Revelationary Afterthoughts

Op. 110

REVELATIONARY AFTERTHOUGHTS

Aphoristic Philosophy

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CONTENTS

Aphs. 1–134

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1. Some time ago, in relation to the noumenal objectivity of metachemistry, I conceived of the concrete ethereal, as though in respect of a photon-based elemental-particle equation especially germane to free will, and in contrast to this posited, in relation to the noumenal subjectivity of metaphysics, the abstract ethereal, as though in respect of a proton-centred elemental-wavicle equation especially germane to free soul, so that one had a noumenal antithesis between the one and the other - alpha and omega of the overworld.

2. Likewise in relation to the phenomenal objectivity of chemistry, I conceived of the concrete corporeal, as though in respect of an electron-based molecular-particle equation especially germane to free spirit, and in contrast to this posited, in relation to the phenomenal subjectivity of physics, the abstract corporeal, as though in respect of a neutron-centred molecular-wavicle equation especially germane to free ego, so that one had a phenomenal antithesis between the one and the other - alpha and omega of the world.

3. Obviously, it was no longer possible for me, from that point on, to distinguish the noumenal absolutism of space/time from the phenomenal relativity of volume/mass in terms of abstract and concrete. For such terms had now become synonymous with wavicles and particles, 'wavicular' and 'particular'. That which was noumenal, and effectively upper class, could be concrete or abstract, 'particular' or 'wavicular', but it would be so in relation to the ethereal, that is, to the noumenal spheres of metachemistry on the one hand and of metaphysics on the other, or, in simple elemental language, of fire and air, the vacuous objectivity of the one contrasting with the plenumous subjectivity of the other.

4. Similarly that which was phenomenal, and effectively lower class, could also be concrete or abstract, of a particle orientation or of a wavicle orientation, but it would have to be so in relation to the corporeal, that is, to the phenomenal spheres of chemistry on the one hand and of physics on the other, or, in simple elemental language, of water and vegetation (earth), the vacuous objectivity of the one contrasting with the plenumous subjectivity of the other.

5. Hence the concrete and the abstract were opposites on both noumenal and phenomenal planes, and in no sense could it be argued that there was a parallel between abstraction and the noumenal and concretion and the phenomenal, as though the former were simply higher than the latter, higher, that is, in terms of appertaining, plane-wise, to space and/or time as opposed to volume and/or mass.

6. Nor, conversely, could it be argued that there was such a parallel between abstraction and the ethereal and concretion and the corporeal, as though the ethereal was invariably abstract and the corporeal concrete. A parallel there certainly was between the ethereal and the noumenal on the one hand and between the corporeal and the phenomenal on the other hand, but the ethereal, as with the noumenal, could be concrete or abstract, the corporeal, as with the phenomenal, likewise.

7. Now we argued that both the ethereal and the corporeal were concrete when associated, in metachemistry, with the elemental particles of photons and, in chemistry, with the molecular particles of electrons, both of which carried a negative charge and were based, in consequence, in vacuous objectivity, and pretty much as female elements - as female, in effect, as fire and water.

8. Conversely we argued that both the corporeal and the ethereal were abstract when associated, in physics, with the molecular wavicles of neutrons or, more correctly for sensibility, neutrinos and, in metaphysics, with the elemental wavicles of protons or, more correctly, protinos, both of which carried if not a positive charge then a neutral charge in the one and a positive charge in the other which were based or, rather, centred in plenumous subjectivity, and pretty much as male elements or, more correctly in relation to sensibility, elementinos - as male, in effect, as vegetation and air.

9. For it should not be forgotten that we conceived a distinction, amounting to an antithesis, between elements and elementinos, the sensually free and the sensibly free, while still allowing for bound elements in relation to the one context and for bound elementinos in relation to the other, the former of which would appertain to subordinate males and the latter to their female counterparts.

10. Be that as it may, a free element was more likely, we argued, to be a photon in metachemistry or an electron in chemistry than a neutron in physics or a proton in metaphysics, whilst a free elementino, by contrast, was more likely to be a neutrino in physics or a protino in metaphysics than an electrino in chemistry or a photino in metachemistry.

11. In fact, we distinguished the free from the bound in terms of metachemistry and antimetachemistry in respect of photons and photinos, chemistry and antichemistry in respect of electrons and electrinos, and, conversely, the bound from the free in terms of antiphysics and physics in respect of neutrons and neutrinos, antimetaphysics and metaphysics in respect of protons and protinos - the sensual always an element, the sensible an elementino.

12. Therefore in sensuality metachemistry would be freely hegemonic over antimetaphysics in the noumenal sphere of space and time, the former spatial and the latter sequential, while chemistry would be freely hegemonic over antiphysics in the phenomenal sphere of volume and mass, the former volumetric and the latter massive.

13. Considered subatomically, the photon would reign over the proton in the noumenal sphere of the concrete ethereal, where the elemental particle was free, whilst in the phenomenal sphere of the concrete corporeal, where the molecular particle was free, the electron would reign over the neutron - at least if no other factors (about which the reader may already have learnt in connection with some preceding texts) are taken into account.

14. Conversely, in sensibility physics would be freely hegemonic over antichemistry in the phenomenal sphere of volume and mass, the former voluminous and the latter massed, while metaphysics would be freely hegemonic over antimetachemistry in the noumenal sphere of space and time, the former spaced and the latter repetitive.

15. Considered subatomically, the neutrino would reign over the electrino - at least if no other factors (about which the reader may already have learnt in connection with some preceding texts) are taken into account - in the phenomenal sphere of the abstract corporeal, where the molecular wavicle was free, whilst in the noumenal sphere of the abstract ethereal, where the elemental wavicle was free, the protino would reign over the photino.

16. Such a straightforward dominance of the one gender over the other, whether female over male in the sensual spheres of the concrete ethereal and corporeal, or male over female in the sensible spheres of the abstract corporeal and ethereal is what tends to characterize each of these class or element/elementino positions, but things are very rarely so straightforward; for, as we have seen from previous texts (alluded to above) the lower-class, or phenomenal, positions of chemistry over antiphysics in sensuality and of physics over antichemistry in sensibility tend to be overcome and conditioned from contrary upper-class, or noumenal, points of view in the interests of a more authentic concept of freedom - and hence civilization - than could accrue to either chemistry at the expense of antiphysics or physics at the expense of antichemistry, each of which are merely relative and therefore temporal shortfalls from the absolute manifestations of freedom which accord, in civilized vein, with a certain eternality and, hence, stability and continuity, whether in respect of soma or psyche, the dark or the light, evil or grace, metachemistry or metaphysics, kindness to not-self or kindness to self, eternal death or eternal life.

17. Hence the antichemical subversion and effective overthrow of physical freedom at the behest of metachemical freedom diagonally backwards 'on high', as the bound energies of phenomenal sensibility are turned to combating or restricting the noumenally free energies of a metachemistry which has antimetaphysics under its sensual hegemonic control and is able to determine the nature of freedom, contrary to male interests, in respect of soma.

18. Hence, too, the antiphysical subversion and effective overthrow of chemical freedom at the behest of metaphysical freedom diagonally forwards 'on high', as the bound energies of phenomenal sensuality are turned to aspiring towards the noumenally free energies of a metaphysics which has antimetachemistry under its sensible hegemonic control and is able to determine the nature or, rather, nurture of freedom, contrary to female interests, in respect of psyche.

19. All this we have already encountered in my work, and it emphasizes how civilization itself can take such diametrically opposite forms as for the one type of stability in eternal freedom to be incompatible with and even hostile towards the other - so much so that they drift apart and remain at ideological variance with each other, to the end of excluding, as far as possible, any disruption of the prevailing norm, be it evil or graceful in primary terms for the hegemonic gender, or pseudo-foolish or pseudo-punishing in secondary terms for the subordinate gender.

20. Therefore a choice, for the world, between the concrete ethereal absolutism of a metachemical control of society in the interests of somatic freedom of a noumenally objective nature and the abstract ethereal absolutism of a metaphysical control of society in the interests of psychic freedom of a noumenally subjective nurture, which is a choice, in effect, between Science and Religion for the control and subversive dominance of political and economic alternatives more specifically germane to the world conceived as a phenomenal mean, the mean of chemistry and antiphysics on the one hand, and of physics and antichemistry on the other.

21. It would be no exaggeration to say that in relation to the descending axis of the metachemical control of society via antichemistry at the expense of physics and in hegemonic ascension over antimetaphysics, Science dominates economics at the expense of politics to the detriment of Religion, whereas in relation to the ascending axis of the metaphysical control of society via antiphysics at the expense of chemistry and in hegemonic ascension over antimetachemistry, it would be fair to say that Religion dominates politics at the expense of economics, and to the detriment of Science.

22. For no such antithetical adversaries as Science and Religion could possibly approach the 'world' of politics and economics from identical standpoints, but solely with a view to excluding, as far as possible, their rival for world dominance in the interests of either somatic freedom or psychic freedom, the evil stability of eternal death or the graceful stability of eternal life, the civilized darkness or the civilized light, the former of which has more to do with barbarity than with civility, the latter of which more to do with culture than with philistinism, though civility and philistinism both play their respective subversive parts in the 'overcoming', from opposite gender standpoints, of such relative culture and barbarity as accrue to the nominally hegemonic phenomenal elements of physics and chemistry in which the abstract corporeal and the concrete corporeal have their respective unstable existences.

23. Compared with the evil stability of the concrete ethereal, the sinful instability of the concrete corporeal is merely death-in-life, the philistine death of bound psyche, whereas compared with the graceful stability of the abstract ethereal the good (modest) instability of the abstract corporeal is merely life-in-death, the civil life of bound soma. Neither the one nor the other mode of phenomenal existence has any justification except in relation to either the one of the other mode of noumenal existence - evil in the case of good, grace in the case of sin.

24. Take away either and you have not world-overcoming authentic freedoms but world-affirming half-freedoms in which either relative evil or relative grace are the inauthentic - and unstable - antitheses for a world in which nothing properly scientific nor religious can arise, but in which either economics or politics is hyped out of all proportion to its actual worth for the benefit of a society posing as civilized but which, in reality, would be incapable of even approaching civilization from such lowly points of view.

