Op. 109
THE FREE TESTAMENT OF A
BOUND GENIUS
Aphoristic Philosophy
Copyright © 2013 John
O'Loughlin
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CONTENTS
Aphs. 1–134
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1. People
constantly refer, in books, to the number twelve, as though it has a special incontestable
significance associated with the divine plan or a universal harmony and scheme
of things that can only be mirrored on earth if twelve apostles, or twelve
months, or twelve zodiacal signs, or twelve knights, or twelve tribes, or
twelve disciples, or twelve pillars or whatever are acknowledged and acted
upon. But, despite its incontestable
appeal to tradition, I have to confess to having conceived of sixteen divisions
or aspects or components of a greater totality which, in my work, has been divided
into four groups of four with two such groups to each axis in a dichotomy or
antithesis between state-hegemonic criteria and church-hegemonic criteria, with
subordinate orders of church and state as the complements to each of the
hegemonic positions.
2. The
reader may recall that I went about this in the following way. Firstly I acknowledged a descent from
materialism and fundamentalism in metachemical sensuality to antirealism and
antinonconformism in chemical sensibility (antichemistry), as from evil and
crime to good and punishment, and from anti-idealism and antitranscendentalism
in metaphysical sensuality (antimetaphysics) to naturalism and humanism in
physical sensibility, as from pseudo-folly and pseudo-sin to pseudo-wisdom and
pseudo-grace.
3. Such
a descent, amounting to a distinction between hegemonic somatic opposites and
subordinate psychic opposites which pitted the metachemical and/or
antimetaphysical Few against the antichemical and/or physical Many, was
described as equivalent, were it to transpire, to damnation from the high ideal
of somatic freedom to the low ordeal of somatic binding, and was considered
overwhelmingly state hegemonic by dint of its being characterized by a female
domination of society in which objective criteria, stemming from a vacuum, took
precedence over anything subjective, and the male was accordingly outflanked
and rendered subordinate, whether directly, as in antimetaphysics under
metachemistry, or indirectly, via the influence of metachemistry on the antichemical
subversion of physics from below in the overall interests not only, more
immediately, of good and punishment but, from a hegemonic standpoint, of evil
and crime.
4. So
much for the descending axis of state-hegemonic and church-subordinate
criteria, in which soma takes precedence over psyche and freedom and unfreedom
are accordingly interpreted, from a female standpoint, in somatic terms, as
primarily germane to evil and good, or materialism and antirealism, with the
fundamentalist and antinonconformist corollaries to these of crime and
punishment, the bound psyche and free psyche accompanying the free soma and
bound soma of the female hegemonic and subversive positions being of
comparatively lesser importance in the overall relationship between soma and
psyche whether in terms of the controlling gender, as here, or with respect to
the subordinate and subverted gender, whose emphasis on soma at the expense of
psyche results in pseudo-folly and pseudo-wisdom, anti-idealism and naturalism,
taking paradoxical precedence over pseudo-sin and pseudo-grace,
antitranscendentalism and humanism, with respect, by and large, to
church-subordinate criteria.
5. When
we turn, by contrast, to the church-hegemonic and state-subordinate axis of the
rising diagonal, it will be recalled that I acknowledged an ascent from
antihumanism and antinaturalism in physical sensuality (antiphysics) to
transcendentalism and idealism in metaphysical sensibility, as from sin and
folly to grace and wisdom, and from nonconformism and realism in chemical
sensuality to antifundamentalism and antimaterialism in metachemical
sensibility (antimetachemistry), as from pseudo-crime and pseudo-evil to
pseudo-punishment and pseudo-good.
6. Such
an ascent, amounting to a distinction between hegemonic psychic opposites and
subordinate somatic opposites which contrasts the antiphysical and/or chemical
Many with the metaphysical and/or antimetachemical Few, was described as
equivalent, were it to transpire, to salvation from the low ordeal of psychic binding
to the high ideal of psychic freedom, and was considered overwhelmingly church
hegemonic by dint of its being characterized by a male domination of society in
which subjective criteria, stemming from a plenum, took precedence over
anything objective, and the female was accordingly outflanked or, more
correctly, inflanked, and rendered subordinate, whether directly, as in
antimetachemistry under metaphysics, or indirectly, via the influence of
metaphysics on the antiphysical subversion of chemistry from below in the
overall interests not simply of sin and folly but, more importantly, of grace
and wisdom.
7. So
much for the ascending axis of church-hegemonic and state-subordinate criteria,
in which psyche takes precedence over soma and unfreedom and freedom are
accordingly interpreted, from a male standpoint, in psychic terms, as primarily
germane to sin and grace, antihumanism and transcendentalism, with the
antinaturalist and idealist corollaries to these of folly and wisdom, the free
somatic and bound somatic factors accompanying the bound psyche and free psyche
of the male subversive and hegemonic positions, being of comparatively
lesser importance in the overall
relationship between psyche and soma whether in terms of the controlling
gender, as here, or with respect to the subverted and subordinate gender, whose
emphasis on psyche at the expense of soma results in pseudo-crime and
pseudo-punishment, nonconformism and antifundamentalism, taking paradoxical
precedence over pseudo-evil and pseudo-good, realism and antimaterialism, with
respect, by and large, to state-subordinate criteria.
8. Therefore,
taking each axial quadruplicity separately, starting with metachemistry and
antimetaphysics, one may contrast materialism/fundamentalism and anti-idealism/antitranscendentalism
with antirealism/antinonconformism and naturalism/humanism in respect of
antichemistry and physics, while simultaneously contrasting, in antiphysics and
chemistry, antihumanism/antinaturalism and nonconformism/realism with transcendentalism/idealism
and antifundamentalism/antimaterialism in respect of metaphysics and
antimetachemistry.
9. Not twelve but sixteen components overall - eight to each axis,
four to each overall pole or antithetical position, two of which will be male
(whether hegemonic or subordinate) and two female (whether subordinate or
hegemonic).
10. Hence
we may contrast the materialism/fundamentalism of state-hegemonic metachemistry
with the anti-idealism/antitranscendentalism of church-subordinate
antimetaphysics, and both of these with the antirealism/antinonconformism of
state-hegemonic antichemistry and the naturalism/humanism of church-subordinate
physics in regard to the descending axis primarily from evil and crime to good
and punishment and secondarily from pseudo-folly and pseudo-sin to
pseudo-wisdom and pseudo-grace.
11. Contrariwise,
we may contrast the antihumanism/antinaturalism of church-hegemonic antiphysics
with the nonconformism/realism of state-subordinate chemistry, and both of
these with the transcendentalism/idealism of church-hegemonic metaphysics and
the antifundamentalism/antimaterialism of state-subordinate antimetachemistry
in regard to the ascending axis primarily from sin and folly to grace and
wisdom and secondarily from pseudo-crime and pseudo-evil to pseudo-punishment
and pseudo-good.
12. In
similar terms, taking the high components of the descending axis first, one may
contrast the ugliness and hate of materialism, which is evil, with the ugly
approach to illusion and the hateful approach to woe of fundamentalism, which
is criminal, and both of these, more immediately, with the illusion and woe of
antitranscendentalism, which is pseudo-sinful, and the illusory approach to
ugliness and woeful approach to hate of anti-idealism, which is pseudo-foolish.
13. Likewise,
in relation to the low components of the descending axis, one may contrast the
strength and pride of antirealism, which is good, with the strong approach to
knowledge and proud approach to pleasure of antinonconformism, which is
punishing, and both of these, more immediately, with the knowledge and pleasure
of humanism, which is pseudo-graceful, and the knowledgeable approach to
strength and pleasurable approach to pride of naturalism, which is pseudo-wise.
14. In
contrary vein, taking the low components of the ascending axis first, one may
contrast the ignorance and pain of antihumanism, which is sinful, with the
ignorant approach to weakness and painful approach to humility of
antinaturalism, which is foolish, and both of these, more immediately, with the
weakness and humility of realism, which is pseudo-evil, and the weak approach
to ignorance and humble approach to pain of nonconformism, which is
pseudo-criminal.
15. Similarly,
in relation to the high components of the ascending axis, one may contrast the
truth and joy of transcendentalism, which is graceful, with the truthful
approach to beauty and joyful approach to love of idealism, which is wise, and
both of these, more immediately, with the beauty and love of antimaterialism,
which is pseudo-good, and the beautiful approach to truth and loving approach
to joy of antifundamentalism, which is pseudo-punishing.
16. Again,
taking the high components of the descending axis first, one may contrast the
ugliness of Devil the Mother and hate of Hell the Clear Spirit which, in
materialism, are evil with the ugly approach to illusion of the Daughter of the
Devil and the hateful approach to woe of the Clear Soul of Hell which, in fundamentalism,
are criminal, and both of these, more immediately, with the illusion of Antigod
the Antifather and woe of Antiheaven the Unholy Soul which, in
antitranscendentalism, are pseudo-sinful and the illusory approach to ugliness
of the Antison of Antigod and woeful approach to hatred of the Unholy Spirit of
Antiheaven which, in anti-idealism, are pseudo-foolish.
17. Likewise,
in relation to the low components of the descending axis, one may contrast the
strength of Antiwoman the Antimother and pride of Antipurgatory the Unclear
Spirit which, in antirealism, are good with the strong approach to knowledge of
the Antidaughter of Antiwoman and proud approach to pleasure of the Unclear
Soul of Antipurgatory which, in antinonconformism, are punishing, and both of
these, more immediately, with the knowledge of Man the Father and pleasure of
Earth the Holy Soul which, in humanism, are pseudo-graceful and the
knowledgeable approach to strength of the Son of Man and pleasurable approach
to pride of the Holy Spirit of Earth which, in naturalism, are pseudo-wise.
18. In
contrary vein, taking the low components of the ascending axis first, one may
contrast the ignorance of Antiman the Antifather and pain of Anti-earth the
Unholy Soul which, in antihumanism, are sinful, with the ignorant approach to
weakness of the Antison of Antiman and painful approach to humility of the
Unholy Spirit of Anti-earth which, in antinaturalism, are foolish, and both of
these, more immediately, with the weakness of Woman the Mother and humility of
Purgatory the Clear Spirit which, in realism, are pseudo-evil and the weak
approach to ignorance of the Daughter of Woman and humble approach to pain of
the Clear Soul of Purgatory which, in nonconformism, are pseudo-criminal.
