Op. 112
JUDGEMENTAL AFTERTHOUGHTS
AS TESTAMENTARY EVIDENCE
OF A FREE GENIUS
Aphoristic Philosophy
Copyright © 2013 John
O'Loughlin
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CONTENTS
Aphs. 1–128
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1. People swear for a variety of reasons, not least frustration and
anger. But also, it has to be said, from malice, from
envy, desperation, ignorance, fear,
surprise, emptiness, habit, and even a sense of irony or with levity, as when
someone is jocularly dismissed as an 'old cunt' or a 'young prick'.
2. More
frequent these days, however, is the use of verb-noun combinations of
denigratory epithets, as in that 'fuck*** cunt' and that 'fuck*** arsehole', or
words to that belittling effect. Few if
any such descriptions would stand up to logical scrutiny, and probably even
fewer of them are used with any degree of accuracy or justification, despite
the constant repetition of the same terms of abuse over and over again by
persons anxious to convince themselves, if no-one else, that if they only say
something enough times it will correspond to reality and prove true.
3. Rarely
does life work out so simply, and the most common denigratory expression of
them all, viz. 'fuck*** cunt', used only too often in England and even
throughout the British Isles, is probably the least credible or accurate,
despite its almost universal standing with a certain class of, in particular,
English male.
4. At
this juncture I wish to bring my own philosophy back into the frame and, with
the assistance of its exacting comprehensiveness in relation to the two
inter-class axes which have been characterized, in previous texts, as ascending
in church-hegemonic and state-subordinate terms from antiphysics and chemistry
to metaphysics and antimetachemistry, and as descending in state-hegemonic and
church-subordinate terms from metachemistry and antimetaphysics to
antichemistry and physics, try to come up with denigratory epithets like the
above which will fit-in to the overall pattern of axial components and, if not
exactly enhance my philosophy, at least prove, once and for all, how shallow
and misguided the use of such epithets generally are when used, as is almost
invariably the case, by persons of little or no philosophical acumen or
insight.
5. For the common man normally uses such denigratory
expressions instinctively and impulsively, not with rational forethought, and
therefore more usually without rhyme or reason but simply out of pique and
frustration or even, no less excusably, sheer habit.
6. Besides
the aforementioned 'cunt' and 'prick' there are also, it must be said, two
upper-class, or noumenal, epithets which need to be considered, no matter how
less frequently employed by certain persons habitually given to swearing, and
they are 'jerk' and 'bum', this latter approximately equivalent, I believe, to
'arsehole', not to mention the rather more Americanized 'asshole'.
7. Likewise,
besides the rather overworked 'fucking', used in conjunction, more usually,
with 'cunt', there are three other verbal expletives which need to be
considered in the interests of a more elementally comprehensive representation
of such slang, and they are 'sucking' in respect of the female side of
lower-class, or phenomenal, life, and 'frigging' and 'snogging' in respect of
their upper-class, or noumenal,
counterparts; for things are only 'fucking' in the world of masculine
criteria, and although we can anticipate a partiality towards the use of such
an expletive on the part of males of a certain temperamental or social bias, it
would not be a profound philosopher who was prepared to believe that everything
could be explained or, rather, castigated in terms of 'fucking', whether in
relation to 'cunts' or to anyone or anything else.
8. Clearly
there is more to life than 'fucking', just as there are more people in life
than just 'cunts', whatever the over-partial might have to say, and since we
have already established the existence not only of 'pricks' but also of 'jerks' and 'bums', it
behoves us to allow, no matter how impartially, for the possibility of
'sucking' as well as both 'frigging' and 'snogging', since these terms,
together with the rather more prevalent one noted above, have, it seems to me,
a bearing on freedom on one of four elemental bases - the fiery basis of
'frigg*** jerks', who are somatically free in metachemistry; the watery basis
of 'suck*** cunts', who are somatically free in chemistry; the vegetative, or
earthy, basis of 'fuck*** pricks', who are psychically free in physics; and the
airy basis of 'snogg*** bums', who are psychically free in metaphysics.
9. Clearly
if the 'jerk' is fiery, then his or, more correctly, her freedom, which is
noumenally somatic, will be of a 'frigging' order commensurate with
metachemical soma; likewise if the 'cunt' is watery, then her freedom, which is
phenomenally somatic, will be of a 'sucking' order commensurate with chemical
soma; similarly, if the 'prick' is vegetative, then his freedom, which is
phenomenally psychic, will be of a 'fucking' order commensurate with physical
psyche; finally, if the 'bum' is airy, then his freedom, which is noumenally
psychic, will be of a 'snogging' order commensurate with metaphysical psyche.
10. As
the reader will see, I am doing my best to bring order to bear on such terms
and to give them a basis, no matter how seemingly rational, in some element
which is both the source of a verbal tendency correlative with that element and
the sort of thing to expect from a person whom one might wish, for whatever
reason, to identify with that element, be it fiery, watery, vegetative
(earthy), or airy.
11. Well,
I am as convinced, as anyone can be, that not only do 'frigging' and 'jerks' go
together as manifestations of metachemical sensuality, of noumenal objectivity,
but that 'sucking' and 'cunts' go together as manifestations of chemical
sensuality, of phenomenal objectivity, as, across the other side of the gender
fence, do 'fucking' and 'pricks' as manifestations of physical sensibility, of
phenomenal subjectivity, and 'snogging' and 'bums' as manifestations of
metaphysical sensibility, of noumenal subjectivity. Therefore we may logically equate the concept
of 'frigg*** jerk' with metachemistry, the concept of
'suck*** cunt' with chemistry, the concept of 'fuck*** prick' with physics, and
the concept of 'snogg*** bum' with metaphysics.
12. So
far so good! What all this does not
tell us about is the likelihood, logically speaking, of other terms for the
antimetaphysical complement, strictly subordinate, to metachemistry, which may
well be 'antisnogg*** antibum', or about the antiphysical complement,
subversively subordinate in respect of an overall metaphysical hegemony, to
chemistry, which may well be 'antifuck*** antiprick', or about the antichemical
complement, subversively subordinate in respect of an overall metachemical
hegemony, to physics, which may well be 'antisuck*** anticunt', or about the
antimetachemical complement, strictly subordinate, to metaphysics, which may
well be 'antifrigg*** antijerk'.
13. So
now we are beginning to see how much more complex and manifold such denigratory
epithets can logically be inferred to be if we take into account the full-gamut
of elemental options on both a sensual and a sensible basis, whether in
relation to male or female, upper- or lower-class, free or bound options in
both psyche and soma.
14. For
if 'frigging' is to be equated with metachemically somatic freedom for 'jerks',
then it behoves us to bear in mind not only the possibility of 'antisnogging'
having special applicability to their antimetaphysical subordinate complements,
whom we have described as 'antibums', but to consider the actual
somatic/psychic distinction which exists for both 'jerks' and 'antibums' alike,
a distinction between free soma and bound psyche in which metachemical free
soma is primary and antimetaphysical free soma secondary, while metachemical
bound psyche is subordinate on primary terms to metachemical free soma and
antimetaphysical bound psyche subordinate on secondary terms to
antimetaphysical free soma.
15. Therefore
not just, as one might at first have thought, a distinction in noumenal
sensuality between 'frigg*** jerks' and 'antisnogg*** antibums', the
metachemically free somatic and the antimetaphysically bound psychic, in
accordance with female/male gender actuality, but secondary free soma in the
case of the antimetaphysical and primary bound psyche in the case of the
metachemical, which rather compels us to consider the addition of such slang
terms as 'frigg*** antibums' and 'antisnogg*** jerks', and thus to distinguish
between 'jerks' in the 'frigging' mode of metachemical free soma and in the
'antisnogging' mode of metachemical bound psyche, the latter subordinate to the
former, while simultaneously having to distinguish, where the strictly gender
subordinate are concerned, between 'antibums' in the 'frigging' mode of
antimetaphysical free soma and in the 'antisnogging' mode of antimetaphysical
bound psyche, the latter effectively rendered subordinate to the former under
female hegemonic metachemical pressure towards free soma.
16. Clearly,
the distinction between 'jerks' in the 'frigging' mode and their 'antisnogging'
counterparts would be between metachemical free soma and bound psyche, the
former state hegemonic in relation to materialism, the latter church
subordinate in relation to fundamentalism, whereas the distinction between
'antibums' in the 'frigging' mode and their 'antisnogging' counterparts would
be between antimetaphysical free soma and bound psyche, the former state
hegemonic in relation to anti-idealism, the latter church subordinate in
relation to antitranscendentalism, with materialism and anti-idealism
equivalent, for 'frigg*** jerks' and 'frigg*** antibums', to primary and
secondary manifestations of noumenally sensual state-hegemonic criteria, and
fundamentalism and antitranscendentalism equivalent, for 'antisnogg*** jerks' and 'antisnogg*** antibums', to
primary and secondary manifestations of noumenally sensual church-subordinate
criteria, whether the same or different people are estimated in relation to the
metachemical and antimetaphysical modes of state and church.
17. Likewise,
if 'sucking' is to be equated with chemically somatic freedom for 'cunts', then
it behoves us to bear in mind not only the possibility of 'antifucking' having
special applicability to their antiphysical subordinate complements, whom we
have described as 'antipricks', but to consider the actual somatic/psychic
distinction which exists for both 'cunts' and 'antipricks' alike, a distinction
between free soma and bound psyche in which, thanks to the antiphysical
subversion of the chemical at the behest of an overall metaphysical hegemony,
antiphysical bound psyche is primary and chemical bound psyche secondary,
whilst antiphysical free soma is subordinate on primary terms to antiphysical
bound psyche and chemical free soma subordinate on secondary terms to chemical
bound psyche.
18. Therefore
not just, as one might at first have thought, a distinction in phenomenal
sensuality between 'antifuck*** antipricks' and 'suck*** cunts', the
antiphysically bound psychic and the chemically free somatic, in accordance with
male/female gender actuality, but primary free soma in the case of the
antiphysical and secondary bound psyche in the case of the chemical, which
rather compels us to consider the addition of such slang terms as 'suck***
antipricks' and 'antifucking*** cunts', and thus to distinguish between
'antipricks' in the 'antifucking' mode of antiphysical bound psyche and in the
'sucking' mode of antiphysical free soma, the latter subordinate to the former,
while simultaneously having to distinguish, where the subverted hegemonic are
concerned, between 'cunts' in the 'antifucking' mode of chemical bound psyche
and in the 'sucking' mode of chemical free soma, the latter effectively
rendered subordinate to the former under a metaphysically-inspired male
antiphysical subversive predilection towards bound psyche.
19. Clearly
the distinction between 'antipricks' in the 'antifucking' mode and their
'sucking' counterparts would be between antiphysical bound psyche and free
soma, the former church hegemonic in relation to antihumanism, the latter state
subordinate in relation to antinaturalism, whereas the distinction between
'cunts' in the 'antifucking' mode and their 'sucking' counterparts would be
between chemical bound psyche and free soma, the former church hegemonic in
relation to nonconformism, the latter state subordinate in relation to realism,
with antihumanism and nonconformism equivalent, for 'antifuck*** antipricks'
and 'antifuck*** cunts', to primary and secondary manifestations of
phenomenally sensual church-hegemonic criteria, and antinaturalism and realism
equivalent, for 'suck*** antipricks' and 'suck*** cunts', to primary and
secondary manifestations of phenomenally sensual state-subordinate criteria,
whether the same or different people are estimated in relation to the
antiphysical and chemical modes of church and state.