25. For you do not achieve civilization within the world but only over it and effectively at its expense - the expense, that is, of the inauthentic evil of chemical freedom on the one hand and of the inauthentic grace of physical freedom on the other hand, neither of which are in a position to take freedom to the noumenal, or eternal, heights of either metachemistry in the case of authentic evil or metaphysics in the case of authentic grace, the former of which appertains not to Woman the Mother but to Devil the Mother, the latter of which appertains not to Man the Father but to God the Father.

26. But, of course, one cannot deny that the world, considered in this phenomenal light, divisible though it is between the concrete corporeal relativity of a chemical female hegemony and the abstract corporeal relativity of a physical male hegemony, has to have its day and effectively come to pass in temporal contrast to anything eternal and therefore as an unstable retort to stability in which now one tendency and now another of the contrasting alternatives comes to the temporal fore as chemical and antiphysical struggle for ascendancy in the one case, and physical and antichemical for ascendancy in the other, not least in respect of competing economic and political alternatives which operate, necessarily, within liberal parameters, as germane to the world.

27. Whether socialistic or capitalistic, whether radical or conservative, whether, indeed, a sort of androgynous cross - ironically dubbed liberal - between the two principal economic or political options, the instability of the world has to have its liberal or democratic way, else there would simply be too much of one sort of relative freedom at the expense of another sort, with predictably restive and socially destabilizing consequences - something almost inevitable in societies which, having become too worldly for their own good, are insufficiently liberal or democratic, as the case may be.

28. For endeavours to establish the unqualified right of chemical freedom at the expense of antiphysical freedom or, conversely, of physical freedom at the expense of antichemical freedom can only backfire, sooner or later, upon the perpetrators of such an endeavour, in light of the fact that nothing in the world can be unqualified but must ever be qualified in relation to the temporal relativity of the worldly contexts, wherein rights can only be relative. There is no 'divine right' in the world of humanity or antihumanity, but only human rights or antihuman rights, and such rights have to be qualified in relation to the instability of temporal criteria.

29. Thus even in worldly phases of history, of phenomenal devolution and/or evolution, it cannot be wondered at if some form of constitutional overworldly control of society is maintained and honoured, if only to preclude the instability of the world from becoming either too democratically unstable or too falsely stable and despotic, as has happened from time to time in the past and still happens even now in certain countries which have not had the benefit of stable political or religious traditions, but have only comparatively recently emerged from the imperial yoke of colonial exploitation.

30. The world, however, is broadly divisible between nature and mankind, between two manifestations of the corporeal which we have identified with the concrete and the abstract, free soma of a chemical disposition and free psyche of a physical disposition in respect of the phenomenally hegemonic positions, bound psyche - excluding secondary freedom - of an antiphysical disposition and bound soma of an antichemical disposition in respect of phenomenally subordinate but, at the behest of either metaphysics or metachemistry, chemically or physically subversive dispositions which tend to make for the binding of corporeal instability to the ethereal stabilities of either an evil approach to civilization in free soma or a graceful approach to civilization in free psyche, depending whether the State or the Church is hegemonic.

31. Ironically, the stabilizing of worldly instability pits two types of female objectivity against male subjectivity in the case of the diagonally descending axis from metachemical sensuality over metaphysical sensuality (antimetaphysics) to the subversion of physical sensibility by chemical sensibility (antichemistry) in the interests of a state-hegemonic mean characterized by soma, whereas in the case of the diagonally ascending axis from the subversion of chemical sensuality by physical sensuality (antiphysics) to metaphysical sensibility over metachemical sensibility (antimetachemistry), the stabilizing of worldly instability pits two types of male subjectivity against female objectivity in the interests of a church-hegemonic mean characterized by psyche.

32. In both instances of 'world overcoming', however, the principle of the overturn of worldly freedom in the interests of a bound mode of either soma or psyche remains the same, for the world is nothing if not rendered antithetically parallel to the overworldly control, be it in terms of bound soma vis-à-vis free soma in the case of the state-hegemonic axis of evil and good, or in terms of bound psyche vis-à-vis free psyche in the case of the church-hegemonic axis of sin and grace.

33. For, left to itself, the freedom of the world quickly becomes a disaster to the world, a disaster in which the subordinate gender may rise up against the hegemonic gender's control and the latter become increasingly despotic in defence of its inauthentic freedoms, whether relatively evil in the case of chemistry or relatively graceful in the case of physics, in an attempt to establish or maintain some kind of stability at the expense of the other gender.

34. For evil no more likes to be replaced by folly than grace by punishment. And folly, being male, can only resent the hegemony of evil as punishment, being female, the hegemony of grace, particularly as such evil and grace are too close to folly and punishment for their own good and can only be resented, somatic freedom being no less contrary to the male gender actuality of the precedence of soma by psyche than psychic freedom to the female gender actuality of the precedence of psyche by soma, neither modes of secondary somatic or psychic freedom being acceptable to the subordinate gender for long!

35. But once the upper-class control of the world is put into place, whether in terms of the metachemical control of antichemistry at the expense of physics, so that somatic freedom causes the psychic bias of physics over antichemistry to be overturned in favour of a bound somatic emphasis which is still subject to a degree of psychic freedom but not, as would otherwise be the case, in hegemonic vein, or, alternatively, in terms of the metaphysical control of antiphysics at chemistry's expense, so that psychic freedom causes the somatic bias of chemistry over antiphysics to be overturned in favour of a bound psychic emphasis which is still subject to a degree of somatic freedom but not, as would otherwise be the case, in hegemonic vein, then the subordinate gender becomes resigned, in each case, to the reality of being either somatically or psychically, depending on the context, at parallel loggerheads with the upper-class controlling factors without feeling that gender corruption which comes from having to emphasize either somatic freedom or psychic freedom under the worldly freedom of either chemical or physical upstarts, neither of whom are now in a position to dominate the opposite gender but are obliged, while still conditioning certain basic patterns of freedom and binding according to their gender actuality, to accept the countervailing emphasis upon either bound psyche or bound soma as a matter of course, and precisely because they are not in a position, having been outflanked and outmanoeuvred, to do otherwise.

36. Thus is worldly stability guaranteed, and only thus! For the world, left to its own devices, spells corruption and disorder, anarchy and despotism, and no upholder of authentic freedom, whether of soma or psyche, the dark or the light, could possibly be resigned to worldly chaos and unrest, which is inevitably what happens when the masses become too free for their own good. The masses must never be allowed to become too free, least of all in respect of the relatively evil and graceful freedoms of the chemical and physical hegemonies which would have their somatic or psychic ways at the expense of the antiphysical and the antichemical, obliging them to be if not equally then unequally somatic or psychic, foolish or punishing, as the case may be, without the benefit of being in harmony with their gender actualities, whether psychically ideal or somatically real, and therefore without the prospect of any long-term satisfaction in their predicaments.

37. Consequently freedom should never be encouraged in relation to the masses, whether meek or just, but preserved for the metachemical and metaphysical elites, who are alone qualified, in their elevated positions, to develop it as a hegemonic right, whether in terms of the evil over folly or, rather, pseudo-folly of metachemistry and antimetaphysics, or in terms of the grace over punishment or, rather, pseudo-punishment of metaphysics and antimetachemistry, the latter of which alone has the right, through metaphysics, to consider itself truly civilized and the upholder of true freedom in consequence.

38. For what is ugliness and illusion compared to truth and beauty? Simply the sensual counterparts to anything properly cultural and civil or, rather, pseudo-civil - that is, the barbarous and pseudo-philistine antitheses of the supreme virtues which we may classify, by contrast, as primal vices, bearing in mind that sensuality is somewhat anterior to sensibility.

39. Of course, the upholders of metachemical freedom and, by default, of antimetaphysical freedom may consider themselves to be beautiful and true, but so what? It would be strange - would it not? - if they were to see themselves as ugly and illusory as a matter of course, simply because of the positions they held in society. Few if any of them - barring old age and senility - would wish to do that! And yet it would be logically pusillanimous or disingenuous of me to pretend that they were the true bearers of truth and beauty, just as it would be philosophically unpardonable of me to strive to emulate that poet who, in his youthful infatuation with beauty, considered truth and beauty to be one and the same!

40. Truth is no more beauty than beauty ... truth or, indeed, than ugliness is illusion or illusion ... ugliness. But neither is ugliness beauty nor illusion truth! Ugliness and illusion are not merely antithetical to beauty and truth, but the contradiction of everything true and beautiful, the epitome, in other words, of everything false and lying!

41. But even truth and beauty have to be carefully distinguished from one another, not considered equal or run together, as when ugliness poses as beauty and illusion as truth in sensuality, and then the problem arises as to how to reconcile beauty with God if God is indeed to be considered first mover in the Cosmos (which some prefer to call the Universe) and more to be associated with truth than beauty - a problem which may well have been 'solved' either by considering truth and beauty to be one and the same 'divine' attribute or, alternatively, by continuing to distinguish between truth and beauty in relation to a cosmic 'first mover' and a 'fallen angel', whether in terms of truth preceding beauty or, more probably, in terms of the precedence of truth by beauty, so that not truth but beauty is considered the 'divine' attribute and truth becomes somewhat suspect, not to say 'morally reprehensible', in light of its association with the Satanic 'fallen angel'.

42. Frankly I do not wish to elaborate on such falsehoods! For nothing goes so contrary to my grain than to follow the example of the Old Testament and proceed to attribute such terms as beauty and truth, no matter how arranged or even interchanged, to what are patently sensually-based cosmic factors that, in truth, have more in common with ugliness and illusion than with their sensible counterparts, notwithstanding the existence of sensible manifestations of cosmic reality which would be closer to anything truthful and beautiful without, however, being anywhere near as truthful or beautiful as could be found in those comparable regions of nature or mankind or - at the risk of anticipating the future - Cyborgkind which accord with both metaphysical and antimetachemical actualities and are anything but metachemically or antimetaphysically ugly or illusory in consequence!

43. But when, in Biblical vein, the metachemical 'first mover' of a stellar-like somatic freedom is identified with God and the antimetaphysical 'fallen angel' of a solar-like (enforced) somatic freedom identified with the Devil, it is easy to see how ugliness - the actual attribute of Devil the Mother - can hide its stellar face behind not merely the speed of light travelling through boundless space but - notwithstanding space itself - beauty, and how illusoriness - the actual attribute of the Antison of Antigod - can hide its solar face behind not merely clouds in the sky but - notwithstanding the sky itself - truth, which, if 'justice' is to be done to the relative hierarchical positions of so-called God and so-called Devil must assume a problematic if not downright undesirable character commensurate with Satan, as though something intrinsically evil and perverse.

