Op. 116
THE DIALECTICS OF
SYNTHETIC ATTRACTION
Aphoristic Philosophy
Copyright © 2013 John
O'Loughlin
_____________
CONTENTS
Aphs. 1–123
____________
1. Anyone
who has followed the evolution of my thinking thus far would be aware that I have
developed a concept of dialectical interaction in the explanation of the
historical process, in relation to the development of civilization, which
differs quite substantially from, say, Hegel or Marx, those, in many respects,
forerunners of my own philosophical development in this regard. For it is not simply the case that thesis
plus antithesis equals synthesis, or that a consequence of the interaction of
thesis with antithesis is a sort of synthetic fusion which yet transcends the
dialectical struggle whether in terms of idealism, as with Hegel, or
materialism, as with Marx, but, rather, in contrast to any such simplistic
deduction, that something corresponding to a thesis subsequently engenders an
antithesis which becomes the starting point for or catalyst of a new thesis
which exists in a synthetic relationship to the preceding antithesis.
2. I
have described this process in terms of an action leading to a reaction which
in turn becomes the subject of an attraction which, as the basis of a new action,
subsequently engenders another reaction, and so on, in a dialectical process
which involves both progression and regression, centro-complexification and
de-centralization, evolution and devolution, in relation to either positive or
negative stages of civilized development.
3. We
may, however, equate the action with a thesis, the reaction with an antithesis,
and the attraction with a synthesis, and thus arrive at a process of
dialectical interaction which explains, more fully and, I believe, credibly than
either Hegelian or Marxian dialectics, the historical process, as bearing upon
the development of civilization, as from an alpha point in the past to a
hypothetical omega point in the future.
4. For I have contended that civilization begins positively,
with birth, and concludes positively, with birth, albeit on diametrically
antithetical terms, while in between come a series of alternations between
death and birth which constitute intermediate manifestations of negative and
positive development.
5. Furthermore
the distinction between positivity and negativity isn't necessarily
commensurate with progress on the one hand and regress on the other, nor is
reaction to an action, the antithetical retort to a thesis, necessarily
negative and/or regressive. For what
determines whether something is progressive or regressive is not its
affiliation with positivity or negativity, birth or death, but whether it
conforms to centro-complexification in relation to de-centralization, evolution
in relation to devolution, in which case it is progressive, or whether, on the
contrary, it conforms to de-centralization in relation to centralization,
devolution in relation to evolution, in which case, quite obviously, it will be
regressive.
6. Let
us look into this matter in more detail.
We began, you may recall, with the contention that civilization began
liberally, in de-centralized vein, and subsequently embraced a centralizing
tendency commensurate with totalitarianism, as though in a distinction between
Hinduism and Judaism, polytheism and monotheism. I would call this early civilization pagan in
character, because it has more to do with free soma than with either bound
psyche, bound soma, or free psyche; more to do, in other words, with the
freedom of Devil the Mother conceived as that which most corresponds to free
soma within civilized contexts, or societies, that are more cosmic than
naturalistic or humanistic or cyborgistic, and which consequently tend to
orientate their religious devotions, their worship, towards the most dominant
and characteristic elements of the Cosmos, which happen to be stellar bodies.
7. Be
that as it may, any distinction between liberalism and totalitarianism,
polytheism and monotheism, in relation to somatic freedom of a broadly
metachemical order, the order most affiliated to stellar bodies in the Cosmos,
will have reference not only to positivity, the positivity of a stage of
civilization corresponding to the birth of Devil the Mother, to worship of
Devil the Mother hyped as God, but once that distinction is understood to
embrace both thesis and antithesis, action and reaction, in relation to somatic
freedom of a metachemical order, also to a progression from the liberal version
of paganism to its totalitarian version, as indeed from Hinduism to Judaism,
commensurate with a shift, where applicable, from cosmic polytheism to cosmic
monotheism, such that enables us to infer a progression, correlatively, from
de-centralization to centralization and, indeed, to interpret such a
progression in terms of centro-complexification in respect of Devil the Mother.
8. Thus
pagan civilization presents us with a positive stage of civilization divisible
into two phases, the active phase which is liberal in its cosmic polytheism,
and the reactive phase which is totalitarian in its cosmic monotheism, the
latter of which signifies a progression over the former as somatic freedom
proceeds from stellar bodies in general to one stellar body in particular, the
focus of Creator for Judaic and, subsequently, Christian civilizations or, more
correctly, stages of civilization.
9. Polytheistic
thesis plus monotheistic antithesis does not, however, equal a pantheistic
synthesis, at least not in relation to what already exists, but only in terms
of a negative attraction to the progressive reaction to a positive action, the
negativity of which takes the totalitarian form of the death of Devil the
Mother or, more correctly, the death of the (paganistic) worship via sacrifice
to Devil the Mother as the coming of Christianity, specifically in terms of its
inceptive manifestation in Catholicism, establishes what can be regarded as a
synthetic context whereby like backs away from like, in this case the
totalitarianism of monotheism, albeit on the negative terms alluded to above, so
that one may speak of the overlap between Judaism and Roman Catholic
Christianity as constituting a synthetic attraction involving both the
preceding antithetic reaction and the ensuing thetic action, the former both
progressive and positive, the latter negative, since the death of Devil the
Mother must ever contrast negatively with the actual worshipful birth and, in
some sense, life of Devil the Mother conceived as characteristically pagan.
10. Christianity,
on the other hand, is precisely that which is contrary to or against anything
pagan, and therefore the death of the Son of Devil the Mother or, more
correctly, of the earthly and effectively pantheistic embodiment of Devil the
Mother constitutes an altogether new stage of civilization in which the Crucifixion
comes to symbolize the death of pagan sacrifice to Devil the Mother (hyped as
God) as Devil the Mother gave Her Son to be sacrificed in such fashion that
mankind, albeit not yet fully human, could partake of the Eucharistic paradox
of Her Son's self-sacrifice instead, thereby ceasing to be pagan and becoming
what we would regard as Christian. Even
the 'Virgin Birth' makes a certain amount of theological sense in relation to
Devil the Mother, to the fact that there is nothing anterior to Devil the
Mother, least of all in the Cosmos, that could be held responsible for
impregnating Her, since not only is space anterior to time, as, lower down the
hierarchy of planes, volume would be anterior to mass, but the stellar plane is
anterior to the solar one, as the lunar plane to the terrestrial one, and
therefore even the earthly embodiment of Devil the Mother, the so-called
'Mother of God', can be regarded as being extrapolated out from a primal status
in such manner that the concept of a virgin birth remains theologically
credible.
11. But
if the earthly embodiment of Devil the Mother is no 'Mother of God', then
neither is the Son of Devil the Mother commensurate with 'God the Son' or 'the
Son of God', but simply that which, issuing from Devil the Mother, made it
possible for people, who became known as Christians, to partake of His own
'body and blood' in Eucharistic rejection of pagan sacrifice, or sacrifice of
animal or other somatic matter to Devil the Mother, since His sacrifice on the
Cross had the effect of allowing civilization to advance a stage further than
paganism as it effectively turned its back on Devil the Mother through worship
of Her Son, albeit Devil the Mother was still hyped as 'God' and the Son of
Devil the Mother still regarded, somewhat illogically and paradoxically, as the
'Son of God'.
