Op. 113
FATHER OMEGA’S LAST
TESTAMENT
Aphoristic Philosophy
Copyright © 2013 John
O'Loughlin
_____________
CONTENTS
Aphs. 1–127
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1. There
are four main contexts of gender/class interrelationship, and they are the
contexts of noumenal sensuality, of phenomenal sensuality, of phenomenal
sensibility, and of noumenal sensibility.
Let us examine each of these four contexts separately.
2. Noumenal
sensuality is divisible between the spatial space of metachemistry and the
sequential time of antimetaphysics, the context of metachemistry, which is
upper-class female, being further divisible between somatic materialism and
psychic fundamentalism, while the context of antimetaphysics, being upper-class
male, is further divisible between somatic anti-idealism and psychic
antitranscendentalism.
3. Phenomenal
sensuality is divisible between the volumetric volume of chemistry and the
massive mass of antiphysics, the context of chemistry, which is lower-class
female, being further divisible between somatic realism and psychic
nonconformism, while the context of antiphysics, being lower-class male, is
further divisible between somatic antinaturalism and psychic antihumanism.
4. Phenomenal
sensibility is divisible between the voluminous volume of physics and the
massed mass of antichemistry, the context of physics, which is lower-class
male, being further divisible between psychic humanism and somatic naturalism,
while the context of antichemistry, being lower-class female, is further
divisible between psychic antinonconformism and somatic antirealism.
5. Noumenal
sensibility is divisible between the spaced space of metaphysics and the
repetitive time of antimetachemistry, the context of metaphysics, which is
upper-class male, being further divisible between psychic transcendentalism and
somatic idealism, while the context of antimetachemistry, being upper-class
female, is further divisible between psychic antifundamentalism and somatic
antimaterialism.
6. In sensuality, female criteria are hegemonic, which means that
soma takes precedence over psyche, whereas in sensibility it is male criteria
which are hegemonic, meaning, as intimated above, that psyche takes precedence
over soma.
7. Only
in noumenal sensuality or sensibility is this gender division ever unequivocal;
for there is nothing above metachemistry to prevent it from conditioning
antimetaphysics after its own gender actuality of soma preceding and
predominating over psyche on the 3:1 absolute terms of most particles/least
wavicles, just as there is nothing, in sensibility, above metaphysics to
prevent it from conditioning antimetachemistry after its own gender actuality
of psyche preceding and predominating over soma on the 3:1 absolute terms of
most wavicles/least particles.
8. With
phenomenal sensuality and sensibility, however, this gender division is rarely
unequivocal but, like the phenomenal contexts of worldly relativity in which a
2˝: 1˝ ratio of more particles/less wavicles or, for males, more wavicles/less
particles is the average mean, more usually equivocal in respect of the
hegemonic gender nominally conditioning the subordinate gender in terms of its
own actuality but the subordinate, or mass-under-volume lower-plane gender,
being able to determine the emphasis towards either psyche or soma with the
assistance of the noumenal gender-counterpart to itself which will be
unequivocally hegemonic over time in either spatial sensuality (metachemistry)
or spaced sensibility (metaphysics), and therefore either somatically free to
permit of the antichemical subversion of physics in respect of somatic emphasis
or, in the case of metaphysics, psychically free to permit of the antiphysical
subversion of chemistry in respect of psychic emphasis, neither of which
emphases would ordinarily obtain in relation to purely phenomenal, or worldly,
criteria but either an emphasis on somatic primacy in phenomenal sensuality or
an emphasis on psychic primacy in phenomenal sensibility.
9. The
former emphasis would make for a narrowly heathen disposition in which free soma
took precedence over bound psyche not only for the phenomenally hegemonic
context, viz. chemistry, but, by dint of female pressure, for the phenomenally
subordinate context, viz. antiphysics, in which antimasculine males would be
encouraged to emphasize soma contrary to their gender actuality of psyche both
relatively preceding and predominating over soma, the latter emphasis, by
contrast, for a narrowly Christian disposition in which free psyche took
precedence over bound soma not only for the phenomenally hegemonic context,
viz. physics, but, by dint of male pressure, for the phenomenally subordinate
context, viz. antichemistry, in which antifeminine females would be encouraged
to emphasize psyche contrary to their gender actuality of soma both relatively
preceding and predominating over psyche.
10. Neither
type of phenomenal hegemony would conduce towards worldly stability or
compromise, which is precisely what the worldly contexts require in the
relativity of their phenomenal dispositions if subordinate gender unrest and
even tyrannical opposition to such unrest on the part of the hegemonic gender
is not to ensue, with potentially disastrous consequences for all
concerned!
11. Therefore
it is fitting that, in the interests of worldly stability, the subordinate
gender, though conditioned according to the hegemonic gender's intrinsic
somatic/psychic actuality, is able to subvert the ensuing reality on terms
reflective of its own gender actuality, and all because it does not exist in
isolation from a noumenal controlling and overall conditioning influence,
unequivocally hegemonic in its own context, but is able to avail of its kindred
gender disposition to effect the necessary modification in favour of either
psyche or soma, as the case may be, and thereby partake of phenomenal
compromise in the interests not only of worldly stability but to the advantage,
more significantly, of the noumenal controlling and overall conditioning
influence, which is able to sustain its own unequivocal hegemonic control from
standpoints of either somatic freedom or, in the case of metaphysics, psychic
freedom which, unlike those obtaining in the world ... of phenomenal
relativity, have an absolute right to existence as the epitome of antithetical
modes of eternity - alpha and omega, outer and inner, sensual and sensible.
12. Before
we discuss that further, let us return to the four gender/class contexts, which
have been distinguished from one another in terms of a division between
noumenal and phenomenal sensuality on the one hand, and a division between
phenomenal and noumenal sensibility on the other hand.
13. Not
only does soma not prevail over psyche in phenomenal sensuality because of the
countervailing influence, in free psyche, of noumenal sensibility, specifically
with regard to the influence of metaphysics on antiphysics, but the female
modes of bound psyche and free soma do not prevail over their male
counterparts, despite the nominal hegemony of chemistry over antiphysics, but
are encouraged to take an inferior status in which the bound psyche of
nonconformism exists in a secondary relationship to the bound psyche of
antihumanism, and the free soma of realism in a secondary relationship to the
free soma of antinaturalism, so that the resulting diagonally-ascending axial
integrity from phenomenal sensuality to noumenal sensibility follows from the
unequivocal hegemony, in the latter context, of metaphysics over
antimetachemistry, and makes for a progression, in psyche, from antihumanism to
transcendentalism in respect of primary church-hegemonic criteria (male) and
from nonconformism to antifundamentalism in respect of secondary
church-hegemonic criteria (female), while simultaneously making for a
progression or, more correctly, counter-regression, in soma, from antinaturalism
to idealism in respect of primary state-subordinate criteria (male) and from
realism to antimaterialism in respect of secondary state-subordinate criteria
(female) - the church-hegemonic progressions commensurate with salvation from
sin to grace on primary terms and from pseudo-crime to pseudo-punishment on
secondary terms, the state-subordinate counter-regressions commensurate with
counter-damnation from folly to wisdom on primary terms and from pseudo-evil to
pseudo-good on secondary terms.
14. Contrariwise,
not only does psyche not prevail over soma in phenomenal sensibility because of
the countervailing influence, in free soma, of noumenal sensuality,
specifically with regard to the influence of metachemistry on antichemistry,
but the male modes of bound soma and free psyche do not prevail over their
female counterparts, despite the nominal hegemony of physics over
antichemistry, but are encouraged to take an inferior status in which the bound
soma of naturalism exists in a secondary relationship to the bound soma of
antirealism, and the free psyche of humanism in a secondary relationship to the
free psyche of antinonconformism, so that the resulting diagonally-descending
axial integrity from noumenal sensuality to phenomenal sensibility follows from
the unequivocal hegemony, in the former context, of metachemistry over
antimetaphysics, and makes for a regression, in soma, from materialism to
antirealism in respect of primary state-hegemonic criteria (female) and from
anti-idealism to naturalism in respect of secondary state-hegemonic criteria
(male), while simultaneously making for a regression or, more correctly,
counter-progression, in psyche, from fundamentalism to antinonconformism in
respect of primary church-subordinate criteria (female) and from
antitranscendentalism to humanism in respect of secondary church-subordinate
criteria (male) - the state-hegemonic regressions commensurate with damnation
from evil to good on primary terms and
from pseudo-folly to pseudo-wisdom on secondary terms, the church-subordinate
counter-progressions commensurate with counter-salvation from crime to
punishment on primary terms and from pseudo-sin to pseudo-grace on secondary
terms.
15. I
have gone into the whys and wherefores of these axial distinctions often enough
in my writings before, so I shall not waste time explaining the reasons why
salvation and counter-damnation in respect of the diagonally ascending axis
should be sharply distinguished from damnation and counter-salvation in respect
of its diagonally descending counterpart, the axis characterized by somatic
primacy on account of female hegemonic criteria which put it for ever at
loggerheads with everything permitting, in male hegemonic vein, of moral
redemption in free psyche.
16. I
shall return, instead, to the four main gender/class contexts, as outlined at
the beginning, and endeavour to show what corresponds to what in terms of state
or church, soma or psyche, when we analyze each one in relation to such
symbolically metaphorical terms for the precedence of soma by psyche or
succeedence of psyche by soma as God the Father or the Son of God, Man the
Father or the Son of Man, not to mention for the precedence of psyche by soma
or succeedence of soma by psyche in respect of terms like Devil the Mother or
the Daughter of the Devil, Woman the Mother or the Daughter of Woman, and so
on, starting with the noumenally sensual context of metachemistry and
antimetaphysics in which, as we have seen, the materialism and fundamentalism
of the one have to be contrasted with the anti-idealism and
antitranscendentalism of the other.
17. Therefore
where the distinction in metachemistry between free soma and bound psyche is
concerned, we have to distinguish not only between materialism and
fundamentalism but ... the free will and spirit of the one and the bound ego
and soul of the other, as between Devil the Mother and Hell the Clear Spirit in
respect of materialism, and the Daughter of the Devil and the Clear Soul of
Hell in respect of fundamentalism, the former pairing commensurate with
state-hegemonic criteria on primary terms, the latter pairing with
church-subordinate criteria on such terms.
18. Likewise
where the distinction in antimetaphysics between free soma and bound psyche is
concerned, we have to distinguish not only between anti-idealism and
antitranscendentalism but ... the free will and spirit of the one and the bound
ego and soul of the other, as between the Antison of Antigod and the Unholy
Spirit of Antiheaven in respect of anti-idealism, and Antigod the Antifather
and Antihell the Unholy Soul in respect of antitranscendentalism, the former
pairing commensurate with state-hegemonic criteria on secondary terms, the
latter pairing with church-subordinate criteria on such terms.
19. Therefore
the context of noumenal sensuality presents us with an overall state-hegemonic
distinction between the primacy of Devil the Mother and Hell the Clear Spirit
in relation to materialism, and the secondariness of the Antison of Antigod and
the Unholy Spirit of Antiheaven in relation to anti-idealism, but with an
overall church-subordinate distinction between the primacy of the Daughter of
the Devil and the Clear Soul of Hell in relation to fundamentalism, and the
secondariness of Antigod the Antifather and Antiheaven the Unholy Soul in
relation to antitranscendentalism.