44. Far be it from me to endorse such nonsense! But that is still the sort of rubbish that officially prevails and would have any number of scoundrels and idiots ready to defend it to the death, even at the risk of war and outright mayhem. For to them God is cosmic first mover, and the cosmic first mover is if not true then certainly beautiful when it comes to substituting for a negative term its positive counterpart - beauty in the case of ugliness, truth in that of illusion, whether or not you then wish to do a sleight-of-hand in order to bring truth into line with God.

45. And such a sleight-of-hand, such logical interchanging of the female reality of a cosmic first mover with the male reality of a cosmic 'fall guy' and 'fallen angel', as effective second mover, may indeed subsequently cause certain twisted or pedantic minds to conceive of beauty and truth as virtually synonymous, even though nothing could be further from the case!

46. In fact, as this point I should like to remind the reader of just how dissimilar truth and beauty actually are, as when one distinguishes the truth of God the Father and the joy of Heaven the Holy Soul in metaphysical psyche from the truthful approach to beauty of the Son of God and the joyful approach to love of the Holy Spirit of Heaven in metaphysical soma, and then distinguishes each of these from the beauty of Antidevil the Antimother and the love of Antihell the Unclear Spirit in antimetachemical soma which, in turn, must be distinguished from the beautiful approach to truth of the Antidaughter of the Antidevil and the loving approach to joy of the Unclear Soul of Antihell in antimetachemical psyche.

47. Therefore truth is not simply distinct from beauty; it is distinct from the beautiful approach to truth which applies to the Antidaughter of the Antidevil in antimetachemical psyche which, though free, is free in a secondary way to the freedom of metaphysical psyche which one would identify, in God the Father, with grace of a conscious, or intellectual, order rather than with pseudo-punishment of such an order.

48. Now if such pseudo-punishment has to be distinguished from grace, as the Antidaughter of the Antidevil from God the Father, how much more does the beauty of antimetachemical soma have to be distinguished from it in view of its association with Antidevil the Antimother as that which pertains, in bound will, to pseudo-good, to pseudo-modesty, and is not even psychic in character but the somatic counterpart to the wisdom, in bound metaphysical soma, of the truthful approach to beauty which has been metaphorically identified with the Son of God.

49. In parallel vein, joy is not simply distinct from love; it is distinct from the loving approach to joy which applies to the Unclear Soul of Antihell in antimetachemical psyche which, though free, is free in a secondary way to the freedom of metaphysical psyche which one would identify, in Heaven the Holy Soul, with grace of a soulful, or emotional, order rather than with pseudo-punishment of such an order.

50. Now if such pseudo-punishment has to be distinguished from grace, as the Unclear Soul of Antihell from Heaven the Holy Soul, how much more does the love of antimetachemical soma have to be distinguished from it in view of its association with Antihell the Unclear Spirit as that which pertains, in bound spirit, to pseudo-good, to pseudo-modesty, and is not even psychic in character but the somatic counterpart to the wisdom, in bound metaphysical soma, of the joyful approach to love which has been metaphorically identified with the Holy Spirit of Heaven.

51. But all this, whether psychic or somatic, of free ego and/or soul in the one case or of bound will and/or spirit in the other, must be sharply distinguished, be it not forgotten, from anything ugly or illusory, not to mention hateful or woeful, which, far from appertaining to the realms of metaphysics and antimetachemistry in noumenal sensibility, can only pertain to their metachemical and antimetaphysical counterparts in noumenal sensuality.

52. In fact, with this point I should like to remind the reader of just how dissimilar ugliness and illusion actually are, as when one distinguishes the ugliness of Devil the Mother and the hatred of Hell the Clear Spirit in metachemical soma from the ugly approach to illusion of the Daughter of the Devil and the hateful approach to woe of the Clear Soul of Hell in metachemical psyche, and then distinguishes each of these from the illusion of Antigod the Antifather and the woe of Antiheaven the Unholy Soul in antimetaphysical psyche which, in turn, must be distinguished from the illusory approach to ugliness of the Antison of Antigod and the woeful approach to hatred of the Unholy Spirit of Antiheaven in antimetaphysical soma.

53. Therefore ugliness is not simply distinct from illusion; it is distinct from the illusory approach to ugliness which applies to the Antison of Antigod in antimetaphysical soma which, though free, is free in a secondary way to the freedom of metachemical soma which one would identify, in Devil the Mother, with evil of a wilful, or instinctual, order rather than with pseudo-folly of such an order.

54. Now if such pseudo-folly has to be distinguished from evil, as the Antison of Antigod from Devil the Mother, how much more does the illusion of antimetaphysical psyche have to be distinguished from it in view of its association with Antigod the Antifather as that which pertains, in bound ego, to pseudo-sin and is not even somatic in character but the psychic counterpart to the crime, in bound metachemical psyche, of the ugly approach to illusion which has been metaphorically identified with the Daughter of the Devil.

55. In parallel vein, hate is not simply distinct from woe; it is distinct from the woeful approach to hatred which applies to the Unholy Spirit of Antiheaven in antimetaphysical soma which, though free, is free in a secondary way to the freedom of metachemical soma which one would identify, in Hell the Clear Spirit, with evil of an impulsive, or spiritual, order rather than with pseudo-folly of such an order.

56. Now if such pseudo-folly has to be distinguished from evil, as the Unholy Spirit of Antiheaven from Hell the Clear Spirit, how much more does the woe of antimetaphysical psyche have to be distinguished from it in view of its association with Antiheaven the Unholy Soul as that which pertains, in bound soul, to pseudo-sin and is not even somatic in character but the psychic counterpart to the crime, in bound metachemical psyche, of the hateful approach to woe which has been metaphorically identified with the Clear Soul of Hell.

57. But all that, whether somatic or psychic, of free will and/or spirit in the one case or of bound ego and/or soul in the other, must be sharply distinguished, be it not forgotten, from anything true or beautiful, not to mention joyful or loving, which, far from appertaining to the realms of metachemistry and antimetaphysics in noumenal sensuality, can only pertain to their metaphysical and antimetachemical counterparts in noumenal sensibility.

58. The reader will agree, I think, that I have been sufficiently thorough and methodical in outlining the differences between the alpha of things noumenal and the omega of things noumenal which, far from being rooted in a sort of concrete ethereal absolutism, tend to be centred in an abstract ethereal absolutism which is the antithesis, in every respect, of anything evil and criminal, pseudo-foolish and pseudo-sinful, being, to all intents and purposes, graceful and wise, pseudo-punishing and pseudo-good - the virtuous retort, in short, to absolute vice.

59. But when these metaphysical and antimetachemical ideals are not given their due, when they are not honoured in respect of where and what they actually are, and therefore acknowledged independently of anything metachemical and antimetaphysical, then it is not to be wondered at if these latter ideals, the false ideals of a civilization rooted in and given to somatic freedom, take their place and arrogate to themselves attributes to which they have no moral claim whatsoever - beauty in the case of ugliness and truth in the case of illusoriness or, even, as we have seen, beauty and truth rolled into one or truth posing, in what is taken for God, as the precursor of beauty.

60. However that may be, the brute fact of the matter, which is both factual and materialistic, is that the first mover in the cosmic scheme of things is neither beautiful nor true but ugly - the ugliness, in the free will of metachemical sensuality, of a photon-based elemental-particle concrete ethereal absolutism, of Devil the Mother, who or rather which, being most devolved, is not only the per se manifestation of such somatic freedom compared to any such freedom to be found in nature, mankind, or Cyborgkind, where Devil the Mother would be rather more (compared to most), less (compared to least) and least devolved in regressively decreasing degrees of somatic freedom, but that which, once hyped as God, becomes, through specious logic, the manifestation of God par excellence, from which it would be difficult if not impossible logically to break away into some lesser parallel in nature, mankind, or Cyborgkind.

61. Conversely, if one were to be honest and logical about what is actually God ... the Father ... in the Cosmos, which would have nothing whatsoever to do with its more prevalent aspects in metachemical sensuality but, as already intimated, only to do with metaphysical sensibility in what, contrasted to the stellar realm, must seem a cosmically insignificant and altogether less powerful, indeed more beingful, realm primarily concerned with contentment, then one would have to admit that compared with such less (compared to least), more (compared to most) and most evolved manifestations of psychic freedom to be found in nature, mankind, and Cyborgkind (to anticipate the future in respect of sensibility), the degree of it that exists in the Cosmos was indeed least evolved, and therefore hardly something one could continue to cling to - short of sufficient environmental reasons - in the face of those progressively increasing manifestations of such freedom as existed in comparable realms elsewhere, and were of progressively superior orders of beingful supremacy in consequence.

62. You cannot put a God the Father in the Cosmos above a God the Father in nature, still less in mankind or Cyborgkind, when once you know where and what God the Father is and how insignificant His position must be even in relation to the less (compared to least) and more (compared to most) evolved manifestations of Him which have no bearing whatsoever on the more, generally speaking, significant aspects of the Cosmos, not least in respect of Devil the Mother.

63. But if Devil the Mother is taken for God (not, of course, in relation to the Father Who precedes the Son as psyche precedes soma in male contexts, but in a necessarily false and mendacious sense that has no bearing on any such precedence), then it becomes only too possible to see how people can be induced to cling to this most devolved and therefore per se manifestation of Devil the Mother, as though the per se manifestation of God were to be found in the Cosmos and could not, in consequence, be 'bettered' or 'outstripped' anywhere else, including the realm of mankind, so that it made sense to cling to His cosmic manifestation as a matter of course.

64. In truth, nothing could be further from the case! For although God the Father does indeed exist in the Cosmos, as in nature, in mankind, and, hopefully for the future, in Cyborgkind, what is worshipped as such and honoured for attributes it ill deserves is really Devil the Mother, is the most somatically free manifestation of will that it is possible to conceive of, which becomes regressively less free as this metachemical sensuality devolves through natural, human, and cyborg manifestations, and therefore regressively less important or significant or powerful, despite appearances to the contrary!

65. And precisely as what properly pertains to the realm of God the Father becomes progressively more important or significant or ... content, as metaphysical sensibility evolves through cosmic, natural, and human manifestations towards the possibility of an evolutionary consummation in the Cyborg, in the cyborgization not so much of human (bourgeois) as of post-human (proletarian) life in the centuries and millennia to come.