12. The
above fact continued to be the case even when this totalitarian thesis of
Christian negativity came up against a regressive reaction in the guise of the
Reformation, and the ensuing schism within Christianity that led to a
distinction between the totalitarian version of the death of (pagan worship of)
Devil the Mother and its liberal version, this latter, broadly identified as
Protestant, itself subject to subsequent denominational splinterings and
divisions, whether in terms of Puritanism against Anglicanism, for example, or
indeed of subsequent rifts and splinterings within Puritanism itself.
13. However
that may be, Christianity remains broadly negative in its worship of the Crucified,
Whose sacrifice put an end to pagan positivity and thus to the taking for
granted of somatic freedom, His body nailed to the Cross in a graphic paradigm
of somatic binding, a binding that, in rejecting pagan freedom, inevitably
paves the way for greater emphasis, albeit within a limited context prescribed
by both Catholic and Protestant structures of Christian worship, on free
psyche, regarded as salvation. But the
development from Roman Catholicism to Protestantism, however one conceives of
the latter, was certainly symptomatic of a regressive reaction to a negative
thesis, one leading, as noted, from totalitarian centralization in respect of a
pantheistic order of monotheism to a sort of liberal or pluralistic
de-centralization in respect of a pantheistic order of polytheism or, rather,
polytheistic order of pantheism in which Christ Himself became fragmented along
multi-denominational lines broadly corresponding not only to the Protestant
schism between Anglicanism and Puritanism but, more generally, to the ensuing
denominational sub-divisions within Puritanism itself, of which Quakers,
Baptists, Methodists, Unitarians, Presbyterians, Calvinists, and Seventh Day
Adventists are only a selection.
14. But
if the second stage of civilization is broadly negative, then what ensues with
the coming of humanism in synthetic attraction with the liberal phase of the
death of (pagan worship of) Devil the Mother, is altogether more positive in
character, a birth and not a death, the birth, more particularly, of man, and
thus of a new emphasis on mankind and mankind's ability to take care of itself
and sort out its own problems, whether with or without 'God's' help. Thus a new synthesis is established and
remains discernible in which the liberal version of the birth of man backs off
the liberal version of the death of Devil the Mother, a positive action backing
off a regressive reaction which paves the way, in due humanistic course, for a
progressive reaction to this action, which of course takes the form of the
totalitarian version of the birth of man, call it social democracy after
liberal democracy or communism after parliamentary liberalism or even
proletarian humanism after bourgeois humanism, as the greatest happiness of the
greater number is developed to its logical conclusion along broadly Marxist
lines.
15. Were
social democracy the end of the evolutionary line of civilization's advance,
history would already have reached its culmination, and we would now live in a
communist world. Such, of course, was
not to be the case, for even the totalitarian version of the birth of man,
being a phase of the third stage of civilization, became subject, in due
historical course, to a negative synthetic attraction in the guise of the
totalitarian version of the death of man, which, having more to do with worship
of the machine and of machine culture than of mankind's self-worship along
broadly political lines, can be equated with fascism, that arch-rival to
communism which owes not a little to Hegelian dialectics and to state-worship
of a markedly different kind, a kind effectively more economic than political,
and dedicated to the furtherance of national self-interest at the expense of
internationalism, including the so-called internationalism of Marxism-Leninism
which, for a totalitarian version of the birth of man, must rank somewhat below
bourgeois liberalism in terms of international endeavour and appeal, not least
in respect of empire-building.
16. Be
that as it may, the more avowedly nationalistic form of totalitarianism that
emerged with fascism, while it might oppose social democratic totalitarianism,
soon found itself up against a regressive reaction in terms of the liberal
version of the death of man that, hailing principally from America, duly made a
major contribution to the demise of economic totalitarianism in the so-called
corporate state as it sought not only to supplant fascism but, in conjunction
with what had survived of the liberal version of the birth of man, principally
in respect of Great Britain, to squeeze out totalitarian competition wherever
it raised its anachronistic head, whether on positive or negative terms, and to
further, in conjunction with countries like Britain, a world safe for
liberalism, for secular pluralism, for economic internationalism, which is not
only distinct from economic nationalism, but from political nationalism,
including the Bolshevik variety, as well!
17. Not
altogether surprisingly, political internationalism and economic
internationalism, the two ends of the humanistic spectrum, have been able to
work together to defeat humanistic totalitarianism, whether that
totalitarianism took a positive reactionary turn, as in the case of communism,
or a negative actionary turn, so to speak, as in the case of fascism, discarding
for a moment fascism's own synthetic status in the negative attraction with
communism which spanned the humanistic divide between the birth of man and the
death of man, politics and economics, as civilization, besotted by the machine,
entered its fourth stage of development, and did so via arguably the worst war
in the history of mankind.
18. But
now that both communism and fascism are no more, or at least no more than
peripheral to the mainstream thrust of civilization, and liberalism stands
triumphant over the world like a pluralistic colossus bestriding both the
political and economic forms of mankind's internationalism, the time is fast
approaching when a new synthesis will emerge, when civilization will enter its
fifth and final stage, as a positive attraction to economic liberalism's
regressive reaction to totalitarian economics signals the dawn of the liberal
birth of God the Father, of the coming of 'the Kingdom' under the auspices of
Messianic leadership, broadly identifiable with the Second Coming, in which a
pluralistic manifestation of what has been termed Social Theocracy, aiming at a
triadic Beyond and administrative aside to the said Beyond, utilizes liberal
democracy for purposes of encouraging the electorates of certain
already-specified countries to vote for religious sovereignty and thus move
beyond humanism, whether in respect of its birth or its death, but especially
in relation to its more contemporary manifestation, towards that
transcendentalism which will be properly commensurate with God the Father, and
thus with a divine leadership of society to a self-transcending end.
19. Therefore
just as totalitarian corporatism, or fascism, opposed totalitarian socialism,
or communism, from a contrary humanistic standpoint, so must liberal centrism,
or social theocracy, offer mankind an alternative to liberal corporatism, the
non-fascist corporatism of the present age, in order that man may be overcome
and superseded, where applicable and where possible, by God the Father,
civilization attaining to its omega-oriented goal along pluralistic lines,
relative to the triadic Beyond, which can only become subject to a progressive
reaction as a more totalitarian orientation in respect of centrism brings
civilization to its Omega Point, in
complete contrast to the liberalism, and therefore polytheistic pluralism, of
its alpha-most inception.
20. For
it is in God's nature or, rather, nurture to raise that which is lower to the
heights of noumenal sensibility, and in due course whatever appertained, in the
triadic Beyond, to phenomenal sensibility would have to be raised towards the
noumenal heights, where a virtuous circle of metaphysics and antimetachemistry,
God the Father and the Antidaughter of the Antidevil, coupled, in bound soma,
to the Son of God and Antidevil the Antimother, will seek their respective
psychic redemptions in Heaven the Holy Soul and the Unclear Soul of Antihell,
though not without recourse, in bound soma, to the Holy Spirit of Heaven and
Antihell the Unclear Spirit, so that truth may know joy via the truthful
approach to beauty and the joyful approach to love of its own bound
(metaphysical) soma, and the beautiful approach to truth know the loving
approach to joy via the beauty and love of its own bound (antimetachemical)
soma.