19. Finally,
in relation to the high components of the ascending axis, one may contrast the
truth of God the Father and joy of Heaven the Holy Soul which, in
transcendentalism, are graceful with the truthful approach to beauty of the Son
of God and joyful approach to love of the Holy Spirit of Heaven which, in
idealism, are wise, and both of these, more immediately, with the beauty of
Antidevil the Antimother and love of Antihell the Unclear Spirit which, in
antimaterialism, are pseudo-good and the beautiful approach to truth of the
Antidaughter of the Antidevil and loving approach to joy of the Unclear Soul of
Antihell which, in antifundamentalism, are pseudo-punishing.
20. Broadly,
when we distinguish the metachemical/antimetaphysical positions in noumenal
sensuality of the descending axis from the antichemical/physical positions in
phenomenal sensibility there, we are distinguishing a context dominated by
barbarity from a context characterized by civility, with pseudo-philistine and
pseudo-cultural corollaries in respect of the subordinate and subverted gender.
21. Contrariwise,
when we distinguish the antiphysical/chemical positions in phenomenal
sensuality of the ascending axis from the metaphysical/antimetachemical
positions in noumenal sensibility there, we are distinguishing a context
characterized by philistinism from a context dominated by culture, with
pseudo-barbarous and pseudo-civil corollaries in respect of the subverted and
subordinate gender.
22. Therefore,
in general terms, we should distinguish the barbarity-to-civility of the
state-hegemonic descending axis from the philistinism-to-culture of the
church-hegemonic ascending axis, as one would distinguish the vicious
immorality of evil/crime and the virtuous immorality of good/punishment,
superficial and profound modes of immorality, from the vicious morality of
sin/folly and the virtuous morality of grace/wisdom, superficial and profound
modes of morality.
23. For
that which is immoral is objective and state-hegemonic primarily, having to do
with contrary approaches to soma in relation to a female dominance of society,
whereas that which is moral is subjective and church-hegemonic primarily,
having to do with contrary approaches to psyche in relation to a male dominance
of society which, in contrast to anything vacuous, is centred in a plenum.
24. Therefore
if civility is no less immoral than barbarity, the good/punishing no less
immoral than the evil/criminal, it is simply immoral in a contrary way in view
of its identification primarily with somatic binding as opposed to somatic
freedom, the inner phenomenal darkness as against the outer noumenal darkness.
25. Contrariwise,
if philistinism is no less moral than culture, the sinful/foolish no less moral
than the graceful/wise, it is simply moral in a contrary way in view of its
identification primarily with psychic binding as opposed to psychic freedom,
the outer phenomenal light as against the inner noumenal light.
26. Of
course, one could argue that it is better to be virtuously immoral than
viciously immoral, better to be good than evil, but that would accord with the
ordeal, from a female standpoint, of somatic binding as opposed to the ideal,
from an identical standpoint, of somatic freedom, and would amount to the
endorsement of anti-notself behaviour at the expense of pro-notself behaviour,
of cruelty to antichemical soma as against kindness to metachemical soma, and
though its more numerous upholders would doubtless maintain that they were in
the right and the others, the evil, in the wrong, such a sensible standpoint,
according with virtue, would still be immoral and no better than a lower and
plebeian way of being right not only from the free somatic ideal of an
upper-class female standpoint but, contrary to that axis, from the upper-class
male standpoint of psychic freedom.
27. In
contrary vein, one could - and should - argue that it is worse to be viciously
moral than virtuously moral, worse to be sinful than graceful, for that would
accord with the ordeal, from a male standpoint, of psychic binding and would
amount to the endorsement of anti-self behaviour at the expense of pro-self
behaviour, of cruelty to antiphysical psyche as against kindness to
metaphysical psyche, and though its more numerous upholders would doubtless
maintain that they were in the wrong and the others, the graceful, in the
right, such a sensual standpoint, according with vice, would still be moral and
no worse than a lower and plebeian way of being wrong not only from the free
psychic ideal of an upper-class male
standpoint but, contrary to that axis, from the upper-class female standpoint
of somatic freedom.
28. Therefore
if it is right, or virtuous, to be good and just, given to the punishment of
crime, it is nevertheless only so in relation to immorality, not as a mode of morality.
29. And if, by contrast, it is wrong, or vicious, to be sinful
and foolish, given to the temporary rejection of grace, it is nevertheless only
so in relation to morality, not as a mode of immorality.
30. For goodness can no more be moral than civility, since
civility exists, like goodness, in opposition to barbarity, to evil, and thus
as the counterweight, down the descending axis of state-hegemonic criteria, to
the ideal of somatic barbarity, in which the not-self is free to please itself.
31. Likewise,
sin can no more be immoral than philistinism, since philistinism exists, like
sin, in opposition to culture, to grace, and thus as the counterweight, down
the ascending axis of church-hegemonic criteria, to the ideal of psychic
culture, in which the self is free to please itself.
32. You
cannot have a greater contrast than between the immorality of barbarity and
civility on the one hand, that of evil and good, crime and punishment, and the
morality of philistinism and culture on the other hand, that of sin and grace,
folly and wisdom. Such a contrast is not
merely between right and wrong, virtue and vice, but between opposite
approaches to the ideal of freedom - the somatic approach of state-hegemonic criteria
premised upon a female domination of society, as in Britain and, particularly,
England, and the psychic approach of church-hegemonic criteria premised upon a
male domination of society, as in Ireland and, particularly, Eire.
33. Therefore
this distinction goes to the heart of the question as to whether civilization
be ruled by barbarity or led by culture, and the answer is of course that it
will be ruled by barbarity, in freely somatic terms, when state hegemonic, and
led by culture, in freely psychic terms, when church hegemonic, neither type of
civilization being possible to the same society or country but tending to
characterize opposite types of societies or countries in which the definition
of civilization as the guardian of freedom will be interpreted in diametrically
antithetical ways - either in relation to the rule of barbarity or in relation
to the lead of culture. For there is no
other definition of freedom than that in which barbarity or culture are
uppermost, civility being the bound somatic retort to the one and philistinism
the bound psychic retort or, rather, shortfall from the other.
34. Obviously,
in the distinction between Britain as state-hegemonic and Ireland as
church-hegemonic, one has two diametrically antithetical approaches to civilization, the immoral
approach in objectivity of Britain and the moral approach in subjectivity of
Ireland, the former characterized by somatic emphasis in female vein, the
latter by psychic emphasis in male vein, neither one of which is, or ever could be, compatible with
the other and both, at this point in time, nationally independent, as in the
distinction between the largely Protestant United Kingdom of Great Britain and
Northern Ireland and the largely Catholic Republic of Ireland, or Eire.
35. But
both immorality and morality, vacuous objectivity and plenumous subjectivity,
have virtue and vice, right and wrong, on their side, even though in relation
to two entirely different ideals - the evil ideal of somatic freedom which is
vicious and therefore wrong from the standpoint of the good ordeal (with regard
to females primarily) of somatic binding, and the graceful ideal of psychic
freedom which is virtuous and therefore right from the standpoint of the sinful
ordeal (with regard to males primarily) of psychic binding.
36. Thus,
in overall terms, one must contrast the vicious ideal of somatic freedom with
the virtuous ideal of psychic freedom, as one might contrast the alpha of
freedom with the omega of freedom, the Devil or, more correctly, Devil the
Mother with God or, more correctly, God the Father, not to mention Hell or,
more correctly, Hell the Clear Spirit with Heaven or, more correctly, Heaven
the Holy Soul.
37. Thus
civilization divides itself, as in the British Isles, between that which is
fundamentally evil in its commitment to somatic freedom and that, by contrast,
which is transcendentally graceful in its commitment to psychic freedom - in
sum, between the female-dominated descending axis of state-hegemonic and
church-subordinate criteria, and the male-dominated ascending axis of
church-hegemonic and state-subordinate criteria.
38. For
just as we must distinguish primarily between barbarity and civility in respect
of the evil of metachemical somatic freedom and the goodness of antichemical
somatic binding, coupled, in subordinate vein, to the crime of metachemical
psychic binding and the punishment of antichemical psychic freedom, so, as
hinted at above, we cannot omit, in secondary terms, to distinguish between
pseudo-philistinism and pseudo-culture in respect of the pseudo-folly of
antimetaphysical somatic freedom and the pseudo-wisdom of physical somatic
binding, coupled, in subordinate vein, to the pseudo-sin of antimetaphysical
psychic binding and the pseudo-grace of physical psychic freedom.
39. And
just as we must distinguish primarily between philistinism and culture in
respect of the sin of antiphysical psychic binding and the grace of
metaphysical psychic freedom, coupled, in subordinate vein, to the folly of
antiphysical somatic freedom and the wisdom of metaphysical somatic binding,
so, once again, we cannot omit, in secondary terms, to distinguish between
pseudo-barbarity and pseudo-civility in respect of the pseudo-crime of chemical
psychic binding and the pseudo-punishment of antimetachemical psychic freedom,
coupled, in subordinate vein, to the pseudo-evil of chemical somatic freedom
and the pseudo-good of antimetachemical somatic binding.
40. Therefore
while the descending axis presents us, in state-hegemonic and
church-subordinate terms, with a primary distinction between barbarity and
civility and a secondary distinction, relative to the subordinate and subverted
(male) gender, between pseudo-philistinism and pseudo-culture, the ascending
axis, by contrast, presents us, in church-hegemonic and state-subordinate
terms, with a primary distinction between philistinism and culture and a
secondary distinction, relative to the subverted and subordinate (female)
gender, between pseudo-barbarity and pseudo-civility.
41. In
general terms, this of course means the comparative absence of philistinism and
culture from the descending axis, and the comparative absence of barbarity and
civility from the ascending one, since pseudo-philistinism and pseudo-culture
(in relation to barbarity and civility) are as poor a substitute for genuine
philistinism and culture as are pseudo-barbarity and pseudo-civility (in
relation to philistinism and culture) for genuine barbarity and civility.
42. This
explains the immense disparity between the British and the Irish, not least the
English and the Southern Irish, since despite their claims to cultural freedom
the British remain a people for whom such psychic freedom as exists in physics
as a masculine mean in relation to a nominally hegemonic position is subverted
by antichemical bound soma acting under duress of metachemical free soma and in
opposition to such evil and crime as effectively call the metachemical shots
and condition the antichemical subversion of physics in the interests of a
somatic polarity characterized, in principal state-hegemonic vein, by good and
evil, and in subordinate state-hegemonic vein by punishment and crime, to the
detriment of anything foolish and wise, let alone sinful and graceful in the
principal and subordinate modes of church secondariness.