20. Where
the distinction in antichemistry between bound soma and free psyche is concerned, we have to distinguish
not only between antirealism and antinonconformism but ... the bound will and
spirit of the one and the free ego and soul of the other, as between Antiwoman
the Antimother and Antipurgatory the Unclear Spirit in respect of antirealism,
and the Antidaughter of Antiwoman and the Unclear Soul of Antipurgatory in
respect of antinonconformism, the former pairing commensurate with
state-hegemonic criteria on primary terms, the latter pairing with
church-subordinate criteria on such terms.
21. Likewise
where the distinction in physics between bound soma and free psyche is
concerned, we have to distinguish not only between naturalism and humanism but
... the bound will and spirit of the one and the free ego and soul of the
other, as between the Son of Man and the Holy Spirit of Earth in respect of
naturalism, and Man the Father and Earth the Holy Soul in respect of humanism,
the former pairing commensurate with state-hegemonic criteria on secondary
terms, the latter pairing with church-subordinate criteria on such terms.
22. Therefore
the context of phenomenal sensibility presents us with an overall
state-hegemonic distinction between the primacy of Woman the Mother and Antipurgatory the Unclear Spirit
in relation to antirealism, and the
secondariness of the Son of Man and the Holy Spirit of Earth in relation to naturalism,
but with an overall church-subordinate distinction between the primacy of the
Antidaughter of Antiwoman and the Unclear Soul of Antipurgatory in relation to
antinonconformism, and the secondariness of Man the Father and Earth the Holy
Soul in relation to humanism.
23. Let
us now turn from the state-hegemonic and church-subordinate alternatives of the
diagonally descending axis to the church-hegemonic and state-subordinate
alternatives of the diagonally ascending one, starting with the context of
phenomenal sensuality.
24. Where
the distinction in antiphysics between bound psyche and free soma is concerned,
we have to distinguish not only between antihumanism and antinaturalism but ...
the bound ego and soul of the one and the free will and spirit of the other, as
between Antiman the Antifather and Anti-earth the Unholy Soul in respect of
antihumanism, and the Antison of Antiman and the Unholy Spirit of Anti-earth in
respect of antinaturalism, the former pairing commensurate with church-hegemonic
criteria on primary terms, the latter pairing with state-subordinate criteria
on such terms.
25. Likewise,
where the distinction in chemistry between bound psyche and free soma is
concerned, we have to distinguish not only between nonconformism and realism
but ... the bound ego and soul of the one and the free will and spirit of the
other, as between the Daughter of Woman and the Unclear Soul of Purgatory in
respect of nonconformism, and Woman the Mother and Purgatory the Unclear Spirit
in respect of realism, the former pairing commensurate with church-hegemonic
criteria on secondary terms, the latter pairing with state-subordinate criteria
on such terms.
26. Therefore
the context of phenomenal sensuality presents us with an overall
church-hegemonic distinction between the primacy of Antiman the Antifather and
Anti-earth the Unholy Soul in relation to antihumanism, and the secondariness
of the Daughter of Woman and the Clear Soul of Purgatory in relation to
nonconformism, but with an overall state-subordinate distinction between the
primacy of the Antison of Antiman and the Unholy Spirit of Anti-earth in
relation to antinaturalism, and the secondariness of Woman the Mother and
Purgatory the Clear Spirit in relation to realism.
27. Where
the distinction in metaphysics between free psyche and bound soma is concerned,
we have to distinguish not only between transcendentalism and idealism but ...
the free ego and soul of the one and the bound will and spirit of the other, as
between God the Father and Heaven the Holy Soul in respect of
transcendentalism, and the Son of God and the Holy Spirit of Heaven in respect
of idealism, the former pairing commensurate with church-hegemonic criteria on
primary terms, the latter pairing with state-subordinate criteria on such
terms.
28. Likewise,
where the distinction in antimetachemistry between free psyche and bound soma
is concerned, we have to distinguish not only between antifundamentalism and
antimaterialism but ... the free ego and soul of the one and the bound will and
spirit of the other, as between the Antidaughter of the Antidevil and the
Unclear Soul of Antihell in respect of antifundamentalism, and Antidevil the
Antimother and Antihell the Unclear Spirit in respect of antimaterialism, the
former pairing commensurate with church-hegemonic criteria on secondary terms,
the latter pairing with state-subordinate criteria on such terms.
29. Therefore
the context of noumenal sensibility presents us with an overall
church-hegemonic distinction between the primacy of God the Father and Heaven
the Holy Soul in relation to transcendentalism, and the secondariness of the
Antidaughter of the Antidevil and the Unclear Soul of Antihell in relation to
antifundamentalism, but with an overall state-subordinate distinction between the
primacy of the Son of God and the Holy Spirit of Heaven in relation to
idealism, and the secondariness of Antidevil the Antimother and Antihell the
Unclear Spirit in relation to antimaterialism.
30. Frankly,
the above sequence of aphorisms speaks for itself; but for anyone who hasn't
understood me properly, let me say that in neither male context does the
concept 'Son of ...' have anything to do with church criteria, whether
hegemonic or subordinate, but solely with the State, where, as described, the Son
of Man corresponds to the physical, and hence secondary, mode of
state-subordinate criteria, while the Son of God corresponds to the
metaphysical, and hence primary, mode of state-subordinate criteria, their
respective church counterparts being Man the Father on secondary subordinate
terms and God the Father on primary hegemonic terms.
31. That,
I think, should suffice to illustrate the religious dubiousness - quite apart
from the pitfalls of linear idolatry - of a term like 'Son of ...', not least
in relation to physics, where even the free psyche of Man the Father is
reduced, via the antichemical subversion of physics at the behest of an
unequivocally hegemonic metachemical soma, to a secondary mode of
church-subordinate criteria in what has been described as humanism, and is, in
any case, a poor substitute for anything genuinely religious and, hence,
transcendentalist, as primarily concerned, in church-hegemonic primacy, with
metaphysically free psyche, and thus the redemption - or resurrection - of God
the Father in Heaven the Holy Soul via the Son of God and the Holy Spirit of
Heaven, whether in the Cosmos, nature, mankind, or, to anticipate the future,
in Cyborgkind, where even transcendental meditation would have to have been
synthetically overhauled on terms that were not merely penultimate but ultimate
and therefore arguably commensurate with transcendentalism per se, as germane to the most evolved
manifestation of universality there is or could ever be, a manifestation
surpassing its least, less (compared to least), and more (compared to most)
evolved manifestations in the Cosmos, nature, and mankind, and thereby bringing
genuine religion to its evolutionary culmination in the most supreme being of
ultimate Heaven the Holy Soul.
32. Since
I have already distinguished between the salvation and counter-damnation of the
diagonally ascending axis in respect of church-hegemonic and state-subordinate
criteria, it now behoves me to distinguish between the morality of the one,
whether in relation to bound or to free psyche, and what should be called the
pseudo-immorality of the other, whether in relation to free or to bound soma;
for insofar as this axis cannot be entirely characterized by psyche it is not
entirely moral but a combination, in different ways, of both morality and
immorality, the light and the dark, whether on 'anti' or 'pro' terms.
33. Therefore
we may distinguish between the primary vicious morality of sin in relation to
antiphysical bound psyche and the secondary vicious morality of pseudo-crime in
relation to chemical bound psyche, contrasting each of these with the primary
virtuous morality of grace in relation to metaphysical free psyche and the
secondary virtuous morality of pseudo-punishment in relation to antimetachemical
free psyche, each of which constitutes salvation from anti-blessedness to
pro-blessedness, as from Antiman the Antifather and Anti-earth the Unholy Soul
to God the Father and Heaven the Holy Soul in respect of antihumanism to
transcendentalism in primary church-hegemonic terms, and from the Daughter of
Woman and the Clear Soul of Purgatory to the Antidaughter of the Antidevil and
the Unclear Soul of Antihell in respect of nonconformism to antifundamentalism
in secondary church-hegemonic terms.
34. Likewise
we should distinguish between the primary vicious pseudo-immorality of folly in
relation to antiphysical free soma and the secondary vicious pseudo-immorality
of pseudo-evil in relation to chemical free soma, contrasting each of these
with the primary virtuous pseudo-immorality of wisdom in relation to
metaphysical bound soma and the secondary virtuous pseudo-immorality of
pseudo-goodness in relation to antimetachemical bound soma, each of which
constitutes counter-damnation from pro-cursedness to anti-cursedness of a
'pseudo' order, as from the Antison of Antiman and the Unholy Spirit of
Anti-earth to the Son of God and the Holy Spirit of Heaven in respect of
antinaturalism to idealism in primary state-subordinate terms, and from Woman
the Mother and Purgatory the Clear Spirit to Antidevil the Antimother and
Antihell the Unclear Spirit in respect of realism to antimaterialism in
secondary state-subordinate terms.
35. Since
I have already distinguished between the damnation and counter-salvation of the
diagonally descending axis in respect of state-hegemonic and church-subordinate
criteria, it now behoves me to distinguish between the immorality of the one,
whether in relation to free or to bound soma, and what should be called the
pseudo-morality of the other, whether in relation to bound or to free psyche;
for insofar as this axis cannot be entirely characterized by soma it is not
entirely immoral but a combination, in different ways, of both immorality and
morality, the dark and the light, whether on 'pro' or 'anti' terms.
36. Therefore
we may distinguish between the primary vicious immorality of evil in relation
to metachemical free soma and the secondary vicious immorality of pseudo-folly
in relation to antimetaphysical free soma, contrasting each of these with the
primary virtuous immorality of good in relation to antichemical bound soma and the secondary virtuous
immorality of pseudo-wisdom in relation to physical bound soma, each of which
constitutes damnation from pro-cursedness to anti-cursedness, as from Devil the
Mother and Hell the Clear Spirit to Antiwoman the Antimother and Antipurgatory
the Unclear Spirit in respect of materialism to antirealism in primary
state-hegemonic terms, and from the Antison of Antigod and the Unholy Spirit of
Antiheaven to the Son of Man and the Holy Spirit of Earth in respect of
anti-idealism to naturalism in secondary state-hegemonic terms.
37. Likewise
we should distinguish between the primary vicious pseudo-morality of crime in
relation to metachemical bound psyche and the secondary vicious pseudo-morality
of pseudo-sin in relation to antimetaphysical bound psyche, contrasting each of these with the primary virtuous
pseudo-morality of punishment in relation to antichemical free psyche and the
secondary virtuous pseudo-morality of pseudo-grace in relation to physical free
psyche, each of which constitutes counter-salvation from anti-blessedness to
pro-blessedness of a 'pseudo' order, as from the Daughter of the Devil and the
Clear Soul of Hell to the Daughter of Woman and the Unclear Soul of
Antipurgatory in respect of fundamentalism to antinonconformism in primary
church-subordinate terms, and from Antigod the Antifather and Antiheaven the
Unholy Soul to Man the Father and Earth the Holy Soul in respect of antitranscendentalism
to humanism in secondary church-subordinate terms.