21. The outcome of civilization, and therefore of the historical
and indeed dialectical process, is therefore no longer in doubt! That which, as the liberal manifestation of
centrism, will constitute a positively synthetic attraction vis-à-vis liberal
corporatism will, as a new thesis to a fresh stage of civilization, become
subject, in due course, to a progressive reaction in the form of the
totalitarian version of the birth of God the Father which will bring centrism
to a properly social theocratic head, a head which would have been there all
along thanks to the top tier of and administrative aside to the triadic Beyond,
but which will gradually overcome the body of its own liberal pluralism and
elevate 'the phenomenally sensible' to positions of noumenal sensibility, so
that, as civilization draws towards its space-centre omega point, there will be
nothing but noumenal sensibility in respect of both metaphysics and
antimetachemistry remaining, and therefore nothing to contest the ethereal
abstraction and anticoncretion of Eternal Life.
22. For
God the Father, coupled in antimetachemical terms, to the Antidaughter of the
Antidevil, will not die, as men die and even as Devil the Mother and her
Antison of Antigod 'fall guy' can be made to die, or at least be rejected, in
Christian fashion, but live-on in cyborgistic transcendence of mankind for ever
and ever, never being subject to a negative synthetic attraction in the
hypothetical guise of a totalitarian version of the death of God which would
entail the likelihood if not inevitability of a regressive reaction in due
liberal vein, and for the simple reason that the death of God would be a
contradiction in terms, a patent absurdity, given the fact or, rather, truth
that God is the one being that doesn't die but is commensurate with Eternal
Life, and never more so than in relation to the coming per se manifestation of Divinity in
cyborgization, which would overhaul all previous manifestations of Divinity, of
metaphysical sensibility, whether in mankind, in nature, or in the Cosmos, the
latter being the context where God the Father is least evolved, least
psychically free, and therefore most under the shadow of Devil the Mother, of
the most devolved, and therefore somatically free, manifestation of
metachemical sensuality, as already defined in relation to the stellar bodies
of spatial space.
23. Nothing
could be less desirable or indeed feasible than the illogical concept of the
death of God the Father; for not only would it contradict the eternal essence
of godhead, of genuine godliness as germane to metaphysical sensibility, but
could lead, if you will permit me to persist with this line for the sake of
argument, to the even greater absurdity of a cyclical recurrence in which Devil
the Mother came back around again, the liberal version of that backing off, in
positively synthetic attraction, from the liberal version of the death of God,
with the likelihood that everything else would have to come back around again
in due course, the death of Devil the Mother, the birth of man, the death of
man, etc., in a futile and altogether insane repetition of what had already
happened before, as described above in relation to the historical process.
24. No,
let us not delude or deceive ourselves with insane Nietzschean notions like the
'death of God' or 'eternal recurrence' or whatever! If the East has a tendency to think in
cyclical terms, whether in relation to the doctrine of reincarnation or to some
kind of 'eternal recurrence', let us remember that globalization is more than
both the East and the West regarded either separately or together, being a
transcendence of both which, while taking elements from each, develops a whole
new structure of and perspective on life, in which the rectilinear and the
curvilinear not only no longer exist in effective cultural isolation from each
other but, in coming together, support and sustain each other on an altogether
transcendent footing, the curvilinear stabilized, as it were, by the
rectilinear in such fashion that the idealistic emphasis of the former is
prevented from succumbing to a cyclical recurrence of other and lesser matters,
but held to a stable position commensurate with the Omega Point.
25. And
this stable position will not only allow transcendentalism to have its divine way,
its metaphysical sensibility, but preclude any possibility of a death-like
paradox from subverting Eternal Life and reducing it to a forerunner of the
return of Devil the Mother on a wheel of suffering which would bring everything
one had already lived through and got away from back around again to no
positive avail! Thanks to the
utilization of technology in relation to the cyborgization of life to an
eternal end, there will be no cyclical recurrence, and therefore no prospect of
God the Father having to make way, in insane course, for Devil the Mother, Who,
in Her evil nature, her metachemically free soma, would start the whole process
of devolution and evolution off all over again, with painfully predictable
consequences!
26. Fortunately
that need not be the case! For once God
the Father has been properly attained to with cyborgization in the final stage
of civilization, even the progressive reaction of totalitarian centrism to
liberal centrism will not hasten the death of God but simply ensure that the
birth of God the Father, coupled be it not forgotten to the Antidaughter of the
Antidevil, will attain to its most perfect summation, to last for ever as the
omega point of Eternity.
27. If,
then, civilization develops through five stages, each stage divisible into two
phases, as described above, then it follows that a stage of birth alternating
with a stage of death allows us to infer three of the former and two of the
latter, pagan birth leading to Christian death, which in turn leads to the
birth of humanism as the necessary precondition of the death of humanism and
subsequent birth, via the Second Coming, of transcendentalism, with particular
reference to the birth of God the Father.
28. Therefore
while, in broad chronological terms, the death of Devil the Mother ensues upon
the birth of Devil the Mother, and the death of man upon the birth of man,
there can be no death of God ensuing upon the birth of God for the simple
reason that such a notion in relation to what properly appertains to God ...
the Father ... would be a contradiction in terms and of no use to the
historical process, which works towards Eternal Life in terms of the birth of
God the Father, Who is or will be the outcome of the process in question, a
truly global process which transcends both West and East alike.
29. Obviously
the contemporary age, characterized, through the lead of America, by the
liberal death of man, is the secular, or humanistic, parallel to the Christian
ages in which humanity, not yet having come into its own, worshipped the death
of Devil the Mother through the Son of Devil the Mother whose crucifixion, or
self-sacrifice (more correctly, not-self sacrifice of free soma) put paid to
pagan sacrifice to Devil the Mother (duly hyped as God), as already described. More specifically, the liberal version of the
death of man could be said to parallel the liberal version of the death of
Devil the Mother, which is broadly identifiable with Protestantism, and
therefore the contemporary American form of secular liberalism, which takes a
predominantly economic guise, could be regarded as having an historical
parallel in Christian liberalism, just as its fascist precursor, identifiable
with the totalitarian version of the death of man (and worship of the machine)
would have been the modern equivalent of Christian totalitarianism, viz. Roman
Catholicism, which came to an ideological head in the Middle Ages and was
gradually eclipsed, though not eradicated, by Protestantism, its liberal
successor.
30. Therefore
if one can imagine American economic liberalism superimposed upon Protestant
Christian liberalism, it is no less tempting, and indeed feasible, to conceive
of fascist economic totalitarianism superimposed upon, or requiring for
backdrop, Catholic Christian totalitarianism, since the death of man in either
of its civilized phases can only parallel the historical death of (pagan
worship of) Devil the Mother, which is fundamentally the essence of
Christianity, a religion which, strictly speaking, not only falls short of God,
no matter how much either Devil the Mother or the Son of Devil the Mother may
be theocratically hyped, but, in the strictly humanist sense, of man as well,
whose own stages of civilization were to transform the world in such fashion
that, for those most characterizable as humanists, whether positively or
negatively, what had passed for God would no longer dominate life or dictate
the course of human events but remain in the background as testimony to an
earlier stage of civilization which man-proper had simply outgrown, even if,
short of Messianic instruction or intervention along the lines of the envisaged
Second Coming, he hadn't de-mystified the hype of Devil the Mother as God or of
Her Son as the Son of God but continued, in varying fashion, to pay lip service
to it, as though man were the end or goal of history as ordained by God!