20. Contrariwise,
if 'fucking' is to be equated with physically psychic freedom for 'pricks',
then it behoves us to bear in mind not only the possibility of 'antisucking'
having special applicability to their antichemical subordinate complements,
whom we have described as 'anticunts', but to consider the actual
psychic/somatic distinction which exists for both 'pricks' and 'anticunts'
alike, a distinction between free psyche and bound soma in which, thanks to the
antichemical subversion of the physical at the behest of an overall
metachemical hegemony, antichemical bound soma is primary and physical bound
soma secondary, whilst antichemical free psyche is subordinate on primary terms
to antichemical bound soma and physical free psyche subordinate on secondary
terms to physical bound soma.
21. Therefore
not just, as one might at first have thought, a distinction in phenomenal
sensibility between 'antisuck*** anticunts' and 'fuck*** pricks', the
antichemically bound somatic and the physically free psychic, in accordance
with female/male gender actuality, but primary free psyche in the case of the
antichemical and secondary bound soma in the case of the physical, which rather
compels us to consider the addition of such terms as 'fuck*** anticunts' and
'antisucking*** pricks', and thus to distinguish between 'anticunts' in the
'antisucking' mode of antichemical bound soma
and in the 'fucking' mode of antichemical free psyche, the latter
subordinate to the former, while simultaneously having to distinguish, where
the subverted hegemonic are concerned, between 'pricks' in the 'antisucking'
mode of physical bound soma and in the 'fucking' mode of physical free psyche,
the latter effectively rendered subordinate to the former under a
metachemically-inspired female antichemical subversive predilection towards
bound soma.
22. Clearly
the distinction between 'anticunts' in the 'antisucking' mode and their
'fucking' counterparts would be between antichemical bound soma and free
psyche, the former state hegemonic in relation to antirealism, the latter
church subordinate in relation to antinonconformism, whereas the distinction
between 'pricks' in the 'antisucking' mode and their 'fucking' counterparts
would be between physical bound soma and free psyche, the former state
hegemonic in relation to naturalism, the latter church subordinate in relation
to humanism, with antirealism and naturalism equivalent, for 'antisuck***
anticunts' and 'antisuck*** pricks', to primary and secondary manifestations of
phenomenally sensible state-hegemonic criteria, and antinonconformism and
humanism equivalent, for 'fuck*** anticunts' and 'fuck*** pricks', to primary
and secondary manifestations of phenomenally sensible church-subordinate
criteria, whether the same or different people are estimated in relation to the
antichemical and physical modes of state and church.
23. Finally
if 'snogging' is to be equated with metaphysically psychic freedom for 'bums',
then it behoves us to bear in mind not only the possibility of 'antifrigging'
having special applicability to their antimetachemical subordinate complements,
whom we have described as 'antijerks', but to consider the actual
psychic/somatic distinction which exists for both 'bums' and 'antijerks' alike,
a distinction between free psyche and bound soma in which metaphysical free
psyche is primary and antimetachemical free psyche secondary, while
metaphysical bound soma is subordinate on primary terms to metaphysical free
psyche and antimetachemical bound soma subordinate on secondary terms to
antimetachemical free psyche.
24. Therefore
not just, as one might at first have thought, a distinction in noumenal
sensibility between 'snogg*** bums' and 'antifrigg*** antijerks', the
metaphysically free psychic and the antimetachemically bound somatic, in
accordance with male/female gender actuality, but secondary free psyche in the
case of the antimetachemical and primary bound soma in the case of the metaphysical, which rather
compels us to consider the addition of such terms as 'snogg*** antijerks' and
'antifrigg*** bums', and thus to distinguish between 'bums' in the 'snogging'
mode of metaphysical free psyche and in the 'antifrigging' mode of metaphysical
bound soma, the latter subordinate to the former, while simultaneously having
to distinguish, where the strictly gender subordinate are concerned, between
'antijerks' in the 'snogging' mode of antimetachemical free psyche and in the
'antifrigging' mode of antimetachemical bound soma, the latter effectively
rendered subordinate to the former under male hegemonic metaphysical pressure
towards free psyche.
25. Clearly
the distinction between 'bums' in the 'snogging' mode and their 'antifrigging'
counterparts would be between metaphysical free psyche and bound soma, the
former church hegemonic in relation to transcendentalism, the latter state
subordinate in relation to idealism, whereas the distinction between
'antijerks' in the 'snogging' mode and their 'antifrigging' counterparts would
be between antimetachemical free psyche and bound soma, the former church
hegemonic in relation to antifundamentalism, the latter state subordinate in
relation to antimaterialism, with transcendentalism and antifundamentalism equivalent,
for 'snogg*** bums' and 'snogg*** antijerks', to primary and secondary
manifestations of noumenally sensible church-hegemonic criteria, and idealism
and antimaterialism equivalent, for 'antifrigg*** bums' and 'antifrigg*** antijerks', to
primary and secondary manifestations of noumenally sensible state-subordinate
criteria, whether the same or different people are estimated in relation to the
metaphysical and antimetachemical modes of church and state.
26. Returning
to our axial distinctions more openly, males ascend, it was found, in
church-hegemonic criteria of salvation from sin to grace in terms of bound
psyche to free psyche, antihumanism to transcendentalism, and in
state-subordinate criteria of counter-damnation
from folly to wisdom in terms of free soma to bound soma, antinaturalism
to idealism, and thus, in slang parlance, from the bound-psychic antiphysical
context of 'antifuck*** antipricks' to the free-psychic metaphysical context of
'snogg*** bums', as indeed from antimeritocracy to theocracy, while
simultaneously ascending from the free-somatic antiphysical context of 'suck***
antipricks' to the bound-somatic metaphysical context of 'antifrigging bums',
as indeed from antidemocracy to technocracy.
27. Likewise
females ascend, in secondary saved/counter-damned complementariness to their
male counterparts, from pseudo-crime to pseudo-punishment in terms of the
church-hegemonic criteria of bound psyche to free psyche, nonconformism to
antifundamentalism, and from pseudo-evil to pseudo-good in terms of the
state-subordinate criteria of free soma to bound soma, realism to
antimaterialism, and thus, in slang parlance, from the bound-psychic chemical
context of 'antifuck*** cunts' to the free-psychic antimetachemical context of
'snogg*** antijerks', as indeed from plutocracy to anti-aristocracy, while
simultaneously ascending from the free-somatic chemical context of 'suck***
cunts' to the bound-somatic antimetachemical context of 'antifrigg***
antijerks', as indeed from bureaucracy to anti-autocracy.
28. Conversely,
in relation to the diagonally descending axis of state-hegemonic and
church-subordinate criteria, females descend, it was found, in state-hegemonic
criteria of damnation from evil to good in terms of free soma to bound soma,
materialism to antirealism, and in church-subordinate criteria of
counter-salvation from crime to punishment in terms of bound psyche to free
psyche, fundamentalism to antinonconformism, and thus, in slang parlance, from
the free-somatic metachemical context of 'frigg*** jerks' to the bound-somatic
antichemical context of 'antisuck*** anticunts, as indeed from autocracy to
antibureaucracy, while simultaneously descending from the bound-psychic
metachemical context of 'antisnogg*** jerks' to the free-psychic antichemical
context of 'fuck*** anticunts', as indeed from aristocracy to antiplutocracy.
29. Likewise
males descend, in secondary damned/counter-saved complementariness to their
female counterparts, from pseudo-folly to pseudo-wisdom in terms of the
state-hegemonic criteria of free soma to bound soma, anti-idealism to
naturalism, and from pseudo-sin to pseudo-grace in terms of the
church-subordinate criteria of bound psyche to free psyche,
antitranscendentalism to humanism, and thus, in slang parlance, from the
free-somatic antimetaphysical context of 'frigg*** antibums' to the
bound-somatic physical context of 'antisuck*** pricks', as indeed from antitechnocracy to democracy, while
simultaneously descending from the bound-psychic antimetaphysical context of 'antisnogg***
antibums' to the free-psychic physical context of 'fuck*** pricks', as indeed
from antitheocracy to meritocracy.
30. So
much for a more comprehensively exacting perspective in relation to verb-noun
expletives! That which is antiphysical,
far from being dominated by a chemical hegemony in which free soma would be as
characteristic of the antiphysical as it is, on pseudo-foolish terms, of the
antimetaphysical, is able, at the behest of an overall metaphysical control of
society in respect of free psyche, to subversively invert the terms of gender
reference in such fashion that the emphasis falls, for both antiphysical males
and chemical females alike, on bound psyche, which is the antihumanist and, for
females, nonconformist axial precondition, in salvation, of transcendentalism
and antifundamentalism, to the extent that they embrace such metaphysical and
antimetachemical modes of free psyche through the acquirement of grace and
pseudo-punishment, however temporarily or intermittently.
31. Therefore
there is about the antiphysical subversion of chemistry a paradoxical inversion
of worldly criteria such that results not in free chemical soma as primary and
an antiphysical form of free soma as secondary, but, on the contrary, in bound
antiphysical psyche as primary and bound chemical psyche as secondary, together
with subordinate orders of free soma in both antiphysical and chemical contexts
which, far from being germane to antihumanism and nonconformism in
church-hegemonic vein, are reflective of state-subordinate criteria in respect
of antinaturalism and realism.
32. Contrariwise
that which is antichemical, far from being dominated by a physical hegemony in
which free psyche would be as characteristic of the antichemical as it is, on
pseudo-graceful terms, of the physical, is able, at the behest of an overall
metachemical control of society in respect of free soma, to subversively invert
the terms of gender reference in such fashion that the emphasis falls, for both
antichemical females and physical males alike, on bound soma, which is the
antirealist and, for males, naturalist axial post-condition, in damnation, of
materialism and anti-idealism, to the extent that they reject such metachemical
and antimetaphysical modes of free soma through the acquirement of goodness and
pseudo-wisdom, however temporarily or intermittently.
33. Therefore
there is about the antichemical subversion of physics a paradoxical inversion
of worldly criteria such that results not in free physical psyche as primary
and an antichemical form of free psyche as secondary, but, on the contrary, in
bound antichemical soma as primary and bound physical soma as secondary,
together with subordinate orders of free psyche in both antichemical and
physical contexts which, far from being germane to antirealism and naturalism
in state-hegemonic vein, are reflective of church-subordinate criteria in
respect of antinonconformism and
humanism.
34. Note
the connection between antihumanism and antinaturalism on the one hand, the
hand of the antiphysical, whom we have found logical grounds to characterize as
'antifuck*** antipricks' in respect of church-hegemonic criteria and 'suck***
antipricks' in respect of state-subordinate criteria, and, antithetical to
this, the connection between naturalism and humanism on the other hand, the
hand of the physical, whom we have found logical grounds to characterize as
'antisuck*** pricks' in respect of state-hegemonic criteria and 'fuck***
pricks' in respect of church-subordinate criteria.
35. In other
words, that which in antiphysics is able, with the assistance of metaphysics,
to turn the gender tables on the nominal chemical hegemony in which volumetric
volume stands a plane above massive mass in phenomenal sensuality, becomes, in
bound-psychic emphasis, contrary to nature, or to somatic freedom as a
principal characteristic, and consequently the philistine pre-condition of
culture, which, by contrast, has free psyche as its principal
characteristic.