43. Therefore
psychic freedom is not the principal characteristic of the physical, much less
antichemical, 'below' ... of the descending axis, but exists in subordination
on both male and female terms to the somatic binding which, though indubitably
following from a male hegemony in physics over antichemistry, becomes the
principal manifestation of state-hegemonic and church-subordinate criteria
there due to the countervailing pressures and influences on both antichemistry
and physics alike of metachemical free soma and bound psyche in evil and crime
and, secondarily, of antimetaphysical free soma and bound psyche in
pseudo-folly and pseudo-sin which, appertaining to the ideal only as far as
free soma is concerned, take precedence on both a class and an elemental basis
over the virtuous forms of immorality which we have characterized in terms of
good and punishment on the one hand, and pseudo-wisdom and pseudo-grace on the
other hand.
44. In
complete contrast, the Irish remain a people for whom such somatic freedom as
exists in chemistry as a feminine mean in relation to a nominally hegemonic
position is subverted by antiphysical bound psyche acting under duress of
metaphysical free psyche and in opposition to such grace and wisdom as
effectively call the metaphysical shots and condition the antiphysical
subversion of chemistry in the interests of a psychic polarity characterized,
in principal church-hegemonic vein, by sin and grace, and in subordinate
church-hegemonic vein by folly and wisdom, to the detriment of anything
criminal and punishing, let alone evil and good in the principal and
subordinate modes of state secondariness.
45. Therefore
somatic freedom is not the principal characteristic of the chemical, much less
antiphysical, 'below' ... of the ascending axis, but exists in subordination on
both female and male terms to the psychic binding which, though indubitably
following from a female hegemony in chemistry over antiphysics, becomes the
principal manifestation of church-hegemonic and state-subordinate criteria
there due to the countervailing pressures and influences on both antiphysics
and chemistry alike of metaphysical free psyche and bound soma in grace and
wisdom and, secondarily, of antimetachemical free psyche and bound soma in
pseudo-punishment and pseudo-good which, appertaining to the ideal only as far
as free psyche is concerned, take precedence on both a class and an elemental
basis over the vicious forms of morality which we have characterized in terms
of sin and folly on the one hand, and pseudo-crime and pseudo-evil on the other
hand.
46. When
one has such diametrically antithetical approaches to civilization, to the
ideal of freedom, it is no small wonder if the majority of Irish people differ
so markedly from their British - and in particular English - counterparts, not
only in respect of the controlling elites but in terms of the broad attitudes
of the generality of persons accustomed to either a philistine and/or
pseudo-barbarous (if Irish) or a civil and/or pseudo-cultural (if British) mean
principally in respect of sin and good, bound antiphysical psyche and bound
antichemical soma, and secondarily in terms of pseudo-crime and pseudo-wisdom,
bound chemical psyche and bound physical soma.
47. For
the chief characteristic of the masses, whether philistine or civil,
pseudo-barbarous or pseudo-cultural, is binding, such freedom as exists being
subordinate, whether on primary or secondary contextual terms, to the
respective modes of binding - the folly of free antiphysical soma subordinate to
the sin of bound antiphysical psyche in the context of philistinism, the
pseudo-evil of free chemical soma subordinate to the pseudo-crime of bound
chemical psyche in the context of pseudo-barbarity, whilst, on the opposite
side of the worldly fence, so to speak, the punishment of free antichemical
psyche remains subordinate to the good of bound antichemical soma in the
context of civility, the pseudo-grace of free physical psyche subordinate to
the pseudo-wisdom of bound physical soma in the context of pseudo-culture.
48. Only
the elites are truly free, whether barbarous or cultural, pseudo-philistine or
pseudo-civil, such binding as exists being subordinate, whether on primary or
secondary contextual terms, to the respective modes of freedom - the crime of
bound metachemical psyche subordinate to the evil of free metachemical soma in
the context of barbarity, the pseudo-sin of bound antimetaphysical psyche
subordinate to the pseudo-folly of free antimetaphysical soma in the context of
pseudo-philistinism, whilst, on the opposite side of the overworldly fence, so
to speak, the wisdom of bound metaphysical soma remains subordinate to the
grace of free metaphysical psyche in the context of culture, the pseudo-good of
bound antimetachemical soma subordinate to the pseudo-punishment of free
antimetachemical psyche in the context of pseudo-civility.
49. Therefore
the civilized ideal, the freedom of either soma or psyche, depending on the
context, is the prerogative of the ruling and/or leading elites, of the respective
manifestations of the Few, and would not exist, least of all to any credible
extent, were the Many entirely or even largely independent of such elites. For physical freedom is as problematic from a
descending axial point of view as chemical freedom from the standpoint of the
ascending axis, neither of which would amount to anything genuinely graceful
and wise nor, across the gender divide, evil and criminal.
50. Physics,
whilst it may lay claim to a degree and type of grace and wisdom, is singularly
incapable of taking such virtues to their logical and, indeed, metaphysical
conclusions; for at the end of the day man remains masculinely adrift in an
egocentric shortfall from the divine heights of that godliness which, in its
eagerness to achieve heavenly redemption in joyful soul, would alone justify
grace and wisdom to any authentic extent, his nominal hegemony over what has
been called antifeminine females incapable of attaining to anything like a
truly free standing by dint of the inevitability, in that ego-centred elemental
context, of axial intercourse with females of a genuinely free elemental
disposition whose metachemical hegemony over anything antimetaphysical
guarantees that, sooner or later, and rather sooner than later, they will have
sufficient leverage on their lower-class counterparts to be able to immorally
turn the tables, as it were, on the physically hegemonic males and ensure that
not wisdom, still less grace, but goodness first and punishment afterwards
become the antichemical retorts to the prevalence, diagonally backwards 'on
high', of evil and crime, the free somatic and bound psychic aspects of that
civilized ideal which bears ample testimony to the rule of barbarity at the
expense not only of civility but, more pertinently here, of such culture as
accrues, in inauthentic guise, to the presumption of psychic freedom on
physical terms by, in the main, masculine males.
51. Contrariwise,
chemistry, whilst it may lay claim to a degree and type of evil and crime, is
singularly incapable of taking such vices to their illogical and, indeed,
metachemical conclusions; for at the end of the day woman remains femininely
adrift in a spiritualistic shortfall from the diabolic heights of that
devilishness which, in its eagerness to pursue free will at no matter what cost
to emotional well-being, would alone justify evil and crime (as above) to any
authentic extent, her nominal hegemony over what has been called antimasculine
males incapable of attaining to anything like a truly free standing by dint of
the inevitability, in that spirit-based elemental context, of axial intercourse
with males of a genuinely free elemental disposition whose metaphysical
hegemony over anything antimetachemical guarantees that, sooner or later, and
rather sooner than later, they will have sufficient leverage on their
lower-class counterparts as to be able to morally turn the tables, as it were,
on the chemically hegemonic females and ensure that not crime, still less evil,
but sin first and folly afterwards become the antiphysical retorts to the
prevalence, diagonally forwards 'on high', of grace and wisdom, the free
psychic and bound somatic aspects of that civilized ideal which bears ample
testimony to the lead of culture at the expense not only of philistinism but, more
pertinently here, of such barbarity as accrues, in inauthentic guise, to the
presumption of somatic freedom on chemical terms by, in the main, feminine
females.
52. Attempts
on the part of the masses, the 'many too many', to establish freedom in relation
either to relative grace or relative evil, free physical psyche or free
chemical soma, are doomed to failure and to the humiliation of disillusionment;
for they cannot hope to prevail in anything approaching an authentic guise, the
guise of absolute grace, free metaphysical psyche, on the one hand, and of
absolute evil, free metachemical soma, on the other hand, both of which pertain
to opposing upper-class standpoints in which antithetical concepts of
civilization are allowed free rein, if not unconstitutionally then certainly in
relation to constitutional arrangements whereby the rights and interests of the
masses are also acknowledged, in testimony to the hegemonic prevalence of
either metachemical or metaphysical positions not only directly over antimetaphysical
and antimetachemical positions of the subordinate gender, but, indirectly, via
the antichemical subversion of physics and the antiphysical subversion of
chemistry, neither of which nominally hegemonic elements, corresponding to
masculine and feminine genders, is therefore in a position to do anything but
fall into line behind the overall female or male tendency of the axis to which
it finds itself, willy-nilly, attached, and this in spite of its gender
influence upon what stands either below in antichemistry or below in
antiphysics, and is therefore subject to either somatic binding or psychic
binding, as the case may be.
53. All
attempts on the part of the masses to establish freedom on their terms, whether
physical and relatively psychic or chemical and relatively somatic, are doomed
to failure; for they equally - if in antithetical ways - fail to do justice to
what is authentically free and alone capable not only of prevailing over the
bound from an upper-class elemental height but of persisting as antithetical
manifestations of eternity, alpha and omega, evil and graceful, barbarous and
cultural, Devil the Mother and God the Father.
54. There
can no more be a heaven on earth, a god in physics, than a hell in purgatory, a
devil in chemistry; for ultimately hell and heaven (together with antiheaven
and antihell) tower above purgatory and the earth (together with the anti-earth
and antipurgatory) as barbarity and culture (together with pseudo-philistinism
and pseudo-civility) above philistinism and civility (together with
pseudo-barbarity and pseudo-culture), or fire and air (together with anti-air
and antifire) above water and vegetation (together with antivegetation and
antiwater), or evil and grace (together with pseudo-folly and pseudo-punishment)
above sin and goodness (together with pseudo-crime and pseudo-wisdom).
55. Whenever
the masses seek to establish physical or chemical 'paradises' at the expense of
metachemical and metaphysical paradises, infernally false or sempiternally true
types of eternity, the inauthenticity thereof of what they achieve from a
necessarily phenomenal shortfall from the noumenal heights eventually backfires
upon them and a restoration, whether literally of king or pope, secular or
ecclesiastical authority, or of some newfangled political or religious
equivalent thereof, is virtually inevitable.
56. For
neither physical psychic freedom nor chemical somatic freedom can persist for
long when they are already from the start an inauthentic corruption of psychic
freedom and somatic freedom which, besides not being able to deal effectively
with the subordinate gender, female in the one case, male in the other, cannot
usurp, with any authority or credibility, that which properly appertains to the
metachemical and metaphysical antitheses 'on high', each of which could only be
debased and rendered ineffectual and contemptible, presuming upon some attempt
at usurpation, when transposed to a lower key, so to speak, which would be
ill-equipped, in any case, to do it anything like authentic justice - knowledge
hyped as truth on the one hand and strength or, rather, weakness hyped as
ugliness, as brutality, on the other.