31. In
point of fact, nothing, however, could be more untrue, or, at any rate, more
removed from the truth of God the Father, which owes nothing to Devil the
Mother, whether or not hyped as God, but stands beyond man as that which
exposes the lie of both Devil the Mother hyped as God and the half-lie of the
Son of Devil the Mother hyped as the Son of God, so that, left in little doubt
as to what mankind actually overhauled, there can be no excuse for people to
regard man as the end of the historical process but, rather, to see in both the
birth and, subsequently, death of man the humanistic precondition of the birth
of God in due course, a birth that will not come without a struggle against the
world of those who see man as the outcome of God rather than God as the outcome
of man, because they dare not or cannot de-mystify Christianity and see it in
its true light, a light falling well short of anything genuinely religious and
God-centred because more concerned with negating, if unconsciously, the pagan
rule of Devil the Mother.
32. Thus
Christianity, seen in this less than properly religious light, is more a
quasi-religious rejection of cosmic science than an affirmation of religion per se, a precondition, in its way, of the
political and economic concerns of humanism, and thus of the World, which today
has attained to its liberal maturity in respect of the death of man, just as
formerly the liberal birth of man paved the way for such a worldly downturn
without in the least realizing it, and simply by synthetically backing off the
liberal death of Devil the Mother which made the World humanistically possible.
33. But
even if the residue of the liberal birth of man is still politically extant in
certain countries, not least Great Britain, in many ways the harbinger of and
catalyst for humanistic change, it is somewhat in the shadow of the liberal
death of man which rules an American roost and is at the cutting-edge of the
world-historical process, having overhauled and effectively defeated both
fascist and communist totalitarianism, the former of course closer to itself in
respect of economic corporatism, the latter effectively closer to British and,
indeed, French political liberalism, being in many respects the social
democratic offshoot of liberal democratic precedent.
34. Clearly
there is more to Anglo-American relations than at first meets the eye, and in
partnership these two international nations are a formidable adversary to any
power that may have delusions of grandeur as to the value of political or
economic totalitarianism in the contemporary world, a world that, thanks in the
main to America, has effectively overhauled humanistic totalitarianism and now
stands in the vanguard of civilized development (I nearly said evolution but,
in reality, America signifies a devolutionary regression from fascist
totalitarianism), a vanguard fast approaching the cross-roads, it seems to me,
between the liberal death of man and the coming liberal birth of God, when
history will permit us to infer a positively synthetic attraction backing off
economic liberalism which will signify stage five in the overall development of
civilization towards a civilized peak owing more to genuine religion than to
anything that may previously have passed for religion but was really, when not
worldly and quasi-political or economic, either a pseudo-religious affirmation
or a quasi-religious negation of cosmic science.
35. Certainly
one can infer from our previous theorizing about the five stages of
civilization that the coming liberal birth of God the Father in what I have
termed a pluralist manifestation of centrism would have as its historical
parallel the liberal birth of man in parliamentarianism, just as this latter
positivity can be superimposed upon the even more historical liberal birth of
Devil the Mother in pagan polytheism, whether of a Hindu provenance or
otherwise. And if the eventual
tightening-up and centro-complexification of liberal centrism, contingent upon
its diastolic efficacy in respect of globalization, leads to the totalitarian
form of centrism, to Social Theocracy proper, commensurate with a progressive
reaction to its ideological precursor, then that worthy outcome to the historical
process will be to the future what Social Democracy was to the humanistic past
- namely the more evolved mode of theocracy which would not only parallel the
totalitarian manifestation of Social Democracy in strictly chronological terms,
but parallel, in its own context, the monotheistic theocracy or, more
correctly, autocracy which signified a progressive reaction to the polytheistic
autocracy of the liberal inception of civilization in respect of cosmic
science.
36. Therefore
a line of parallel descent from, say, Judaism (Social Autocracy?) to Social
Democracy (Communism) to Social Theocracy (monistic Centrism) would be the
totalitarian successors, in each case, to the parallel descents from Hinduism
(Liberal Autocracy?) to Liberal Democracy (Parliamentarianism) to 'Liberal'
Theocracy (pluralistic Centrism), in respect of civilized positivity, just as
we noted such descents, in respect of the negative stages of civilization, from
Roman Catholicism to Fascism on the one hand, that of totalitarian death, and
from Protestantism to American-style Corporatism on the other hand, that of
liberal death.
37. Of
course, birth and death are both part of life in respect of civilized
development, since although, in biological terms, birth is the gateway to life
and death the exit from life as we generally understand it, the distinction
between stages of civilization characterized by 'birth' and those characterized
by 'death' is, as we have argued, between positive and negative approaches to
life, approaches which either affirm freedom in one of a number of possible
ways, or which, in turning against such freedom, deny it, substituting,
instead, some bound approach to either soma or psyche, as the case may be.
38. For
if pagan freedom is to be equated, under the aegis of Devil the Mother, with
free soma, then the negation of such freedom, broadly stigmatized as sinful,
will be overwhelmingly associated with bound soma, with the binding of soma, as
symbolized by the Crucifixion, and thus with Christian criteria that stand for
the effective death of Devil the Mother, of pagan freedom, in consequence of
the sacrifice of Her Son, the so-called 'Son of God', on the Cross, so that
mankind, not yet entered into humanistic maturity, could be delivered from
pagan sacrifice and simply worship its death via the Eucharistic paradox of the
Saviour's own body and blood.
39. Yet
if the death of Devil the Mother is commensurate, in its somatic binding, with
a negative approach to life, then the ensuing birth of man has less to do with
eternal negativity than with temporal positivity, with affirmation of free
psyche on relative terms, such that unleash the potential of humanity to
develop independently of Christian interference or restrictions, since less
concerned with somatic binding than with psychic freedom in accordance with the
knowledgeable dictates of reason in what was to become increasingly known as an
Age of Reason. But such freedom, being
temporal, could not last for ever, not even as long as its pagan precedent, but
was challenged and overhauled, in due course, by a new negative approach to
life that, synthetically backing off the overly totalitarian version of psychic
reason, the version more to be associated with social democracy than
parliamentary democracy, took the form of psychic binding, the form, in other
words, of subordination of the individual - and thus of the individual's
reasoning powers - to the State, to dictatorial tyranny, to the nation, the
national destiny, economic revival, and other such historical abstractions,
which had the effect of stifling initiative, and thus life, and encouraging the
emergence of obedient automatons who would reflect the worship of the machine,
of machine culture, which the birth of man had initially made possible, if more
in the service of man than against him.
Even the liberal version of the death of man which emerged triumphant at
the expense of its totalitarian precursor was not averse to restricting psychic
freedom in the interests of a neo-pagan-like insistence on somatic freedom, the
'body beautiful', the 'survival of the strongest', the 'muscular superman',
which is a characteristic, ironically, of this second negative attitude to life
that worships death, if not exactly the death of Devil the Mother (which latter
it nevertheless has something in common with) so much as of humanism itself, as
it succumbs to the power of the machine and finds its appointed place in
temporal subordination to machine culture.