36. But
that which in antichemistry is able, with the assistance of metachemistry, to
turn the gender tables on the nominal physical hegemony in which voluminous
volume stands a plane above massed mass in phenomenal sensibility, becomes, in
bound-somatic emphasis, contrary to culture, or to psychic freedom as a
principal characteristic, and consequently the civilized post-condition of
barbarism, which, by contrast, has free soma as its principal
characteristic.
37. Be
that as it may, we can no more limit the world to a simple dichotomy between 'pricks'
and 'cunts' than to one between, say, 'fucking' and 'sucking'. Certainly 'pricks' and 'cunts' are the
antithetical hegemonic manifestations of the world, but each is subverted at
the behest of contrary orders of 'overworldly' control, and the co-existence of
'pricks' and 'anticunts' in the context of phenomenal sensibility, where a
distinction between the 'fucking' of psychic freedom and the 'antisucking' of
somatic binding cuts both ways, if with an 'antisucking' emphasis on both
primary and secondary, antichemical and physical or, more specific to a somatic
bias, antirealist and naturalist, terms ... is no less inescapable, if worldly
stability is to be assured, than the co-existence of 'cunts' and 'antipricks'
in the context of phenomenal sensuality, where, as we have seen, a distinction
between the 'sucking' of somatic freedom and the 'antifucking' of psychic
binding cuts both ways, if with an 'antifucking' emphasis on both primary and
secondary, antiphysical and chemical or, more specific to a psychic bias,
antihumanist and nonconformist, terms.
38. And
what applies to the phenomenal contexts of the world, whether sensual or
sensible, also applies to the noumenal contexts of the overworld, where the
co-existence of 'jerks' and 'antibums' in the context of noumenal sensuality
logically provides us with a distinction which cuts both ways between the
'frigging' of somatic freedom and the 'antisnogging' of psychic binding, if
with a 'frigging' emphasis on both primary and secondary, metachemical and
antimetaphysical or, more specific to a somatic bias, materialist and
anti-idealist, terms ... as does the co-existence of 'bums' and 'antijerks' in
the context of noumenal sensibility, where, as we have seen, a distinction
between the 'snogging' of psychic freedom and the 'antifrigging' of somatic
binding also cuts both ways, if with a 'snogging' emphasis on both primary and
secondary, metaphysical and antimetachemical or, more specific to a psychic
bias, transcendentalist and antifundamentalist, terms.
39. There
are other slang terms or expletives which, no matter how vulgar, could and I
suppose should be considered both more comprehensively and logically than is
usually the case, not least in respect of the largely element-derived
distinctions between 'pus', 'piss', 'shit', and 'gas', or fire, water,
vegetation (earth), and air, which we are now in a position to regard as being
further divisible between 'pro' and 'anti' manifestations, as in the relevance
of 'pus' and 'antigas' to the metachemical/antimetaphysical context of noumenal
sensuality; of 'piss' and 'antishit' to the chemical/antiphysical context of
phenomenal sensuality; of 'shit' and 'antipiss' to the physical/antichemical
context of phenomenal sensibility; and of 'gas' and 'antipus' to the metaphysical/antimetachemical
context of noumenal sensibility.
40. Likewise
the well-known slang terms 'snob', 'slob', 'yob', and 'nob', permit of similar
eight-fold distinctions, insofar as we allow for 'pro' and 'anti'
manifestations of each. Granted that, in
general terms, a distinction between nobles and plebeians would correspond to
our noumenal/phenomenal dichotomy between upper class and lower class, the
overworldly and the worldly, it nevertheless can be maintained that when we
consider each elemental context separately, the upper-class context is no less
susceptible to being slangfully divided between 'snobs' and 'nobs' than its
lower-class counterpart between 'slobs' and 'yobs'.
41. Clearly
fire, water, vegetation, and air provide us, in simple elemental terms, with
the basis for a distinction between 'snobs' as fiery, 'slobs' as watery, 'yobs'
as vegetative, or earthy, and 'nobs' as airy, so that a parallel could
indubitably be inferred to exist between 'snobs' and metachemistry, 'slobs' and
chemistry, 'yobs' and physics, and 'nobs' and metaphysics, as reinforced by the
sense of 'snobbery' attaching to the vain, of 'slobbery' attaching to the meek,
of 'yobbery' attaching to the just, and of what could be called 'nobbery', or
genuine nobility, attaching to the truly righteous, or elect of God.
42. Yet
we must allow, on this more comprehensive basis, for 'antisnobs' in antimetachemistry, for 'antinobs' in
antimetaphysics, for 'antiyobs' in antiphysics, and for 'antislobs' in
antichemistry, so that, overall, we could distinguish the 'snobs' of
metachemistry, who have been characterized as
'frigg*** and/or antisnogg*** jerks', from the 'antinobs' of
antimetaphysics, whom we have characterized as 'frigg*** and/or antisnogg***
antibums' - the former elementally synonymous with 'puss', the latter with
'antigas'; or the 'slobs' of chemistry, who have been characterized as
'antifuck*** and/or suck*** cunts', from the 'antiyobs' of antiphysics, whom we
have characterized as 'antifuck*** and/or suck*** antipricks' - the former
elementally synonymous with 'piss', the latter with 'antishit'; or the 'yobs'
of physics, who have been characterized as 'antisuck*** and/or fuck*** pricks',
from the 'antislobs' of antichemistry, whom we have characterized as 'antisuck***
and/or fuck*** anticunts' - the former elementally synonymous with 'shit', the
latter with 'antipiss'; or the 'nobs' of metaphysics, who have been
characterized as 'snogg*** and/or antifrigg*** bums', from the 'antisnobs' of
antimetachemistry, whom we have characterized as 'snogg*** and/or antifrigg***
antijerks' - the former elementally synonymous with 'gas', the latter with
'antipus'.
43. I
would be lying if I said that one didn't often hear the denigratory epithet
'fuck*** shit', but, evidently, 'shit' can be 'fucking' or 'antisucking' and is
more likely, under antichemical subversion towards bound soma, to be
'antisucking' than 'fucking', and therefore secondary in this regard to the
'antisuck*** antipiss' that takes somatic precedence over 'fuck*** antipiss'
for those who have been characterized as 'anticunts' and would correspond,
whether somatically or psychically, to 'antislobs', the phenomenally sensible
complement to 'yobs' in what becomes an antichemical/physical partnership of
the just, of the good and the pseudo-wise.
44. Conversely
I would be lying if I said that one often hears the denigratory epithet
'suck*** piss', for, ethnic partialities aside, 'piss' can be 'sucking' or 'antifucking' and is more likely, under
antiphysical subversion towards bound psyche, to be 'antifucking' than
'sucking', and therefore secondary in this regard to the 'antifuck*** antishit'
that takes psychic precedence over 'suck*** antishit' for those who have been
characterized as 'antipricks' and would correspond, whether psychically or
somatically, to 'antiyobs', the phenomenally sensual complement to 'slobs' in
what becomes an antiphysical/chemical partnership of the meek, of the sinful
and the pseudo-criminal.
45. Likewise
I would be lying if I said that one often hears the denigratory epithet
'frigg*** pus', even in respect of Americans, but, frankly, 'pus', or for that
matter 'scum' (which I guess to be approximately equivalent), can be 'frigging'
or 'antisnogging', though is less likely, in the metachemical predilection
towards free soma, to be 'antisnogging' than 'frigging', and therefore primary
in this regard to the 'frigg*** antigas' that takes somatic precedence over
'antisnogg*** antigas' for those who have been characterized as 'antibums' and
would correspond, whether somatically or psychically, to 'antinobs', the
noumenally sensual complement to 'snobs' in what becomes a
metachemical/antimetaphysical partnership of the vain, of the evil and the
pseudo-foolish.
46. Similarly
I would be lying if I said that one often hears the denigratory epithet
'snogg*** gas', but, evidently, 'gas', can be 'snogging' or 'antifrigging',
though is more likely, in the metaphysical predilection towards free psyche, to
be 'snogging' than 'antifrigging', and therefore primary in this regard to the
'snogg*** antipus' that takes psychic precedence over 'antifrigg*** antipus'
for those who have been characterized as 'antijerks' and would correspond,
whether psychically or somatically, to 'antisnobs', the noumenally sensible complement
to 'nobs' in what becomes a metaphysical/antimetachemical partnership of the
righteous, of the graceful and the pseudo-punishing.
47. We
are, at this point, a long way from all-too-prevalent denigratory expletives
like 'fuck*** cunt', which are all too overworked by certain people, mostly
males, and the more usual female retort 'fuck*** shit', both of which owe a
lot, it seems to me, to the sort of societal conditioning which obtains in
England, where the generality of physical males, avowedly masculine, are
subverted by antichemical females, no less avowedly antifeminine, at the behest
of an overall metachemical hegemony favouring soma, and become over a period of
time and even several generations resentfully inclined towards females in
general, so that they hold their conditioning towards bound soma against them,
as also the correlative fact that they are less psychically free than might at
first seem to be the case but more usually co-opted to criteria having their
origin in an overall female control of society which, whether hegemonically in
metachemistry or subversively in antichemistry, inverts male criteria and
renders males perpetually discontented.
48. Such
is how things pan-out on the descending axis of noumenal sensuality to
phenomenal sensibility, the state-hegemonic and church-subordinate axis
typifying countries which, like Britain (and England in particular), are
overwhelmingly somatic, whether on the free terms of the controlling evil, the
metachemical, or on the bound terms of the subversive good, the former the
principal manifestation of the vain, the latter the principal manifestation of
the just, neither the antimetaphysical pseudo-foolish nor the physical
pseudo-wise anything more than secondary manifestations of state-hegemonic
criteria, while their pseudo-sinful and pseudo-graceful counterparts, ever
subordinate to themselves, are no more than secondary manifestations, likewise,
of church-subordinate criteria compared with those for whom criminal and punishing
orders of bound and free psyche are more typical, not least in relation to the
Christian fundamentalism and antinonconformism which, following a
state-hegemonic lead, cannot help but put anything antitranscendentalist and
humanist in its diabolic-ruled antidivine and
antifeminine-subverted masculine place.
49. That
said, there is no such thing, strictly speaking, as a 'fuck*** cunt' - though
heathenistic coital contexts in which the female is on top of the male and
apparently riding him may give such a paradoxical impression - but only, as we
have logically discovered, either 'antisuck*** anticunts' or 'fuck***
anticunts', primarily bound somatic or subordinately free psychic in respect of
antichemistry, with its 'antisucking' in antirealism and its 'fucking' in
antinonconformism, the former state hegemonic and the latter church subordinate
on primary terms, and they exist in subversive complementariness to both
'antisuck*** pricks' and 'fuck*** pricks', secondarily bound somatic and
subordinately free psychic in respect of physics, with its 'antisucking' in
naturalism and its 'fucking' in humanism, the former state hegemonic and the
latter church subordinate on secondary terms.