57. When
the masses claim truth from a physical standpoint or ugliness from a chemical
one - despite the seeming implausibility of this latter claim I shall not,
contrary to tradition, dignify metachemical sensuality with the claim to
beauty, much less truth, in conventional star-struck vein - for and to
themselves, their own qualities and attributes suffer eclipse or, at best,
subversion, so that what is merely knowledgeable, in physical free psyche,
assumes the divine mantle of truth and what is merely weak, in chemical free
soma, the diabolic aspect of ugly brutality.
Neither can survive for long the countervailing nominally subordinate
gender influences not merely of strength masquerading as beauty and of
ignorance masquerading as illusion (whether hyped as truth or not), but the
more authentic claims of actual ugliness and illusion above in relation to
knowledge and strength below and, across the axial divide, of actual truth and
beauty above in relation to ignorance and weakness below.
58. For
although the physical pretence of truth and beauty on the part of mere
knowledge and strength seem to be on firmer ground in view of their association
with sensibility and, hence, positive or virtuous values overall, they can no
more hope to remain independent of ugliness and illusion through mere pretence
than can ignorance and weakness remain independent of truth and beauty through
a pretentious insistence on representing illusion and ugliness.
59. For
truth and beauty remain no less the salvation of weakness and ignorance ...
than knowledge and strength the damnation of ugliness and illusion, even when
those associated with the phenomenal negativities of the former worldly context
believe ugliness to be beautiful and illusion true, and those associated with
the phenomenal positivities of the latter worldly context are only too
convinced that knowledge and strength are alone true and beautiful or may even
deserve to exist independently of ideals which are really unattainable by man
and therefore of little or no account from a human(ist) standpoint.
60. All
that may seem confusing, but it is nothing but a documentation of the
paradoxical complexities and ironies that exist in relation to peoples who,
whatever their ideal or sordid lack of it, cannot escape being heir to one or
another of the alternative axes and of having to accept, sooner or later, that there
are higher things in the world than knowledge or strength in the one case and
ignorance or weakness in the other, an acceptance which is much easier from the
latter standpoints than from the former, though less in relation, naturally
enough, to knowledge and strength than to truth and beauty, to what properly
pertains to the zenith of the ascending axis in metaphysics and
antimetachemistry rather than to the zenith of the descending axis in
metachemistry and antimetaphysics, for which read: not truth and beauty,
contrary to what certain scriptural traditions and entrenched vanities might
have one believe, but ugliness and illusion, evil and pseudo-folly.
61. Verily,
the ignorant scorners of knowledge live in hope of truth no less than the weak
scorners of strength in hope of beauty; for while truth is graceful, beauty is
pseudo-good, the somatic complement for antimetachemical females to the
rightful domain of metaphysical males in what has been described as culture
over pseudo-civility.
62. But
the ugly scorners of beauty live in fear of strength no less than the illusory
scorners of truth in fear of knowledge; for while strength is good, knowledge
is pseudo-graceful, the psychic complement for physical males to the rightful
domain of chemical females in what can be described as civility under
pseudo-culture.
63. In
the preceding of the two aphorisms above, females are put in their
secondary place under a metaphysical
hegemony which is responsible, in no small degree, for causing the antiphysical
tables to be sinfully turned on the chemical hegemony 'down below', resulting
in a psychic emphasis, whereas in the succeeding aphorism, males are duly
subverted by a metachemical hegemony which is responsible, in no small measure,
for causing the antichemical tables to be modestly turned on the physical
hegemony 'down below', resulting in a somatic emphasis.
64. Just
as there would be no sin without grace in the first instance, that of the
ascending axis, so there would be no goodness without evil in the second
instance, that of the descending axis; for both sin and goodness, bound
antiphysical psyche and bound antichemical soma, owe their origins not merely
to the respective influences of chemical free soma and of physical free psyche
but, in overall terms, to the free influence 'on high' of metaphysical free
psyche in the case of grace and metachemical free soma in the case of evil,
with due subordinate corollaries and secondary factors following as a matter of
course.
65. Is
not the philistine 'below' better off being characterized by sin primarily than
it would be by inauthentic evil in the shape of pseudo-barbarity? Better off to the extent that it can live in
hope of grace and remain confident that pseudo-evil will remain in the shadow
of pseudo-crime to the hopeful end of pseudo-punishment, no less freely psychic
than its cultural male counterpart?
66. And
is not the civil 'below' better off being characterized by goodness primarily
than it would be by inauthentic grace in the shape of pseudo-culture? Better off to the extent that it can live in
contempt of evil and remain confident that pseudo-grace will remain in the
shadow of pseudo-wisdom to the fearful end of pseudo-culture, no less unfreely
somatic than its civil female counterpart?
67. In
each instance, the 'above' conditions the 'below' in its own interests, the
sinful overturn of pseudo-evil in the name of grace being of the essential
nurture of the ascending axis, the goodly overturn of pseudo-grace in the name
of evil being of the apparent nature of the descending axis, so that neither
inauthentic evil nor inauthentic grace can dominate their respective class
positions but only succumb to the subversive influence of sin in the one case
and of good in the other, that the noumenal ideals of two opposite kinds of
civilization may lead or rule, as the case may be.
68. Obviously
where these two types of civilization are concerned, it is as probable that
females in the one will not want to live under the lead of grace as it is that
males in the other will not want to live under the rule of evil; for not only
is grace contrary to sin, which in any case is really a male characteristic in
antiphysics, it is contrary to the gender reality of females which makes
somatic freedom, and thus evil, the representative ideal, whether authentically
in metachemistry or inauthentically in chemistry; and not only is evil contrary
to good, which in any case is really a female characteristic primarily in
antichemistry and secondarily in antimetachemistry, it is contrary to the
gender reality of males which makes psychic freedom, and thus grace, the
representative ideal, whether inauthentically in physics or authentically in
metaphysics.
69. There
will therefore always be grounds for revolt on the part of those for whom the
respective ideals of grace and evil are contrary to their gender reality and
problematic to live with, even in relation to pseudo-punishment for
antimetachemical females or pseudo-folly for antimetaphysical males.
70. But
such revolt, as we have argued, cannot succeed on the terms of the respective
nominally hegemonic though subordinately subverted genders; for these terms
fall short of authentic grace in the case of physical males and of authentic
evil in the case of chemical females, being merely relative, whilst an
upper-class revolt, so to speak, on the part of antimetachemical females
against authentic grace and of antimetaphysical males against authentic evil
would, were it possible, inevitably reverse the axial integrity of the
respective subordinate genders, not necessarily making for a descent into
inauthentic evil by the pseudo-punishing or into inauthentic grace by the
pseudo-foolish, neither of which, in any case, could hope to prevail over
pseudo-crime and pseudo-wisdom in the shadow of the respective types of gender
subversion there, but for a switch from pseudo-punishment to authentic evil in
the case of the former and from pseudo-folly to authentic grace in the case of
the latter, presuming upon the possibility of an alternative axis - a thing,
alas, by no means guaranteed in view of the tendency of civilization to settle
into one mode or the other, somatically free in evil or psychically free in
grace, alpha or omega.
71. Therefore
even an upper-class subordinate gender revolt against the hegemonic gender
could, were it to transpire, cause the respective positions to plummet, along
with their overlords or overladies, so to speak, into the lower-class
situations without the benefit of a viable alternative to what would have
obtained down there under the control of a stable upper-class subversion of the
worldly but, more likely, with the chaos resulting from the sudden ascendancy
of inauthentic modes of evil and grace, neither of which could survive for long
on a basis that, besides being temporal rather than eternal, necessarily fell
short of their authentic counterparts in metachemistry and metaphysics.
72. Therefore
all revolts are undesirable from the standpoint of authentic freedom, whether
somatically evil or psychically graceful, and have to be resisted and, if
necessary, subdued in the interests not simply of the authentically free but,
down below, the overall interests of the bound, given the inauthenticity of both
chemical and physical modes of freedom vis-à-vis their metachemical and
metaphysical counterparts.
73. Even
in respect of the prevailing ideals of the respective axes, evil in the case of
the descending axis and grace in the case of the ascending one, it would be bad
for authentic evil to have to live, no matter how briefly, with such
inauthentic evil as characterized a chemical revolt against both antiphysical
subversion and metaphysical dominance, the inauthentic nature of which could
only detract from its own more authentic status in metachemistry, while,
conversely, it would be bad for authentic grace to have to live, no matter how
briefly, with such inauthentic grace as characterized a physical revolt against
both antichemical subversion and metachemical dominance, the inauthentic nature
or, more correctly, nurture of which could only detract from its own more
authentic status in metaphysics.
74. Short
of a change from one axis to the other in the event of a more specifically
upper-class type of revolt succeeding, which is not altogether inconceivable
although much less desirable from an antimetachemical standpoint on the
ascending axis than from an antimetaphysical standpoint on the descending one,
given the incontestable moral superiority of the former axis compared with the
latter (the state-hegemonic nature of which could only ever be the product of
schismatic heresy), it is unlikely that authentic evil would profit much from
the chemical pretensions of its inauthentic counterpart toppling the ascending
axis, still less that authentic grace would profit much from the physical
pretensions of its inauthentic counterpart toppling the
descending axis; for neither have any bearing on Devil the Mother or God the
Father, free will or free soul, and neither can hope to survive for long in a
context which, in all too temporal vein, strives to return the world, one way
or another, to either a chemical or a physical approach to freedom which,
besides being inauthentic, will be resented and rejected by the respective
subordinate genders germane to each context - antiphysical in the former case,
antichemical in the latter, who won't only find it difficult if not impossible
to identify with the prevailing falsehood, be it spiritual or intellectual, from
their respective gender standpoints, but will find the meaning of their own
lives undermined and effectively erased in respect of the want of either an
authentic metaphysical control which offers salvationist hope to the
antiphysical for a graceful and wise 'above' or an authentic metachemical
control which fears damnation to the good and punishing antichemical 'below',
now not quite as good or punishing but effectively existing in the shadow of
such inauthentic grace and wisdom as must accord with a free physical hegemony
in egotism.