40. The
corporate form of death, whether totalitarian or liberal, is no friend of free
psyche but, rather, the enemy of psychic freedom, not least in respect of a
sort of fundamentalist adherence to the so-called Divine Creator at the expense
of a more evolutionist approach to Creation not incompatible with atheism, even
as it seeks to distance itself from an outright avowal of somatic freedom in
pagan vein. Rather, it is torn between
psychic binding and somatic freedom in antithetical vein to how the liberal
birth of man, rooted in positivity, approached such freedom and binding, with
an emphasis on the psyche at the expense of the body, on human rights and
justice and equality for all, irrespective of their physical or social
standing. Thus humanism ends in
antithetical fashion to how it began, with a denial of psychic freedom and thus
the sort of rationalism that led to a rejection of both superstition and
ecclesiastical tyranny, as it proclaims its faith in the Old Testament and
Creationism in what amounts to a psychic deference to somatic freedom which
owes more to paganism than ever it does to anything genuinely Christian.
41. But
if the negative attitude to life of liberal corporatism is the end of the road
of death as far as humanity is concerned, a humanity still officially rooted in
Creationism, then the beginning of the road of life as far as true divinity is
concerned lies in a repudiation of such Creationism, of Biblical superstition
and scriptural pedanticism, and in the coming to pass of an age, under Messianic
auspices, in which psychic freedom achieves its absolute and eternal sanction,
its apotheosis one might say, in what will be the ultimate stage of
civilization, a stage not of Devil the Mother, still less of man, but of God
the Father, in which the psyche will attain to heights of transcendental
freedom that will be as far above the rational psyche of the Age of Reason as
Truth is above knowledge, or Joy above pleasure, and contrary to any pagan or
neo-pagan affirmation of soma, whether directly or indirectly, absolutely or
relatively.
42. I
spoke at the beginning of this text about civilization alternating between
devolution and evolution in respect of de-centralization and centralization,
but one can see, now, that this alternation between liberalism and
totalitarianism, pluralism and monism, is less a manifestation of devolution or
evolution than of a diastolic and systolic alternation within either
evolutionary or devolutionary stages of civilization, and that as civilization
starts out positively, in somatic freedom, so it ends positively, in psychic
freedom, on an antithetically evolutionary basis to how it began, thereby
passing from an evolutionary stage involving progressive reaction to positive
action of an absolutely somatic nature, to an evolutionary stage involving
progressive reaction to positive action of an absolutely psychic nature or,
more correctly nurture, the alpha and omega of evolution, via a devolutionary
stage involving regressive reaction to negative action of a relatively bound-somatic
nature, an evolutionary stage involving progressive reaction to positive action
of a relatively free-psychic nurture, and a devolutionary stage involving
regressive reaction to negative action of a relatively bound-psychic nature or,
rather, nurture.
43. These
stages, to repeat, are the liberal-to-totalitarian manifestations of the birth
of Devil the Mother, which is evolutionary in its centro-complexification; the
totalitarian-to-liberal manifestations of the death of Devil the Mother, which
is devolutionary in its de-centralization; the liberal-to-totalitarian
manifestations of the birth of man, which is evolutionary in its
centro-complexification; the totalitarian-to-liberal manifestations of the
death of man, which is devolutionary in its de-centralization; and, finally,
the liberal-to-totalitarian manifestations of the birth of God the Father,
which is - or will be - evolutionary in its centro-complexification.
44. Therefore
a positive thetic action in respect of the liberal birth of Devil the Mother
gives rise, in due centralizing course, to a progressive antithetic reaction in
respect of the totalitarian birth of Devil the Mother within the overall
evolutionary confines of pagan civilization, as from cosmic polytheism to
cosmic monotheism; subsequent to which a negative synthetic attraction of
totalitarian like backing off totalitarian like duly becomes a negative thetic
action in respect of the totalitarian death of Devil the Mother which gives
rise, in due de-centralizing course, to a regressive antithetic reaction in
respect of the liberal death of Devil the Mother within the overall
devolutionary confines of Christian civilization, as from Roman Catholicism to
Protestantism; subsequent to which a positive synthetic attraction of liberal like
backing off liberal like duly becomes a positive thetic action in respect of
the liberal birth of man which gives rise, in due centralizing course, to a
progressive antithetic reaction in respect of the totalitarian birth of man
within the overall evolutionary confines of humanistic civilization, as from
liberal democracy, or parliamentarianism, to social democracy, or communism;
subsequent to which a negative synthetic attraction of totalitarian like
backing off totalitarian like duly becomes a negative thetic action in respect
of the totalitarian death of man which gives rise, in due de-centralizing
course, to a regressive antithetic reaction in respect of the liberal death of
man within the overall devolutionary confines of corporate civilization, as from
fascism to American-style capitalism; subsequent to which a positive synthetic
attraction of liberal like backing off liberal like should duly become a
positive thetic action in respect of the liberal birth of God the Father which
should give rise, in due centralizing course, to a progressive antithetic
reaction in respect of the totalitarian birth of God the Father within the
overall evolutionary confines of centrist civilization, the coming
transcendental civilization that, unlike previous stages or types of
civilization, will be truly global, and hence universal, the resolution of the
dialectical process which will bring civilization to an eternal peak of social
theocratic purism.
45. I
spoke a little earlier of the coming positive synthetic attraction to liberal
corporatism as involving a pluralistic approach to Social Theocracy,
commensurate, as in previous texts, with my definition of 'Kingdom Come' as
involving an administrative aside to a triadic Beyond composed of three tiers,
duly subdivided three ways, which would be intended to serve persons of both
Catholic and Protestant descent, as well as others of a non-Christian
background provided they met the necessary criteria and were desirous of being
'saved' from political and/or economic 'sins of the world' to the said triadic
Beyond in the name of religious sovereignty and such rights as would accrue to
a religiously sovereign People in the event of a majority mandate for religious
sovereignty in consequence of a paradoxical utilization of the electoral or
democratic process specifically geared to that end, a utilization which would
have to have been officially endorsed and become widely accepted in any country
earmarked for such a paradox on the basis of a theocratic or, at any rate,
church-hegemonic tradition which pointed in that direction and thus made the
whole concept of such an election somehow feasible and credible, if not, in the
nature of things, a foregone conclusion.
46. Life
is always more complicated than any one philosophy would allow, even if it is
arguably the greatest philosophy in the history of the world, and therefore one
cannot take it for granted that a majority mandate for religious sovereignty
would automatically follow upon the legitimizing of such a paradoxical election
- long identified by me with Judgement - either because the People were
ill-prepared for it or were dissuaded from pursuing it or for some other reason
not unconnected with political or economic tradition. I cannot automatically anticipate a majority
mandate for religious sovereignty even in countries which I would consider most
likely to endorse such a sovereignty or to be most entitled, if you will, for
such a paradoxical outcome to any electoral process, even though I am as
convinced as one can possibly be, as a reasoning being, a philosopher, that
there is not and never could be any other way to 'Kingdom Come', to a society
structured around religious sovereignty, than via such a paradoxical election,
since it is the only way or means by which a people can be delivered from
political sovereignty to an altogether higher type of sovereignty in a superior
type of society, it neither being feasible nor desirable that a people should
be 'divided and ruled', like so many disparate mobs of sheep, by black sheep posing
as shepherds who, in excluding genuine shepherds, or theocratic leaders, make
it easier for various types of wolf-like predator to prey upon them and
effectively rip them off from a standpoint rooted in commercial vanity and
having as its raison d'être the financial and social aggrandisement of the
vain, for which read: 'the noumenally sensual' (as discussed in other texts).