38. Granted
that the diagonally ascending axis is church hegemonic, it is primarily
concerned with and committed to the salvation of selves from bound to free
psyche, as from vicious to virtuous morality, anti-blessedness to
pro-blessedness, anti-peace to pro-peace, but to the extent that it is state
subordinate it is also concerned with and committed to the counter-damnation of
not-selves from free to bound soma, as from vicious to virtuous
pseudo-immorality, the 'pseudo' modes of pro-cursedness or pro-war to their
anti-cursed or anti-war counterparts - morality and pseudo-immorality
proceeding apace in church and state.
39. Granted
that the diagonally descending axis is state hegemonic, it is primarily
concerned with and committed to the damnation of not-selves from free to bound
soma, as from vicious to virtuous immorality, pro-cursedness to
anti-cursedness, pro-war to anti-war, but to the extent that it is church
subordinate it is also concerned with and committed to the counter-salvation of
selves from bound to free psyche, as from vicious to virtuous pseudo-morality,
the 'pseudo' modes of anti-blessedness or anti-peace to their pro-blessed or
pro-peace counterparts - immorality and pseudo-morality proceeding apace in
state and church.
40. So
much for logic, and what it tells us about church and
state in diametrically opposite types of society! We can no more limit the diagonally ascending
axis to morality than the diagonally descending axis to immorality. What we can do is to acknowledge that
whereas morality will take precedence over immorality in church-hegemonic and
state-subordinate societies, immorality will take precedence over morality in
state-hegemonic and church-subordinate societies, and in such fashion that it
is as impossible for a society characterized by church-hegemonic criteria not
to be pseudo-immoral as for one characterized by state-hegemonic criteria not
to be pseudo-moral.
41. Hence
the moral disposition of the Roman Catholic Church in relation to the
diagonally ascending axis upon which, as in Eire, church-hegemonic criteria
operate, must ever be contrasted with the pseudo-moral dispositions of the
Protestant churches - Anglican to Puritan - in relation to the diagonally
descending axis upon which, in typically British vein, church-subordinate
criteria operate in consequence of a state-hegemonic integrity which makes, in
free and bound soma, for immoral dispositions in both monarchy and parliament
that should be contrasted with the pseudo-immoral disposition of a state which,
like that of the Irish Republic, is subordinate to the R. C. Church.
42. Of
course, even the Irish State is less subordinate, these days, to the R.C.
Church than formerly, but that is partly because the People are more exposed
than ever before to the sorts of freely somatic temptations and exploitations
which emanate, by and large, from metachemically free states like the United
States of America and even, to a lesser extent, from Great Britain, whose commitment to somatic
immorality ensures that many Irish people will be less somatically free on
primary or secondary, according to gender, state-subordinate terms than on
quasi-state-hegemonic terms to the extent that they defer to or idolatrously
worship such false gods as are all the time raining down or being inflicted
upon them from metachemical and antimetaphysical heights of state-hegemonic
immorality existing abroad which they are virtually powerless to resist or
reject, and all because they, like virtually everyone else, are caught-up in a
global culture of sensually-based synthetic artificiality which has effectively
left their religious and even political traditions severely in the lurch and is
now dragging them along in the turbulent wake of its somatically free
onslaught, so that they toss and turn in the vacuous gulf that has opened up
between state-hegemonic freedom in countries which, like America and Britain,
have the power to impose upon them, and their own state-subordinate freedom
which is less subordinately associated with church-hegemonic criteria than was
formerly the case, and not only because of metachemical and/or antimetaphysical
temptation!
43. One
must also remember that democratic republicanism is also responsible, in some
degree, for the extension of somatic freedom at the expense of psychic binding,
not least to the extent that the People are divided between contending parties
and rendered less homogeneous or culturally or ethnically united than before,
even with an alien political and religious system to historically contend with
and the absence, all along, of an indigenous Catholic monarchy such that, as in
certain European countries, would have contributed to a closer binding of the
People or, more correctly, laity to papal guidance than was ever possible to
the Irish people, riven by internal disunity even before the Anglo-Norman
invasion and partial conquest of Ireland under a Catholic monarch set about
uniting the indigenous people against English rule, a process that was
accelerated with the Reformation and subsequent anti-Catholic measures set in
motion by Henry VIII, and which continued through the Cromwellian persecution
of even Anglicans down to the historically more recent struggles against
British rule and the Easter Rising of 1916, from which partial Irish
independence in the form of the 26-county Free State eventually emerged.
44. Today,
of course, Eire is a republic, but a titular republic within the 26-county
boundaries, and one that, born out of the Easter Rebellion and subsequent War
of Independence and Civil War, exists in a sort of limbo between past and
future, medieval servitude and full republican independence, without the
medieval benefit of a homogeneous Catholic flock vis-ŕ-vis both monarchy and
papacy, but rather fated to endure a heterogeneous liberalism within democratic
pluralism that not only renders the masses, as 'People' rather than 'laity',
less susceptible to papal guidance from a strictly Catholic point of view but
correspondingly more susceptible to being misguided by apostles of free
enterprise and effectively ruled, under pretence of leadership, by powers
hostile to the spirit of genuine religion and anxious to enslave them to the
scientific audacities and antireligious sentiments so characteristic of both
metachemical and antimetaphysical impositions from the likes of state-hegemonic
countries like Britain and America.
45. Catholic
in ethnicity, the People are nevertheless torn asunder from any possibility of
Christian homogeneity by the competing vanities which prey upon them and, with
the aid of democratic pluralism, keep them divided and confused, theoretically
committed to a church-hegemonic situation as laity but, in practice, exposed on
an ever-more ruthless commercial basis to the immoral antics and products of
state-hegemonic societies whose false god is free somatic enterprise, and from
whose merciless predations there is seemingly no escape.
46. Christianity
is, frankly, dead and finished; for whatever appearances to the contrary might
suggest the brute reality of the situation is that only secular and
heathenistic values are able to prevail and to deceive the People as to their
true interests. Ireland never did have
an indigenous Catholic monarchy that would have kept the masses, as laity,
united in allegiance to Rome, Celtic Christianity having been largely tribal
and parochial, and when they did eventually unite as the Irish nation it was
largely against the British foe and oppressor, the Protestant alien criteria
which had tried to wipe out both the Catholic Irish and Catholicism (just as
Roman Catholicism had formerly set about stamping out Celtic Christianity,
under Anglo-Norman auspices, from the tribal Irish), but only succeeded in
uniting the Irish people against Britain.
47. But
Irish people united against Britain soon became disunited at home, not only in
respect of Northern Ireland, which has seen what may be called native Irish
struggling with Irish of British descent in a Catholic/Protestant antagonism, but
more specifically to Eire in respect of democratic republicanism and the
pluralistic state-of-affairs which emerged out of the independence struggles
and now exists as the political norm for a people who, overwhelmingly Catholic,
still pledge official allegiance to Rome.
48. But,
of course, the Papacy and republican democracy are quite incompatible, as
incompatible as medieval Christendom, in which papacy and Catholic monarchy
worked together, when and where possible, for the common good of the Christian
flock, and post-modern barbarism or, perhaps I should say, globalism, in which
democracy is the precondition for commercial exploitation of the proletariat by
such somatically free powers as have the means to seduce them from the
bound-psychic orientation of traditional church-hegemonic criteria to the
free-somatic orientation of contemporary state-hegemonic criteria, and thus to
the consumerist acceptance of secular values and to the idolatrous worship of a
plethora of 'stars', from film and music to sports and fashion.
49. In
such a paradoxical predicament the proletariat are ruthlessly exploited by the
wolf-like predators that are able to prey upon them all the more efficaciously
in consequence of their disunity under democratic pluralism and want of flock-like
homogeneity as a Christian or, better, Catholic people, and a people, moreover,
who can always rely on the right sort of spiritual guidance from monarch and
pope, something which, though still theoretically possible from the standpoint
of ecclesiastic authority, is rendered all but impossible to adhere to for any
practical length of time in view of the sort of political system under which
they live, which not only keeps them divided and confused but all the more
vulnerable to the predatory exploitations of the apostles of secular freedom
and consumerism, thereby invalidating their religious hopes by exposing the
limitations of traditional religion to do anything much for them at all.
50. Thus
the People become all the more fatalistically resigned to the secular status
quo, and in no position to reject it either for a return to Christian values -
a much misused phrase which is here intended to imply a Catholic homogeneity of
purpose under the guidance not only of a pope but of a Catholic monarch (something,
as we have seen, which was never particularly characteristic of Ireland in any
case) who would preclude the sorts of political divisions which cause flocks to
break up and no longer be susceptible to the guidance of an overall shepherd -
or for an advancement to some superior religious orientation such that would
reunite the masses under a common faith and lead them to higher pastures, if I
may be permitted an additional agricultural metaphor, from which they would be
safe, for ever more, from the predatory exploitations of those who, in
metachemical and/or antimetaphysical freedom, would rip them off and simply use
them to their own somatic advantage, becoming increasingly rich and famous, not
to say powerful and glorious, at their financial and moral expense.
51. Well,
much as a return to medieval Catholicism would be out of the question for the
masses, less laity than 'People', of a post-modern state like Eire, I have
never ruled out the possibility of advancement, via a paradoxical election in which
religious sovereignty was chiefly at issue, to some superior religious
orientation which, besides reuniting the scattered tribes of what is still
fondly regarded as Christendom under a common ideological cause, would be
no-less synthetically artificial than the secular liberties which currently
rule a godless but far from devil-less roost, and therefore alone capable of
offering a viable alternative to the secular idolatries which a majority of the
People now take for granted, never supposing that things could be so turned
around as to leave even the 'stars' of film and music severely in the lurch.
52. I,
however, believe they can, and it was to that end that I conceived of Social
Theocracy, regarding it as commensurate with a universal approach to religion
that would leave both the personal and impersonal, not to say cosmically
polyversal, shortfalls or alternatives to genuine religion which characterize
the West, and even much of the East, in its global wake, presuming upon its
development beyond the confines not only of Eire and, for that matter, the
greater part of the British Isles (as discussed in previous texts) but even
continental Europe in the decades or centuries to come.
53. For
Social Theocracy is no mere nationalistic religion, nor is it intended for the
West at the expense of the East, still less for the East at the expense of the
West, but, conceived as transcending both West and East alike in its
synthetically artificial universality, rather for the entire globe, being the
solution not only to West/East division but to both Western and Eastern
divisions, as in the case of Catholicism and Protestantism in the West, and
Hinduism and Buddhism, not to mention Judaism and Islam, in the East, as well
as subdivisions of any and all religions which are and have long been the cause
of bitter controversies and even rivalries.
54. Yet,
ultimately, religion is the one thing that unites people, even if different
religions have caused strife between peoples united in different ways and in
respect of different deities or ideals, which is a grave misfortune but, at the
same time, historically inevitable in view of the immense size of the planet
and the different climates and environments and topographical circumstances
prevailing upon it, something no people can be blamed for, even if some would
claim that it was the handiwork of God (as of the God they worship) and not
simply of a variety of factors which probably have less to do with anything
metaphysically sensible - and properly appertaining to godliness - than
metachemically sensual, not to mention antimetaphysically sensual, to name but
the most cosmically prevalent noumenal factors.
55. Be
that as it may, the development of synthetic artificiality overrides such
differences from a standpoint that can 'fly in the face' of them and achieve a
more uniform end, which is precisely the sort of end the world requires if
universal harmony and peace is to be established, and established in the face
of whatever opposition the Cosmos or nature or even mankind may put in its way.