66. Therefore a devolution of ugliness has to be juxtaposed with an evolution of truth, just as a devolution, in enforced vein, of illusoriness has to be juxtaposed with an evolution, in secondary vein, of beauty or, more correctly, of a beautiful approach to truth as the psychic complement to metaphysical truth from an antimetachemical point of view, not to mention of a loving approach to joy as the psychic complement to metaphysical joy from the exact same upper-class female standpoint, both of which tower psychically above beauty and love in bound antimetachemical soma as truth and joy tower psychically above the truthful approach to beauty and the joyful approach to love which, in the Son of God and the Holy Spirit of Heaven, are the preconditions, in metaphysical bound soma, of anything beautiful and loving, of Antidevil the Antimother and Antihell the Unclear Spirit.

67. But what is Antidevil the Antimother compared with the Antidaughter of the Antidevil or Antihell the Unclear Spirit compared with the Unclear Soul of Antihell? No more and no less than the Son of God compared to God the Father or the Holy Spirit of Heaven compared to Heaven the Holy Soul! For, ultimately, what really counts, from a noumenally sensible standpoint, is the psychic monism that is achieved in grace and pseudo-punishment by the metaphysical and antimetachemical forms of free psyche.

68. And this it is that contrasts, absolutely, with the somatic monism that is achieved in evil and pseudo-folly by the metachemical and antimetaphysical forms of free soma, as and when Devil the Mother and Hell the Clear Spirit take somatic precedence over the Antison of Antigod and the Unholy Spirit of Antiheaven, as ugliness and hatred over not merely illusion and woe but over the illusory approach to ugliness and the woeful approach to hatred that constitute the focus of 'fall guy' denigration for any 'fallen angel', whether cosmic or otherwise, of an antimetaphysical cast.

69. For of course it follows, as night the day, that when Devil the Mother is hyped as God, the Antison of Antigod will be castigated, through Satan or Lucifer or some such equivalent, as the Devil, just as, in phenomenal sensuality, when Woman the Mother is hyped as if not God then as the Mother of God, the Antison of Antiman will be denigrated as if not the Devil then as the Son of the Devil, as, in other words, the Antichrist.

70. Which would, of course, be the sort of denigration that would accrue to the Catholic male position in antiphysics under chemistry were not the female hegemony subverted from below at the behest of the metaphysical 'above' in terms of a psychic emphasis, contrary to gender reality, that permitted males to primarily identify, through sin, with the antiphysical psychic binding of Antiman the Antifather and females to identify, through pseudo-crime, with the chemical psychic binding of the Daughter of Woman if not to the exclusion then certainly to the somatic detriment of Woman the Mother, not to mention, in the male context, of the Antison of Antiman, the somatic freedom of which can only take a subordinate status to the sinful emphasis on psychic binding which, in church-hegemonic vein, entitles males to the grace, through penitential contrition, of psychic freedom in metaphysical sensibility via what I hold to be a human stage, implicitly acknowledged through the Catholic clergy, of God the Father, and females, by contrast, to the pseudo-punishment, likewise, of psychic freedom in antimetachemical sensibility via what I hold to be a human manifestation, whether implicitly acknowledged or not, of the Antidaughter of the Antidevil.

71. However that may be, salvation would not be possible to either gender were there not this paradoxical psychic emphasis for chemistry and antiphysics which, though bound, prepares the way for either grace or pseudo-punishment as and when penitential contrition is granted absolution and the confessee achieves the gift of psychic freedom primarily from God the Father in respect of metaphysical grace and, in secondary vein for females, from the Antidaughter of the Antidevil in respect of the antimetachemical pseudo-punishment of renewed psychic emphasis (contrary to the female gender actuality of soma preceding and predominating over psyche) via the priestly intercessor who dares not, for a variety of reasons, not least scriptural, 'come clean' about the nature or, rather, nurture of either manifestation of God the Father and the Antidaughter of the Antidevil, which, quite apart from their human standing for a mankind (Christian) stage of religion beyond anything cosmic or natural, owe nothing, after all, to the sensual protagonists of the Old Testament, where, as we have seen, Devil the Mother and the Antison of Antigod hold not psychic but somatic freedom in the highest regard, with consequences for both evil and pseudo-folly.

72. Evil, above all, in the metachemical somatic freedom of Devil the Mother, pseudo-folly in the antimetaphysical somatic freedom of the Antison of Antigod who has the dubious privilege of playing 'fall guy' for diabolic denigration as Devil, whether satanically in the Cosmos or in what may be called Davidian terms in nature, where David would be no less under Saul than Satan under Jehovah, the original 'first mover' not in the truth of God the Father but in the ugliness of Devil the Mother, which will nevertheless be hyped, God-wise, in respect of truth, and hence grace, joy, supreme being, etc.

73. For no-one with any ounce of dignity or self-respect is going to worship ugliness and hatred, evil and crime, as God but will prefer to ascribe godly attributes to a context which, in metachemical sensuality, is in point of fact the absolute antithesis to anything godly, while likewise ensuring that everything evil and undesirable is fobbed off onto the 'fallen angel' that, as Lucifer or Satan, is simply in the unfortunate position of having to tag along with somatic freedom from a secondary point of view, whereof somatic emphasis (contrary to the gender actuality of psyche preceding and predominating over soma for anything male, whether metaphysical or physical), puts him at a pseudo-foolish disadvantage to anything genuinely evil and ensures that he remains confused and resentful, even rebellious towards the female hegemonic status quo without ever having the benefit of salvation from sensuality to sensibility, from the pseudo-folly of the Antison of Antigod to the grace of God the Father, and precisely because such a salvation presupposes psychic emphasis and therefore a rejection of the bound psyche of Antigod the Antifather as the sinful precondition of the free psyche of God the Father - something the antimetaphysical 'fall guy' is not in a position to achieve by dint of the somatic emphasis to which he is perforce condemned under the hegemonic pressure of that metachemically somatic freedom which, in accordance with her gender actuality, Devil the Mother is able to exert without hindrance from anything above, there being nothing above the spatial space of a noumenal objectivity in the concrete ethereal absolutism of the stellar plane; though even in the Cosmos there still exists, if at a least evolved and therefore least significant manifestation, an antithesis to it in the noumenal subjectivity of an abstract ethereal absolutism which, appertaining to spaced space, would be more Saturnalian in character, though hardly in a position to save anything solar from a stellar hegemony, bearing in mind its own comparative cosmic insignificance vis-à-vis the stellar 'almighty' whose unbridled free will powerfully rules the unhappy lot of the solar 'fallen angel' and keeps him pegged to the unenviable fate of cosmic rebel.

74. So nothing antimetaphysical gets saved from a metachemical hegemony to a metaphysical hegemony over antimetachemistry, transferring from noumenal sensuality to its sensible counterpart. Salvation requires the paradox, from a female standpoint, of psychic emphasis, and that can only transpire when the nominal hegemony of chemistry over antiphysics, in the volumetric volume over massive mass of phenomenal sensuality, is subverted from the antiphysical below at the behest of a metaphysical 'above' which, diagonally ascendant over antiphysics in antithesis to anything metachemical, is able to condition the female-conditioned free soma and bound psyche of 'the below' towards a psychic emphasis which, though still bound, becomes the precondition, for both males and females alike, of salvation from sensuality to sensibility, as an emphasis, paradoxically, on bound psyche prepares the ground for salvation to the graceful and/or pseudo-punishing psychic freedoms above, following due contrition on the part of those for whom the sin of antiphysical psychic binding and the pseudo-crime of chemical psychic binding had become, through church-hegemonic criteria, the paradoxical norm for a context that, characterized by a female hegemony, would otherwise have remained freely somatic in primary and secondary terms, and in no position to achieve salvation.

75. But the chemical/antiphysical positions of the sensual world are, fortunately, not in the positions of the metachemical/antimetaphysical overworld of noumenal sensuality, but, thanks to the noumenal sensibility of both - and I stress both - metaphysics and antimetachemistry diagonally forward 'on high', are capable of salvation from sensuality to sensibility, even if this does imply a class leap from the phenomenal to the noumenal, and such salvation is only available to those who, whether chemical or antiphysical, weak or ignorant, are sufficiently of the worldly meek to be capable of embracing, no matter how intermittently or temporarily, both the truth and beauty or, more correctly, beautiful approach to truth, that the metaphysical and antimetachemical positions of God the Father and the Antidaughter of the Antidevil have to offer, since they are the ones who have not sold out or been sold 'down river' to the knowledge and strength of physics and antichemistry to such an extent that there is no place for beauty and truth in their lives but only a merciless opposition to ugliness and illusion, the very same vices which characterize the metachemical and antimetaphysical positions in noumenal sensuality and in contrast to which strength and knowledge are sensible virtues, albeit no less immoral, in the state-hegemonic objectivity of their female-conditioned phenomenality, than anything patently noumenal in the vicious objectivity of somatic licence which upholds the civilized ideal of freedom from a metachemical and antimetaphysical vantage-point diagonally backwards 'on high', and does so in the face of such somatic opposition as proudly proclaims its justice and goodness 'down below', wherever the worldly clamorous hold parliamentary or puritan counsel, to the detriment of anything evil and criminal, not to mention pseudo-foolish and pseudo-sinful, but also to the effective exclusion of anything sinful and foolish, not to mention pseudo-criminal and pseudo-evil, across the worldly chasm that divides the just from the meek, the virtuously immoral from the viciously moral, and precludes the former from achieving what, to the latter, is a God-given right.

76. For salvation in primary terms from sin to grace and in secondary terms from pseudo-crime to pseudo-punishment is only open to the ignorant and the weak, not to the strong and the knowledgeable, and no amount of goodness or pseudo-wisdom on the part of the latter can ever compensate for a want of psychic emphasis or enable them to do more than oppose the ugliness and pseudo-folly of somatic freedom from a standpoint rooted in somatic binding, which attests to the fact of metachemistry effectively 'calling the gender shots' from diagonally backwards 'on high', and at the expense, necessarily, of the nominal male hegemony of physics over antichemistry 'down below', so that it duly falls into somatic line with antichemical strength in terms, more correctly, of a knowledgeable approach to strength which is the antithetical counterpart to the illusory approach to evil characterizing the antimetaphysical 'fall guy'.

