automatically prefer the immodesty of free soma in the cursed criminality of
free will and the damned evil of free spirit.
125. Opposing
such free will and spirit from a male standpoint centred in and committed to the
blessed wisdom of free ego and the saved grace of free soul is, however, the
only way forward for contemporary civilization, which is an urban civilization,
and therefore one whose mean and leading ideal should be truth and joy in
supra-Christian vein, rather than simply knowledge and pleasure hyped as truth
and joy in traditional puritan vein or, in fundamentalism, something closer to
ugliness and hatred hyped as God and Heaven, not to mention the lesser forms of
truth and joy which the Catholic Church has upheld in its transcendental
humanism and want, even by mankind's limited standards, of such
transcendentalism as would be compatible with the practice of transcendental
meditation to a graceful end.
126. But I
am not advocating Buddhism, as the reader will already have gathered; for I am
beyond any such humanized transcendentalism in my advocacy, for the urban
proletariat, of transcendentalism per se, which must rather stem from an
enhanced cyborgization of life so that 'man' is duly
'overcome' and what supersedes him, in almost Nietzschean
vein, will have a higher capacity for godly truth and heavenly joy than even
that elitist type of 'man' whom the East, in particular, was able to develop to
a more (compared to most) evolved order of metaphysical sensibility, commensurate with mankind at its
transcendental best.
127. That
such a penultimate order of metaphysical sensibility was way beyond both the
cosmic and natural manifestations of it in Saturn, or Saturn-like planets, and
winged seed-pods on certain taller trees, I have no doubt whatsoever, and like
the latter it was able to embrace reproduction on a basis tangential to, though
conditioned by, its meditative mean, so that any offspring resulting from such
a mean might well be considered as having entered the world via God the Father
rather than simply man or woman or, for that matter, the Devil, as can apply to
alternative methods of reproduction which would owe less to metaphysics - and
hence transcendental meditation - than to physics or chemistry or metachemistry, as the case may be, and embrace a dissimilar
coital technique in consequence.
128. But
that is by the by! I am not advocating
transcendental meditation as an alternative to prayer or penitential contrition
and verbal absolution,
or what have you. I am not
interested in mankind's various approaches to religion, still less in whatever
preceded it in nature or the Cosmos, when both of these life-stages, if you
will, made a bold attempt at approaching godliness and heavenliness against a
backdrop of indifference, if not outright opposition, to such a quest in nature
and the Cosmos at large.
129. On
the contrary, I am only interested in how religion can be developed from a more
(compared to most) evolved stage of metaphysical sensibility in transcendental
meditation to its most evolved stage in that transcendentalism which will
entail the sensible cyborgization of life and
effectively provide afterlife-type experience on a synthetically artificial
basis far superior to any 'naturalistic' afterlife experiences to which one
might be subject as man, whether from a prayerful tradition or a meditative
tradition, neither of which could long outlast the mortality of the flesh as it
decomposed towards nothingness and thereby conditioned, in some sense, the
passing nature of so-called eternal life as germane to the brain stem and
spinal cord of the self, the ego and soul of afterlife experience which would
be predominantly if not exclusively of one or the other depending on how one
had lived and been conditioned to approach the Afterlife, presuming upon a
prior acceptance of it commensurate with civilization-proper and a willingness
to consistently uphold either lowlander or highlander, western or eastern,
humanistic or transcendentalistic criteria,
exceptions to the class or elemental rule notwithstanding.
130. I
have, of course, gone into all that before, so there is no point in repeating
myself here, neither in this matter nor in several others which have already
been touched upon more satisfactorily elsewhere and which I would advise the
reader to be mindful of, each text necessarily progressing from subject to
subject in its own way and without the laborious and altogether unreasonable
process of constant repetition or reiteration.
Until I categorically deny something, previous material still stands,
and what has already been written about the Afterlife in earlier texts is no
exception.
131. But
with the most evolved eternity of the cyborgization
of human beings, or whatever is already a little past that and effectively
post-human in character, no such petering out or burning down of the self would
occur, and therefore such afterlife experience as had been synthetically made
possible for the self would persist for a great deal longer - indeed, for ever,
since the self, the brain stem and spinal cord, would be granted, with advanced
cyborgization, a support and sustain service that was
not subject to fleshy mortality and would not 'die', to effectively kill off
the self in the female case or send it into a qualified eternity in the male
case, but be capable of functioning at a specified level for ever and ever,
thereby enabling that which is beyond time and not subject to fleshy criteria,
though certainly adversely affected by its decomposition and even degeneration
prior to death, to persist into eternity to its heart's or, rather, soul's
content - the emphasis inevitably gravitating towards the spinal cord at the
expense of the brain stem as things became increasingly transcendentalist and,
hence, space centred, all the better from a properly godly and, more
importantly, heavenly standpoint, since 'the seeing of Christ (as Maker) face
to face', as it were, in the Afterlife,
which presupposes a certain transcendentalized
humanism, is rather more ego-visionary than soul-mystical and therefore not
properly transcendental and germane, in consequence, to global universality,
the omega point of all evolutionary striving which, set in space centres and
transcending both West and East alike, would require that not only everything
contrary to but less than godly and heavenly had ceased to exist in order that
universality could genuinely peak at a level of totalitarian absolutism
commensurate with the definitive realization of God in Heaven, which would be of
the most evolved manifestation of God the Father in the most evolved
manifestation of Heaven the Holy Soul as that which signified the optimum
metaphysical sensibility to which eternal life could truthfully and joyfully,
wisely and gracefully, obtain, beyond even the humanized transcendentalism of
such godliness and heavenliness which still exists in the shadow of man and can
only continue to do so until man himself is 'overcome' in the interests of that
ultimate creation which is destined, as the final stage of God, for that
heavenly elation which no beneficiary of supreme being who was not cyborged could ever experience, let alone understand!
132. Therefore
let us turn away from the more (compared to most) evolved manifestation of
metaphysical supreme being in mankind as mankind turned away from the less
(compared to least) evolved manifestation of metaphysical supreme being in
nature and nature itself turned away from the least evolved manifestation of
metaphysical supreme being in the Cosmos, in order that we might, as post-human
urban proletarians of a cosmopolitan disposition, draw closer to that global
universality which brings metaphysical sensibility to a head in the most
evolved manifestation of metaphysical supreme being in Cyborgkind,
the truly Godkind of tomorrow and for ever whose
heaven will be not merely least, less, or more but most joyfully supreme, and
therefore definitive.
133. In
such a perfect resolution to evolution, as to religion, God achieves a heavenly
redemption which is beyond even the comprehension of godly cosmos, godly
nature, and godly man - those exceptions to the cosmic, natural, and human rule
- in a beingfulness beyond which no further evolution
is possible. That and that alone will be
truly supreme; for it is the supremacy of a kind for whom godliness will be the
rule rather than the exception!
LONDON 2003 (Revised
2012)