56. We
have seen - and I have personally argued - that democracy and theocracy are
incompatible, and for that reason one cannot imagine the world being united in
a common faith and religious identity while democracy prevails, even if its
exploitation to a higher and more genuinely theocratic end is absolutely
crucial, if the People are to become free not only of those who somatically
exploit democratic disunity and division but, no less significantly, of the old
gods, as Nietzsche would say, and all the traditional so-called world religions
which still keep them apart and unable, with the best will in the world, to
join together in a common faith.
57. Democracy,
it is true, has vitiated and undermined many an old faith, even some that were
almost true, but democracy would be a blessing in disguise if it were to be
paradoxically exploited to a radically new theocratic end, superior in
evolutionary and religious terms to any of the existing theocracies or
so-called theocracies which leave so much to be desired even in relation to
antimetachemistry, never mind metaphysics.
58. For
until the People of various - and ultimately all - countries exploit their
political freedom to a religious end, they will stay disunited both politically
and religiously, and in no position to move on to a higher spiral of
evolutionary progress in which there is only the One God, God the Father,
coupled to which the One Heaven, Heaven the Holy Soul, and, for females, the
One Antidevil, the Antidaughter of the Antidevil, coupled to which the One
Antihell, the Unclear Soul of Antihell, in what would transpire to be a
virtuous circle of noumenal sensibility in which metaphysics and
antimetachemistry were united in proclaiming their synthetically artificial
commitments to truth and joy in the grace of transcendentalism and to a
beautiful approach to truth and a loving approach to joy in the
pseudo-punishing grace of antifundamentalism, the former commensurate, for
males, with a primary manifestation of church-hegemonic criteria in relation to
Social Theocracy proper, the latter commensurate, for females, with a secondary
manifestation of church-hegemonic criteria in relation to Social Theocracy
improper or, more correctly, what could be called Social Anti-aristocracy, anti-aristocracy
being as psychically antifundamentalist as theocracy is psychically
transcendentalist, whilst, in state-subordinate vein, anti-autocracy would be
as somatically antimaterialist as technocracy was somatically idealist, the
latter of which would be the primary mode of state subordination in respect of
a technocratic support of what, with the synthetic artificiality of Social
Theocracy, would be the ultimate theocracy, psyche and soma holding together in
terms of transcendentalism/idealism in metaphysics and of
antifundamentalism/antimaterialism in antimetachemistry, the totality of
sensible factors adding up, as noted, to a virtuous circle in which the genders
are served according to their respective moral entitlements and ontological
dispositions, though always with the implication that a male hegemony in
metaphysics will encourage the antimetachemical female to emphasize psyche (in
respect of both the beautiful approach to truth and loving approach to joy) at
the expense of soma, and this contrary to her gender actuality of soma
preceding and predominating over psyche, which is why a commitment to grace of
a secondary church-hegemonic order can only be punishing to females, much as a
commitment to grace of a primary church-hegemonic order (in truth and joy)
would be well-nigh impossible to them and bad for transcendentalism, and hence
males, were their gender differential to be underestimated in a spirit of
worldly relativity.
59. But
if even antifundamentalism is to some extent bad for females, it is still
preferable from a male standpoint that females should be committed to
antimetachemistry under their metaphysical control than that they should be
somatically free in metachemistry and able to impose a like-somatic emphasis
from a noumenally hegemonic standpoint upon their male counterparts in
antimetaphysics.
60. For
whereas a civilization that achieves truth and joy, coupled, for females, to a
beautiful approach to truth and a loving approach to joy, achieves everything there
is to be achieved by civilization, and is truly worthy of respect, one, by
contrast, that is rooted in ugliness and hatred, coupled, for males, to an
illusory approach to ugliness and a woeful approach to hatred, is more to be
despised for its barbarism than admired as a genuine manifestation of
civilization, much as it may rule the world and, having first intimidated its
own people, strike fear into the souls of all, thereby cowering others into
submitting to its tyrannical will.
61. Such
a barbarous civilization does not and cannot inspire hope for a better future,
but only fear and loathing for its want of sensibility and moral insight, its
heathenistic naiveté in respect of somatic freedom and abject lack of a
sensibly male resolve to put and keep females in their proper place as moral
subordinates who can never be allowed to escape from the control of hegemonic
males for fear that all hell will break out and the worst come to the worst -
something, in any case, which those who now languish under the predatory
dominion of somatically free nations should have no illusions about! For they are suffering the
consequences of female hegemonic criteria, and thus of the most ruthless
exploitation to a somatic end as could be imagined.
62. Barbarous
civilization manifestly exists and is clearly hell-bent on dominating the
entire globe, a fact that makes it all the more imperative that those of us
committed to civilized culture should do our utmost to provide the People of as
many countries as possible with a viable alternative to the democratic morass
in which they remain bogged down, even if in some countries democracy is a precondition of the ultimate theocracy, of the possibility of
the most evolved manifestation of God the Father/Heaven the Holy Soul, not to
mention its antimetachemical corollary in the Antidaughter of the Antidevil/the
Unclear Soul of Antihell, and thus the achievement, bit by bit, of universal
culture in a truly global religion, a religion that is destined to suffice for
the entire planet, not just for some peoples here and there but, ultimately,
for everyone, in the interests of universal peace and harmony, of concord
between the peoples of this planet and a gradual reduction of class/gender
rivalry and friction through a gradual elevation to the
highest-common-denominator ... of noumenal sensibility on both metaphysical and
antimetachemical terms.
63. For
even if one must initially also accept the inevitability - barring genocidal
opposition to persons of Protestant descent - of a deferential mode of
phenomenal sensibility, as of a knowledge that defers to truth and a pleasure
that defers to joy, together with not merely a strong approach to knowledge or
a proud approach to pleasure for the antichemical complement to physical
sensibility, but a strong approach to knowledge which defers to the beautiful
approach to truth and a proud approach to pleasure which defers to the loving
approach to joy, it should not be forgotten that, eventually, even this, ever
deferential to what exists above it and never encouraged to be independent at
the risk of either an undue mundane lowness or axial subversion through a
reinstatement of metachemical freedom, must be transmuted upwards towards the
metaphysical/antimetachemical heights, so that what, through unavoidable moral
necessity, was initially pluralistic gradually becomes more uniformly
totalitarian in respect of the highest virtues, and thus ceases to embrace
physical and antichemical shortfalls - no longer properly humanist or
antinonconformist - from such a transcendentalist/antifundamentalist peak, the
proper constituents of any space-centred
omega point eternally worthy of the name.
64. I
spoke a moment ago of barbarous civilization being something quite apart from
the kind of civilized culture we are endeavouring, through Social Theocracy, to
both establish and advance; though it should not be forgotten that the
barbarism we are alluding to is synthetically artificial and thus the
superficially cyborg-like post-human precondition of the kind of sensibly
synthetic artificiality that has been identified with culture of an ultimate
metaphysical/antimetachemical order.
65. Therefore
to the extent that the People can be prevailed upon to reject such barbarism,
ever the fruit of somatic licence, and turn instead towards enhanced
self-respect through religious sovereignty, they can be delivered from the
democratic pit of worldly profanity in which they are divided and misled, as
also from those who, exploiting the sensual manifestations of synthetic
artificiality, prey upon them in such fashion that they become virtually
hypnotized and bewitched by what their predatory exploiters have to offer and
in no position to renounce secular idolatry from a traditional Catholic or
religious point of view.
66. For
what claimed to represent God the Father, Who is One and Indivisible, no longer
has much authority over them when they are patently not fashioned in His image,
albeit from the antithetical moral standpoint of psychic binding, but divisible
and divided by the democratic pluralism with which they identify, however much
or little, as a politically sovereign people, and therefore as a people who no
longer - if ever they did - exist in God's image but closer to that which stems
from the Devil's image, Devil the Mother being fundamentally Manifold and
Divisible and therefore the precondition of democracy to the extent that we
identify the one with the apex of the diagonally descending axis and the other
with that which stands in parliamentary opposition to it, without however being
anything remotely Social Democratic and thus determined, in Marxist fashion, to
take humanism to its proletarian nadir.
67. But
neither the one nor the other manifestation of what has been identified with a
state-hegemonic society has any bearing on the diagonally ascending axis of
church-hegemonic criteria, and therefore the existence of democratic pluralism
in relation to that is somewhat paradoxical and almost obliquely perverse,
insofar as we would normally expect to find a more homogenous people at the
foot of such an axis who, far from being democratic, were subjects of a
Catholic monarch who, with due deference to the Papacy, did his utmost to keep
them fashioned in the image of God the Father as One and Indivisible.
68. The
Irish people, as already noted, did not have the good fortune, if I may put it
that way, to be ruled by an indigenous Catholic monarch in such fashion, and
therefore the irrelevance - not excepting from their standpoint that of English
Catholic monarchs prior to Henry VIII - of an Anglican monarchy ruling them via
first English and later British imperialism was the source of much grief and
struggle, though not to the extent that what subsequently resulted could be
said to owe nothing to what properly stems, in democratic pluralism, from such
a monarchy when it is identified, as I believe it should be, with Devil the
Mother as the manifold source of divisibility and hence parliamentary strife,
in which all, whether rich, poor, or intermediate, may claim representation
without such representation having the slightest shred of moral justification
in view of the moral unacceptability of distinctions in the People between rich
and poor in the first place, something that is only likely to open-up under the
divisive rule of somatic freedom.
69. That
said, it should be evident that the Irish people are not, under the lead of
papal infallibility in respect of God the Father at a Christian, or
mankind-based New Testament, stage of religious evolution, as suited to democracy
as their British counterparts; for whereas it is easy for a people who live
under the rule of a certain manifestation - whether cosmic or natural - of
Devil the Mother to accept parliamentary division, with its democratic
pluralism, it must be far less easy for a people who still live under the
leadership of a specific manifestation of God the Father to accept such a fate,
though always depending on the extents to which they are loyal to the Church or
effectively indifferent if not hostile towards it in what amounts to an age
which is less than sympathetic to medieval criteria but beholden to the twin
influences of parliamentary democracy and elected presidential autocracy, this
latter having closer links to the American spirit of somatically free enterprise
than to the British spirit of somatically bound enterprise where the
alternative approaches - scientifically productive and economically
reproductive - to soma are concerned.
70. However
that may be, I do not doubt that the Irish people are not as keen on democracy
as their British counterparts, and that can only reflect creditably upon them,
insofar as we understand that a people fashioned in God's image can only be One
and Indivisible in spirit if not necessarily in body, in complete contrast to
whatever has been fashioned in the Devil's image to be somatically Manifold and
Divisible, ever torn by factional or sectarian strife, after the manner of the
various parliamentary parties and Protestant church denominations which are
their subordinate corollaries.
71. God
wants One and Indivisible in His psychic image, that the People (though this is
scarcely the most appropriate religious term) may be led the more efficaciously
to the higher sensible realms where, duly transmuted or transfigured, they will
be safe from such predatory exploiters as owe their somatically manifold and
divisible existences more to the likes of Devil the Mother than to anything
godly, even when they are closer, in antimetaphysical guise, to the Antison of
Antigod than to anything properly metachemical and ... somatically hegemonic.