77. Therefore no more than the meek are to be envied from the standpoint of the just ... are the just to be envied from the point of view of the meek; for while virtuous immorality may seem morally superior to vicious morality, it is really a worldly dead-end which does not have the benefit of salvation from vicious morality to its virtuous counterpart 'on high' but, rather, remains in temporal opposition to the false and lying eternity of the viciously immoral, all those metachemical and antimetaphysical proponents of somatic freedom and, hence, of kindness to not-self.

78. Verily, the strong and the knowledgeable are not to be envied from the standpoint of the ignorant and the weak; for strength and knowledge is no solution to the worldly problem of ignorance and weakness (or, more correctly from a bound psychic chemical standpoint, of a weak approach to ignorance), of vicious morality in sin and pseudo-crime, but simply a solution, on a temporal and intermittent basis, to the vicious immorality which rules a diabolic and antidivine roost diagonally backwards 'on high', which it strives to contain and render accountable to the administration of justice as the due retort of goodness to evil and, psychically, of punishment to crime, not to mention, in secondary terms, of pseudo-wisdom to pseudo-folly and, psychically, of pseudo-grace to pseudo-sin, without, however, ever being in a position to vanquish the vicious immorality of that to which it owes its lowly, albeit comparatively virtuous, position.

79. But while the two axes, the ascending church-hegemonic axis of vicious morality to virtuous morality, and the descending state-hegemonic axis of vicious immorality to virtuous immorality, are in theory - and even to some extent in practice - quite separate and significant of opposite types of society, the society that sees virtue in otherworldly redemption on the one hand and the society that sees virtue in worldly opposition to netherworldly vice on the other hand, in practice there is often, not least these days, an overlap and interplay between them which makes the weak and ignorant vulnerable to predation by what I would call the ugly and the illusory, while the strong and the knowledgeable, though in cahoots with their ethnic sisters against anything alien, contrive to curb and constrain the predatory freedoms of the viciously immoral as they prey upon the viciously moral from an evil and/or pseudo-foolish vantage-point 'on high', while simultaneously having to fear damnation, in the event of justice being brought to bear on them from the good and/or pseudo-wise should they overstep their bounds or, rather, exploit their freedom in a manner likely to prejudice the reputation of their phenomenal adversaries and bring state-hegemonic society into disrepute.

80. Of course, such a society is already in disrepute from a church-hegemonic standpoint; for it is somatically immoral through and through and thus the product of schismatic heresy. But it cannot be denied that there has often been collusion, in the past, between the virtuously moral and their viciously immoral counterparts as incompatible manifestations of church and state have come into conflict or been obliged to compromise with each other to the detriment of the meek, something which one would hesitate to entirely exclude from contemporary society in view of the extents to which the meek - often effectively embracing Protestants as well as Catholics - are nowadays exposed to the predatory instincts of a most ruthless technological exploitation which, unable to prevail against the strong and the knowledgeable to any appreciable extent, least of all exclusively, is obliged to cast its nets farther afield with the intention of entrapping and enslaving persons whom one might ordinarily associate with the foot of the diagonally rising axis but who, for all that, are insufficiently sinful and/or pseudo-criminal or, more significantly from the standpoint of salvation, graceful and/or pseudo-punishing to be immune to such predation, whether through some somatic defect on their own part which renders them vulnerable to the greater somatic freedoms sensually at large 'on high' or because the official religion is unable to prevail against the competing attractions of those who have managed to turn science to their economic advantage and is now reduced, in increasingly passé vein, to looking helplessly on and, in paradoxical desperation, perhaps even driven to exhorting the just, the virtuously immoral, to take more vigorous steps in their approach to curbing the noumenal forms of somatic licence.

81. Be that as it may, there can be no doubt that many if not most Catholics, or nominal Catholics, now face a temptation, in our secular age, which is worse than merely sinful or pseudo-criminal but downright evil and pseudo-foolish, as they languish under the state-hegemonic rapprochement, like Eire vis-à-vis Britain and America, between economics and science for control of people's minds and bodies, their very souls, and overall lifestyles.

82. For the economic subversion of politics at the behest of a hegemonic science over religion is precisely what most characterizes the descending axis of state-hegemonic criteria, in which the female side of life dominates its male side, and nothing that the political subversion of economics at the behest of a hegemonic religion over science can do, on the ascending axis of church-hegemonic criteria, is of much avail, seemingly, in reversing this trend and preventing the worldly meek from being diverted from their rightful path and delivered not simply from their own psychic bindings but from the somatic freedoms which shamelessly parade before their hypnotized eyes and ears in a display of vanity the likes of which the world has never before witnessed, even though vanity has, in every age, been the foundation of civilization and the eternal scourge of the peoples.

83. For this vanity will not hear it said that it is ugly and illusory or, rather, given to an illusory approach to ugliness, the twin scourge of Devil the Mother and the Antison of Antigod, but everywhere parades itself as though it were beauty or, rather, the beautiful approach to truth ... and truth, the Antidaughter of the Antidevil and God the Father, with special claims to recognition and reverence.

84. But nothing, alas, could be further from the case! For truth and beauty or, more psychically, the beautiful approach to truth, that antimetachemical corollary of the loving approach to joy, could never be 'out there' in the metachemical/antimetaphysical realms of a noumenal sensuality dominated by objectivity, but always so intensely sensible and subjectively biased, on noumenal terms, as to be not merely incompatible with but diametrically antithetical to anything viciously immoral and, hence, merely ugly and hateful or, in secondary somatic vein, of an illusory approach to ugliness and a woeful approach to hate, the pseudo-folly that plays 'second fiddle' to the evil of ugliness and hatred as it tramples the world underfoot in the name of freedom, whilst all the time being no more than the somatic manifestation of freedom which wears a hegemonic female face and sits barbarously atop an antimetaphysical 'fall guy' who doesn't even have the possibility of salvation from sensuality to sensibility but is fated to remain grossly at cross-purposes with his gender reality in a spirit of perpetual resentment and thwarted revolt.

85. Therefore the struggle towards what is genuinely truthful and beautiful by the meek is rendered all the more difficult of lasting attainment by the counterclaims which the vanity of the ugly and the illusory, the metachemical and the antimetaphysical, make on behalf of such ideals, and the worldly meek find themselves torn between conflicting claims on their attention, all the more poignantly ironic in respect of the encouragement which Scripture, not least in the Old Testament, provides to the netherworldy vain to adopt an image for themselves which is in no sense commensurate with their ruling positions but, all the same, highly convenient diplomatically.

86. But we who know the truth know well enough that it is never to be found in the antimetaphysical context of the somatic rebel and 'fall guy', still less in the hegemonic metachemical context of the somatic 'first mover' whose power is absolutely ugly, but only in the antithetical noumenal context of metaphysical sensibility, together with not simply beauty but the beautiful approach to truth (and loving approach to joy) which is the antimetachemical complement, in secondary psychic freedom, to the primary order of psychic freedom which is the sole attribute of God, whether conceived in relation to the Cosmos, nature, mankind, or, to anticipate the future, Cyborgkind, where such ego-centred truth that is only too ready to achieve its redemption - and vindication - in the soul-centred joy of Heaven is not merely in a least or less evolved stage of Eternal Life, or even in a more (compared to most) evolved stage of it, but germane to the most evolved stage of Eternal Life which is commensurate with God and/or Heaven per se, and not merely in some formative stage that has to co-exist with other types of per se, be they diabolic in the Cosmos, feminine in nature, or masculine in mankind.

87. When I spoke in my last text about 12 being an inadequate number compared to the 16 basic divisions that I had come up with, I forgot to add that the probable reason religion had settled for 12 was that, when once everything metaphysical and/or antimetachemical has been arrogated by and subsumed into things metachemical and antimetaphysical, there is bound to be a want of at least four factors, whether these be germane to what properly appertains to metaphysics in truth and joy or to what properly appertains to antimetachemistry in beauty and love or, more probably, to the mysterious absence or denial, despite copious evidence to the contrary, of ugliness and hatred in relation to metachemistry and of illusion and woe in relation to antimetaphysics, each of which would be only too willing, in the hands of their devotees, to pose as the sole guarantors of those positive values one would prefer, in my case at least, to associate with their sensible counterparts, whether truth precedes beauty or beauty truth or, indeed, truth and beauty are rolled into the 'first mover' and ugliness and illusion partially if not completely fobbed off onto the 'fallen angel' and effective antimetaphysical 'fall guy' for diabolic denigration.

88. However that may be, there can be no getting away from the fact that there are 16 basic divisions, as between materialism and fundamentalism in metachemistry and anti-idealism and antitranscendentalism in antimetaphysics, which constitute the four divisions of noumenal sensuality, the former most particle/least wavicle objective and the latter their least particle/most wavicle anti-subjective complements; as between realism and nonconformism in chemistry and antinaturalism and antihumanism in antiphysics, which constitute the four divisions of phenomenal sensuality, the former more (compared to most) particle/less (compared to least) wavicle objective and the latter their less (compared to least) particle/more (compared to most) wavicle anti-subjective complements; as between humanism and naturalism in physics and antinonconformism and antirealism in antichemistry, which constitute the four divisions of phenomenal sensibility, the former more (compared to most) wavicle/less (compared to least) particle subjective and the latter their less (compared to least) wavicle/more (compared to most) particle anti-objective complements; as between transcendentalism and idealism in metaphysics and antifundamentalism and antimaterialism in antimetachemistry, which constitute the four divisions of noumenal sensibility, the former most wavicle/least particle subjective and the latter their least wavicle/most particle anti-objective complements.

89. Doubtless when these latter divisions are arrogated by the four divisions of noumenal sensuality, it must surely follow that the divisions of noumenal sensuality will be either fobbed off onto the 'fall guy' or conveniently dropped or brushed under the carpet, as we say, or maybe even reserved for the upholders of metaphysics and antimetachemistry, so that they effectively pass 'beyond the pale' and are dropped from consideration as worthy of serious discussion - just the opposite, it could be said, of what would happen to the actual metachemical and antimetaphysical attributes in the event of metaphysics and antimetachemistry coming properly and genuinely into play in their own right and, with the systematic encouragement given to truth and beauty, duly consigning every manifestation of ugliness and illusion to the 'rubbish heap of history', preparatory, one may suppose, to its being set alight and burnt out of existence!