47. Democracy
is not and never can be, from a genuinely theocratic standpoint, a standpoint
that towers above the world from a posterior (the Beyond) rather than, like the
predatory autocratic, anterior (the Behind) position, an end-in-itself, but,
given the consequences attending the divide-and-rule splintering and
fragmenting of the People, rather something that should be utilized to a higher
end, an end that liberates the People not only from the world of their own
phenomenally sensual shortcomings, but, no less significantly, from the
predatory exploitations to which they are perforce subjected through being
confined to a phenomenally sensual position at the base of what, in other
texts, has been described as the diagonally ascending axis of church-hegemonic
criteria that culminates in some form or degree of noumenal sensibility.
48. Unfortunately
the traditional mode of noumenal sensibility, which in the West tends to take a
Roman Catholic form, is not much good, these days, for delivering the masses -
less ecclesiastic laity than politicized
'People' - from the synthetically artificial exploiters that prey upon
them from heights of commercial vanity, and neither are the proletarianized
masses greatly or permanently saved from their sins and/or pseudo-crimes in
bound psyche, not to mention counter-damned in state-subordinate vein from
their follies and/or pseudo-evils in free soma, when salvation, short of a
monk- or nun-like dropping out of society, merely has reference to verbal
absolution for penitential contrition and is even less metaphysically
efficacious in this regard than transcendental meditation, its mankind-level counterpart
in parts of the Far East, much as that also leaves something to be desired from
a truly godly standpoint - namely the coming cyborg stage of life which would
have reference to global universality in 'Kingdom Come' and be metaphysically,
and therefore transcendentally, beyond not only anything religiously at the
level or stage of mankind but, for other and effectively less-favoured types of
environment, religiously at the stage of nature and/or the Cosmos as well.
49. The reader will, I trust, have read my previous texts, and
therefore know what I am talking about here.
Nothing short, in other words, of Social Theocracy can possibly suffice
to deliver the People more efficaciously from their worldly predicament and
thus, with the prospect of more attention directed at the development of a
sensible alternative to what currently rules the synthetically artificial
roost, elevate them above their lowly position to one destined to become
increasingly commensurate not only with genuine but with definitive godliness,
not to mention, where their female counterparts are concerned,
antidevilishness, the antimetachemical complement to anything properly
metaphysical.
50. But Social Theocracy is not, and never could be, liberal in
the sense of wanting to co-exist with political parties on a democratically
pluralistic basis. The pluralism to
which it subscribes in respect of a triadic Beyond and the administrative aside
to such a Beyond has nothing whatsoever to do with political pluralism, since
democracy is perceived as a problem from which the People as electorate ought
to be saved, or delivered, bearing in mind that their division at the hands of
politicians posing as leaders, of 'black sheep' masquerading as 'shepherds',
only plays into the hands of the wolf-like exploiters of their weakness, their
confused status within the pluralistic context, and prevents them from uniting
against both exploiters and deceivers alike.
51. Only
a Messianic 'shepherd', a true, or theocratic, leader, can unite the People,
can transform heterogeneous mobs of sheep into a homogenous flock which can
then be led up a mountain from where it will be safe from the predations of its
wolf-like detractors, and therefore saved not only from internal weakness, or
want of flock-like homogeneity, but from external exploitation at the hands of
the increasingly ruthless predators who unceasingly bombard it or, rather,
them, the disparate mobs of sheep, with ever-more violent and vulgar
exhibitions of commercial vanity, mercilessly ripping them off and depriving
them of self-respect through self-contentment.
52. Therefore,
much as Social Theocracy may have to embrace a pluralistic approach to its own
structures of salvation and, where state-subordinate criteria are concerned, of
counter-damnation in relation to the renewal of the diagonally rising axis of
church-hegemonic criteria from phenomenal sensuality to noumenal sensibility,
it is not and never could be liberal in respect of democratic pluralism,
because such pluralism, given these days an economic twist, is what keeps the
People as electorate divided and weakened and all the more easily exploitable,
and is therefore, to repeat, problematic from a Social Theocratic standpoint, a
standpoint which, in the event of obtaining a majority mandate in selected
countries (initially) for religious sovereignty, the sovereignty of
sovereignties within a republican context, would be obliged, in the saved
and/or counter-damned People's best interests, to take measures which
restricted and eventually did away with all obstacles to the uniting of the
People, the homogenizing of 'the flock', in the interests of their social and
spiritual well-being, their subsequent transfiguration, if you will, from lower
class to classless status in respect of the noumenal heights of both
metaphysical and antimetachemical sensibility, not to mention any modification,
contingent upon Protestant democratic acceptance of religious sovereignty, of
phenomenal shortfalls from such heights, and therefore of physical and
antichemical sensibility finally released from the clutches of metachemical and
antimetaphysical sensuality, and consequently able to take its God-appointed
place in the lower tiers of our projected triadic Beyond.
53. Actually
now that I mention class in respect of the transfiguration of 'the phenomenally
sensual' to noumenal sensibility, which involved my contrasting 'lower class'
with 'classless', I should mention that the fourfold division of class that was
discussed in my previous text, necessarily including upper class and middle
class, is no more than a convenient generalization based upon the hegemonic
class in each noumenal or phenomenal, ethereal or corporeal, context, and that
as each and every such context is elementally divisible between hegemonic and
subordinate gender positions, so it stands to reason that such contexts will
reflect a class-division along parallel lines, whether in respect of gender or
element.
54. Therefore
the four main contexts, viz. noumenal sensuality, phenomenal sensuality,
phenomenal sensibility, and noumenal sensibility, while principally
characterized by the hegemonic class position, be it upper class, lower class,
middle class, or classless, will also involve reference to the class of the subordinate
gender, as in the following examples: the metachemical and antimetaphysical
elemental integrity of noumenal sensuality divisible between upper class and
anti-classless, who would be colloquially identifiable as 'jerks' and
'antibums'; the chemical and antiphysical elemental integrity of phenomenal
sensuality divisible between lower class and anti-middleclass, who would be
colloquially identifiable as 'cunts' and 'antipricks'; the physical and
antichemical elemental integrity of phenomenal sensibility divisible between
middle class and anti-lowerclass, who would be colloquially identifiable as
'pricks' and 'anticunts'; and the metaphysical and antimetachemical elemental
integrity of noumenal sensibility divisible between classless and anti-upperclass,
who would be colloquially identifiable as 'bums' and 'antijerks'.
55. Such
colloquialisms as alluded to above may not be to everyone's taste, but they are
not without philosophical significance in broadening the terms of reference
from their usual rather limited scope to one that can be made to harmonize, no
matter how crudely, with a more comprehensively exacting perspective on
class. For while the noumenal planes of
space and time may primarily be divisible between upper-class and classless
elements, one cannot, and should not, rule out their anti-classless and
anti-upperclass counterparts who exist in subordinate complementariness, as it
were, to the hegemonic noumenal positions.
And while the phenomenal planes of volume and mass may primarily be divisible
between lower-class and middle-class elements, one cannot, and should not, rule
out their anti-middleclass and anti-lowerclass counterparts who will likewise
exist in subordinate complementariness to the hegemonic phenomenal positions,
albeit such positions, as previously discussed in my work, can be compromised
through under-plane subversion once we expand the perspective to embrace both
phenomenal and noumenal classes in axial interdependence, the
antichemical subversion of physics, attendant upon a noumenally sensual
metachemical hegemony over antimetaphysics, being the phenomenally sensible
counterpart to the antiphysical subversion of chemistry attendant upon a
metaphysical hegemony over antimetachemistry, in respect of a noumenally
sensible control of phenomenal sensuality.