72. Hence
God the Father wants His people to be delivered from anything that may have
owed its origin, no matter how obliquely or paradoxically, to Devil the Mother;
for He knows only too well that so long as those who are still capable of
respecting godliness and/or antidevilishness, by dint of some traditional
manifestation of noumenal sensibility still being extant, have not entirely
sold-out to or been ripped-off by noumenal sensuality within a much-put-upon
mode of phenomenal sensuality, there is still hope for them to change their
fate and, in rejecting whatever pertains to Devil the Mother, embrace God the
Father anew, albeit within the necessarily transmuted terms of a synthetic
artificiality which will be as far beyond anything traditionally religious as
its secular counterpart is now beyond whatever is traditionally scientific and
closer, in consequence, not only to mankind but to nature and even the Cosmos.
73. Thus
we, too, speak from the standpoint of life as cyborgization, though not on the
alpha terms of scientific post-modernity but on the omega terms of religious
eternity, terms that, though no less global, appertain to universality as
opposed to polyversality, having reference, through God the Father, to that
which culminates in Indivisible Oneness as the antithesis, in every respect, to
everything issuing, through Devil the Mother, in Divisible Manifoldness, and
which thereby divides the masses democratically rather than unites them theocratically,
divides them somatically rather than unites them psychically.
74. Democracy,
I repeat, is the enemy of People's unity as the image of God the Father; for it
stems from the enemy of God whose evil disposition, in manifold divisiveness, is
the autocratic precondition of People's disunity in parliamentary
democracy. Republican democracy in a
so-called Catholic country like Eire may be the sugar on the bitter pill of
divisive extrapolation from Devil the Mother, but it is still far from being
sweet to the taste of God the Father who, in disdaining its somatically
divisive influence upon the People, would counsel them to democratically reject
it in favour of religious sovereignty ... that they may be reunited not merely
in the psychic image of God and, for females, the Antidevil but, ultimately, as
God and the Antidevil, and thus be saved from the world of phenomenal
sensuality to the otherworld of noumenal sensibility from which they will be
safe, for ever more, from the evil and pseudo-foolish antics of the noumenally
sensual, not to mention the good (modest) and pseudo-wise deceptions of the
phenomenally sensible, whose parliamentary and puritan divisiveness was the
paradoxical inspiration of their own latter-day undoings as a people who if not
exactly classically democratic may well be romantically so, since historically
driven to democracy out of desperation with British imperialism and, because of
their Catholic traditions, not as inveterately democratic as their ethnic
adversaries, for ever committed, in somatic vein, to distinctions between rich
and poor as opposed, in psychic vein, to indivisible unity in faith.
75. Therefore
because democracy is the spawn of the Devil, of Devil the Mother (Who, in Old
Testament vein, is hyped as God), it should be rejected by those who still
claim to respect Catholic theocracy, as they would respect the Pope as the
manifestation, on earth, of God the Father for a mankind-stage of religious
evolution, but not in order that they may return, under a Catholic monarch, to
medieval homogeneity of faithful purpose, but, on the contrary, that they may
be delivered from democracy to a new theocracy which not only stretches beyond
Catholicism in respect of its advocacy of a sensibly radical level of synthetic
artificiality but would also, in its commitment to universality, tower above it
in relation to a degree of transcendentalism that would owe more to
transcendental meditation, and hence Eastern religious traditions, than to
verbal absolution for penitential contrition, thereby establishing truth on a
higher and more genuinely godly basis, one that could afford to be explicit
and, indeed, had to be explicit if all that still stands,
antithetically, in the way of the ultimate development of transcendentalism,
coupled to antifundamentalism, is first to be exposed as a lie and then, in the
event of a majority mandate for religious sovereignty in relation to a
paradoxical election which I have tended to equate with Judgement, utterly
repudiated by the People and, as far as possible, removed from society by the
People's leaders and protectors with the approval of the self-styled Second
Coming, who is the advocate not merely of God the Father/Heaven the Holy Soul
but of the most evolved and therefore per se manifestation of God the Father/Heaven the Holy Soul,
not to mention the Antidaughter of the Antidevil/the Unclear Soul of Antihell,
and thus of that which can only have its way at the expense of Devil the
Mother/Hell the Clear Spirit coupled, in subordinate vein, to the Antison of
Antigod/the Unholy Spirit of Antiheaven, not least in respect of their most
devolved and therefore per se manifestations in relation to somatic freedom of
a cosmic nature.
76. For
so long as this lie of somatic ugliness which is Devil the Mother continues to
be taken for the truth, for God, and the correlative illusory approach to
ugliness of the Antison of Antigod for the lie, for the Devil, there can be no
prospect of explicit transcendentalism/antifundamentalism on a cyborg basis,
and therefore no possibility of what is actually godly
in the truth of God the Father and antidevilish in the beautiful approach to
truth of the Antidaughter of the Antidevil coming to pass and saving the People
not only from their democratic profanity but from the kinds of predators who
prey upon them so ruthlessly from standpoints that owe more, even if in
contemporary guise, to noumenal sensuality than to anything contrary to this in
noumenal sensibility.
77. For
until the People are saved from their democratic profanity to religious
sovereignty by Social Theocracy, by this ultimate theocracy which has universal
aspirations that would distinguish it from Western and Eastern traditions
alike, they will continue to languish under the kinds of exploitations which preclude
true godliness and antidevilishness in metaphysics and antimetachemistry,
because deriving the greater part of their ugly and pseudo-foolish inspirations
from the devilishness and antigodliness of metachemistry and antimetaphysics in
time-honoured or, rather, dishonoured noumenally sensual vein.
78. Thus
the exposing of autocracy posing as theocracy is crucial to the advancement of
the People out of the democratic bog of divisive profanity in which they
currently languish, so that they may be delivered from their exploiters to a
theocracy that is not only genuine, but determined to speak its name in the
form of Social Theocracy, which is or would be so much more than the implicit
transcendentalism and even antifundamentalism of the New Testament-based
approach to God the Father and the Antidaughter of the Antidevil which dare not
explicitly speak its name because it is held back and down from genuine
transcendentalism, even on the mankind or penultimate terms of transcendental
meditation, by the persistence of Old Testament criteria explicitly rooted in
the materialism of Devil the Mother hyped as God and in the anti-idealism of
the Antison of Antigod defamed or denigrated as the Devil; explicitly rooted,
in other words, in a cosmically sensual 'first mover' and 'fallen angel' which,
corresponding more literally to stellar and solar so-called 'heavenly bodies',
reflects the metachemical hegemony over antimetaphysics of somatic freedom
which renders even the fundamentalism of the Daughter of the Devil and the
antitranscendentalism of Antigod the Antifather subordinate to itself in bound
psyche, and thus no more than church subordinate, as it were, to a
state-hegemonic situation in which somatic objectivity is free to do its
immoral utmost on both materialist and anti-idealist, primary and secondary,
terms.
79. Doubtless
it is one of the great ironies of Western civilization that the implicit
transcendentalism and antifundamentalism of the papal authority coupled, where
applicable, to the implicit idealism and antimaterialism of Catholic monarchy
should be in the shadow of the explicit materialism and anti-idealism of
Protestant monarchy coupled to the explicit fundamentalism and
antitranscendentalism of Episcopal authority within the Anglican Church, so that
one might almost elicit a Biblical dichotomy along the lines of New and Old
Testaments between the two manifestations of ecclesiastic/monarchic authority,
with the representatives of noumenal sensibility, whether metaphysical or
antimetachemical, having historically had to co-exist with the representatives
of noumenal sensuality, whether metachemical or antimetaphysical, who are as
axially antithetical to them in upper-class terms as it is possible for any
such figures to be within Western parameters, and yet, despite their heretical
origins in schismatic departure from the Roman Church, able to invoke
scriptural justification for themselves in respect of a sensually 'once-born'
approach to God and the Devil which owes more to the Old Testament than to any
implicit departure from and even 'reborn' repudiation of it which, in properly
Christian vein, is committed to noumenal sensibility and thus to the opposite,
in every respect, of what their quasi-Judaic Anglican adversaries would have us
believe was God and the Devil.
80. Therefore
while the traditional upholders of a certain stage - identified with mankind in
respect of Christianity as a New Testament phenomenon - of noumenal sensibility
in relation to the apex of the diagonally ascending axis of church-hegemonic
and state-subordinate criteria have no choice but to be metaphysically and
antimetachemically implicit about God and the Antidevil or, at any rate, about
transcendentalism and antifundamentalism, bearing in mind the extent to which
Christianity-proper flies in the face of Old Testament criteria, their
heretical counterparts at the apex of the diagonally descending axis of
state-hegemonic and church-subordinate criteria can be as explicitly frank
about what passes with them for God and the Devil as they like, because they
are the ones who, in typically Old Testament vein, are living the primary lie,
or ugliness, of Devil the Mother as God and the secondary lie, or illusory
approach to ugliness, of the Antison of Antigod as the Devil, and that is what
officially still prevails over anything more genuinely religious and affiliated
not to materialism and anti-idealism in state-hegemonic freely somatic vein,
much less to fundamentalism and antitranscendentalism in church-subordinate
unfreely psychic vein, but to transcendentalism and antifundamentalism in
church-hegemonic freely psychic vein, with its correlative unfreely somatic
state-subordinate idealism and antimaterialism, something to which one would
imagine a Catholic monarch would have been more royally attached than his papal
leader and, in some sense, master, whose divine privilege it was to ensure that
the State remained subordinate to the Church, whether on primary (idealist) or
secondary (antimaterialist) terms.
81. Yet
with the upper-class figures at the apex of the diagonally descending axis of
state-hegemonic and church-subordinate criteria, it is the other way around;
for the monarch is the master if not, in the case of females, mistress of the
Anglican Church, the Head - Episcopalian exceptions to the rule notwithstanding
- of both State and Church alike, with the Archbishop of Canterbury, the
leading archbishop of the Anglican community, reduced to an advisory role which
rather confirms the church-subordinate position of established religion in
countries like England where, since Henry VIII, state-hegemonic criteria have
been paramount and both fundamentalism and antitranscendentalism have had to
bow their psychically bound heads to the somatic freedom of materialism and
anti-idealism, with disastrous consequences not only for religion on both
anti-Catholic Anglican and, subsequently, multi-denominational Puritan levels
but, more pertinently, for the course of politics in respect of the factional
divisiveness of parliamentary democracy issuing from what is, in fact, not a
godly-over-antidevilish situation in noumenal sensibility but a
devilish-over-antigodly one in noumenal sensuality, the devilishness of Devil
the Mother in metachemical hegemony over the antigodliness of the Antison of Antigod,
neither of which, incidentally, have any bearing on fundamentalism or
antitranscendentalism, as would the Daughter of the Devil and Antigod the
Antifather, but purely and simply on materialism and anti-idealism, as already
noted.
82. Therefore
whereas it is only implicitly that the Truth, coupled to the beautiful approach
to truth, exists in traditionally loyal Catholic countries like Eire, it is in
traditionally loyal Protestant or, rather, state-hegemonic secular countries
like Great Britain - and England in particular - that the Lie, coupled to the
illusory approach to ugliness, exists explicitly, albeit, as in every such
context, the upholders of both the primary and secondary manifestations of
somatic freedom in noumenal sensuality are quick to proclaim, in typically Old
Testament fashion, that the one is commensurate with God (Jehovah) and the
other with the Devil (Satan), never mind any natural, human, or superficially
cyborg parallels to each which may be said to constitute successive devolutionary
regressions from cosmic precedence.