50. Across
the other side of the worldly divide, however, it would indeed be an
irrationally impulsive person who believed that the chemical were 'fuck***
cunts' and the antiphysical full of 'fuck*** shit', though one cannot rule out
the likelihood that they might appear as such to their ethnic or worldly
detractors and opponents, only too ready to brand certain categories of
persons, whether Catholic or Irish, as 'cunts' or 'shit'. The logical facts of the context would not
confirm them in their bigotry, however, and we shall now turn away from the
just in order to turn towards the meek, who are the categories of persons
divisible between what has been called 'cunts' and 'antipricks', the former
chemical and the latter their antiphysical subverters at the behest,
traditionally, of an overall metaphysical hegemony enabling males of whatever
class to 'turn the tables' on females and live from a standpoint centred in
psyche rather than rooted in soma, a standpoint in which bound psyche becomes,
according to gender, the sinful and/or pseudo-criminal precondition of
salvation to grace and the pseudo-punishing mode of grace which, being
secondary, would, in the fullness of that context, have more to do with a
beautiful approach to truth and a loving approach to joy than with truth or joy
itself for a gender which, in antimetachemistry, would only be emphasizing
psyche under male hegemonic metaphysical pressures, and then contrary to its
gender norm of soma preceding and predominating over psyche.
51. For
on the ascending axis of phenomenal sensuality to noumenal sensibility, the
church-hegemonic and state-subordinate axis typifying countries which, like
Ireland (and Eire in particular), are overwhelmingly psychic, whether on the
free terms of the controlling graceful, the metaphysical, or on the bound terms
of the subversive sinful, the former the principal manifestation of the
righteous, the latter the principal manifestation of the meek, neither the
antimetachemical pseudo-punishing nor the chemical pseudo-criminal are anything
more than secondary manifestations of church-hegemonic criteria, while their
pseudo-good and pseudo-evil counterparts, ever subordinate to themselves, are
no more than secondary manifestations, likewise, of state-subordinate criteria
compared with those for whom wise and foolish
orders of bound and free soma are more typical, not least in relation to
the republican idealism and antinaturalism which, following a church-hegemonic
lead, cannot help but put anything antimaterialist and realist in its
divine-led antidiabolic and antimasculine-subverted feminine place.
52. That
said, there could be no such thing, strictly speaking, as a 'suck*** prick' but
only, as we have logically discovered, either 'antifuck*** antipricks' or
'suck*** antipricks', primarily bound psychic or subordinately free somatic in
respect of antiphysics, with its 'antifucking' in antihumanism and its
'sucking' in antinaturalism, the former church hegemonic and the latter state
subordinate on primary terms, and they exist in subversive complementariness to
both 'antifuck*** cunts' and 'suck*** cunts', secondarily bound psychic and
subordinately free somatic in respect of chemistry, with its 'antifucking' in
nonconformism and its 'sucking' in realism, the former church hegemonic and the
latter state subordinate on secondary terms.
53. There
can be no question that in general or relative terms, heterosexuality is
germane, if with a different emphasis, to both the ascending axis of
church-hegemonic criteria and the descending axis of state-hegemonic criteria;
for there is always a coital relativity between 'antipricks' and 'cunts' on the
one hand, that of the meek, and 'anticunts' and 'pricks' on the other hand,
that of the just, the difference being that in the one case there will be more
openness to the possibility of pregnancy through unprotected sex than in the
other case where, by contrast, 'antisucking' is more the somatic norm and there
can only be a greater emphasis on contraception, whether from a male or a
female point of view, than on conception, in typically puritanical fashion.
54. But
the combination of 'antisucking' and 'fucking' in relation to 'anticunts' and
'pricks' will tend to encourage sex for pleasure and as a sort of worldly
end-in-itself rather than as a means to a reproductive end, which is what it is
more usually encouraged to be by the 'antifucking' and 'sucking' combination
which tends to characterize 'antipricks' and 'cunts' in what amounts to a
viciously moral context governed by ignorance and weakness, pain and humility,
rather than one in which strength and knowledge, pride and pleasure, are more
ethnically representative of a virtuous immorality in typically
antichemical/physical fashion.
55. Certainly
there is also the disparity between the circumcised and the uncircumcised to
bear in mind, and many a male Catholic must look upon condoms as somewhat at
loggerheads with his phallic reality and consequently more suited to males whom
he would probably classify, in their uncircumcised condition, as 'roundheads',
meaning Protestants of, in particular, a puritan cast. Again, in this worldly dichotomy between the
meek and the just, there is all the difference between a vicious morality that
lives in hope of salvation to virtuous morality 'on high' and, by contrast, a
virtuous immorality which is a source of fear and repugnance for those who are
viciously immoral and anxious to avoid either damnation or counter-salvation to
something 'down below' their own necessarily upper-class, and somatically free,
dispositions.
56. This
is a subject I believe I touched upon in a previous text, and once again it is
evident that the chasm of the world cannot be bridged, because it is indicative
of two incompatible ethnicities which, though equally lower class, have
contrary views of the world and antithetical places in it, whether in respect
of vicious morality or of virtuous immorality, bound psyche coupled, for the
meek, to a subordinate free soma or, in the case of the just, bound soma
coupled to a subordinate free psyche, thus rendering them ethnically
incompatible; for there is no way that bound psyche and bound soma can see
eye-to-eye.
57. But
neither is there any way that free soma and free psyche can see eye-to-eye in
the upper-class contexts of vicious immorality and virtuous morality, and
therefore the principal representatives of those positions also remain at
loggerheads or, more correctly, as distinct and alien to one another as the
vain and the righteous, 'snobs' and 'nobs', with the 'snobs' anxious to control
'antislobs' in a descending axial somatic consistency typified by state-hegemonic
criteria, and the 'nobs' only too anxious to control 'antiyobs' in what
becomes, by contrast, an ascending axial psychic consistency typified by
church-hegemonic criteria.
58. For
with 'snobs' over 'antinobs' in noumenal sensuality the way is prepared for the
phenomenally sensible subversion of 'yobs' by 'antislobs', and with 'nobs' over
'antisnobs' in noumenal sensibility the way is prepared for the phenomenally
sensual subversion of 'slobs' by 'antiyobs', so that, in each axial case, it is
the upper-class positions which effectively determine the fate of the world,
preventing it from deteriorating into that despotism and anarchy which would
otherwise afflict it in the event of either 'slobs' having their gender way at
the expense of 'antiyobs' in phenomenal sensuality or, across the worldly
divide, 'yobs' having their gender way at the expense of 'antislobs' in
phenomenal sensibility.
59. Freedom
in the world can never be primary but always subordinate to a psychic or a
somatic binding which is the product, in no small measure, of either a
controlling psychic freedom or a controlling somatic freedom in the overworld
which is primary and thus able to have its graceful or evil way, as the case
may be, at the expense of the world, which is to say, to the exclusion of
worldly freedom on anything but subordinate terms to worldly binding.
60. 'The
below' do not condition 'the above'. On
the contrary, 'the above' condition 'the below', whether for better, as in the
case of the antiphysical subversion of the chemical to a bound-psychic
church-hegemonic bias at the expense of free soma, or for worse, as in the case
of the antichemical subversion of the physical to a bound-somatic
state-hegemonic bias at the expense of free psyche, neither type of society
being compatible with the other because appertaining to separate axes, the
diagonally ascending axis from antiphysics to metaphysics and, in secondary
vein, from chemistry to antimetachemistry, in which males are primary, and the
diagonally descending axis from metachemistry to antichemistry and, in
secondary vein, from antimetaphysics to physics, in which females are primary.
61. And
yet the ascending axis, in renewing itself in truly contemporary terms, can, I believe, bring about the downfall of the descending one, the
state-hegemonic axis of somatic immorality, and it is to that end that I have
conceived of my Social Theocratic alternative to Roman Catholicism and made it
perfectly clear that until and unless the people of countries given to the ascending
axis democratically opt for religious sovereignty, the sovereignty of an
ultimate republican context, they will not be saved from the world to an extent
that would considerably reduce the scope of predatory exploiters and financiers
to profit at their expense; for it is
only in a society characterized by religious sovereignty that the necessary
measures could be set in motion which would eventually deliver them more
efficaciously from their enemies on the diagonally descending axis and thereby
invalidate the viability of such a deplorably immoral and corrupt axis, the
consequence, all along, of schismatic heresy and therefore of heathenistic
tendencies characterized by female domination.
62. All that
will of course take time, but having the preconditions of the right kind of
development in place is of considerable importance in itself, otherwise
progressive radicalism will remain merely peripheral to the worldly and
overworldly status quo, with no power or mandate to do anything, not least the
establishment of the right kind of political and religious structures, as
outlined in previous texts, and the removal, bit by bit, of obstacles in its
way, traditional religious and political ones not least of all.
63. Sometimes
it is expedient and even enlightening to think in parables or metaphors, and
lately I have been conceiving of modern history from a metaphorical point of
view, thinking of the distinctions between sheep, black sheep, sheepdogs,
shepherds and, for want of a better term, wolves. For we live, these days, in a society in
which not a homogenous flock of sheep but disparate mobs of democratized sheep
are led or, rather, misled by black sheep of one hue or another posing as
shepherds, most of whom are actually wolves in sheep's clothing, and therefore
hand-in-glove with the wolves in the ripping-off of sheep who, divided so
cynically between disparate interest groups by the competing black sheep, are
easy prey to the wolves, who profit from their disunity and want of proper
leadership.
64. Of
course, proper leadership will only come when a genuine shepherd turns the
disparate mobs of sheep against their phoney leaders and, having first made a
homogenous flock out of them, leads them up a mountain with the aid of his
sheepdogs from which they will never again come down and from where they will
be safe from wolves and all those who would rip them off in whatever manner was
most expedient.
65. But
such a genuine shepherd is not to be confounded with the shepherd in wolf's
clothing who, having first created a homogenous flock of sheep, turned them
against both the disparate mobs of sheep presided over by black sheep and even,
in response to this threat, the occasional wolf in shepherds clothing, and
those more homogenous sheep who didn't even have the dubious privilege of the
'leadership' of a wolf in shepherd's clothing but were simply the victims of a
sheepdog in wolf's clothing who claimed some kind of ideological descent from a
wolf in sheepdog's clothing who was responsible for one of the most unlikely
and paradoxical revolutions in the history of any flock or flocks of sheep the
world has ever known.
66. Of
course, the combined efforts of the wolves in shepherd's clothing and of the
sheepdog in wolf's clothing put paid to the schemes of the shepherd in wolf's
clothing, and he was eventually defeated and driven from the field where the
sheep, less homogenized than formerly, had to be given some new kind of
'leadership', though not, of course, in relation to the wolves in shepherd's
clothing or even to the sheepdog in wolf's clothing but, when the semblance of
what passes for normality had been restored, to the divide-and-rule disorders
presided over by black sheep on the one hand and, where the habitually more
homogenous flocks were concerned, a new order of sheepdog who had little of the
wolf about him but rather, as time went
by, a growing suspicion that sheep resented being 'led' by sheepdogs and would naturally
prefer the more pretentious seductions of black sheep.
67. Well,
history is well known, and in due course a revolt of the homogenous sheep in
several fields where sheepdogs were the sole authorities resulted in the
emergence of divide-and-rule disorders like those which already existed in
fields to the west of their own, and before long most of the industrialized
world had become democratized to an extent whereby disparate mobs of sheep
roamed everywhichway or no way at all under the smug but devious 'leadership'
of gangs of black sheep whose only concern was to ensure that they cut a
lucrative deal with the wolves which would work out to their mutual benefit and
enable them to grow fat and prosperous at the expense of those who had to be
constantly preyed upon, if they were to be kept confused and bemused and in no
position to flock together in order to better defend themselves from the
rapacious greed of predators.