75. Neither
a free chemical hegemony nor a free physical hegemony are of any comfort to the
subordinate gender in each case, antiphysical or antichemical, both of whom
would be functioning at cross-purposes with their inherent gender bias in
either freely somatic or freely psychic modes, without the benefit, as when
authentic freedom in either metachemistry or metaphysics is noumenally upheld,
of a bound psychic twist of emphasis at the expense of free soma which can
anticipate salvation in free psyche in the one case, or a bound somatic twist
of emphasis at the expense of free psyche which can anticipate the damnation of
free soma in the other case, as and when evil is brought to justice in the
somatic modesty of goodness, and crime is accordingly punished.
76. Because
neither falsely free scenario is viable as a social or political model, neither
one can be encouraged or permitted to prevail in the event, always a
possibility, of worldly revolt, and therefore opposition to them from the
standpoints of authentic civilization, whether evil in somatic freedom or
graceful in psychic freedom, is inevitable and, more to the point, completely
justified.
77. For
when the 'below' rises up, it is not with the noumenal heights in mind but with
the reduction of life to either a spiritual or an intellectual freedom which
will be bad not only for the 'above', the authentic freedoms of will and of
soul, of infernal instinct and sublime emotion, but eventually for the
subordinate gender to each phenomenal hegemony which, being neither chemical
nor physical, will resent the imposition, from marginally above, of criteria
which not only oblige them to go against the grain of their gender in either
somatic emphasis in the one case, that of antiphysical males, or psychic
emphasis in the other case, that of antichemical females, but, in so doing,
bring free spirit and free ego into disrepute, not least in respect of whatever
exaggerated claims may be made on their behalf at the expense of will and soul,
the more authentic evil of metachemically free soma on the one hand and the
more authentic grace of metaphysically free psyche on the other hand.
78. This
is a lesson which the world, typified by the phenomenal hegemonies of the
chemical over the antiphysical and of the physical over the antichemical, has
failed time and again to learn, with extremely painful consequences! For in neither case can the world achieve
lasting and meaningful freedom at the expense of such overworldly dominance
which is alone commensurate, in its eternality, with authentic freedom whether
for metaphysical better or metachemical worse.
79. 'Heaven
on earth' is as much a contradiction in terms as, say, 'hell in purgatory',
bearing in mind that both Hell and Heaven have their authentic manifestations
high above the earthly and purgatorial realms of the phenomenal 'below',
damnation in primary terms being rather down from the metachemical sphere of
authentic Devil/Hell in Devil the Mother/Hell the Clear Spirit to the
antichemical sphere of what could be called Antiwoman the
Antimother/Antipurgatory the Unclear Spirit in relation to the goodness of
somatic binding, salvation in such terms of course being up from the
antiphysical sphere of what can be called Antiman the Antifather/Anti-earth the
Unholy Soul in relation to the sin of psychic binding to the authentic
God/Heaven of God the Father/Heaven the Holy Soul in the psychic freedom of
metaphysical grace.
80. In
short, anything desirable 'down below', in the worldly spheres of chemical/antiphysical
and physical/antichemical phenomenality, not least in respect of the subversion
of the relatively hegemonic positions, is the product of such dominance as
exists 'up above' in the overworldly spheres of metaphysical/antimetachemical and
metachemical/antimetaphysical noumenality, with the former constitutive of the
salvation-granting beingful apex of the ascending axis from sin and
pseudo-crime to grace and pseudo-punishment, and the latter constitutive of the
damnation-fearing doingful apex, as it were, of the descending axis ... from
evil and pseudo-folly to good and pseudo-wisdom.
81. But
of course the existence of two separate axes, both dominated from 'above' in
antithetical upper-class terms, is not in itself an indication of perfection,
although one could certainly argue that it constitutes a sort of worldly
'perfection', or inevitability, during a particularly worldly and therefore
mundane phase of history, when everything tends to be more relative and
gender-divisible, if not necessarily divisive, and it is possible for societies
which uphold state-hegemonic criteria to co-exist with older societies still
given, in some measure, to church-hegemonic criteria - Britain and Ireland
being an illustration of such worldly relativity.
82. For
this division between the two main types of worldly society, even of Western
society, is deducible to a Catholic/Protestant distinction, and those societies
which have most resisted Protestantism have tended to remain church-hegemonic
long after the leading Protestant nations, effectively secular in their
state-hegemonic outlook, have turned from the rising axis to the falling one,
and thereby established a polarity between autocratic and
plutocratically-subverted democratic factors which puts them at loggerheads
with the rather more meritocratically-subverted bureaucratic-to-theocratic
polarity or dichotomy characterizing church-hegemonic societies, of which the
Republic of Ireland must remain a leading example in the contemporary world.
83. When
one considers this antithesis between Britain and Ireland, and particularly
between England and the Republic of Ireland (Eire), one realizes that it is not
only the product of history, of schismatic excommunicants like Henry VIII and
his royal descendants, not to mention the champions of Puritan revolt against
Anglican persecution who found their leading exemplar in that architect of the
English Civil War, Oliver Cromwell, but that history, while superficially of
immense significance, is itself the product, in no small part, of racial and
ethnic distinctions and antagonisms, not the least of which pit Saxon against
Celt and Viking against Norman, and so on, in a seemingly unending succession
of racial and ethnic permutations which owe their origins to disparate
influences, whether barbarous, cultural, or some mongrel-like cross between the
two that tends to emerge in civil or philistine guises.
84. 'Blood
and soil' is not the only explanation of such distinctions, although it
arguably has more to do with race than with, say, ethnicity, which rather
represents the triumph of mind over matter, of culture over barbarity, of
universality over nationality, of earth and air, to put it simply, over fire
and water.
85. However
that may be, there can be no doubt that the Irish differ so markedly from the
English in terms, embracing both genders, of a sort of
philistine/pseudo-barbarous vis-à-vis civil/pseudo-cultural dichotomy, which
puts the lower-class majorities of both societies in an antithetical
relationship within the world of phenomenal relativity; the Irish in relation
to the ascending axis of church-hegemonic/state-subordinate criteria, the
English (together with the British generally) in relation to the descending
axis of state-hegemonic/church-subordinate criteria, not the least ethnic
confirmation of which is the existence of circumcision as a Catholic Irish norm
and the comparative absence of circumcision among Protestants, whether English
or otherwise.
86. For what does circumcision tell one about a person, not
least when male? Besides telling one
that he is more likely to be Catholic than Protestant in relation to the
Christian tradition, it indicates a sort of centrifugal physiological
disposition which is unlikely to co-exist in the same person with a centripetal
physiological disposition but, rather, to cause the majority of persons so
circumcised to aspire towards the possibility of a centripetal disposition 'on
high', the very same grace and wisdom to which their sinful and foolish
dispositions as Catholics orientate them in expectation of absolution for
penitential contrition.
87. That
may seem rather pat, but the fact remains that the circumcised, corresponding,
in the main, to the antiphysical/chemical foot of the ascending axis, are more
likely to persist in a closed psychic and openly somatic vein, commensurate
with sin and folly, not to mention secondarily with pseudo-crime and
pseudo-evil, than to regard themselves, in typically Puritan and indeed
physical/antichemical terms, as a sort of physiological end-in-itself, a
worldly omega point, if you will, which parallels the want or absence of
circumcision of, in particular, males, and lends itself to a false sense of
worldly superiority vis-à-vis what are perceived to be the rather uncivil and uncouth
Irish, as though they existed, contrary to axial reality, independently of the
centripetal prospect of grace 'on high' and were simply wanting, in
consequence, in that civility and culture - albeit pseudo-culture - attending a
bound somatic disposition in which psyche is relatively free.
88. But
of course such psychic freedom, as we have seen, is not subjectively free, as
though independent of antichemical subversion at the behest of an overall
metachemical hegemonic control of any society that finds itself characterized
by a descending axis, but has been twisted by objective factors to subordinate
itself, in secondary vein, to the prevailing somatic binding which constitutes
both the good (for females) and the pseudo-wisdom (for males) whose psychic freedom
is twisted back, in punishing and pseudo-graceful terms, towards the
metachemical and antimetaphysical somatic freedoms 'on high', to which it is
the virtuous retort.
89. Yet
such a virtue, as we have also seen, being largely objective, is immoral, and
therefore simply a worldly retort, in the somatic modesty of goodness, to
overworldly freedoms dominated by evil, which it will contrive to oppose and,
when possible, reduce or restrict, without, however, ever being in a position
to remove or erase altogether. For it
owes its position primarily to the existence of metachemical evil 'on high' and
would not exist as a good retort to such evil were there no such evil to
effectively 'call the shots' and uphold the banner of authentic civilization in
relation to somatic freedom of a metachemical order, the order that stands in
an antithetical relationship to that other authentic approach to civilization
in which not evil but grace is upheld through psychic freedom of a metaphysical
order.
90. Granted
that psychic freedom of a physical order still pertains to a 'tree of forbidden
knowledge' from the standpoint of God or, rather, in this instance, to what
passes for God from a rather contrary predilection towards somatic freedom in
metachemistry which, frankly, has every right to fear the bound somatic
damnation 'below', even without the antichemical subversion of physics after
its own somatic image, it is even more 'forbidden', or undesirable, from a
Catholic standpoint; for even when not objectively subverted to any marked
extent and therefore entirely contrary to anything genuinely psychically free,
to anything that will subjectively invest in its own grace, it tends,
notwithstanding that, to become, with every increase in knowledge, more
burdened by its own weight of ponderous intellectuality, and in some sense more
egocentrically wrapped-up in a volume of facts and fictions, of half-truths and
semi-illusions, which, especially for persons of a non-circumcised disposition,
are apt to become their own justification and a sort of end in itself which, no
matter how false, precludes true enlightenment.
91. But,
of course, such a person would have to be rather more the Puritan exception to
the physical rule than the sort of subverted physical male who, not making an
ideal, no matter how false, out of knowledge for its own sake, uses such
knowledge as he has empirically acquired, or been obliged to pursue, in the
service of bound soma and in a secondary way to the punishing free psyche of
his female counterpart whose own somatic binding, though following from the
nominal male hegemony of physics over antichemistry, becomes of more virtuous
significance in the struggle with evil that tends to characterize
state-hegemonic society and easily restricts and relegates knowledge to the
overall interests of strength as it battles primarily against ugliness, thereby
further undermining the significance of knowledge on any but a complementary
basis, necessarily empirical, which is subordinated to the prosecution of
justice and defence of the good.
92. So
much for the good and the just who, as one previous Messiah is alleged to have
put it, are of less significance in the sight of God than any poor sinner, and
precisely because they are engaged in a battle against evil and injustice,
against Devil the Mother, and have little or no time for anything graceful or
wise in consequence! They are virtuous,
to be sure, but theirs is the virtue of immorality which objectively battles,
like a trained hose-pipe, against the raging flames of the immorally vicious
who, at the institutional level not least, are the upholders of that
metachemical manifestation of freedom which is largely if not purely somatic,
and therefore contrary to anything genuinely divine.