90. For then there would still be twelve, albeit a twelve that was posterior to the desirability of metachemistry and antimetaphysics rather than anterior to the possibility of metaphysics and antimetachemistry, with everything phenomenal being brought to some more permanent deliverance from worldly error, whether viciously moral or virtuously immoral, under the guiding light of that noumenal sensibility which is alone commensurate with truth and beauty or, more correctly, a beautiful approach to truth in the interests of a loving approach to joy as the antimetachemical complement to metaphysical joy, the joy of joys and heaven of heavens, to which the god of gods and truth of truths is alone entitled.

91. But, in the meantime, much must be done to unseat Devil the Mother and the Antison of Antigod from their viciously somatic thrones, and that presupposes the resurrection of the rising axis in keeping with the synthetically artificial requirements of contemporary civilization in relation to the urban proletariat and their transmutation, bit by bit, ever more sensibly forwards and upwards, upwards from out the pit of worldly sin and pseudo-crime in which the meek generally find themselves, and not simply in the interests of salvation to grace and pseudo-punishment, cardinal as that is, but in order that they may be delivered from the predatory exploitation of the vain, of the ugly and illusory, whose metachemical and antimetaphysical predilections for free soma currently rule the world and prevent the meek from attending to their true destiny, a destiny, alas, which the Church is increasingly unable to encourage, try as it might, in the face of the overwhelming noumenal power and anti-contentment being shamelessly exerted by the evil and the pseudo-foolish, a wilful power and instinctively emotional anti-contentment whose fatal attraction is at once reactive to and destructive of everything fine and noble.

92. The Church, alas, is no match for the contemporary State, the materialist/fundamentalist state which parades its ugliness and hatred in a seemingly unending march of optical and audio barbarity, and is hand-in-glove with the antirealist/antinonconformist state whose strength and pride play no small part in providing the economic incentive for scientific technology to do its cursed uttermost to enslave the masses to its evil will.

93. The Church was, in effect, overhauled many centuries ago, and though it limps on, and is responsible in no small degree for the existence in certain countries of the diagonally rising axis that would elevate the sinful and/or pseudo-criminal Many to the blessings of the graceful and/or pseudo-punishing Few, still, the Church, the Roman Catholic Church, cannot hope to prevail against the state-hegemonic forces that were originally unleashed by Protestantism and which now, under New World auspices, have gathered secular momentum to a point where they are running away with themselves and seemingly unable to apply the brakes.

94. For nothing that is characterized by female hegemonic domination and subversion can possibly cease but to be on a perpetual war-footing and, as far as the just retort to criminal evil is concerned, anti-war footing, as germane to either a 'pro' or an 'anti' approach to soma, to not-self, and such a predicament, ever at loggerheads with itself and fundamentally in opposition to anything psychic, can only persist in its objective aggression and counter-aggression, its evil and good, to the exclusion of peace and the possibility of lasting contentment, but with an Eve-like agitative fatality to egg-on and coerce and rush in 'where angels fear to tread' not merely like a bull but more like a bully 'in a china shop', goaded-on by unreasoning instinct and lust for power, by greed and concupiscence - in a word, by vanity.

95. Therefore this bulwark of immorality which bears the stamp of state-hegemonic secular society will continue to wreak havoc in pursuit, ever more relentlessly and restlessly, of economic gain from scientific expertise; for science has ensured that politics is in no position to interfere with its freedom and put a halt to its frantic struggle for world dominion, economics of an antichemical nature having turned the tables on the nominal political hegemony of the physical and ensured that knowledge is never encouraged to break away into self-contentment or complacency but must ever remain the servant of strength and a restless quest both to curb and abet the ugliness of metachemical power as it pursues its unreasonable course at the expense of religion, both false and true, and to the detriment if not exclusion of the soul.

96. Much less detrimental to the life of the soul is the anti-peace of sin and pseudo-crime, the psychic binding in antiphysics and chemistry, that attests to an 'anti' approach to psyche, to the self, and which requires only contrition and repentance on the part of those who have succumbed to it for salvation to be forthcoming in the form of grace and pseudo-punishment, metaphysics and antimetachemistry, as germane to that which is pro-peace and capable, in everlasting psychic freedom, of lasting contentment, thanks, in no small part, to the lead and control of society that follows from a male ascendancy in church-hegemonic vein.

97 For those who are psychically bound in the anti-peacefulness of sin and/or pseudo-crime are psychically in line for the pro-peacefulness of grace and/or pseudo-punishment, and can be saved up from the worldly bog of anti-self shame to the heavenly heights of pro-self blessedness, wherein only truth and joy on the one hand and a beautiful approach to truth and a loving approach to joy on the other are the metaphysical and antimetachemical manifestations, according to gender, of psychic freedom.

98. This is effectively what the Church has to offer, but the Catholic Church, as we have seen, is no match for the freely secular State which exists on a pro-war footing of somatic licence which makes war on the People, not least in terms of the Catholic meek, and seduces them from their true interests, exploiting their moral vices to the end of imposing upon them as much of that vicious immorality as is commensurate with the further development of scientific power through economic gain, so that the world may be made 'safe' not for the triumph of peace over it through God the Father and the Antidaughter of the Antidevil in the metaphysical and antimetachemical modes of free psyche, but for the eternal perpetuation of war over it through Devil the Mother and the Antison of Antigod in the metachemical and antimetaphysical modes of free soma, and most especially, where these latter entities are concerned, in a contemporary and therefore effectively synthetically artificial, or cyborg-like, guise; one necessarily still bereft of soul and in the grip of an implacable will which drives it to ever greater extremes of barbarity and pseudo-philistinism, and this in spite of the just retort posed by civility and pseudo-culture as, devoid of any real conscience, they prefer to let the ruling factors take their toll on the worldly meek in the interests both of their own economic security and of the displeasure which that toll must surely cause those who would save the meek from such an exploitative predicament were they in a position to do so, which, to judge by the results, would not appear to be the case.

99. For the Church, as was noted, has been overhauled, and what has been superseded and effectively eclipsed by a raging bully in a china shop cannot expect to redress the balance and restore the meek to their rightful destiny in salvation. Besides, the Church was never able to do more, even at the best of times, than deliver the worldly meek from their sins and/or pseudo-crimes on an intermittent and temporary basis, verbal absolution for penitential contrition hardly being sufficient to lift them out of their lowly predicaments on anything approaching a permanent basis, which would presuppose, after all, an effective change of class on the part of the Catholic Many, so that they became more akin to those who, corresponding to the Catholic Few, claimed to be interceding on behalf of God the Father and/or the Antidaughter of the Antidevil as representatives of metaphysical and/or antimetachemical blessedness, their own ecclesiastical varieties notwithstanding.

100. That, you might say, was the inevitable result of a human stage of religion, a stage which, whilst indubitably beyond cosmic and natural stages of it, like the Christian New Testament beyond the contrastingly Judaic Old Testament, was still short of the sort of stage which I have been advocating in my texts for many a long year, a post-mankind and effectively cyborg stage of religion in which things godly and antidevilish would be not merely more evolved, in penultimate vein, but most evolved and therefore antithetical to anything less and, in particular, least evolved, as befitting a cosmic approach to such metaphysical and antimetachemical entities.

101. But, of course, that human stage of religion which we identify with Christianity was further hampered and even scripturally hamstrung by the persistence of approaches to religion in both the Cosmos and nature that were anything but metaphysical and/or antimetachemical, being implicitly if not, in the Old Testament, explicitly metachemical and/or antimetaphysical, so that an implicit transcendentalism in the grace of verbal absolution - short, though it be, of the more genuinely upper-class grace of transcendental meditation - had to contend with the rather more explicit fundamentalism and even materialism more specifically, antitranscendentalism and even anti-idealism more specifically, of those freely somatic entities which bear all the hallmarks of Devil the Mother and the Antison of Antigod, whether in respect of the stellar/solar Cosmos or of the blossom/fruit on certain trees in what would be nature's upper-class sensual guises, so to speak.

102. Held back through Scripture by the tyrannical power of 'the Almighty', of the cosmic First Mover, of Devil the Mother hyped as God, the Catholic clergy were in no position to explicitly affirm God the Father, least of all in respect of the transcendental meditation of Buddhism, which is the human stage of religion that achieves the most authentic and highest form of transcendentalism, albeit still as something that falls short of what I hold to be its per se manifestation in the coming cyborgization of proletarian life to a sensible peak within the framework of the extension of globalization towards a genuinely universal point which will be neither Western nor Eastern but the logical development beyond both, as each, in turn, is democratically overhauled by global universality in a civilization that, to all intents and purposes, is neither lower class nor upper class but a combination, for the foreseeable future, of both lower- and upper-class elements in which the lower are led by the upper and the upper is conceived as the ideal to which all may expect to be more permanently raised in the course of time or, rather, eternity.

103. For it has always been the intent of the diagonally rising axis, the axis of church-hegemonic criteria, to bring the lower to an accommodation with the upper, to save the antimasculine and feminine meek from their sins and pseudo-crimes to the divine grace and antidiabolic pseudo-punishment which the virtuous circle of metaphysics and antimetachemistry has to offer, and that intent can only be stepped up and brought to an altogether new and more radical pitch when once the axis in question is resurrected in relation to synthetic artificiality and everything that now takes its synthetically artificial modes of somatic immorality for granted, whether for virtuous better or vicious worse, is called into question and brought to judgement, exposed for the war-mongering lie it fundamentally is and gradually undermined and rendered untenable, prevented from pursuing its unreasoning course of global expansion at the expense of the meek, and all because they will be given every encouragement, short of outright coercion, to prefer the prospect of religious salvation to the contemporary and all-too-prevalent factual dominion which science holds over them to the detriment of their rightful destiny in truth, to the detriment, in a word, of their meekness.

104. For this hegemonic science, aided and abetted by the illusorily false religion of antimetaphysics, is able to exploit their moral weakness in the psychic binding of an ignorant and/or a weak anti-peacefulness which is ever vulnerable to free soma, and to do so, moreover, in terms of the pro-war brutality of somatic barbarism, as evidenced by the never-ending plethora of expletive-barbed violent films which, through its predilection towards evil, America, in particular, spews out of its nightmarish film industry of synthetically artificial drama with a terrible vengeance upon the world, so that, even with the most anti-American political bias, it would be difficult to convince oneself that there wasn't a lot more wrong with America than just its government or political rulers!