83. Thus
antimetaphysics becomes 'fall guy' for denigration of a diabolic nature from
the female-hegemonic vantage-point of metachemistry, and no matter how much it
may proclaim its twisted innocence of original ugliness, of prime evil, it will
be adjudged guilty of revolt against the so-called 'heavenly order' by every
representative of a metachemically sensual 'first mover' and condemned to
'fallen-angel' status for all sensual
eternity, just as, though in contrary fashion, anything that is too
transcendental, and thus genuinely theocratic in sensible eternity, is
condemned from such an alpha position as likely to detract from somatic freedom
from a standpoint centred in psychic freedom and even prove detrimental to the
standing of such freedom as a claimant, nay, as the sole claimant to the throne of God.
84. For
what is the context of noumenal sensuality, after all,
but that in which female dominion ensures that somatic objectivity takes
precedence over every other consideration, including what may be called the
antisubjectivity of psychic binding, so that psychic freedom, coupled to
somatic binding, will therefore be 'beyond the pale' and something to dismiss
or belittle or otherwise rubbish in such fashion that one might be forgiven for
supposing that the proverbial beam in the eye of the one caused the apperceived
mote in the eye of the other to be magnified out of all proportion to its
actual size, until it became conveniently
synonymous with some unspeakable threat to the status quo which needed
to be averted, if not nullified, in the interests of what passes for Truth;
though in point of fact the psychic freedom of God the Father is as completely
antithetical if not indifferent to any somatically free entity commensurate
with Devil the Mother as it is possible to be, notwithstanding more
pedantically parallel antitheses between what could be called the antitruth of
noumenally sensual bound psyche and the truth of noumenally sensible free
psyche in respect of church criteria on the one hand, and the lie of noumenally
sensual free soma and the antilie of noumenally sensible bound soma in respect
of state criteria on the other hand, or something to that strictly antithetical
effect.
85. However
that may be, the sensual remit of Devil ... the Mother does not extend so far
that she can, with impunity, muscle in, so to speak, on God the Father's
sensible patch and do away with it; for the soul is ever beyond the reach of
the will when the one is free and the other no less free but powerless, for all
that, to seduce it from self-contemplation to a worship of evil or even
pseudo-folly, as in the case of the antimetaphysical 'fall guy' who is
compelled to emphasize free soma under female hegemonic pressure, and at the
cost, needless to say, of bound psyche, his soul in Antiheaven in a most
unholy, or woeful, predicament, but still antitranscendentally distinct from
the metachemically bound psyche whose soul is clearly hateful both to itself
and to those who have to live under its fundamentalist influence in secondary
church subordination while state-hegemonic criteria pursue their freely somatic
courses.
86. No,
God the Father is not a direct threat to Devil the Mother the way the somatic
modesty of goodness in antichemistry can be a threat to the vaingloriously
somatic immodesty of evil in metachemistry, and punishment a just requital for
crime. God the Father can only save the
antiphysical from the folly of sin to the wisdom of grace, as the Antidaughter
of the Antidevil, duly subordinate to God, would save the chemical from the
pseudo-evil of pseudo-crime to the pseudo-goodness of pseudo-punishment, but
Devil the Mother is an indirect threat to God the Father to the extent that she
is able to prey upon the meek, not least in respect of the chemical, and divert
them from bound psyche to free soma, the antimetaphysical arguably doing
likewise vis-ŕ-vis the antiphysical where a male-gender parallel is concerned,
so that neither of the modes of phenomenal sensuality are as fashioned in the
reverse psychic images of God the Father and the Antidaughter of the Antidevil
as would otherwise be the case, but are wrenched away from church-hegemonic
criteria to an extent that renders them idolatrously deferential to state-hegemonic
criteria and in no position, scorning psyche, to be saved, being, to all
intents and purposes, quasi-damned to a worship of the prevailing metachemical
and antimetaphysical factors which, as the reader will recall, are barbarously
identifiable with evil and pseudo-folly.
87. In
such fashion Devil the Mother and her subordinate accomplice the Antison of
Antigod are indirect threats to God the Father and his subordinate accomplice
the Antidaughter of the Antidevil; for neither of the latter can save the meek
from their sins and pseudo-crimes if they, the meek, are so put upon by the
vainglorious representatives of evil and pseudo-folly as to be not merely
subordinately foolish (to sin) and subordinately pseudo-evil (to crime) but
given to 'quasi' manifestations of pseudo-folly and evil in effectively
state-hegemonic terms, free soma having been wrenched asunder from bound psyche
to an extent whereby it becomes quasi-hegemonic and unqualified to play a
state-subordinate role in relation to church-hegemonic criteria.
88. That
is how noumenal sensuality becomes a threat to noumenal sensibility, and the
only solution from the standpoint of noumenal sensibility, of metaphysics and
antimetachemistry, is not to rely on phenomenal sensibility to neutralize such
a threat - which in any case it does not have the power to do in view of its
lower-class extrapolative standing vis-ŕ-vis the upper-class metachemical prime
mover in state-hegemonic criteria which, besides being elementally more
powerful, calls the evil shots to which the good can only respond (just as its
antimetaphysical accomplice calls the pseudo-foolish shots to which, in
secondary state-hegemonic vein, the pseudo-wise can only respond) - but, on the
contrary, to get its own act together to such a freely radical and, in relation
to synthetic artificiality, evolutionary progressive extent that phenomenal
sensuality, the context of antiphysics and chemistry, becomes freshly
interested in religion and can be prevailed upon to accept the advantages of
church-hegemonic salvation from sin and pseudo-crime to grace and
pseudo-punishment, not to mention the advantages of state-subordinate
counter-damnation from folly and pseudo-evil to wisdom and pseudo-goodness, in
order to be delivered not only from its own worldly shortcomings but from the
netherworldly exploitations which afflict it and would enslave it to idolatrous
worship of the 'false gods' of metachemistry and antimetaphysics, to what has
been described as Devil the Mother and the Antison of Antigod, whose manifold
modes of divisive freedom are somatic and therefore, being fundamentally state
hegemonic, completely antithetical to the freedom which is of God the Father
and, in secondary terms, the Antidaughter of the Antidevil - the freedom that,
being transcendentally church hegemonic, is centred in psyche as One and
Indivisible with the Self, which is nothing less than the resurrection of God
the Father in Heaven the Holy Soul and the resurrection of the Antidaughter of
the Antidevil in the Unclear Soul of Antihell, the former commensurate with the
vindication of Truth in Joy, the latter with the vindication of the beautiful
approach to truth in the loving approach to joy which is to antimetachemistry
what Joy is to metaphysics.
89. Therefore
until the People, as electorate, opt for religious sovereignty in the
paradoxical election, or series of elections, which I have equated with
Judgement, with a choice between this world and a synthetically artificial
manifestation of the Next, effectively commensurate, from a radically
republican standpoint, with 'Kingdom Come', they will continue to be preyed
upon and ripped off by that which corresponds to the antithesis of anything
noumenally sensible, being the corrupter not only of the phenomenally sensual
but the cause of the phenomenally sensible and their qualified opposition to
noumenal sensuality, not to mention their worldly antipathy towards the
phenomenally sensual, whom they falsely despise for being antithetical to themselves
and seemingly bereft of their sensibility, no matter how fundamentally immoral,
in state-hegemonic terms, such sensibility, more usually negatively virtuous,
may happen to be.
90. The phenomenally sensible will not rush to the assistance of
their phenomenally sensual counterparts, for that is not their brief. On the contrary, they are hand-in-glove with
the noumenally sensual in the exploitation of the phenomenally sensual, if
rather more from an economic than a scientific standpoint in view of their
bound somatic status vis-ŕ-vis a freely somatic control. And they are part-and-parcel of the same
state-hegemonic axial set-up which makes for worldly stability on a
female-subverted basis stemming from female domination, no less than the
diagonally ascending axis of church-hegemonic criteria makes for worldly
stability on a male-subverted basis tending towards male liberation and ensures
that the two manifestations of worldly phenomenality remain ethnically
distinct, not capable of being reconciled to one another because antithetical
in virtually every respect.
91. But
should those of the diagonally ascending axis get their act together, with the
phenomenally sensual being more efficaciously saved up to and by the noumenally
sensible than ever before, thanks to an evolutionary change in the terms of
salvation, then their class/gender counterparts of the diagonally descending
axis will be thrown into confusion, if not crisis, as the axis upon which they
exist and function from a predatory standpoint gradually or suddenly finds
itself without prey to exploit and therefore without the possibility of an
exploitative livelihood. What would happen after that, I prefer not to
speculate upon. But one thing I am
confident of is that the axis in question would not long be able to survive the
loss of the meek!
92. Thus
- and only thus - would the People in such a context, the context of phenomenal
sensuality, be delivered from exploitation. For the vain will not take themselves away or
cease being predatory just for the sake of the meek, nor, indeed, are they
completely free, for all their pretences of somatic freedom, from the influence
and interests of the just, the somatically bound, who have much to gain - and
lose - from their mutual immoral conspiracy against the meek, a conspiracy
which is not concerned about the welfare or, rather, well-being of the
righteous in God ... the Father, still less of his noumenal bride in the
Antidaughter of the Antidevil, but solely about their own welfare, their commonwealth
in somatic partnership, and to a lesser extent about the ongoing susceptibility
of the meek, the phenomenally sensual, to consume whatever is inflicted upon
them without undue restiveness or revolt.
For upon that hangs the perennial success of their mutually immoral conspiracy against that aspect of the world
which, were it to be rendered or become disillusioned with consumerism via an
outside agent operating with regard to divine principles of moral righteousness,
could prove more of a threat to their own worldly stability than any amount of
bumptious vanity from those of their own number who had opted for or been
elevated to the ranks of the vain proper, and solely in response to the
acquirement of a degree of fame and wealth which could no longer be confined to
the negatively immoral parameters of the just, but had to be granted the
vainglorious acknowledgement to which it was positively entitled.
93. Before I close this text, I want to say something more about
the overall distinctions between the four basic elemental contexts and their
complementary accomplices. For I believe
I have already demonstrated that the noumenal contexts of sensuality and
sensibility are not independent of their phenomenal counterparts but interact
with them on a basis owing much, though not everything, to the upper-class
control of the lower-class contexts of worldly societies, whether from a
female- or a male-hegemonic standpoint.
94. Whether,
then, the worldly, or phenomenal, positions are controlled from a male or a female standpoint, with
respect to somatic domination or psychic liberation, controlled they
effectively are, and that tells us that when it comes to the meek being
diagonally saved up from phenomenal sensuality to noumenal sensibility, their
readiness to accept and undergo such a salvation - not to mention
counter-damnation in state subordination - owes much if not everything to the
capacity of the relevant upper-class authorities to save them; for it must be
self-evident that without their presence in noumenal sensibility in the first
instance there would be no possibility of salvation from phenomenal sensuality
at all, and therefore no world-overcoming of an order that not only saved from
the world, considered as the bound-psychic context of sin and pseudo-crime, but
effectively put an end to, or overcame, the context of phenomenal sensuality
itself, something that no previous authority of a noumenally sensible order
has, not surprisingly, been fully able to do.