68. Well,
the prospects of that could only be pretty slim in any case, for sheep are not
very good, even in a homogenous flock, of defending themselves from wolves when
their sheepdogs are either non-existent or in league with black sheep against
them and in no position to do the bidding of a true shepherd, something the
black sheep would be the last to encourage, insofar as they have set themselves
up as shepherds, as 'leaders', and cannot bear the thought of a genuine
shepherd calling their bluff and exposing their pretensions.
69. But a
day is nevertheless fast approaching when a shepherd will descend from a high place and appeal to the
regular sheep over the heads of their deceivers that they should reject the
shame-inducing sham that has been so cruelly inflicted upon them, to join
together as a homogenous flock and follow him back up the mountain to a high
place from which they will be safe, for ever more, from the wolves and other
vain creatures who, with the connivance of black sheep, have so cynically and
ruthlessly ripped them off and torn them to shreds while they were weak and
disunited, ignorant and in want of deliverance from their plight, mere anarchic
or semi-anarchic bands of mauled and dishevelled woolly-headed quadrupeds
scarcely recognizable as sheep at all, a prey to all the worst excesses of
pastoral exploitation and bestial degradation.
70. The
day of the true shepherd, I repeat, is fast approaching, and this superior
being, a truly god-like individual, will not waste his time with the
mob-anarchy that is called democracy but, rather, will insist that if the sheep
wish to be delivered from their sorry plight they will have to reject the
blandishments of the various types of black sheep, with their false promises
and pretence of leadership, and democratically opt to follow him to the higher
pastures beyond, where, duly united into a flock worthy of the name and with
the protection of well-motivated sheepdogs, they will be safe from wolves and
other such predators and chew an altogether more satisfying cud, one not of
black sheep or wolves' making but the product, by and large, of the true
shepherd who would lead them into paradise.
71. Such,
in simple metaphorical or allegorical terms, is what will have to happen if the
meek are to be delivered from the bog of their own worldly shortcomings and, no
less significantly, from the exploiters of their ignorance and weakness who
seduce them, with false promises and vain productions, to glory in all that is
ugly and false. For until the coming of
Social Theocracy and the democratic endorsement of religious sovereignty by the
People, they will continue to be divided and ruled at their expense, and in no
position to escape from exploitation at the hands of the viciously immoral to a
realm where virtuous morality will be the order of the day, and their own
vicious morality no more than a faint memory, likely to recede ever further
into the distance of worldly profanity, of sin and pseudo-crime, folly and
pseudo-evil.
72. The
'mountain' up which the People are to be led will, of course, correspond to
what in previous texts has been described somewhat colloquially as 'Kingdom
Come', or the context of a triadic Beyond and administrative aside in which
religious sovereignty will be the norm and the saved People have rights in
relation to such a sovereignty, not least the religious self-determination
which, in delivering them from the bog of worldly profanity, would also ensure
that never again will religious falsity in the form of Devil the Mother hyped
as God ... rule religion to the detriment of Truth, which, being metaphysical,
is antithetical to everything metachemical and rooted, through free will, in
power and, hence, the hideously barbarous concept of 'The Almighty'.
73. Therefore
the religiously sovereign People would be freed from the tyranny of Jehovah, as
of anything analogous to such a noumenally objective sensual entity that would
hold them back not only from what properly pertains to God, not to mention its
antimetachemical complement, the Antidevil, but keep them chained to what, in
suitably contemporary guise, is the source of their exploitation and somatic undoing,
the devilish and antigodly vanities which prey upon them from a synthetically
artificial metachemical and antimetaphysical height as germane to the apex of
the diagonally descending axis and would seduce them to the worship of false
gods, of evil and pseudo-folly, which, unlike folly and pseudo-evil or, more
pertinently to bound psyche, sin and pseudo-crime, are not means to a higher
and altogether more desirable free-psychic end but the born enemy of such a
divine and antidiabolic end, having to do with a diabolic and antidivine
beginning which, in the vanity of its somatic licence, likes to hype its own
religious worth at the expense of what properly appertains to religion and,
contrary to this beginning, has no bearing whatsoever on anything somatically
free in noumenally sensual terms.
74. Obviously,
it is necessary to expose such a falsehood before it becomes possible to defeat
it, though only the People can do that, as and when they elect to turn their
back on the world and opt for religious sovereignty, thereby putting themselves
in a position which, with the requisite ideological will, can be developed ever
more progressively and perfectly over the coming decades and even centuries,
developed to such a level or stage of transcendentalism and antifundamentalism,
not to mention idealism and antimaterialism for the state-subordinate
corollaries of a church-hegemonic context, that the People themselves will have
been transmuted from an effectively post-human phase of existence in the
temporal proletarian present to an advanced cyborg stage of eternal life in
which they will truly remain 'up the mountain' and not come down or, rather,
fall back down, as from some lesser grace, to be preyed upon all over again by
the vain, the metachemical and antimetaphysical, not to mention their
antichemical and physical counterparts down the diagonally descending axis,
whom we have described as the just and know, for all their good vis-à-vis evil
rhetoric, to be ethnically in league with the vain in the exploitation, to
their mutual somatic benefit, of the meek, of the ignorant and weak Catholic
masses who are of the world in a way antithetical, in virtually every respect,
to those for whom, in virtuous immorality, the world is falsely construed as an
end-in-itself.
75. But
that urbane world of the just, of the good and pseudo-wise who are somatically
bound, will not long survive the salvation of the meek, of the sinful and
pseudo-criminal (to do them bound-psychic justice), if they do indeed opt for religious
sovereignty and for an altogether higher order of republicanism than that to
which they have been accustomed in the worldly profanity of their compromised
meekness. For even before the new system
is properly up and running, it will be possible to serve a religiously
sovereign People in such fashion that they will no longer be exposed, to
anything like the same extent, to the exploitations of the vain, and before
long both the vain and the just will begin to feel the pinch, as we say, when
once their taken-for-granted pool of prey is no longer quite as vulnerable to
predation as, in the context of political sovereignty, had formerly been the
case, a context, remember, in which the People suffer the indignities of
'divide and rule' and are akin to disparate mobs of sheep which, lacking
homogeneity through proper leadership by a genuine shepherd, are easily conned
and ripped-off by their predatory enemies, now fatter and richer than ever
before.
76. Therefore
it is for the People to decide whether or not they wish to be saved from the
world to the otherworldly context which has been identified with 'Kingdom
Come', the project, in large conceptual part, of a 'philosopher-king', nay of the 'Philosopher King', who is about as close, in his celibacy-inspired
capacity for truth of a fully universal order, to a Messianic father-figure
corresponding, in Christian eschatology, to the Second Coming ... as it is
logically possible to be, even though he is fully aware of the drawbacks of
using conventional or traditional terminology in what will effectively
correspond to a revolutionary context, a context where the term 'King' in
'Philosopher King' is to be taken as provisionally or metaphorically as the
term 'Kingdom' in 'Kingdom Come', which, as noted, would rather be a radical
mode of republicanism in which a religiously sovereign People were served by an
executive president who was responsible, from the administrative aside that had
been democratically charged by the electorate with political responsibilities, for
the development and protection of a triadic Beyond, or three-tier system, which
would be the framework of religious praxis in what should be called the Social
Transcendentalist Centre, to differentiate it from the Social Theocratic Centre
of the administrative aside, no less beyond the State of conventional worldly
society than the triadic Beyond itself would be beyond the Church, and
therefore each of them pertaining to the relativistic absolutism of a synthetic
otherworldly society capable of global universality, in which the emphasis
would always be on the religious aspect of the Centre as being germane to the
focus of ultimate republicanism in the religiously sovereign People or, in due
course, Cyborgs, the moral principle of church-hegemonic and state-subordinate
criteria persisting, in duly transmuted guise, into the Centrist age of Eternal
Life.
77. Frankly,
I have no reasonable grounds for believing that, given half a chance, the politically sovereign People,
whether meek or factious, would not wish to be delivered from the world, as
from a situation which not only leaves something to be desired from its own
ignorant and weak standpoints in antiphysics and chemistry but, for want of
adequate salvation in relation to the traditional modes - where still
applicable - of metaphysics and antimetachemistry, is constantly set upon by
the more contemporary modes of metachemical and antimetaphysical vanity in such
fashion that the relationship of bound psyche to free soma is undermined from a
standpoint rooted, diabolically, in somatic freedom, the freedom par excellence of the New World, which, with
the help of its principal ally Great Britain, has cast its death-obsessed
shadow over the contemporary world and brought it to the sorry pass of
worshipping the false gods of evil and pseudo-folly, of Devil the Mother and
the Antison of Antigod, in what transpires to be the synthetically-artificial
materialistic and anti-idealistic modes of state-hegemonic idolatry, coupled to
the relevant fundamentalist and antitranscendentalist modes of
church-subordinate idolatry in which, through bound psyche of a correlative
noumenally sensual disposition, the false gods of crime and pseudo-sin, of the
Daughter of the Devil and Antigod the Antifather, have their respective subordinate
parts in the drama which constantly unfolds in superficially cyborg, or
sensually synthetic, terms.
78. For
America is the land of metachemical drama par excellence, of the so-called 'American Dream' which is not
just about freedom - for freedom unqualified by reference to either soma or
psyche is always too vague a word - but, in the American partisanship towards
noumenal sensuality, freedom of soma from binding of soma, from the sorts of
parliamentary/puritan constraints which inspired a Civil War in England and
gave to the descendants of the Pilgrim Fathers and original founders of the
American Republic a determination to become or remain somatically free at any
cost from the sorts of somatic constraints which a free anglican monarchy was
still striving to impose upon its colonial offshoots.
79. It
was not a Catholic will that inspired America, a determination to protect and
advance psychic freedom from a bound-psychic base, but, on the contrary, a
determination on the part of puritan settlers to escape somatic repression and
become somatically free, to become the 'land of the free' in which one could do
what one wanted and realize the dream of freedom in relation to free
enterprise, a dream that never issued from a Catholic base, no matter how many
peoples of Catholic descent may since have complicated the overall picture, but
in relation to a Protestant tradition that sought what the majority of
Protestants have always wanted, which is to say, freedom from if not Roman
Catholic then Anglo-Catholic repression, and not simply in order to become
psychically free, which after all is the Catholic ideal par excellence but, more significantly from
an American standpoint, to become somatically free, to become akin to those
whose somatic freedom depended on their own somatic binding, and thus not only
free from enslavement to bound soma but free, if necessary, to enslave others
in such fashion in due course.
80. This,
as we all know, they did, but they had to pay a heavy price, and today they are
still paying that price as they fly the flag of somatic freedom in celluloid
free enterprise from every cinema screen in the land and boast the most
prosperous and prolific film industry in the world, an industry of
synthetically artificial drama which rules over the synthetically artificial
poetry which is called modern jazz, and which is to noumenal sensuality what
the subversion, where applicable, of television drama by rock music is to its
phenomenal counterpart, except that down below, in the antiphysical/chemical
depths of phenomenal sensuality, the terms of reference are reversed, and it is
the synthetically artificial poet who is generally more representative of the
context in question.