105. Frankly, America is the country where the contemporary manifestations of Devil the Mother and her Antison of Antigod 'fall guy' are most in evidence in the world, and although countries like Britain and Israel are not without similar failings, they cannot be compared, for sheer scale and degree of somatic licence, with this remaining superpower which currently rules the descending axis of state-hegemonic society in the most shamelessly metachemical and antimetaphysical fashions, with a fatally destabilising influence on Britain's traditional preference for physical and antichemical predilections which, never characteristic to any appreciable extent of America, she increasingly finds herself sacrificing to the evil and pseudo-foolish fatal attractions of somatic freedom, as she follows America on its barbarous course of world conquest and dominion over other nations.

106. Remember what I said about female hegemonies! They do not rein themselves in and put a stop to their somatic aggression and expansion, despite occasional - and politically expedient - appearances to the contrary. It was precisely what she inherited from Britain, as the colonial offshoot in large measure of Britain, which made America capable of conquering her continent and of becoming the great and terrible power, the superpower that she is today. But it is not something that can be turned on and off at will, as though the political system that gave rise to it can suddenly decide to dissolve itself into a church-hegemonic system and, having changed axes as though in a conversion from one ethnicity to another, opt for peace instead of war, for psyche instead of soma, whether in terms of anti-peace or pro-peace or, indeed, a Catholic-like alternation between the two.

107. America remains the land of the Liberty Belle, of the Statue of Liberty, and that statue is not male but decidedly female, and the starry reality of its 'stars and stripes', its national flag, is not male but fundamentally female - akin to the stellar 'first mover' in the cosmic scheme of things that makes a 'fall guy' out of the solar 'fallen angel', be he Satanic or Luciferian, or in successively more devolved manifestations of a metachemical ascendancy over antimetaphysics (excluding for the sake of structural convenience the antimetachemical component of perpendicular triangularity), the Saulian 'first mover' in the natural scheme of things who makes a 'fall guy' out of David, pretty much like blossom vis-à-vis fruit on certain trees, or, for the humanized New Testament, the so-called Father who exists under a so-called Risen Virgin pretty much as ears under eyes, or, indeed, beyond the New Testament in the cyborg New World secularity properly characteristic of things American, more like a bugging device or a microphone than a camera, and much more likely to be a Democrat than a Republican, where this antimetaphysical 'fall guy' for a metachemical slating is concerned.

108. Frankly, it can be said that if Britain is female with an antichemical bias for good and punishment, America is female with a metachemical bias for evil and crime, the exact immoral opposite of Britain, where it could be argued that the majority, according with phenomenal sensibility, are innocent until proven guilty, innocent of somatic freedom but not, alas, of virtuous immorality! Unfortunately, with America it can only be assumed that the majority, according with noumenal sensuality, are guilty until proven innocent, guilty of somatic freedom and, thus, of vicious immorality, of evil and/or pseudo-folly, crime and/or pseudo-sin.

109. And yet, for all her civil and pseudo-cultural innocence, her championing of the good and the pseudo-wise, the punishing and the pseudo-graceful, Britain shares with America and one or two other countries the guilt of being immoral in her state-hegemonic orientation towards soma at the expense of psyche, towards not-self at the expense of self, and thus, in her fallen status from church-hegemonic criteria, prone to a refusal to take morality seriously but to carry-on struggling for and against her own somatic fatality towards war, which makes the achievement of lasting peace all but impossible.

110. The British are not a happy people, nor have they ever been; for no people can be happy whose system precludes the attainment of lasting peace through its refusal or inability to entertain church-hegemonic criteria in Catholic vein because, in consequence of a heretical tradition in Protestantism, it is overwhelmingly dominated and subverted by female criteria and in no position to put politics and religion, but especially religion, above economics and science. It is not the Last things but the First things which characterize Britain, and what is true of the so-called 'Land of Hope and Glory' is even more characteristic of America, the 'Home of the Brave' whose inability to achieve lasting contentment derives in no small part from her colonial past as an offshoot of Britain and even more somatically flawed nation which is only too ready to act as the standard-bearer of Western civilization while being tragically unaware of the extent to which the freedom it stands for is not the freedom of psychic expression in grace and pseudo-punishment but the freedom, by contrast, of somatic impression in evil and pseudo-folly, in which a female hegemony is more directly involved in determining the course of immoral events to a vicious end.

111. If the greater part of the world, of the global community, fingers Britain and America at the present time as the chief threat to global peace and unity, it is demonstrably correct to do so! The Anglo-American alliance is bad for the world of peace-loving peoples, for such peoples are characterized by a male bias and lead of society, whereas the Anglo-Americans are the very opposite of such a bias and lead, and are not, in consequence, capable of converting from war to peace, whether on 'pro' or 'anti' terms. They, together with their principal allies overseas, are the ones for whom freedom - and therefore civilization - is primarily perceived as somatic, whether for, as in America, or against, as traditionally (though to a lesser extent these days) in Britain, whose parliamentary/puritan opposition to its own forms of somatic freedom in royalism/high anglicanism has hitherto prevented it from following America all the way back up the diagonally descending axis to a point of unbridled materialism and fundamentalism with consequences for war-mongering which put anti-war predilections in the virtuous shade, even though Britain herself is far from innocent of immorality, both 'pro' and 'anti', as her imperial record as creator of the world's greatest empire to-date adequately attests, an empire upon which it was not altogether unreasonably said that 'the sun never sets' and for which she was prepared to wage war with every major continental and overseas threat to her island or imperial security that came to pass.

112. But the ultimate solution, of course, to the problem of the so-called democratization and capitalization of the globe is not to play Britain and, especially, America at their own imperialist game, which one is bound, sooner or later, to lose, being of a less aggressive stamp, but to join together in the development of a new self-orientedness which can overhaul the old manifestations of church-hegemonic criteria, whether Christian or otherwise, and make it obvious to even the most purblind of war-mongering reactionaries that peace must be the proper end of life, and that such peace is only achievable on the basis of respect for self, for a psychic orientation which requires that the worldly meek should be saved from sin and pseudo-crime, according to gender, to grace and pseudo-punishment as the diagonally rising axis is renewed in what I have called Social Theocracy, and ceases to be anachronistically at a disadvantage, whether in Catholicism or Buddhism, to the state-hegemonic crusaders of democratic capitalism and capitalistic democracy who, in their protestant-cum-secular waywardness, are even now convinced that they are the solution to the world's problems and that only when the world is made-over in their secular image will it be at peace with itself.

113. Nothing, however, could be further from the truth! For the world will not go quietly into the dark night of a soulless materialism presided over by this final manifestation of Devil the Mother who is able to draw all previous manifestations of metachemical sensuality after her and to subsume them into her post-human synthetic artificiality in the name of freedom; albeit the freedom, as we have seen, is anything but virtuous and moral, being the very opposite, whose will, now as before, is martial and imperialistic, determined to use brutality as the means to achieving her viciously immoral end of somatic freedom for all, irrespective of class or nationality.

114. But such freedom is the worst of all possible freedoms and no more than a sort of juvenile beginning to the overall development of that civilization which, because of its synthetic artificiality in relation to the urban proletariat, has the capacity to become global and truly universal. Such freedom, stemming in the main - though by no means exclusively - from America, is the freedom of the eagle, not the freedom of the dove, and until the eagle is defeated and ceases therewith the dominate the world stage, the dove cannot be at peace with itself or in any degree confident for its own lasting peace and security.

115. We who are of the diagonally ascending axis, the axis of church-hegemonic criteria traditionally rising, in primary salvation, from sin to grace and, in secondary vein for females, from pseudo-crime to pseudo-punishment (the punishment of psychic emphasis contrary to the female gender actuality of soma preceding and predominating over psyche), have no choice but to stand up for what we believe to be right and likely to conduce towards world peace in truth and beauty or, more correctly, the beautiful approach to truth that is the antimetachemical concomitant of a metaphysical hegemony, and that behoves us to accept, through Social Theocracy, the resurrection of the ascending axis from out the Roman Catholic shadow under which it has languished for many a long century and, in the interests of globalization, to bring it to a new and revolutionary stage in which it is not simply beyond anything Catholic but also distinct from Buddhism, so that it is both higher and more radical than anything that has characterized Western civilization traditionally, as well as simultaneously beyond what has characterized the best of what the East has had to offer, and thus something that has the capacity to become fully and truly global, transcending and superseding both East and West alike in the interests of what is genuinely universal.

116. Such a resurrection can only transpire once democracy is recognized, by those countries and peoples which have a traditional bias towards transcendentalism, whether Western or Eastern, not as an end-in-itself but as a means to a new and altogether higher end, an end resurrecting the concept of republicanism itself from politics to religion, so that the People can be delivered from the worldly bog of political sovereignty to the otherworldly salvation of religious sovereignty in which they would have rights applicable to that ultimate sovereignty, not the least of which would ensure their liberation, for ever more, from such religious falsehoods and scientific tyrannies as is evidenced by the presumption of Godhead in a cosmic first mover, which I have equated with Devil the Mother and logically maintain to be the antithesis of everything divine and genuinely godly.

117. For genuine godliness is not to be found in metachemical sensuality, whether in the Cosmos, in nature, in mankind, or in Cyborgkind, but only - and for ever - in metaphysical sensibility, the sphere of God the Father and, via the bound soma of the Son of God in antiwill and the Holy Spirit of Heaven in antispirit, the free psychic redemption of divine ego and resurrection of self in Heaven the Holy Soul, the actual raison d'être of the meditative process in which transcendentalism achieves, through utilization of idealism, of the relevant soma, its psychic goal in the maximum freedom from all that is not self and unity, by contrast, with that which is most profoundly self, the emotional seat of which can only be in the spinal cord and not at all in the egoistic brain stem from which, through the godly ego, one has sought heavenly release.

118. Therefore the urban proletariat should be brought to an accommodation with the concept of religious sovereignty if the diagonally ascending axis is to be resurrected on terms which will enable it to legitimately and credibly challenge the contemporary manifestations of the diagonally descending axis for global control and what might be called alternative globalization, the globalization not of Devil the Mother but of God the Father, not of somatic freedom for evil but of psychic freedom for grace, not of vicious immorality but of virtuous morality, the only morality which is commensurate with eternity and thus the possibility not merely of lasting but of everlasting peace, of joyful contentment in the soul.