56. However
that may be, the prevalence of an upper-class control of the anti-lowerclass at
the expense of both anti-classless and middle-class elements confirms, it seems
to me, the inevitability of state-hegemonic criteria in respect of the
diagonally-descending axis from noumenal sensuality to phenomenal sensibility,
which must ever contrast with the prevalence of a classless control of the
anti-middleclass at the expense of both anti-upperclass and lower-class
elements in what amounts, on the diagonally-ascending axis from phenomenal
sensuality to noumenal sensibility, to a church-hegemonic tendency commensurate
with a male lead of society to metaphysical and, for females, antimetachemical
ends.
57. Therefore
just as noumenal sensuality can be equated with the dominance of upper-class
criteria in respect of objectivity and with the subordinate complementariness
of anti-classless criteria in respect of anti-subjectivity, the former commensurate
with Devil the Mother and the latter with the Antison of Antigod, or, in plain
parlance, the Devil and Antigod, so, by contrast, should noumenal sensibility
be equated with the dominance of classless criteria in respect of subjectivity
and with the subordinate complementariness of anti-upperclass criteria in
respect of anti-objectivity, the former
commensurate with God the Father and the latter with the Antidaughter of the
Antidevil or, in plain parlance, God and the Antidevil.
58. Likewise,
just as phenomenal sensuality can be equated, when once the nominal hegemony of
chemistry over antiphysics has been duly compromised in the aforesaid axial
vein, with the subversion of lower-class criteria in respect of objectivity and
with the subversive complementariness of anti-middleclass criteria in respect
of anti-subjectivity, the former commensurate with the Daughter of Woman and
the latter with Antiman the Antifather, or, in plain parlance, woman and
antiman, so, by contrast, should phenomenal sensibility be equated, when once
the nominal hegemony of physics over antichemistry has been duly compromised in
like-axial vein, with the subversion of middle-class criteria in respect of
subjectivity and with the subversive complementariness of anti-lowerclass criteria
in respect of anti-objectivity, the former commensurate with the Son of Man and
the latter with Antiwoman the Antimother, or, in plain parlance, man and
antiwoman.
59. Therefore,
in excluding from the first of the above axial options the psychic factors in
relation to both noumenal sensuality and phenomenal sensibility, the free to
bound soma which primarily characterizes the antichemical subversion of physics
at the behest of a metachemical hegemony over antimetaphysics makes for a
state-hegemonic axial consistency of somatic regression which, as the
essence of damnation, must ever contrast with the church-hegemonic axial
consistency which, in likewise excluding from the second of the above axial
options the somatic factors in relation to both phenomenal sensuality and
noumenal sensibility, primarily characterizes the antiphysical subversion of
chemistry at the behest of a metaphysical hegemony over antimetachemistry in
the interests of a progression from bound to free psyche, the essence of
salvation.
60. Looked
at from a gender standpoint within any given elemental context, it soon becomes
apparent that the upper-class hegemonic element (metachemical) of noumenal
sensuality is, with its reference to Devil the Mother, primarily diabolically
female in character, and contrasts with the anti-classless subordination
(antimetaphysically) of antidivine males in respect of the Antison of Antigod
where secondary state-hegemonic criteria are concerned, the primary and
secondary modes of church-subordinate criteria requiring to be identified with
the Daughter of the Devil and Antigod the Antifather respectively, as in
relation to the noumenally sensual manifestations - metachemical and
antimetaphysical - of bound psyche.
61. Likewise
it soon becomes apparent that the anti-lowerclass subversive element
(antichemical) of phenomenal sensibility is, with its reference to Antiwoman
the Antimother, primarily antifemininely female in character, and contrasts
with the middle-class nominal hegemony (in physics) of masculine males in
respect of the Son of Man where secondary state-hegemonic criteria are
concerned, the primary and secondary modes of church-subordinate criteria
requiring to be identified with the Antidaughter of Antiwoman and Man the
Father respectively, as in relation to the phenomenally sensible manifestations
- antichemical and physical - of free psyche.
62. So
much for the diagonally descending axis from noumenal sensuality to phenomenal
sensibility, in which an upper-class link with the anti-lowerclass position in
respect of metachemistry and antichemistry ensures that females control society
in the interests of state-hegemonic criteria at the expense of their
anti-classless and middle-class counterparts in antimetaphysics and physics,
free and bound soma taking precedence over bound and free psyche in each
elemental context.
63. In
contrast to the above, it soon becomes apparent that the classless hegemonic
element (metaphysical) of noumenal sensibility is, with its reference to God
the Father, primarily divinely male in character, and contrasts with the
anti-upperclass subordination (antimetachemically) of antidiabolic females in
respect of the Antidaughter of the Antidevil where secondary church-hegemonic
criteria are concerned, the primary and secondary modes of state-subordinate
criteria requiring to be identified with the Son of God and Antidevil the
Antimother respectively, as in relation to the noumenally sensible
manifestations - metaphysical and antimetachemical - of bound soma.
64. Likewise
it soon becomes apparent that the anti-middleclass subversive element
(antiphysical) of phenomenal sensuality is, with its reference to Antiman the
Antifather, primarily antimasculinely male in character, and contrasts with the
lower-class nominal hegemony (in chemistry) of feminine females in respect of
the Daughter of Woman where secondary church-hegemonic criteria are concerned,
the primary and secondary modes of state-subordinate criteria requiring to be
identified with the Antison of Antiman and Woman the Mother respectively, as in
relation to the phenomenally sensual manifestations - antiphysical and chemical
- of free soma.
65. So
much for the diagonally ascending axis from phenomenal sensuality to noumenal
sensibility, in which a classless link with the anti-middleclass position in
respect of metaphysics and antiphysics ensures that males control society in
the interests of church-hegemonic criteria at the expense of their
anti-upperclass and lower-class counterparts in antimetachemistry and chemistry,
bound and free psyche taking precedence over free and bound soma in each
elemental context.
66. In
general terms, it can be inferred that females are naturally either upper class
or lower class, like the proverbial 'tyrant and slave' of Baudelairean notation,
whereas males are either middle class or classless, this distinction loosely
corresponding to the basic elemental distinctions between fire and water,
metachemistry and chemistry, on the one hand, that of noumenal and phenomenal
objectivity, and vegetation (earth) and air, physics and metaphysics, on the
other hand, that of phenomenal and noumenal subjectivity, the latter two
deriving from the former and being of a secondary order of elemental
significance in the overall equation.
67. Therefore
when females are turned around, or up-ended, under male hegemonic pressures in
sensibility, they become either anti-upperclass or anti-lowerclass, the
subordinate complements to classless and middle-class positions, whereas when
males are turned around, or up-ended, under female hegemonic pressures in
sensuality, they become either anti-classless or anti-middleclass, the
subordinate complements to upper-class and lower-class positions.
68. Needless
to say, it is no less logical to equate anti-upperclassness with
antimetachemistry under classless metaphysics than anti-classlessness with
antimetaphysics under upper-class metachemistry. And no less logical to equate
anti-lowerclassness with antichemistry under middle-class physics than
anti-middleclassness with antiphysics under lower-class chemistry, since once a
gender or element has been turned around it is no longer representative of
itself but rendered secondary to the prevailing element whose criteria of
freedom, whether in soma or psyche, it becomes obliged to mirror or, at any
rate, mimic, since the underlying gender actuality of a given ratio of
particles to wavicles or, conversely, of wavicles to particles will remain
constant whatever the hegemonic pressure being brought to bear on it.