81. For
if the dramatist is in 'his' element metachemically, in fiery action, then the
poet can only be in his element antiphysically, in vegetative diction, the
antimetaphysical poet being no less 'pseudo' in relation to dramatic action
than the chemical dramatist in relation to poetic diction, dramatic fact being
primarily the preserve of metachemical freedom and poetic illusion the
preserve, by contrast, of antiphysical freedom or, rather, binding, insofar as
psychic binding still takes precedence over somatic freedom as a phenomenally
sensual norm in relation to a metaphysically-conditioned church-hegemonic
situation.
82. But
if the antimetaphysical poet is no less dramatically 'pseudo' than the chemical
dramatist poetically 'pseudo', we must nonetheless avoid the tendency to
oversimplification with these two elemental positions, corresponding to upper-
and lower-class sensual alternatives; for in reality there is a type of drama
in antimetaphysics no less than a type of poetry in metachemistry, thereby
corresponding to the distinctions between state-hegemonic and church-subordinate
criteria, with drama being state hegemonic in the freely somatic aspects of
metachemistry and antimetaphysics, where we may distinguish between drama per se and the 'bovaryization' of poetry
that is poetic drama, as between materialism and anti-idealism, and poetry
being church subordinate in the bound psychic aspects of metachemistry and
antimetaphysics, where we may distinguish between dramatic poetry as the
'bovaryization' of drama and pseudo-poetry, as between fundamentalism and
antitranscendentalism.
83. Conversely
there is a type of poetry in chemistry no less than a type of drama in
antiphysics, thereby corresponding to the distinctions between church-hegemonic
and state-subordinate criteria, with poetry being church hegemonic in the bound
psychic aspects of antiphysics and chemistry, where we may distinguish between
poetry per se and the
'bovaryization' of drama that is dramatic poetry, as between antihumanism and
nonconformism, and drama being state subordinate in the free somatic aspects of
antiphysics and chemistry, where we may distinguish between poetic drama as the
'bovaryization' of poetry and pseudo-drama, as between antinaturalism and
realism.
84. Therefore
we may conclude that whereas drama has to do with free soma, whether primary or
secondary, in genuinely dramatic or in 'pseudo'
modes, poetry, by contrast, has closer associations with bound psyche,
whether primary or secondary, in genuinely poetic or in 'pseudo' modes, and
that although drama can be male no less than poetry female, strictly speaking
the per se modes of drama
and poetry will only be female and male respectively, the former in
metachemical action, the latter in antiphysical diction, both of which have
their respective secondary forms of drama and poetry in poetic drama and
dramatic poetry, antimetaphysical pseudo-action and chemical pseudo-diction,
together with their respective subordinate modes of poetry and drama which, as
dramatic poetry and poetic drama, contribute towards the existence of poetic
drama and dramatic poetry in what could, with sensuality in mind, be described
as 'vicious circles' of drama and poetry.
85. However
that may be, drama and poetry, principally in the synthetically artificial
terms of film and jazz, television and rock, are much more representative of
our time, from a proletarian standpoint, than are the still largely bourgeois -
but capable, I believe, of being developed to a sensibly proletarian, or
synthetically artificial, level - art forms of prose and philosophy, which have
less to do with fact and illusion, in typically objective and antisubjective
sensual fashion, than with fiction and truth, their anti-objective and
subjective sensible counterparts, insofar as prose fiction is a sort of
sensible, or interiorized, drama, and philosophy, when truthful, a kind of
sensible, or interiorized, poetry which however, unlike poetry, is strictly
regulated by rules owing more to intellectual logic than to speech patterns,
and differs as much, when genuine, from prose ... as poetry from drama.
86. That
said, we may contend that if the philosopher is in his element metaphysically,
in airy contemplation, then the prose writer, or story teller, can only be in
'his' element antichemically, in watery description, the antimetachemical prose
writer being no less 'pseudo' in relation to philosophic contemplation than the
physical philosopher in relation to prosaic description, truth being primarily
the preserve of metaphysical freedom and
fiction the preserve, by contrast, of antichemical binding, insofar as somatic
binding still takes precedence over psychic freedom as a phenomenally sensible
norm in relation to a metachemically-conditioned state-hegemonic situation.
87. But
if the antimetachemical prose writer is no less philosophically 'pseudo' than
the physical philosopher prosaically 'pseudo', we must nonetheless avoid the
tendency to oversimplification with these two elemental positions,
corresponding to upper- and lower-class sensible alternatives; for in reality
there is a type of philosophy in antimetachemistry no less than a type of prose
in metaphysics, thereby corresponding to the distinctions between
church-hegemonic and state-subordinate criteria, with philosophy being church
hegemonic in the freely psychic aspects of metaphysics and antimetachemistry,
where we may distinguish between philosophy per se and the 'bovaryization' of prose that is prosaic
philosophy, as between transcendentalism and antifundamentalism, and prose
being state subordinate in the bound somatic aspects of metaphysics and
antimetachemistry, where we may distinguish between philosophic prose as the
'bovaryization' of philosophy and pseudo-prose, as between idealism and
antimaterialism.
88. Conversely
there is a type of prose in physics no less than a type of philosophy in
antichemistry, thereby corresponding to the distinctions between
state-hegemonic and church-subordinate criteria, with prose being state
hegemonic in the bound-somatic aspects of antichemistry and physics, where we
may distinguish between prose per se and the 'bovaryization' of philosophy that is
philosophic prose, as between antirealism and naturalism, and philosophy being
church subordinate in the free-psychic aspects of antichemistry and physics,
where we may distinguish between prosaic philosophy as the 'bovaryization' of
prose and pseudo-philosophy, as between
antinonconformism and humanism.
89. Therefore
we may conclude that whereas philosophy has relevance to free psyche, whether primary or secondary, in
genuinely philosophic or in 'pseudo' modes, prose, by contrast, has closer
associations with bound soma, whether primary or secondary, in genuinely
prosaic or in 'pseudo' modes, and that although philosophy can be female no
less than prose male, strictly speaking the per se modes of philosophy and prose will only be male and
female respectively, the former in metaphysical contemplation, the latter in
antichemical description, both of which have their respective secondary forms
of philosophy and prose in prosaic philosophy and philosophic prose,
antimetachemical pseudo-contemplation and physical pseudo-description, together
with their respective subordinate modes of prose and philosophy which, as
philosophic prose and prosaic philosophy, contribute towards the existence of
prosaic philosophy and philosophic prose in what could, with sensibility in
mind, be described as 'virtuous circles' of philosophy and prose.
90. In
relation to the 'vicious circle' of noumenal sensuality, by contrast, it can be
maintained that genuine drama conditions dramatic poetry in metachemistry as
pseudo-poetry conditions poetic drama in antimetaphysics, and pretty much as
the ugliness and hatred of materialism conditioning the ugly approach to
illusion and hateful approach to woe of fundamentalism, prior to the illusion
and woe of antitranscendentalism conditioning the illusory approach to ugliness
and woeful approach to hatred of anti-idealism, with consequences for evil and
crime in the case of what should be called drama proper and dramatic poetry,
but pseudo-sin and pseudo-folly in the case of what could be called poetry
improper and poetic drama.
91. Similarly,
in relation to the 'vicious circle' of phenomenal sensuality, it can be
maintained that pseudo-drama conditions dramatic poetry in chemistry as genuine
poetry conditions poetic drama in antiphysics, and pretty much as the weakness
and humility of realism conditioning the weak approach to ignorance and humble
approach to pain of antinonconformism, prior to the ignorance and pain of
antihumanism conditioning the ignorant approach to weakness and painful
approach to humility of antinaturalism, with consequences for pseudo-evil and
pseudo-crime in the case of what could be called drama improper and dramatic
poetry, but sin and folly in the case of what should be called poetry proper
and poetic drama.
92. Conversely,
in relation to the 'virtuous circle' of phenomenal sensibility, it can be
maintained that pseudo-philosophy conditions philosophic prose in physics as
genuine prose conditions prosaic philosophy in antichemistry, and pretty much
as the knowledge and pleasure of humanism conditioning the knowledgeable
approach to strength and pleasurable approach to pride of naturalism, prior to
the strength and pride of antirealism conditioning the strong approach to
knowledge and proud approach to pleasure of antinonconformism, with
consequences for pseudo-grace and pseudo-wisdom in the case of what could be
called philosophy improper and philosophic prose, but goodness and punishment
in the case of what should be called prose proper and prosaic philosophy.
93. Finally
in relation to the 'virtuous circle' of noumenal sensibility, it can me
maintained that genuine philosophy conditions philosophic prose in metaphysics
as pseudo-prose conditions prosaic philosophy in antimetachemistry, and pretty
much as the truth and joy of transcendentalism conditioning the truthful
approach to beauty and joyful approach
to love of idealism, prior to the beauty and love of antimaterialism
conditioning the beautiful approach to truth and loving approach to joy of
antifundamentalism, with consequences for grace and wisdom in the case of what
should be called philosophy proper and philosophic prose, but pseudo-goodness
and pseudo-punishment in the case of what could be called prose improper and
prosaic philosophy.
94. Provided
one realizes that the terms 'proper' and 'improper' are being used as
synonymous with genuine and 'pseudo', then it will not seem unduly odd that we
can distinguish, in such fashion, between drama proper in noumenal sensuality,
whether per se or 'bovaryized',
and drama improper in phenomenal sensuality, whether 'pseudo' or
pseudo-'bovaryized'; poetry improper in noumenal sensuality, whether 'pseudo'
or pseudo-'bovaryized', and poetry proper in phenomenal sensuality, whether per
se or 'bovaryized'; prose proper in phenomenal sensibility, whether per
se or 'bovaryized', and prose improper in noumenal sensibility, whether
'pseudo' or pseudo-'bovaryized'; philosophy improper in phenomenal sensibility,
whether 'pseudo' or pseudo-'bovaryized', and philosophy proper in noumenal
sensibility, whether per se or 'bovaryized'.
95. Thus
if drama and poetry stand sensually apart from prose and philosophy in this
fourfold elemental way, there can be no question that, in overall axial terms,
the diagonally ascending axis of church-hegemonic and state-subordinate
criteria will be characterized by an ascent, on a par with salvation and
counter-damnation, from genuine poetry and dramatic poetry to genuine
philosophy and prosaic philosophy, as from sin and pseudo-crime to grace and
pseudo-punishment in church-hegemonic terms, and from poetic drama and
pseudo-drama to philosophic prose and pseudo-prose, as from folly and
pseudo-evil to wisdom and pseudo-goodness in state-subordinate terms, whereas
the diagonally descending axis of state-hegemonic and church-subordinate
criteria will be characterized by a descent, on a par with damnation and
counter-salvation, from genuine drama and poetic drama to prose and philosophic
prose, as from evil and pseudo-folly to goodness and pseudo-wisdom in
state-hegemonic terms, and from dramatic poetry and pseudo-poetry to prosaic
philosophy and pseudo-philosophy, as from crime and pseudo-sin to punishment
and pseudo-grace in church-subordinate terms.
96. Therefore
just as in the primary church-hegemonic axial ascent from the phenomenal
antisubjectivity of antiphysics to the noumenal subjectivity of metaphysics one
would, as a male, be saved from the antihumanism of genuine poetry to the
transcendentalism of genuine philosophy, as from literary sin to literary
grace, so in the primary state-subordinate axial ascent ... one would be
counter-damned, as a male, from the antinaturalism of poetic drama to the
idealism of philosophic prose, as from literary folly to literary wisdom.