93. For
if there is an entity which fears the 'tree of knowledge' more than any other
it is the one whose devotees can be damned, falling diagonally on the
state-hegemonic axis, primarily from ugliness to strength and secondarily from
illusion to knowledge, the very opposite of those sinful and pseudo-criminal
elements who can be saved, rising diagonally on the church-hegemonic axis, from
ignorance and weakness to truth and beauty.
94. And
saved precisely because their ignorance and weakness protected them from the
knowledge which either becomes a masculine dead-end in exaggerated ego or, more
usually, is co-opted to function as the secondary subordinate accomplice of
strength as it justly battles, through bound antichemical soma, with ugliness
and, to a lesser extent, illusion, that antimetaphysical lackey of metachemical
evil.
95. Verily,
the sinful ignorant and pseudo-criminal weak are not saved to or by knowledge
and strength respectively, the pseudo-graceful knowledge of the physically male
and the modestly good strength of the antichemically female, but stand, in the
undermined worldliness of circumcision, on the hopeful side of the worldly
division between the viciously moral and the virtuously immoral, a side which
is open to truth and beauty in noumenal sensibility precisely because it has
not been corrupted by knowledge and strength in phenomenal sensibility but is
still ignorant and weak enough, in phenomenal sensuality, to be capable of
something better and higher than either - something which, appertaining to the
diagonally ascending axis, requires the lead of God the Father and which duly
subordinates what has been called the Antidaughter of the Antidevil to itself
in order that truth may prevail over not merely beauty, in bound
antimetachemical soma, but over the beautiful approach to truth which is as
free antimetachemical psyche to the free metaphysical psyche whose hegemonic
primacy appertains to sensible space (spaced) over sensible time (repetitive),
and not at all to anything spatial or sequential in noumenal sensuality.
96. Therefore
the worldly unfinished, all those circumcised Irish males and their female
counterparts, are the ones who can rise from their bottled stout or their
Gibson-style electric guitars or their unprotected or, rather, unhampered sex ...
towards the airy heights of grace and wisdom in primary salvation for males and
pseudo-punishment and pseudo-goodness in secondary salvation for females, as
they repent of their worldly sins and pseudo-crimes and are delivered from
antiphysics and chemistry to metaphysics and antimetachemistry, saved from
Antiman the Antifather (in the antihumanism of bound antiphysical psyche) and
the Daughter of Woman (in the nonconformism of bound chemical psyche) to God the Father (in the
transcendentalism of free metaphysical
psyche) and the Antidaughter of the Antidevil (in the antifundamentalism
of free antimetachemical psyche).
97. And
yet it does not follow that just because one is circumcised one would be
incapable of attaining to the metaphysical and even antimetachemical heights as
a mean, as more than simply an aspiration and hope; for Catholic priests are,
when genuine and loyal to their vocation, evidence enough that one can be
circumcised and still remain comparatively graceful and wise, not simply open
to that possibility from a folly-mongering sinful depth in the worldly 'below',
as in the case of the Catholic laity or, at any rate, the majority of Catholic
males.
98. There
is here, it seems to me, a class distinction at work which, besides owing something
to vocation or profession or what have you, owes a lot more, fundamentally, to
genetic factors which stretch back several generations and determine one's
status as high born or low born virtually from the moment of conception. For class is to a large extent inherited and
therefore innate, even physiological and psychological, whether with a female
emphasis on the one or a male emphasis on the other, and cannot be reduced
merely to status or wealth, which are rather more apt to be corollaries of a deeper
and more innate reality that one has little or no power to change.
99. I,
for one, am of a thin, introvert and especially cultural disposition, what
Aldous Huxley, echoing the American psychologist W. H. Sheldon, would have
called an ectomorph, or slender cerebratonic person with a stable metabolism,
and have ever been so, even as a child, when my weight was below average, and
my speech and manners and bearing and physical disposition and temperament were
not of my choosing but were inherited by me as a matter of course, as was the
comparatively small size, when flaccid, of my penis which, duly circumcised, I
cannot but regard as a factor in my overall intellectual and cultural
development - a factor, along with so much else, that was inherited and always
existed, potentially if not actually, as
a characteristic of my related physiological and psychological dispositions.
100. For
that and other reasons, about which I shall forgo to enlarge, I have been less
prone to sexual distractions or interests than I wager many males with bigger
penises who would be more apt to 'put themselves about', as the saying goes,
and if that, together with certain other factors, goes some way towards
explaining my celibacy and capacity for asceticism, sexual or otherwise, then
who am I to contest such an explanation?
Frankly, one is what one is, and all men are not created equal,
still less all women or, rather, all females.
101. For
one must not forget that there is besides a gender division - so often
overlooked or underestimated by liberal thinkers whose androgynous theorizing
causes them to behave as though what applied to the one sex was equally
applicable to the other - a class division between the diabolic and feminine
orders of female on the one hand, and the masculine and divine orders of male
on the other hand, such that enables one to distinguish the metachemical from
the chemical, not to mention the antichemical from the antimetachemical, and
the physical from the metaphysical, not to mention the antimetaphysical from
the antiphysical, the latter of whom tend to be the generality of Catholic
males who, besides being circumcised, may not be as partial as their physical
male counterparts on the Protestant side of the worldly divide to the use of
rubber sheaths, or male condoms, and largely because there is something not
quite congruous about or exactly parallel between the phallic openness of
circumcision and the phallic enclosedness, as it were, of recourse to male
contraception, always likely to be more congenial to a non-circumcised male
whose own physical disposition is much more akin, as already remarked, to a
worldly omega point than to anything antiphysically pending divine
transmutation in metaphysical salvation.
102. But
it is thanks to this unfortunate tendency to act and conceive of oneself as a
worldly omega point, laterally superior to any worldly alpha of sinful
sensualists, that the physical/antichemical generality of puritan/parliamentary
people falsely believe that they are the solution to life's problems and that
the world should be fashioned in their image, so that everyone, without
exception, may be brought to democratic liberalism in order to allow what is in
effect an economically-based state-hegemonic view of the world to have its
somatic way and dictate the terms of life for ever more, reducing the entire
globe to some earth-bound naturalism and antirealism, not to mention humanism
and antinonconformism in church-subordinate vein, in which immorality is
virtuously triumphant, and triumphant, at that, over evil and crime,
pseudo-folly and pseudo-sin, or what are perceived to be such.
103. But
they are deluded when they conceive of such virtue as an end-in-itself rather
than as a retort to the immorality whose viciousness in metachemistry and antimetaphysics,
but especially the former, effectively 'calls the shots' and determines the
scope of their justification 'down below' in the damnable parliamentary/puritan
depths of the diagonally descending axis.
They are deluded to suppose that what they stand for could ever be more
than a sort of secondary extrapolation from the overall primacy of authentic
somatic freedom 'on high' in the autocratic sphere of a metachemical hegemony,
and when, from a radical proletarian standpoint, they seek to extend their
delusions beyond the liberal framework into something social democratic and
effectively Marxistic, they can only reap the totalitarian whirlwind of their
own elemental and class limitations by reinstating a type of autocracy which
victimizes them rather than stands aloof from the democratic/plutocratic masses
in authentic fear of damnation, of descent from free soma to bound soma, from
evil to good, and in church-subordinate vein, from pseudo-folly to
pseudo-wisdom, the psychic corollaries in each case being subordinate to the
overall emphasis on soma in what, compared to any psychic hegemony, can only be
described as the rule of darkness.
104. Therefore
it is as well that such people should be disabused of their hideous
self-delusions concerning the universal validity of virtuous immorality when
such immorality - incapable though they are of seeing it like that - cannot but exist in the
overall shadow of its vicious counterpart, whether 'on high' or, presuming upon
the collapse of evil civilization and the gradual social-democratic
transmutation of the good 'down below', in some neo-autocratic dictatorial vein
which brings evil a whole lot closer to the masses than they would have been
accustomed to in the more genuinely autocratic and aristocratic past, and
forces them to punish themselves in what can become one of the most obscene
ironies of history and, indeed, of state-hegemonic society in general!
105. But
you do not disabuse the tail-end of the descending axis, the
democratic/plutocratic Many, simply by spelling out the implications of their
delusions, or even by exposing the nature of their society as one characterized
by immorality and the dominance, whether constitutionally or otherwise, of
evil, which, frankly, has every right to prevail at the expense of good and, in
some sense, to cynically triumph over it when no other concept of civilization
exists than one rooted in the lying and altogether false sanctity, from a
female hegemonic standpoint, of somatic freedom, specifically with regard to
metachemistry though, for the antimetaphysical male 'fall guy', with a
secondary commitment, no less freely somatic, to what has been described as
pseudo-folly, whereof a subordinate church trails somatically behind the
state-hegemonic dominance of society in terms of evil.
106. That
axis exists and has long existed and will continue to exist until such time as
its shortcomings, its real nature in somatic darkness, have been exposed not
simply in relation to itself, which is only a negative precondition of anything
further, but in relation to the light-biased psychic nurture, if you will, of
the ascending axis, the other diagonal, in which, by contrast, things are
church-hegemonic and state-subordinate, and it is not the fate of the Few to
fear descent into the Many, ever guilty of over-estimating their own moral
value from a contrary somatic standpoint to the free, but the destiny and even
privilege of the Many to hope for and actually achieve ascent towards the Few,
joining with them in the triumph of God over the world, with specific
reference, needless to say, to that specific manifestation of it which is both
antiphysical and chemical, antihumanist and nonconformist, the sinful and
pseudo-criminal sphere of antiman and woman, of the ignorant and weak 'meek',
in which primary and secondary modes of bound psyche are the viciously moral
preconditions of anything psychically free and hence virtuously removed from
worldly vice, whether on the transcendentalist basis of God the Father or on
the antifundamentalist basis of the Antidaughter of the Antidevil, whose
pseudo-punishing free psyche must ever remain not only distinct from but
secondary to the graceful free psyche which is more than a beautiful approach
to truth but truth itself, the raison d'être of which is the achievement of joy in Heaven the
Holy Soul.