95. For such overcoming as has been achieved was either
temporary, during the period of grace for penitential contrition, or, with
respect to the subversion of the nominal female hegemony in chemistry by the
under-plane male position (mass under volume) in antiphysics, more typifying
the compromised condition of the sensual world under a metaphysical control in
church-hegemonic terms. Such a
paradoxical situation is all very well, but it is hardly enough! For the ultimate test of religious
authenticity must surely lie with its ability to overcome the world more
completely and lastingly, not simply in terms of the subversion of the nominal
female hegemony of chemistry by antiphysics to a psychic emphasis (albeit still
bound) but, rather, with reference to the saving of those in phenomenal sensuality
from their worldly predicament, a predicament subject to both intrinsic and -
as we have seen - extrinsic circumstances, to the otherworldly heights of a
noumenal sensibility from which they will not return, having been, to all
intents and purposes, transmuted or transfigured from lower- to upper-class
criteria in such fashion that they become indistinguishable from noumenal
sensibility and no longer beholden to the world.
96. That,
it must be said, is the cyborg-oriented challenge to come, and that alone is
what will ensure that not only is the sensual world definitively overcome as a
context which is not - and never could be - a viable moral end-in-itself (even
if still comparatively moralistic by negative virtue of bound psyche chiefly
characterizing it under church-hegemonic pressures), but that, in being
overcome, it will no longer be possible, thereafter, for the secular exploiters
of worldly folly and pseudo-evil - which should be subordinate, in state-like
vein, to the sin and pseudo-crime of church-hegemonic criteria - to
vaingloriously profit at its expense, the expense of the meek, and thereby stay
in immoral state-hegemonic business in partnership with their financial backers
and supporters who justly constitute the bound-somatic counterpart to their own
freely somatic vanity and for whom the world (of phenomenal sensibility) most
certainly has become an end-in-itself in which the concept
of salvation has been twisted from religious deliverance from the world
(conceived in phenomenally sensual terms) to the saving of money, with
interest, in a bank, and where no-one thinks in terms of God saving them from
the world but, rather, of the world preserving them from God and/or of what
passes for God, though is effectively commensurate with Devil the Mother, being
preserved (long to rule over them) so that they might continue to amass profits
in her image, if from a somatically bound rather than free point of view, and
therefore with respect to the accumulation of capital as the epitome of worldly
virtue.
97. One
cannot admire such a people, for they have sold their souls to the Devil and
been reduced to somatic slavery, that her freedom may be preserved and continue
to wreak havoc upon the meek, the phenomenally sensual, to the detriment of
both their psychic well-being in the world and, more importantly, their
entitlement to psychic liberation in God the Father and, for females, the
Antidaughter of the Antidevil, which is to rise, in salvation, from psychic
binding to psychic freedom in church-hegemonic terms and, in counter-damnation,
from somatic freedom to somatic binding in state-subordinate terms, as
corresponding to the Son of God and Antidevil the Antimother, that they may be
delivered, as much as anything, from such immoral predation or exploitation as
that to which they are perforce vulnerable in the world, and no longer give
indirect succour to the barbarous enemy of God in consequence.
98. For
Devil the Mother is the epitome of barbarity in any of her several
manifestations - cosmic, natural, human, and cyborg - and metachemical free
soma it is that barbarously imposes upon the world, with especial reference, in
gender parallel, to its chemical manifestation in Woman the Mother. But metachemistry is not just barbarous, any
more than is the context of noumenal sensuality. It is also pseudo-philistine, as in respect
of the bound psyche which directly stems from metachemically free soma and has
been identified with the Daughter of the Devil, though can also be identified
with the Clear Soul of Hell.
99. Be
that as it may, we can no more limit noumenal sensuality to barbarity than,
say, noumenal sensibility to culture.
There is always a somatic/psychic distinction to bear in mind, and in
sensuality, where female criteria are hegemonic (if not always chiefly
characteristic), the objectivity of free soma gives rise to the
antisubjectivity of bound psyche in primary terms for females, and this in turn
induces a secondary antisubjectivity in bound psyche for males, which gives
rise to a secondary objectivity in free soma - something that applies to
chemistry over antiphysics no less than to metachemistry over antimetaphysics,
except that the conditioning factors towards free soma and bound psyche in the
former context, that of phenomenal sensuality, can be - and in Catholic
societies usually are - turned from somatic primacy towards a psychic emphasis
under the divine influence of an overall hegemonic metaphysics which causes the
female element to take a secondary status behind the male element, in this case
antiphysics, and for primacy to be recast, with respect to sin and folly, in
both church-hegemonic (antihumanist) and state-subordinate (antinaturalist)
terms, while the female modes of each, corresponding to pseudo-crime in
church-hegemonic (nonconformist) and to pseudo-evil in state-subordinate
(realist) terms, duly qualify for a secondary saved and counter-damned standing
in relation to the primary modes of church-hegemonic and state-subordinate
criteria in metaphysics, and therefore slot in beneath transcendentalism and
idealism in the antimetachemical manner already described.
100. That
said, it is evident that there is a distinction in noumenal sensibility between
the primary subjectivity of metaphysical free psyche and the secondary
subjectivity of antimetachemical free psyche, as between transcendentalism and
antifundamentalism, together with a distinction between the primary
anti-objectivity of metaphysical bound soma and the secondary anti-objectivity
of antimetachemical bound soma, as between idealism and antimaterialism, and
what unequivocally applies to noumenal sensibility can also be said to apply,
if on a subversively equivocal basis, to phenomenal sensuality, as between
what, through metaphysical pressure of a primary church-hegemonic order,
becomes the primary antisubjectivity of antiphysical bound psyche and, through
antimetachemical pressure of a secondary church-hegemonic order, the secondary
antisubjectivity of chemical bound psyche where the distinction between
antihumanism and nonconformism is concerned, together with what, through
metaphysical pressure of a primary state-subordinate order, becomes the primary
objectivity of antiphysical free soma and, through antimetachemical pressure of
a secondary state-subordinate order, the secondary objectivity of chemical free
soma where the distinction between antinaturalism and realism is concerned.
101. Contrariwise,
it is evident that there is a distinction, as already intimated, in noumenal
sensuality between the primary objectivity of metachemical free soma and the
secondary objectivity of antimetaphysical free soma, as between materialism and
anti-idealism, together with a distinction between the primary antisubjectivity
of metachemical bound psyche and the secondary antisubjectivity of
antimetaphysical bound psyche, as between fundamentalism and
antitranscendentalism, and what unequivocally applies to noumenal sensuality
can also be said to apply, if on a subversively equivocal basis, to phenomenal
sensibility, as between what, through metachemical pressure of a primary
state-hegemonic order, becomes the primary anti-objectivity of antichemical
bound soma and, through antimetaphysical pressure of a secondary
state-hegemonic order, the secondary anti-objectivity of physical bound soma where
the distinction between antirealism and naturalism is concerned, together with
what, through metachemical pressure of a primary church-subordinate order,
becomes the primary subjectivity of antichemical free psyche and, through
antimetaphysical pressure of a secondary church-subordinate order, the
secondary subjectivity of physical free psyche where the distinction between
antinonconformism and humanism is concerned.
102. So much for the distinctions between objectivity and
antisubjectivity in sensuality, whether unequivocally noumenal or equivocally
phenomenal, which we have contrasted with those between subjectivity and
anti-objectivity in sensibility, whether equivocally phenomenal or
unequivocally noumenal. Soma is always
either objective if free or anti-objective if bound, whereas psyche is always
either subjective if free or anti-subjective if bound, and this whether on
primary or secondary terms in each case, depending on which gender is either
unequivocally hegemonic or equivocally subversive at the behest of the overall
controlling gender to which it corresponds.
103. Therefore
we can no more limit noumenal sensuality to barbarity in relation to
objectivity than to pseudo-philistinism in relation to antisubjectivity. Metachemistry will be primarily barbarous on
state-hegemonic terms and primarily pseudo-philistine on church-subordinate
terms, as regarding the evil of materialism and the crime of fundamentalism,
whereas antimetaphysics will be secondarily barbarous on state-hegemonic terms
and secondarily pseudo-philistine on church-subordinate terms, as regarding the
pseudo-folly of anti-idealism and the pseudo-sinfulness of
antitranscendentalism.
104. Likewise
we can no more limit phenomenal sensuality to philistinism in relation to
antisubjectivity than to pseudo-barbarity in relation to objectivity. Antiphysics, profiting from the kindred
gender influence of metaphysics, will be primarily philistine on
church-hegemonic terms and primarily pseudo-barbarous on state-subordinate
terms, as regarding the sinfulness of antihumanism and the folly of
antinaturalism, whereas chemistry, duly subverted, will be secondarily
philistine on church-hegemonic terms and secondarily pseudo-barbarous on
state-subordinate terms, as regarding the pseudo-crime of nonconformism and the
pseudo-evil of realism.
105. Contrariwise,
we can no more limit phenomenal sensibility to civility in relation to
anti-objectivity than to pseudo-culture in relation to subjectivity. Antichemistry, profiting from the kindred
gender influence of metachemistry, will be primarily civil on state-hegemonic
terms and primarily pseudo-cultural on church-subordinate terms, as regarding
the goodness of antirealism and the punishingness of antinonconformism, whereas
physics, duly subverted, will be secondarily civil on state-hegemonic terms and
secondarily pseudo-cultural on church-subordinate terms, as regarding the
pseudo-wisdom of naturalism and the pseudo-grace of humanism.
106. Similarly
we can no more limit noumenal sensibility to culture in relation to
subjectivity than to pseudo-civility in relation to anti-objectivity. Metaphysics will be primarily cultural on
church-hegemonic terms and primarily pseudo-civil on state-subordinate terms,
as regarding the grace of transcendentalism and the wisdom of idealism, whereas
antimetachemistry will be secondarily cultural on church-hegemonic terms and
secondarily pseudo-civil on state-subordinate terms, as regarding the
pseudo-punishment of antifundamentalism and the pseudo-goodness of antimaterialism.
107. Regarded
axially, male salvation from phenomenal sensuality to noumenal sensibility will
progress, in church-hegemonic terms, from the primary philistinism of
antihumanism to the primary culture of transcendentalism, as from the
antiphysical antisubjectivity of sin to the metaphysical subjectivity of grace,
while male counter-damnation in such diagonally ascending fashion will
counter-regress, state subordinately, from the primary pseudo-barbarity of
antinaturalism to the primary pseudo-civility of idealism, as from the
antiphysical objectivity of folly to the metaphysical anti-objectivity of
wisdom.
108. Likewise
female salvation from phenomenal sensuality to noumenal sensibility will
progress, in church-hegemonic terms, from the secondary philistinism of
nonconformism to the secondary culture of antifundamentalism, as from the
chemical antisubjectivity of pseudo-crime to the antimetachemical subjectivity
of pseudo-punishment, while female counter-damnation in such diagonally
ascending fashion will counter-regress, state subordinately, from the secondary
pseudo-barbarity of realism to the secondary pseudo-civility of
antimaterialism, as from the chemical objectivity of pseudo-evil to the
antimetachemical anti-objectivity of pseudo-goodness.