119. I have described the terms by which this can happen often enough in previous texts for the reader not to require any repetition here, but the People of such traditionally and predominantly religious countries as alluded to above will come to believe that, for them, democracy is simply a means to a higher end, the end of religious sovereignty which will make both their liberation from religious falsehood and elevation to religious truth possible within the framework of what has been metaphorically described as 'Kingdom Come' but which, in actuality, would be the furthermost development of republicanism whereby a religiously sovereign People had rights in relation to religious self-determination which ensured that never again would the People have to bow before falsehoods, whether worldly or netherworldly, overly physical or overly metachemical, and all because they had opted for an ideology that, in the event of a majority mandate for religious sovereignty in an election so paradoxical as to be effectively commensurate with judgement, would take steps to remove the evidence of such falsehoods from society, as well as to deliver them, more lastingly and satisfactorily, from the predations to which they are perforce now exposed in consequence of their worldly status and want of a viable alternative, an alternative ultimately presupposing the extension of synthetic artificiality to sensibility in such fashion that the afterlife itself will eventually become a product, in large measure, of synthetic artificiality and be subject to both technocratic and transcendentalist control.

120. For until they are given both the necessary incentive and means to stay up rather than to slide back down the ascending diagonal, they will continue to be easy prey to the unscrupulous predators whose eagle-like attributes ensure that nothing dove-like stands much of a chance of surviving, never mind being taken seriously as a viable alternative to themselves.

121. Therefore their incentive to opt for this new and ultimate type of salvation is not simply in order to achieve a superior graceful and/or pseudo-punishing deal than anything they might have received, via penitential contrition, in the past but, bearing in mind the extent to which even that is rendered all but impossible by the scientific distractions that currently rule the metachemical roost at their expense, in order to be delivered from those very predations which currently 'rip them off' with such merciless cynicism, with such eagle-like venom, and keep them confused and bemused, ever vulnerable to the latest evil distraction which can only drive the nail deeper into the coffin of their soul and render them all the more unlikely of turning from the war-mongering glitter of noumenal objectivity towards the peace-loving numinous freedom of noumenal subjectivity, not least in traditional Catholic or even Buddhist terms.

122. Therefore only the resurrection of this church-hegemonic axis in relation to the Social Theocratic Centre - the concept of 'the Centre' being for me as posterior to the Church as that of the Temple was arguably anterior to it - can ultimately deliver them from Devil the Mother in order, as Nietzsche would say, that they may be free for God the Father in what, through sensible cyborgization, I hold to be His most evolved and therefore per se manifestation, the manifestation that alone has the capacity to take universality to its global and even space-centre omega point in which transcendentalism and idealism, coupled be it not forgotten to the secondary salvation of antifundamentalism and antimaterialism, will culminate in a heavenly joy the likes of which no God or godly individual has ever known, and thus bring evolution to its graceful peak in the most supreme being there could ever be or, for that matter, ever has been.

123. When I began this text, I spoke about the distinctions between the concrete ethereal absolutism of metachemical sensuality and the abstract ethereal absolutism of metaphysical sensibility, of noumenal objectivity and noumenal subjectivity, and to this was added the phenomenal distinction, lower down, between the concrete corporeal relativity of chemical sensuality and the abstract corporeal relativity of physical sensibility, of phenomenal objectivity and phenomenal subjectivity.

124. That is all very true and logically credible but not, alas, very revelatory of the other positions which accompany, in subordinate vein, each of these cardinal positions in the overall elemental compass of death and life.

125. For in apparent complementarity to the concrete ethereal absolutism of metachemical sensuality one must allow for the anti-abstract ethereal absolutism of metaphysical sensuality, of antimetaphysics, which has less to do with evil and crime than with pseudo-folly and pseudo-sin, the anti-idealist and antitranscendentalist least particle/most wavicle corollaries of materialism and fundamentalism which, in metachemistry, have a most particle/least wavicle subatomic structure.

126. Likewise in apparent complementarity to the concrete corporeal relativity of chemical sensuality one must consider the anti-abstract corporeal relativity of physical sensuality, of antiphysics, which has less to do with pseudo-crime and pseudo-evil than with sin and folly, the antihumanist and antinaturalist more (compared to most) wavicle/less (compared to least) particle corollaries of nonconformism and realism which, in chemistry, paradoxically take a less wavicle/more particle guise.

127. Contrariwise, in seeming complementarity to the abstract corporeal relativity of physical sensibility one should consider the anti-concrete corporeal relativity of chemical sensibility, of antichemistry, which has less to do with pseudo-wisdom and pseudo-grace than with goodness and punishment, the antirealist and antinonconformist more (compared to most) particle/less (compared to least) wavicle corollaries of naturalism and humanism which, in physics, paradoxically take a less particle/more wavicle guise.

128. Similarly, in seeming complementarity to the abstract ethereal absolutism of metaphysical sensibility one should allow for the anti-concrete ethereal absolutism of metachemical sensibility, of antimetachemistry, which has less to do with grace and wisdom than with pseudo-punishment and pseudo-goodness, the antifundamentalist and antimaterialist least wavicle/most particle corollaries of transcendentalism and idealism which, in metaphysics, have a most wavicle/least particle subatomic structure.

129. Therefore wherever the concrete holds hegemonic sway, whether in elemental particles or molecular particles, its subordinate concomitant can only be anti-abstract, being either the antimetaphysical complement of metachemistry or the antiphysical complement of chemistry, whereas wherever the abstract holds hegemonic sway, whether in molecular wavicles or elemental wavicles, its subordinate concomitant can only be anti-concrete, being either the antichemical complement of physics or the antimetachemical complement of metaphysics.

130. In the two aphorisms treating of the phenomenal positions above, the reader will divine that I have conceived of them in relation to the respective axes to which they properly appertain, so that a psychic emphasis at the behest of metaphysics over antimetachemistry in the one instance and a somatic emphasis at the behest of metachemistry over antimetaphysics in the other instance has been paradoxically recognized and duly affirmed as the means by which the nominal hegemonies of chemistry over antiphysics and of physics over antichemistry are subverted from below and obliged to adopt an emphasis which would not be in accordance with their own gender reality, be it psychic or somatic, but which brings the respective worldly positions to a viable compromise that avoids the sort of one-sided domination of the one gender by the other that would otherwise materialize to the detriment of worldly stability and, indeed, of the reputation of freedom, for better or worse, in relation to civilization as something that, by definition, stems from above rather than pertains to the below.

131. Thus we return to the distinction between the diagonally descending axis from noumenal sensuality to phenomenal sensibility and the diagonally ascending axis from phenomenal sensuality to noumenal sensibility, which is akin to a distinction between war and peace, immorality and morality, darkness and light, soma and psyche, female and male, which has to be distinguished, be it not forgotten, from pro-notself and anti-notself behaviour in relation to soma and from anti-self and pro-self behaviour in relation to psyche, vice and virtue, which, in contrast to the axial overview that I now believe should include wrong and right, cut both ways, being indicative of a distinction in the one case between the double somatic wrong of evil and good (two wrongs, now as before, not making a right), and in the other case between the double psychic right of sin and grace, not to mention their respective subordinate concomitants in soma and psyche and parallel corollaries with regard to the opposite gender, whose approach to wrongness or rightness, as the case may be, can only be of a secondary order.

132. For the society that is primarily characterized by state-hegemonic criteria will be divisible between free soma in the Few and bound soma in the Many, as between pro-war and anti-war darkness, whereas the society that is primarily characterized by church-hegemonic criteria will be divisible between bound psyche in the Many and free psyche in the Few, as between anti-peace and pro-peace light, so that freedom will in each case appertain primarily to the Few rather than to the Many, who for the sake of worldly stability can only be bound, though more so in respect of the anti-war Many of bound soma than in respect of the anti-peace Many of bound psyche who, traditionally at any rate, would have been encouraged towards psychic freedom in the salvation from the world of grace and pseudo-punishment.

133. Frankly such an encouragement can, as I have said, be resurrected, albeit on a much different basis from that appertaining to verbal absolution for penitential contrition, and it is in terms of a new and revolutionary approach to encouraging the meek towards the blessings of salvation that I have dedicated my intellectual energies in order that freedom for all, whether phenomenal or noumenal, may become a permanent reality and not remain merely the preserve of the noumenal Few, whether priestly or monkish. But this is only possible, I have maintained, in relation to the synthetically artificial transmutation, bit by bit, of the urban proletariat, and to their gradual elevation, in consequence, above and beyond the worldly parameters of sin and pseudo-crime to which, notwithstanding predatory complications from without, they are still perforce attached, not least in respect of political sovereignty and its economic or judicial concomitants within the world.

134. For if the diagonally descending axis of state-hegemonic criteria is to be undermined, the diagonally ascending axis of church-hegemonic criteria must throw off its Catholic past and be reborn in a new and altogether more relevant contemporary guise which will alone be capable of showing the way to peace and evolutionary fulfilment, not as symptomatic of some 'eternal' struggle between Evil and Good, even though there is a limited place for such reductionist logic, but rather as emblematic of the eternal distinction that exists between the darkness and the light, soma and psyche, wrong and right, an axial context ruled by evil on the one hand and an axial context led by grace on the other hand, the latter of which does not engage in any struggle with the former, the way good and evil wage unceasing war upon each other within the diagonally descending axis of state-hegemonic society, but simply goes about getting its own act together and putting its own house in order so that, somewhere further up the line, it will be sufficiently far developed as to be more than capable of not only exposing the limitations and drawbacks of the other type of civilization but, more importantly, of providing a truly viable alternative to it which will appeal so much to the generality of people that they will prefer its concept and manifestation of freedom to the other one and render the continuation of the fundamentally evil society all but impossible, impossible because untenable and, frankly, undesirable from a male and genuinely progressive standpoint, a standpoint centred in evolutionary ascent and far removed, in consequence, from such devolutionary descent as would still typify the regressive axis in which the Few are falsely free and the Many anti-falsely bound, and neither have any prospect of true freedom from out the anti-true or anti-peaceful binding of that psychic emphasis which is the precondition, now and for ever more, of salvation, whether in God the Father/Heaven the Holy Soul or, for females, in the Antidaughter of the Antidevil/the Unclear Soul of Antihell which, as we have seen, is the beautiful approach to truth and the loving approach to joy which stand to truth and joy as antimetachemistry to metaphysics in the virtuous circle of noumenal sensibility, the ultimate destiny of evolution in Eternal Life which contrasts absolutely with the vicious circle or, more correctly, square ... of noumenal sensuality and with all that, somatically languishing under the netherworldly shadow of Eternal Death, would hold the world back from its self-overcoming heavenly destiny in the otherworldy Beyond.

LONDON 2003 (Revised 2012)

Revelationary Afterthoughts