97. Likewise,
just as in the secondary church-hegemonic axial ascent from the phenomenal
objectivity of chemistry to the noumenal anti-objectivity of antimetachemistry
one would, as a female, be saved from the nonconformism of dramatic poetry to
the antifundamentalism of prosaic philosophy, as from literary pseudo-crime to
literary pseudo-punishment, so in the secondary state-subordinate axial ascent
... one would be counter-damned, as a female, from the realism of pseudo-drama
to the antimaterialism of pseudo-prose, as from literary pseudo-evil to
literary pseudo-goodness.
98. Contrariwise,
just as in the primary state-hegemonic axial descent from the noumenal
objectivity of metachemistry to the phenomenal anti-objectivity of
antichemistry one would, as a female, be damned from the materialism of genuine
drama to the antirealism of genuine prose, as from literary evil to literary
good, so in the primary church-subordinate axial descent ... one would be
counter-saved, as a female, from the fundamentalism of dramatic poetry to the
antinonconformism of prosaic philosophy, as from literary crime to literary
punishment.
99. Similarly,
just as in the secondary state-hegemonic axial descent from the noumenal
antisubjectivity of antimetaphysics to the phenomenal subjectivity of physics
one would, as a male, be damned from the anti-idealism of poetic drama to the
naturalism of philosophic prose, as from literary pseudo-folly to literary
pseudo-wisdom, so in the secondary
church-subordinate axial descent ... one would be counter-saved, as a
male, from the antitranscendentalism of pseudo-poetry to the humanism of
pseudo-philosophy, as from literary pseudo-sin to literary pseudo-grace.
100. Whatever
one's axial or ethnic fate, there can be no question that just as the genuine
modes of poetry and philosophy appertain to the diagonally ascending axis of
church-hegemonic criteria, so, by contrast, the genuine modes of drama and
prose appertain to the diagonally descending axis of state-hegemonic criteria,
so that there is a noumenal distinction between drama proper and philosophy
proper, as between metachemistry and metaphysics, and a phenomenal distinction
between poetry proper and prose proper, as between antiphysics and
antichemistry.
101. More
comprehensively, it can be maintained that metachemistry is the elemental
context in which drama, like the state, is hegemonic on primary (genuine) terms
and dramatic poetry subordinate, like the church, on primary (genuine
'bovaryized') terms, whereas antimetaphysics is the complementary elemental
context in which poetic drama, like the state, is hegemonic on secondary
(pseudo-'bovaryized') terms and poetry subordinate, like the church, on
secondary (pseudo) terms.
102. Likewise
it can be maintained that antichemistry is the elemental context in which
prose, like the state, is hegemonic on primary (genuine) terms and prosaic
philosophy subordinate, like the church, on primary (genuine 'bovaryized')
terms, whereas physics is the complementary elemental context in which
philosophic prose, like the state, is hegemonic on secondary
(pseudo-'bovaryized') terms and philosophy subordinate, like the church, on
secondary (pseudo) terms.
103. Conversely,
it can be maintained that antiphysics is the elemental context in which poetry,
like the church, is hegemonic on primary (genuine) terms and poetic drama
subordinate, like the state, on primary (genuine 'bovaryized') terms, whereas
chemistry is the complementary elemental context in which dramatic poetry, like
the church, is hegemonic on secondary (pseudo-'bovaryized') terms and drama
subordinate, like the state, on secondary (pseudo) terms.
104. Similarly,
it can be maintained that metaphysics is the elemental context in which
philosophy, like the church, is hegemonic on primary (genuine) terms and
philosophic prose subordinate, like the state, on primary (genuine
'bovaryized') terms, whereas antimetachemistry is the complementary elemental
context in which prosaic philosophy, like the church, is hegemonic on secondary
(pseudo-'bovaryized') terms and prose subordinate, like the state, on secondary
(pseudo) terms.
105. Seeing
that things progress from antiphysics to metaphysics and from chemistry to
antimetachemistry on the diagonally ascending axis from phenomenal sensuality
to noumenal sensibility, as from sin to grace and pseudo-crime to
pseudo-punishment in the salvation of church-hegemonic bound psyche to free
psyche, and from folly to wisdom and pseudo-evil to pseudo-good in the
counter-damnation of state-subordinate free soma to bound soma, so they may be
said to proceed from poetry and dramatic poetry to philosophy and prosaic
philosophy on hegemonic primary and secondary, genuine and 'pseudo', terms, and
from poetic drama and drama to philosophic prose and prose on subordinate
primary and secondary, genuine and 'pseudo', terms.
106. Seeing,
on the other hand, that things regress from metachemistry to antichemistry and
from antimetaphysics to physics on the diagonally descending axis from noumenal
sensuality to phenomenal sensibility, as from evil to good and pseudo-folly to
pseudo-wisdom in the damnation of state-hegemonic free soma to bound soma, and
from crime to punishment and pseudo-sin to pseudo-grace in the counter-salvation
of church-subordinate bound psyche to free psyche, so they may be said to
recede from drama and poetic drama to prose and philosophic prose on hegemonic
primary and secondary, genuine and 'pseudo', terms, and from dramatic poetry
and poetry to prosaic philosophy and philosophy on subordinate primary and
secondary, genuine and 'pseudo', terms.
107. If
drama and philosophy in their per se manifestations of free will and free soul are the
diabolic/divine alternatives on the noumenal plane of space, where a division
between 'spatial' and 'spaced' confirms a sensual/sensible upper-class
antithesis between metachemistry and metaphysics, then poetic drama and prosaic
philosophy are the 'pseudo'
manifestations of free will and free soul on the noumenal plane of time,
where a division between 'sequential' and 'repetitive' confirms a
sensual/sensible upper-class antithesis between antimetaphysics and
antimetachemistry.
108. If
poetry and prose in their per se
manifestations of bound ego and bound spirit are the antimasculine/antifeminine
alternatives on the phenomenal plane of mass, where a division between
'massive' and 'massed' confirms a sensual/sensible lower-class antithesis
between antiphysics and antichemistry, then dramatic poetry and philosophic prose
are the 'pseudo' manifestations of bound ego and bound spirit on the phenomenal
plane of volume, where a division between 'volumetric' and 'voluminous'
confirms a sensual/sensible lower-class antithesis between chemistry and
physics.
109. In
strictly hierarchical terms, the plane of mass stands beneath the plane of
volume, just as the plane of time stands beneath the plane of space, so that
one can ascend from mass to space via volume and time or descend from space to
mass via time and volume, but the world attests, at the behest of noumenal
controlling factors in either the alpha of metachemistry or the omega of
metaphysics, to the subversion of volume by mass in both sensuality and
sensibility, where, as we have seen, poetry subverts drama towards dramatic
poetry in the interests of church-hegemonic psychic emphasis and, by contrast,
prose subverts philosophy towards philosophic prose in the interests of
state-hegemonic somatic emphasis, so that a broadly poetic/prosaic antithesis
between the two worldly contexts is the paradoxical result, but only because of
the controlling influence being exerted by the antithetical forms of noumenal
existence above, the death-worshipping eternity in free soma of metachemical
drama and the life-affirming eternity in free psyche of metaphysical
philosophy, neither of which have any time or place for the other, since
neither can exist except by controlling the world after their respective
fashions - the phenomenal sensibility of antichemistry and physics being
made-over in the somatic image, albeit antithetically, of that which
appertains, whether on primary or secondary terms, to noumenal sensuality; the
phenomenal sensuality of antiphysics and chemistry being made-over in the
psychic image, albeit antithetically, of that which appertains, whether on
primary or secondary terms, to noumenal sensibility, so that an axial descent
from free soma to bound soma (not forgetting the church-subordinate parts
played by bound and free psyche) has to be contrasted with an axial descent
from free psyche to bound psyche (not forgetting the state-subordinate parts
played by bound and free soma), even though this latter axis is, in practice,
turned around to suggest the desirability of an ascent from bound psyche to
free psyche (not forgetting, once again, the state-subordinate parts played by
free soma to bound soma) in view of the fact that, unlike the case of what
could be called a counter-regressive ascent from bound soma to free soma on the
state-hegemonic axis, such a church-hegemonic ascent would be commensurate with
a progression from sin to grace and, for females, from pseudo-crime to
pseudo-punishment, and thus from vicious morality to virtuous morality, whereas
any contrary ascent on what has been described as the diagonally descending
axis would only be commensurate with a counter-regression from goodness to evil
and, for males, from pseudo-grace to pseudo-sin, and thus from virtuous
immorality to vicious immorality - something that, whilst it might be
superficially more attractive to females, would hardly suit the generality of
males, with the notable exception of those who had proved themselves to be less
just than vain and were therefore granted due recognition, together with their
female counterparts, for their vanity such that resulted in their being
'elevated' from phenomenal sensibility to noumenal sensuality, as from bound
soma to free soma, whether on primary or secondary, female or male, terms.
110. However
that may be, the meek and the just are as antithetical as poetry and prose, and
while those at the foot of the diagonally ascending axis from vicious morality
to virtuous morality, bound psyche to free psyche, can live in hope of some
form of philosophical deliverance 'on high', those at the foot of the
diagonally descending axis from vicious immorality to virtuous immorality, free
soma to bound soma, would be stupid indeed to live in hope of some form of
dramatic deliverance 'on high' when the generality of their kind, even if still
the most stupid of people, do not live in any kind of hope at all but, rather,
strive to instil a fear of damnation from free soma to bound soma into those
who would parade their vanity at the expense of the just and generally co-opt
them to their exploitation of the meek.
111. Frankly,
the meek are not, for all their worldly shortcomings, as stupid as the just;
for at least they have the prospect of deliverance from virtuous morality to
vicious morality, anti-blessedness to pro-blessedness, anti-peace to pro-peace,
anti-salvation to pro-salvation, whereas the just, for all their worldly
pretensions and false expectations, could only live in false hope of
deliverance from virtuous immorality to vicious immorality, anti-cursedness to
pro-cursedness, anti-war to pro-war, anti-damnation to pro-damnation, assuming
they did not rather prefer, as seems generally to be the case, to remain just,
and thus given to virtuous immorality in bound soma, with its anti-notself
commitment to anti-cursedness, anti-war, anti-damnation in axial opposition -
and contrast - to the vicious immorality in free soma of the vain, who are
committed, through pro-notself behaviour, to a pro-cursed, pro-war, pro-damned
stance, and are thus antithetical, in every state-hegemonic respect, to those
whom they occasionally 'elevate' from the ranks of the just to a status
analogous to their own.
112. And
yet if the vain are pro-damned in state-hegemonic terms, it cannot be said that
they do not fear being damned down, in such fashion, to the anti-notself stance
of the just; for if it is one thing to be somatically free, as in genuine
drama, it is quite another to be somatically bound, as in genuine prose,
especially from a female, and therefore axially representative point of view,
so that one is afflicted by criteria appertaining to the anti-war stance of the
anti-damned or anti-cursed who, for all their church-subordinate affiliations,
are far from being peaceful, saved or blessed, whether on 'anti' or 'pro'
terms, according to whether bound psyche or free psyche is the principal characteristic
of persons within a society characterized by church-hegemonic criteria in
diagonally-ascending axial vein.