107. The
reader may recall from previous texts how I differentiate not only between God
the Father and Heaven the Holy Soul but between these polar manifestations of
metaphysical free psyche and their bound somatic corollaries in the Son of God
and the Holy Spirit of Heaven, which at the more (compared to 'least' in the
Cosmos or 'less' in nature) evolved level (of mankind) implies recourse to
lungs and breath in what has been described as transcendental meditation.
108. That,
in relation to a human stage of religious evolution, a Buddhist and/or New
Testament stage beyond anything cosmic or natural in the Old Testament, is what
effectively exists as God and Heaven, both as Father and Son, Soul and Spirit
of psychic and somatic holiness, up above the priestly intercessor or
intermediary between God/Heaven and the penitential confessee, but scripture
precludes the priest from 'coming clean' in regard to that situation and holds
him, as described in the last text, to less than truly godly references, not
least in respect of the Old Testament.
109. And
yet every Catholic is in some sense a rebel against the Old Testament and its alpha
'take' on God, on Devil the Mother posing as God in Jehovah as far as the
Cosmos or, more correctly, cosmic First Mover is concerned and, I suppose one
could say, in Saul as far as a sort of sensual first mover in nature is
concerned, if we allow him to metaphorically stand over David as something
rather more blossom-like than, in the case of Jehovah over Satan, stellar-like
in character vis-à-vis fruit-like or solar-like 'fall guys' for diabolic
denigration.
110. For
such grace and wisdom as is vouchsafed to the confessee through a priest's
verbal absolution cannot come from Devil the Mother, the source of evil in
metachemically free soma, or from the Daughter of the Devil, the source of
crime in metachemically bound psyche, even if these are falsely identified by
Scripture with wisdom or grace, but comes, in effect, from what corresponds, in
metaphysical sensibility, to transcendentalism and idealism, the absolute
antithesis of anything materialist and fundamentalist in metachemical
sensuality.
111. As
soon as you have a rising axis, an axis diagonally rising from sin in
antiphysics to grace in metaphysics, as from phenomenal sensuality to noumenal
sensibility, you put yourself in opposition to anything materialist and
fundamentalist, to anything alpha-based in metachemical sensuality, the somatic
freedom of which subordinates psyche to itself as a criminal acquiescence in
evil. You are a rebel, implicitly if not
explicitly, against Devil the Mother, for you are on the side of God the
Father, of that transcendentalist psychic freedom in metaphysical sensibility
which requires an idealist corollary in somatic binding of a like-elemental
persuasion, which has been called the Son of God.
112. Such
a rebel, let us say a Catholic priest, is Christian in only a rather special
and limited sense, being the religious antithesis to metachemistry and to
anything evil and criminal, ugly and hateful.
If he grants grace in God's name, it is with God the Father in mind, not
something completely antithetical to God the Father who has been falsely
identified, in the Old Testament, with God though she is, in point of fact,
Devil the Mother, at whatever stage of devolution, of somatic freedom - most in
the metachemically sensual aspect(s) of the Cosmos, more (compared to most) in
the metachemically sensual aspect(s) of nature, less (compared to least) in the
metachemically sensual aspect(s) of mankind, or least in the metachemically
sensual aspects(s) of Cyborgkind, of which cameras are the contemporary
manifestation par excellence.
113. Doubtless
Christians are more New Testament than Old Testament, and therefore their
'take' on God the Father can only be humanized, and should appertain, above the
priest, to the practice of transcendental meditation in Buddhist vein, even if,
for religious and scriptural reasons, this is the truth that dare not speak its
name, or have its name spoken of in relation to the penitentially contrite
confessee of worldly sin (in the case of males) and/or pseudo-crime (in the
case of females). I alone can speak its
name, but I do so as an outsider in the Catholic Church, someone who is 'beyond
the Catholic pale', though one who also considers himself beyond transcendental
meditation in any Buddhist sense and therefore universally beyond the human
approach to religion from both Western and Eastern standpoints.
114. For I
speak not on behalf of mankind but on behalf of Godkind, on behalf of the
cyborgization of contemporary life to a level which brings the free
metaphysical psyche of God the Father and Heaven the Holy Soul, not to mention
the bound metaphysical soma of the Son of God and the Holy Spirit of Heaven, to
a definitive evolutionary manifestation as that which is not merely more
metaphysically evolved in contrast to anything least or less metaphysically
evolved in the Cosmos or nature, but most metaphysically evolved in comparison
with mankind, as to the humanized stages and types of genuine religion in both
lower-class Catholic Christianity and upper-class Meditative Buddhism, West and
East.
115. And
it is the urban proletariat that, being post-human in relation to the
contemporary sensual cyborgization of life and in contrast to anything
bourgeois and liberal, is the category of 'persons' who are most qualified and
justified in embracing this ultimate manifestation of godliness and
heavenliness, together with its female and lesser male (celtic protestant)
corollaries or deferential shortfalls, as previously described in relation to
the structural pluralism of the triadic Beyond, duly subsectioned, of our
projected Social Theocratic Centre as the blueprint for 'Kingdom Come'.
116. But
they must be of the rising diagonal, they must live in a society, a
civilization which, no matter how anterior to them or incapable of truly
appealing to them as urban proletarians, has given them a taste for a tradition
of sin and grace in primary terms and, for females, pseudo-crime and
pseudo-punishment in secondary terms, so that, when it comes down to it, this
proletariat, this urban post-humanity, are still more religiously minded, and
likely to be enthused by religious considerations, than politically minded and effectively the
offspring of state-hegemonic criteria in overly Protestant-derived vein.
117. I am
returning here to an Irish proletariat, not a British proletariat, and
certainly not an English proletariat, no matter how apparently religious in
church-subordinate secondariness some of them may happen to be. For what is of the descending axis cannot be
expected to relate to doctrines which appertain to a church-hegemonic society
or tradition and appeal, above all, to those who truly wish religion to
progress from some implicit God the Father to a much more explicit God the
Father whose truth is alone capable of exposing and ultimately defeating the
lie of Devil the Mother, and not only in relation to the Cosmos and nature,
much less simply in relation to mankind, where implicit New Testament parallels
to the Old Testament engender the notion of a Risen Mother above a so-called
Father who, in that context, is really the Antison of Antigod (in somatic
emphasis under a female hegemony) at a certain level of secondary devolution
corresponding to mankind, but, more contemporaneously, in relation to
cyborgization, where, as already remarked, she takes the form of cameras as the
synthetically artificial mode of the eye beyond anything non-synthetically
artificial and therefore human.
118. Even
at its least devolved or somatically free level, it is fair to say that Devil
the Mother can still play - and be taken for -
God! But we who go against the Old
Testament and beyond the New, also go beyond the secular Heathenism, as it
were, of the New World inspired commitment, in synthetically artificial terms,
to metachemical sensuality and its antimetaphysical 'fall guy', so often taking
a Democratic as opposed to Republican guise in American politics, and we cannot
but reject this final manifestation of the Lie that would have us believe, in
quasi-Biblical vein, that it stands for and is synonymous with truth - nay,
with the Truth.
119. Only
God the Father is synonymous with the Truth, and at its most evolved level the
psychic freedom of that metaphysical truth is antithetical to anything rooted,
camera-wise, in the least devolved manifestation, in synthetic artificiality,
of the metachemical lie of somatic freedom, just as spaced space is
antithetical to its spatial counterpart.
120. Only
when the United Kingdom is democratically dismantled in the interests of Celtic
liberation from Anglo-Saxon control, of religious liberation from political
dominance, of church freedom from state control and subversion, and detached,
piece by piece, from America, not least in respect of a wedge of Gaelic culture
in between England and its arch-ally, and Europe, led by the 'Kingdom Come' of
a Gaelic federation, enters more fully into that supra-national integration
which the grace of an ultimate manifestation of religion can alone bring, will
it be possible for Europe to stand up to America and, in conjunction with its friends
and allies overseas, deliver the world from the curse of American freedom, the
freedom that, like Britain's, dare not speak its name but which is everywhere
and always synonymous with metachemical soma, with civilized barbarity and
civility riding roughshod, in state-hegemonic fashion, over philistinism and
culture, which it necessarily transmutes and corrupts in defence of somatic
freedom and in keeping with the church-subordinate disposition of
Protestantism.
121. Even
Catholics, I do not doubt, can be and are caught up in this process, this
societal reality, and go along with it if not as a matter of course then in
consequence, it may be, of an inability to do otherwise.... Which is the reverse, after all, of how
Protestants are often caught up in the opposite process in Ireland and similar
countries to esteem philistinism and culture, in church-hegemonic vein, over
barbarity and civility, which are transmuted towards a state-subordinate pseudo
standing in deference to the prevailing ethos of psychic emphasis which
necessarily subordinates anything somatic to itself.
122. But
the time is fast approaching when, to get the better of the evil civilization
of the descending axis, whether it has an emphasis on somatic freedom, as in
America, or on somatic binding, as in Britain, barbarity or civility, the
graceful civilization of the ascending axis must renew itself in Social
Theocracy in order to have something new to offer the peoples of the world,
something more than the overhauled and despised Catholic tradition that will
alone expose the shortcomings of the crusading zealots and bigots of the
descending axis whose intention is to make the world safe for democracy and
plutocracy, and thus to reduce everything to the lowly parameters of their
state-hegemonic secularity, notwithstanding the hegemonic role that has to be
played by autocracy and aristocracy, no matter how disguised or transmuted, in
order to facilitate an evil/good polarity with the masses that prevents the
axis in question from sliding into the totalitarian chaos of Social Democracy.
123. Only
the renewal, the resurrection, if you will, of the ascending axis in Social
Theocracy will give the world an alternative to the immorality-dealing advance of
liberal autocracy and liberal democracy in which evil and good - which some
people still associate with religious values! - having first crippled, will
then sweep away the last vestiges of sin and grace, reducing life to a secular
death presided over by a triumphant - and even triumphalist - materialism.