109. Contrariwise,
female damnation from noumenal sensuality to phenomenal sensibility will
regress, in state-hegemonic terms, from the primary barbarity of materialism to
the primary civility of antirealism, as from the metachemical objectivity of
evil to the antichemical anti-objectivity of good, while female
counter-salvation in such diagonally descending fashion will counter-progress,
church subordinately, from the primary pseudo-philistinism of fundamentalism to
the primary pseudo-culture of antinonconformism, as from the metachemical antisubjectivity of crime to the antichemical
subjectivity of punishment.
110. Likewise
male damnation from noumenal sensuality to phenomenal sensibility will regress,
in state-hegemonic terms, from the secondary barbarity of anti-idealism to the
secondary civility of antinaturalism, as from the antimetaphysical objectivity
of pseudo-folly to the physical anti-objectivity of pseudo-wisdom, while male
counter-salvation in such diagonally descending fashion will counter-progress,
church subordinately, from the secondary pseudo-philistinism of
antitranscendentalism to the secondary pseudo-culture of humanism, as from the
antimetaphysical antisubjectivity of pseudo-sin to the physical subjectivity of
pseudo-grace.
111. Plainly,
wherever there is church-hegemonic salvation from phenomenal sensuality to
noumenal sensibility there will be a progression on both primary (male) and
secondary (female) terms, while the accompanying state-subordinate
counter-damnation of that diagonally ascending axis will evince a
counter-regression on both primary (male) and secondary (female) terms that
attests to the ascent of soma from free to bound in pseudo-immoral
subordination to the moral ascent of psyche from bound to free.
112. Conversely,
wherever there is state-hegemonic damnation from noumenal sensuality to
phenomenal sensibility there will be a regression on both primary (female) and
secondary (male) terms, while the accompanying church-subordinate
counter-salvation of that diagonally descending axis will evince a
counter-progression on both primary (female) and secondary (male) terms that
attests to the descent of psyche from bound to free in pseudo-moral
subordination to the immoral descent of soma from free to bound.
113. Just
as salvation is ever from the vicious antisubjectivity of anti-blessedness to
the virtuous subjectivity of pro-blessedness, as from the negative morality of
anti-peace to the positive morality of pro-peace, so counter-damnation is ever
from the 'pseudo' modes of pro-cursedness, and hence pro-war, to the 'pseudo'
modes of anti-cursedness, and hence anti-war, which constitute the viciously
objective and virtuously anti-objective
complements, in positive and negative pseudo-immorality, to antisubjectivity
and subjectivity on both primary and secondary, male and female, terms.
114. Just
as damnation is ever from the vicious objectivity of pro-cursedness to the
virtuous anti-objectivity of anti-cursedness, as from the positive immorality of
pro-war to the negative immorality of anti-war, so counter-salvation is ever
from the 'pseudo' modes of anti-blessedness, and hence anti-peace, to the
'pseudo' modes of pro-blessedness, and hence pro-peace, which constitute the
viciously antisubjective and virtuously subjective complements, in negative and
positive pseudo-morality, to objectivity and anti-objectivity on both primary
and secondary, female and male, terms.
115. One
is saved, as an antihumanist antiphysical male, on primary hegemonic terms from
Antiman the Antifather and Anti-earth the Unholy Soul to God the Father and
Heaven the Holy Soul, as from ignorance and pain to truth and joy, and
counter-damned, as an antinaturalist antiphysical male, on primary subordinate
terms from the Antison of Antiman and the Unholy Spirit of Anti-earth to the
Son of God and the Holy Spirit of Heaven, as from an ignorant approach to
weakness and a painful approach to humility to a truthful approach to beauty
and a joyful approach to love.
116. Likewise
one is saved, as a nonconformist chemical female, on secondary hegemonic terms
from the Daughter of Woman and the Clear Soul of Purgatory to the Antidaughter
of the Antidevil and the Unclear Soul of Antihell, as from a weak approach to
ignorance and a humble approach to pain to a beautiful approach to truth and a
loving approach to joy, and counter-damned, as a realist chemical female, on
secondary subordinate terms from Woman the Mother and Purgatory the Clear
Spirit to Antidevil the Antimother and Antihell the Unclear Spirit, as from
weakness and humility to beauty and love.
117. Contrariwise,
one is damned, as a materialist metachemical female, on primary hegemonic terms
from Devil the Mother and Hell the Clear Spirit to Antiwoman the Antimother and
Antipurgatory the Unclear Spirit, as from ugliness and hatred to strength and
pride, and counter-saved, as a
fundamentalist metachemical female, on primary subordinate terms from
the Daughter of the Devil and the Clear Soul of Hell to the Antidaughter of
Antiwoman and the Unclear Soul of Antipurgatory, as from an ugly approach to
illusion and a hateful approach to woe to a strong approach to knowledge and a
proud approach to pleasure.
118. Similarly
one is damned, as an anti-idealist antimetaphysical male, on secondary
hegemonic terms from the Antison of Antigod and the Unholy Spirit of Antiheaven
to the Son of Man and the Holy Spirit of Earth, as from an illusory approach to
ugliness and a woeful approach to hatred to a knowledgeable approach to
strength and a pleasurable approach to pride, and counter-saved, as an
antitranscendentalist antimetaphysical male, on secondary subordinate terms
from Antigod the Antifather and Antiheaven the Unholy Soul to Man the Father
and Earth the Holy Soul, as from illusion and woe to knowledge and pleasure.
119. All
these fates are predestined, for short of changing one's axis and effectively
converting from state-hegemonic and church-subordinate society to
church-hegemonic and state-subordinate society, or vice versa, one can only be
saved and/or counter-damned in axial ascent from phenomenal sensuality to
noumenal sensibility or, alternatively, damned and/or counter-saved in axial
descent from noumenal sensuality to phenomenal sensibility, movements contrary
to each axial mean being rather more the exception than the rule, as when
persons of a noumenally sensible disposition 'fall' from righteousness in
consequence of activities more befitting the meek, and persons of a
phenomenally sensible disposition 'rise' from justness in consequence of
activities more befitting the vain.
120. Needless
to say, the existence of an anti-saved disposition in phenomenal sensuality
implies the correlative existence, in state-subordinate vein, of a pro-damned
disposition there, as in respect of a positive pseudo-immoral complement to
negative morality, while the existence, conversely, of a pro-saved disposition
in noumenal sensibility implies the correlative existence, in state-subordinate
vein, of an anti-damned disposition there, as in respect of a negative
pseudo-immoral complement to positive morality.
For in church-hegemonic societies immorality can only
be subordinately complementary to morality, and hence 'pseudo', whether it be
positively vicious (in free soma) or negatively virtuous (in bound soma).
121. Contrariwise,
the existence of a pro-damned disposition in noumenal sensuality implies the
correlative existence, in church-subordinate vein, of an anti-saved disposition
there, as in respect of a negative pseudo-moral complement to positive immorality,
while the existence, conversely, of an anti-damned disposition in phenomenal
sensibility implies the correlative existence, in church-subordinate vein, of a
pro-saved disposition there, as in respect of a positive pseudo-moral
complement to negative immorality. For in state-hegemonic societies morality can only be subordinately
complementary to immorality, and hence 'pseudo', whether it be negatively
vicious (in bound psyche) or positively virtuous (in free psyche).
122. Thus
there is a kind of heads/tails complementarity of church and state about the
co-existence of negative morality and positive pseudo-immorality in phenomenal
sensuality, bound psyche and free soma in both antiphysics and chemistry, which
is the axial counterpart to the co-existence of positive morality and negative
pseudo-immorality in noumenal sensibility, free psyche and bound soma in both
metaphysics and antimetachemistry, salvation and counter-damnation, to repeat,
being from anti-blessedness and the 'pseudo' modes of pro-cursedness to
pro-blessedness and the 'pseudo' modes of anti-cursedness on both primary
(male) and secondary (female) terms.
123. In
contrast to the above, we may note a kind of tails/head complementarity of
state and church about the co-existence of positive immorality and negative
pseudo-morality in noumenal sensuality, free soma and bound psyche in both
metachemistry and antimetaphysics, which is the axial counterpart to the
co-existence of negative immorality and positive pseudo-morality in phenomenal
sensibility, bound soma and free psyche in both antichemistry and physics,
damnation and counter-salvation, to repeat, being from pro-cursedness and the
'pseudo' modes of anti-blessedness to anti-cursedness and the 'pseudo' modes of
pro-blessedness on both primary (female) and secondary (male) terms.
124. The
crucial distinction between the two axes, however, is that whereas the
principal side of the diagonally ascending axis has intimate associations with
morality, whether negatively or positively, as psyche takes precedence over
soma in consequence of an overall male lead of society in church-hegemonic
terms, the principal side of the diagonally descending axis has intimate
associations with immorality, whether positively or negatively, as soma takes precedence
over psyche in consequence of an overall female domination of society in
state-hegemonic terms, so that they are forever incompatible and at gender
loggerheads with each other on the basis of hegemonic distinctions between
philistinism and culture in the one case, that of church-hegemonic society, and
barbarity and civility in the other case, that of state-hegemonic society, with
the 'head' that prevails over the body, the 'tail', alone being commensurate
with male criteria in what transpires to be a coin worthy of moral respect,
since primarily concerned with psychic liberation of males - the axial
antithesis, in other words, to their somatic enslavement.
125. The
time has at last come for male-led societies to get their act together and opt
for a new and better future, a future that will only see the progression of the
diagonally ascending axis towards a heavenly and antihellish all-time peak if
the People elect for religious sovereignty and, united against both democratic
divisiveness and autocratic exploitation, rise to the challenge of Social
Theocracy as that which, if allowed to develop its evolutionary potential for
moral progress, can save them from the world of phenomenal sensuality to a
definitive otherworld of noumenal sensibility, where they will be safe from the
somatically free and bound predations of both the noumenally sensual and
phenomenally sensible alike, and be privileged to witness the probable collapse
and disintegration of an axis that, for all its secular values, is the product
of schismatic heresy and no more than an immoral aberration that opposes what
is godly and antidevilish from a state-hegemonic point of view.
126. If
they began by protesting against God the Father and the Antidaughter of the
Antidevil, these heretics have since had to come to terms with Devil the Mother
and the Antison of Antigod, and it is because of this that they now believe all
too unequivocally - one might almost say empirically - in the reality of evil
and pseudo-folly, barbarously championing the ugly and illusory freedoms of
metachemical and antimetaphysical soma after the fashion of liberated females
and corrupted males, for whom materialism and anti-idealism are the twin
pillars of an immoral licence that breeds war.
127. Therefore
those of us who are interested in world peace should stand together to develop
religion to a new and more genuinely universal level, in order that it may
triumph over the vainglorious advocates and just rejecters of war by bringing
the meek rejecters of peace to a higher peace than that to which they have been
traditionally accustomed, a peace from which they will never again fall because
it will be eternal and both metaphysically transcendentalist and
antimetachemically antifundamentalist to a degree that righteously surpasses
anything man has achieved, having reference to his cyborg-overcoming in what
will ultimately transpire to be the definitive manifestations of God the
Father/Heaven the Holy Soul and the Antidaughter of the Antidevil/the Unclear
Soul of Antihell in the omega points of a universality beingfully supreme.
LONDON 2004 (Revised
2012)