113. Those
who are counter-saved from bound psyche in metachemistry and/or antimetaphysics
to free psyche in antichemistry and/or physics, notwithstanding the subordinate
standing of psyche in respect of criteria favouring soma in state-hegemonic
vein, will never be saved to or blessed with peacefulness in any genuine way;
for their positions are akin to punishment and pseudo-grace, primary and
secondary manifestations, according with female and male gender, of
church-subordinate criteria in which something akin to prosaic philosophy and
pseudo-philosophy exists in the somatic shadow of genuine prose and philosophic
prose as the primary and secondary, genuine and 'pseudo', representatives of
state-hegemonic criteria continue to prevail at their expense.
114. Therefore
such people are all the more stupid for imagining that they are saved when they
are merely counter-saved down an axis from crime to punishment on primary
subordinate terms and, for males, from pseudo-sin to pseudo-grace on secondary
subordinate terms - the terms of physical humanism as opposed to antichemical
antinonconformism, and still have to accept the primary and secondary orders of
damnation which take axial precedence over them in respect of state-hegemonic
criteria and which will always be more prevalent in consequence, whether as
goodness in antichemical bound soma or as pseudo-wisdom in physical bound soma.
115. But
stupid, in any case, are the just, as the good and the pseudo-wise coupled, in subordinate vein, to the
punishing and the pseudo-graceful; for
the world is an end-in-itself for them, not a means to a higher and better end,
as with the meek, and short of a proletarian eclipse at the hands of Social
Democratic revolutionaries, who will reverse the terms of the diagonally
descending axis at the expense of the masses, criminalizing neo-metachemical
and neo-antimetaphysical tendencies from fear that they should go too far and
resurrect the more genuine manifestations thereof at their expense, there is
only the false hope, on the part of certain unrepresentatively vain
individuals, of recognition for their vanity and elevation, through honours or
fame or wealth, to the ranks of the vain proper, which of course implies a
counter-regressive ascent from virtuous immorality in bound soma to vicious
immorality in free soma, and thus from good to evil, pseudo-wisdom to
pseudo-folly, coupled, in
church-subordinate terms, to a like ascent from punishment to crime,
pseudo-grace to pseudo-sin in respect of psychic regression from freedom to
binding.
116. All
of which may well be more agreeable, however, from a female point of view,
since the upper-class female pulls metachemical rank on the antimetaphysical
'fall guy' for diabolic denigration, and, when all's said and done, free soma
is more desirable from a female standpoint than bound soma, since it
corresponds to her gender actuality of soma preceding and predominating over
psyche and is therefore less of an ordeal than an ideal, the ideal of freedom
for a female and therefore for a society dominated by female criteria in both
hegemonic (metachemical) and subversive (antichemical) vein, which will always
be state-hegemonic and, in its commitment to soma from contrary class points of
view, either superficially or profoundly, viciously or virtuously, sensually or
sensibly, immoral.
117. Speaking
as an Irish-born male philosopher of Catholic descent, I of course detest and
despise such a society, having had to endure it against my will and better
judgement for the greater part of my life of enforced exile from my native
country. But I cannot pretend that it
doesn't exist or that there are not males who, whether from moral ignorance or
in consequence of some racial trait, a want of hair on the chest or a tendency
towards fleshiness, are resigned to such a society and would back females who
stood up for it, being accustomed to living in the shadow of female domination
and knowing no other system, never mind contrary concept of freedom which,
being psychic, could only have its way at the expense of the type of freedom
that they, in their moral ignorance, more or less take for granted, and then
quite as though there was only one type of freedom, so much are they the
products, or victims, of societal conditioning in respect of the freedom which
prevails, in soma, with them, whether they are for or against it, somatically
free or somatically bound!
118. But,
of course, there is another type of freedom, not least in Eire
traditionally, and it is the freedom which accrues to a male hegemonic and
subversive control of society from metaphysical and antiphysical standpoints
that owe more to genuine philosophy and poetry than, in female-dominated vein,
to genuine drama and prose, even if 'pseudo' orders of drama and prose have to
be taken into account in relation to state-subordinate criteria, just as the
diagonally descending axis to which the vain and the just appertain has its 'pseudo'
orders, as already noted, of poetry and philosophy in relation to
church-subordinate criteria.
119. But
there is considerable elemental difference between the genuine and the
'pseudo', as between long prose, or the novel, and short prose in respect of
the antichemical and antimetachemical sensible alternatives, or between
aphoristic philosophy and essayistic philosophy in respect of the metaphysical
and physical sensible alternatives, or between tragic drama and comic drama in
respect of the metachemical and chemical sensual alternatives, or between lyric
poetry and epic poetry in respect of the antimetaphysical and antiphysical
sensual alternatives, and so on, not forgetting the intermediate forms of
drama, poetry, prose, and philosophy corresponding to poetic drama, dramatic
poetry, philosophic prose, and prosaic philosophy.
120. In
truth, there is so much difference between these various literary art forms,
whether genuine or 'pseudo', 'bovaryized' or pseudo-'bovaryized', that one can
only explain and justify their existence in relation to the distinctions that
exist between church-hegemonic and state-subordinate criteria on the one hand,
and state-hegemonic and church-subordinate criteria on the other hand, so that
it becomes possible to make ethnic and axial sense of the confusing array of
alternatives on both a gender and a class basis, confident in the assessment
that genuine or, rather, hegemonic poetry is as much a Catholic norm as
hegemonic prose, especially in relation to the novel, a Protestant one, if with
a Puritan as opposed to an Anglican or, more correctly in relation to bound
soma, with a parliamentary as opposed to a monarchic bias, so that it becomes
feasible to equate it, together with the majority of its practitioners, with
both antirealist and, where the pseudo-'bovaryization' of pseudo-philosophy
that is called philosophic prose is concerned, naturalist forms of antichemical
and physical sensibility, as though in connection with a state-hegemonic
orientation favouring the good and the pseudo-wise as against, in prosaic
philosophy and pseudo-philosophy, the punishing and the pseudo-graceful in
connection with church-subordinate criteria on primary and secondary,
antichemical and physical, terms.
121. Consequently
hegemonic prose and drama, antichemical/physical and
metachemical/antimetaphysical orders of novel and play, whether primary or
secondary, genuine or 'pseudo', are as contrary to what appertains to the
diagonally ascending axis of church-hegemonic criteria as hegemonic poetry and
philosophy, antiphysical/chemical and metaphysical/antimetachemical orders of
poem and aphorism, whether primary or secondary, genuine or 'pseudo', would be
contrary to what appertains, in state-hegemonic vein, to the diagonally
descending axis.
122. But
even subordinate philosophy and poetry, antichemical/physical and
metachemical/antimetaphysical orders of essay and poem, whether primary or
secondary, in genuine 'bovaryized' or pseudo-'bovaryized' modes, are as
contrary to what appertains to the diagonally ascending axis on
state-subordinate terms as subordinate drama and prose, antiphysical/chemical
and metaphysical/antimetachemical orders of play and story, whether primary or
secondary, in genuine 'bovaryized' or pseudo-'bovaryized' modes, would be
contrary to what appertains, in church-subordinate vein, to the diagonally
descending axis.
123. However
one evaluates the two axes, they remain antithetical in virtually every
respect; for whereas drama and prose are state hegemonic on the descending axis,
whether on metachemical/antimetaphysical or antichemical/physical terms, their
'pseudo' and pseudo-'bovaryized' counterparts remain state subordinate on the
ascending axis, whether on antiphysical/chemical or
metaphysical/antimetachemical terms. And
whereas, by contrast, poetry and philosophy are church hegemonic on the
ascending axis, whether on antiphysical/chemical or
metaphysical/antimetachemical terms, their 'pseudo' and pseudo-'bovaryized'
counterparts remain church subordinate on the descending axis, whether on
metachemical/antimetaphysical or antichemical/physical terms.
124. Therefore
because poetry and philosophy are as hegemonically characteristic of the
ascending axis as drama and prose of the descending axis, one may logically
infer that no psyche-oriented person, whether bound or free, would ever grant
as much importance to drama or prose as to poetry or philosophy, just as one
may logically infer that no soma-oriented person, whether free or bound, would
ever grant as much importance to poetry or philosophy as to drama or prose.
125. For
the morally 'vicious circle' of poetry, poetic drama, drama, and dramatic
poetry in antiphysics/chemistry must ever be contrasted with the morally
'virtuous circle' of philosophy, philosophic prose, prose, and prosaic
philosophy in metaphysics/antimetachemistry, with salvation being from poetry
to philosophy on primary church-hegemonic terms, as from antihumanism to
transcendentalism, and from dramatic poetry to prosaic philosophy on secondary
church-hegemonic terms, as from nonconformism to antifundamentalism, but
counter-damnation being from poetic drama to philosophic prose on primary
state-subordinate terms, as from antinaturalism to idealism, and from drama to
prose on secondary state-subordinate terms, as from realism to antimaterialism.
126. Just
so, must the immorally 'vicious circle' of drama, dramatic poetry, poetry, and
poetic drama in metachemistry/antimetaphysics ever be contrasted with the
immorally 'virtuous circle' of prose, prosaic philosophy, philosophy, and
philosophic prose in antichemistry/physics, with damnation being from drama to
prose on primary state-hegemonic terms, as from materialism to antirealism, and
from poetic drama to philosophic prose on secondary state-hegemonic terms, as
from anti-idealism to naturalism, but counter-salvation being from dramatic
poetry to prosaic philosophy on primary church-subordinate terms, as from
fundamentalism to antinonconformism, and from poetry to philosophy on secondary
church-subordinate terms, as from antitranscendentalism to humanism.
127. Those
who are damned and/or counter-saved can never expect to be saved and/or
counter-damned, yet neither can the latter expect to be delivered not only from
the morally 'vicious circle' of their phenomenal sensuality to the morally
'virtuous circle' of noumenal sensibility but from the immorally 'vicious
circle' of those who, in noumenal sensuality, exploit them most ruthlessly,
unless they agree to world-overcoming and democratically submit to the offer of
religious sovereignty via he who corresponds to a Second Coming of Divine
Revelation, in order that, little by little, they may be delivered more
comprehensively from the depths of worldly meekness to the heights of
overworldly righteousness than has ever been the case before, and thereby cease
being easy prey to that which currently preys upon them from the contrary
overworldly heights of the vain, who would not be there at all were it not for
the contrary worldly depths of the just, who are no friends of the meek but, if
not their sworn enemies, then the effective aiders and abettors of those that
are.
128. Therefore
in this, my final judgement, I implore the meek to submit to the will of God,
that, in being saved from their own worldly shortcomings to a church-hegemonic
New Religious Order the likes of which the world has never before witnessed,
they may bring to pass the inevitable downfall of the axis which, in
state-hegemonic immoral defiance of anything godly, sustains itself at their
expense, and therewith be delivered from that which, more than anything, keeps
them pegged to worldly submission and in want of deliverance not only from sin
and pseudo-crime but, more significantly, from Evil and pseudo-Folly - the Evil
and pseudo-Folly that, by dint of metachemical/antimetaphysical somatic licence
in noumenal sensuality, continues to deny to the meek the blessed salvations of
Grace and pseudo-Punishment in the metaphysical/antimetachemical psychic
freedoms of noumenal sensibility.
LONDON 2004 (Revised
2012)