124. There
is no life other than the life of the male psyche, the life of sin and grace,
with especial emphasis on the free metaphysical psyche of grace; for that which
is somatic is neither anti-life nor pro-life but either pro-death or
anti-death, freely somatic or unfreely somatic, evil or good, pseudo-foolish or
pseudo-wise, and until and unless the ascending axis of church-hegemonic
society is renewed in the resurrection of grace to an altogether new and
post-human level with 'Kingdom Come', with the triumph of Social Theocracy in
the event of a majority mandate for religious sovereignty as the ultimate type
of republican sovereignty for those countries which are especially capable of
it and, what's more, morally entitled to it, the descending axis will continue
to rush in where angels fear to tread and to behave like a bull or, rather,
bully in a china shop, convinced of its own crusading justification to rid the
world of ignorance and weakness in the names of knowledge and strength not
simply as ends in themselves but as tools in the struggle constantly - and
eternally - being waged with illusion and ugliness which, however, to its
upper-class devotees, is scripturally synonymous with truth and beauty, but to
the likes of us, who are neither strong nor knowledgeable, ugly nor illusory,
is the born enemy of truth and beauty, the truth and beauty that require of the
masses, of the worldly meek, that they be not too knowledgeable or strong if,
in ignorance and weakness, they are to have any possibility of securing,
through salvation, the blessings of truth and beauty as the eternal rewards of
the faithful of church-hegemonic morality, of the faithful meek who would
formally ... and often or sometimes still do ... flock to their Catholic
churches for some such rewards.
125. Blessed
are the meek, for they alone shall 'see' God ... the Father, not to overlook
the Antidaughter ... of the Antidevil for the risen weak of the female sex
whose reward is the pseudo-punishing psychic freedom of a beautiful approach to
truth and, in the Unclear Soul of Antihell, a loving approach to joy as the
antimetachemical complement to such truth and joy in God the Father and Heaven
the Holy Soul as are alone commensurate with metaphysical sensibility, the
omega-most point in life at any given time.
126. Cursed,
on the other hand, are the vain, the 'good and the just', the unself-righteous
somatically bound; for they shall continue to battle primarily against evil in
the guise of Devil the Mother, and secondarily, as pseudo-wise subverted males,
against the Antison of Antigod who trails pseudo-foolishly in the somatic wake
of such metachemical freedom as proclaims itself God but is not even illusory
and woeful but ugly and hateful, the noumenally sensual 'first mover' in the
cosmic, natural, human, and cyborg scheme of things metachemically dark and
life-destroying.
127. I
wrote at the beginning of this testament, this free testament to the God that
dares to speak its graceful name, that twelve seemed a dubious religious number
in view of my own division of things into sixteen. But, frankly, even sixteen was an
understatement and an underestimation of the numbers alternatively involved
from a religiously significant standpoint.
For what begins as two, as yin of a descending axis from fire to
water-subverted earth and as yang of an ascending axis from earth-subverted
water to air, soon divides into four as we plot the antithesis of noumenal
objectivity with phenomenal objectivity on the one hand, that of vicious
immorality with virtuous immorality, and of phenomenal subjectivity with
noumenal subjectivity on the other hand, that of vicious morality with virtuous
morality, which in turn subdivides into metachemistry and antimetaphysics as
antithetical to antichemistry and physics on the descending axis, and into
antiphysics and chemistry as antithetical to metaphysics and antimetachemistry
on the ascending axis.
128. But
out of the eight elemental and anti-elemental positions, four on each side of
the gender divide, come the sixteen psychic and somatic polarities within any
given element or anti-element, as we divide metachemistry between materialism
in free soma and fundamentalism in bound psyche, likewise dividing
antimetaphysics between anti-idealism in free soma and antitranscendentalism in
bound psyche, which we then contrast to the division of antichemistry between
antirealism in bound soma and antinonconformism in free psyche, not forgetting
to divide physics between naturalism in bound soma and humanism in free psyche
as we acknowledge the eight subdivisions of the descending axis, before
proceeding to divide antiphysics between antihumanism in bound psyche and
antinaturalism in free soma, not to mention chemistry between nonconformism in
bound psyche and realism in free soma, both of which are antithetical to the
division of metaphysics between transcendentalism in free psyche and idealism
in bound soma, and to the division of antimetachemistry between
antifundamentalism in free psyche and antimaterialism in bound soma as we
conclude the eight subdivisions of the ascending axis, thereby achieving our
initial figure of sixteen.
129. But
in practice each of these somatic/psychic or psychic/somatic subdivisions of
our elements and anti-elements is further divisible between two somatic and two
psychic or two psychic and two somatic subdivisions.
130. As in
the case, where metachemistry is concerned, of materialism between the ugliness
of Devil the Mother and the hate of Hell the Clear Spirit, and of
fundamentalism between the ugly approach to illusion of the Daughter of the
Devil and the hateful approach to woe of the Clear Soul of Hell; as in the
case, where antimetaphysics is concerned, of anti-idealism between the illusory
approach to ugliness of the Antison of Antigod and the woeful approach to
hatred of the Unholy Spirit of Antiheaven, and of antitranscendentalism between
the illusion of Antigod the Antifather and the woe of Antiheaven the Unholy
Soul: both of which further subdivisions rather contrast, in regressive
descent, with the subdivision, in antichemistry, of antirealism between the
strength of Antiwoman the Antimother and the pride of Antipurgatory the Unclear
Spirit, and of antinonconformism between the strong approach to knowledge of
the Antidaughter of Antiwoman and the proud approach to pleasure of the Unclear
Soul of Antipurgatory; as, in physics, with the subdivision of naturalism
between the knowledgeable approach to strength of the Son of Man and the
pleasurable approach to pride of the Holy Spirit of Earth, and of humanism
between the knowledge of Man the Father and the pleasure of Earth the Holy
Soul.
131. As in
the case, where antiphysics is concerned, of antihumanism between the ignorance
of Antiman the Antifather and the pain of Anti-earth the Unholy Soul, and of
antinaturalism between the ignorant approach to weakness of the Antison of
Antiman and the painful approach to humility of the Unholy Spirit of
Anti-earth; as in the case, where chemistry is concerned, of nonconformism
between the weak approach to ignorance of the Daughter of Woman and the humble
approach to pain of the Clear Soul of Purgatory, and of realism between the
weakness of Woman the Mother and the humility of Purgatory the Clear Spirit: both
of which further subdivisions rather contrast, in progressive ascent, with the
subdivision, in metaphysics, of transcendentalism between the truth of God the
Father and the joy of Heaven the Holy Soul, and of idealism between the
truthful approach to beauty of the Son of God and the joyful approach to love
of the Holy Spirit of Heaven; as, in antimetachemistry, with the subdivision of
antifundamentalism between the beautiful approach to truth of the Antidaughter
of Antihell and the loving approach to joy of the Unclear Soul of Antihell, and
of antimaterialism between the beauty of Antidevil the Antimother and the love
of Antihell the Unclear Spirit.
132. That
gives us, I believe, twenty-eight subdivisions in all, sixteen to each axis,
and those sixteen subdivisions of soma and psyche on the descending axis of
state-hegemonic and church-subordinate society have to be contrasted with the
sixteen subdivisions of psyche and soma on the ascending axis of
church-hegemonic and state-subordinate society, but, more significantly, these
twenty-eight overall subdivisions have to be multiplied by four in order to
accord, notwithstanding differing ratios and emphases, with the principal
stages of death and life, of 0 and 1, of female and male, of soma and psyche,
of dark and light, of immorality and morality, of objectivity and subjectivity,
which, alternating between death and life, we have defined in terms of the
Cosmos, nature, mankind, and Cyborgkind, the latter of which is only formative
in largely sensual terms at present and not at all that sensible apotheosis of
life which accords with Eternity and the reign of God ... the Father in
'Kingdom Come' (the Social Theocratic Centre) in the name of Heaven ... the
Holy Soul, in order that timeless bliss may prevail as the reward for Truth and
confirmation of global universality.
133. Therefore
twenty-eight multiplied by four equals 112, which is doubtless a more
religiously significant number, overall, than twelve, even if what really
counts is not the twenty-eight subdivisions of the Cosmos, nor even of nature
and mankind respectively, but the gradual extension to twenty-eight such
subdivisions of the Cyborg, and the subsequent refinement and transmutation of
them towards a stage of eternity in which the sixteen subdivisions of
sensibility prevail over their sensual counterparts, and these in turn are
fine-tuned or whittled down to that which is commensurate with the utmost
godliness and heavenliness (for metaphysical males), coupled, as necessary, to
the utmost antidevilishness and antihellishness (for antimetachemical females),
so that the divine/antidiabolic circle of truth and joy coupled in metaphysics
to a truthful approach to beauty and a joyful approach to love necessarily
continues to embrace and co-exist with the beauty and love coupled, in the
secondary free psyche of antimetachemistry, to a beautiful approach to truth
and a loving approach to joy in what must be the ultimate manifestations of
yang and yin, male and female or, rather, antifemale, in relation to the
noumenal subjectivity of an upper-class sensibility commensurate with
metaphysics and antimetachemistry, as the logical consequence of the
disposition of grace and pseudo-punishment to draw up from the sinful and
pseudo-criminal depths of the worldly meek unto itself to the end of eternal
salvation for all in what becomes an unbroken circle, subdivisible eight ways,
between God the Father and his antidiabolic bride, the Antidaughter of the
Antidevil, whose respective modes of soulful redemption embracing Heaven the
Holy Soul and the Unclear Soul of Antihell cannot come to pass without the
co-operation, in bound soma, of the Son of God and the Holy Spirit of Heaven in
metaphysics and Antidevil the Antimother and Antihell the Unclear Spirit in
antimetachemistry, the truth of metaphysical ego achieving the joy of
metaphysical soul via the truthful approach to beauty of metaphysical will
(bound will, or antiwill) and the joyful approach to love of metaphysical
spirit (bound spirit, or antispirit), the beautiful approach to truth of
antimetachemical ego achieving the loving approach to joy of antimetachemical
soul via the beauty of antimetachemical will (bound will, or antiwill) and the
love of antimetachemical spirit (bound spirit, or antispirit), so that primary
and secondary forms of psychic freedom will eternally co-exist with primary and
secondary forms of somatic binding, the raison d'être of the latter being to support the former for all
Eternity.
134. So
may it be! Let that which as existence
begins as the alpha perfection of Eternal Death in the evil and pseudo-folly of
yin and yang or, more correctly, anti-yang end, contrary to the former, in the
omega perfection of Eternal Life in the grace and pseudo-punishment of yang and
yin or, more correctly, anti-yin, as the world is duly overcome and both the
death-in-life of imperfect life, of sinful and pseudo-criminal antilife, and
the life-in-death of imperfect death, of good and pseudo-wise antideath, cease
to prevail in relation to either eternity but have succumbed to the fate and
destiny of the temporal before the triumphant progress of global universality
towards its most perfect resolution in the utmost being of a circle supreme, an
unbroken circle in which, risen to its full metaphysical heights, yang sensibly
has the divine better of anti-yin, its antimetachemical and effectively
antidiabolic complement, for all Eternity.
LONDON 2003 (Revised
2012)