69. In
slang parlance, using such well-known expressions as 'snobs', 'nobs', 'yobs',
and 'slobs', one can of course identify the upper class with 'snobs' and the
anti-classless with 'antinobs' in respect of noumenal sensuality; the classless
with 'nobs' and the anti-upperclass with 'antisnobs' in respect of noumenal
sensibility; the lower class with 'slobs' and the anti-middleclass with
'antiyobs' in respect of phenomenal sensuality; and the middle-class with
'yobs' and the anti-lowerclass with 'antislobs' in respect of phenomenal
sensibility, always bearing in mind the gender division between 'snobs' and
'nobs' where the ethereal, or noumenal, options are concerned, and between
'slobs' and 'yobs' with their corporeal counterparts down in the phenomenal
depths of sensuality and sensibility.
70. However
that may be, there will always be something upper-class about fire, something
lower-class about water, something middle-class about vegetation (earth), and
something classless about air, as between will, spirit, ego, and soul, and
therefore something fiery about the upper class, watery about the lower class,
vegetative, or earthy, about the middle class, and airy about the classless,
the 'class' of metaphysical divinity par excellence, and thus of an alternative to and solution of
class-bound limitations and frictions, exploitations and complications.
71. But
this recourse to class divisions, on my part, is largely, as the reader will
recall, gender-conditioned, so any reference to the subordinate complements of
the hegemonic class positions in any given elemental context will require that
one allow for notions of anti-fiery about the anti-upperclass, anti-watery
about the anti-lowerclass, anti-vegetative about the anti-middleclass, and
anti-airy about the anti-classless, the 'anticlass' of antimetaphysical
antidivinity par excellence, and
thus of those who, corresponding to either somatic or psychic manifestations of
Antigod, have the unenviable fate, from a male standpoint, of being eternal
'fall guys' for diabolic denigration at the hands of the metachemical 'first
mover' in noumenal sensuality, the sort of 'first mover' traditionally
according with the concept of 'God' vis-à-vis a 'fallen angel' so-called Devil
whose existence in sequential time under spatial space is akin to that of
something solar under something stellar, or, beyond the Cosmos, of an analogous
status in respect of nature, mankind, or Cyborgkind, to take this
'untransvaluated' bane, from a male standpoint, of sensual subordination (to a
female hegemony) all the way up to the Americanized present, where, the
relationship of sequential time to spatial space rather takes the form, if we
exclude politics at this juncture, of microphones or bugging devices vis-à-vis
cameras.
72. Be
that as it may, it stands to reason that a nominally hegemonic lower-class
position, effectively feminine in volumetric character, subverted from below by
an anti-middleclass position, no-less massively (or pert. to massive mass)
antimasculine, will not rule an unequivocal heathenistic roost, but become
secondary in both church and state to the anti-middleclass to classless axial
link-up of male elements making for the possibility of salvation in
church-hegemonic and of counter-damnation in state-subordinate terms for both
males and females alike, the latter proceeding, as noted, from a lower-class to
an anti-upperclass position which complements that of the male ascent from
phenomenal sensuality to noumenal sensibility.
73. Conversely,
it stands to reason that a nominally hegemonic middle-class position,
effectively masculine in voluminous character, subverted from below by an
anti-lowerclass position, no-less massedly (or pert. to massed mass)
antifeminine, will not rule or, more correctly, lead an unequivocally
Christianistic roost, but become secondary in both state and church to the
upper-class to anti-lowerclass axial link-up of female elements making for the
possibility of damnation in state-hegemonic terms and of counter-salvation in
church-subordinate terms for both females and males alike, the latter receding,
as noted, from an anti-classless to a middle-class position which complements
that of the female descent from noumenal sensuality to phenomenal sensibility.
74. The
chief distinction between the two above-mentioned axes, however, is that
whereas 'the phenomenally sensual' constitute a majority and 'the noumenally
sensible' a minority within the diagonally-ascending axis, 'the noumenally
sensual' constitute a minority and 'the phenomenally sensible' a majority
within the diagonally-descending axis, the majority in the former axis
consequently being more open to salvation and even counter-damnation towards
the noumenal heights than would be the minority in the latter axis ... to
damnation and even counter-salvation towards the phenomenal depths, in
consequence of which, while the one axis tends to encourage progress in terms
of class transmutation upwards, the other axis tends to discourage regress in
terms of class transmutation downwards, so that there is a kind of radical/conservative
gender distinction between the two axes which keeps them for ever apart and
incapable of reconciliation.
75. For
while it is of the nature or, more correctly, nurture of the
diagonally-ascending axis to encourage class transmutation upwards from the
standpoint of a male lead of society, it is of the nature of the
diagonally-descending axis to discourage class transmutation downwards from the
viewpoint of a female rule of society, movement down the former axis and up the
latter one being very much the class exception to the general rule, since
those, on the one axis, who are more interested in pulling up from above will
be least qualified to fall down below, while those, on the other axis, who are
more interested in resisting any such fall will be least qualified to pull up
from above.
76. Nevertheless
whether society happens to encourage aspirations towards the Beyond or to
uphold what could be called the Behind for fear of descent, 'the noumenal' in
either axial context are usually, if not invariably, the Few and 'the
phenomenal' just as invariably the Many, as we distinguish those who appertain
to the ethereal from their corporeal counterparts 'down below', the Few being
upper class and/or anti-classless in noumenal sensuality, but classless and/or
anti-upperclass in noumenal sensibility, the respective apexes of the two axes,
whereas the Many remain lower class and/or anti-middleclass in phenomenal
sensuality, but middle class and/or anti-lowerclass in phenomenal sensibility,
the respective nadirs (excluding communistic totalitarianism) of the two axes.
77. Only
in that type of society that encourages aspirations towards the Beyond,
however, can one expect meaningful progress to emerge in terms of the
transmutation, or transfiguration, of the Many into or, at any rate, towards
the Few, albeit not, it goes without saying, on a traditional basis, ever short
of genuine transcendentalism in respect of metaphysics and of a
properly-evaluated antifundamentalism in respect of antimetachemistry, but only
on a revolutionary basis such that takes over from the mankind stage of
self-overcoming, whether with regard to the
West or the East (the former primarily rooted in the Roman Catholic
tradition of penitential contrition, the latter in a Buddhist tradition of
transcendental meditation), in terms, fully commensurate with contemporary
requirement, which advance cyborgization towards a sensible peak on the crest
of a universal wave which will break against a global shore.
78. For
until and unless the masses are cyborgized away from the remnants of their
humanity, they will not only fail to meet the criteria of a more lasting and
efficacious salvation and/or counter-damnation, but will continue to be easy
prey for the state-hegemonic and church-subordinate predators of a noumenally sensual disposition
who, aided and abetted by the financial backing of 'the phenomenally sensible',
make it their self- or, rather, notself-appointed business to keep them pegged
to the world of phenomenal sensuality, where they continue to grovel in
quasi-idolatrous subjection before the barbarous and pseudo-philistine vanities
of the commercially free. Until they are
saved and/or counter-damned more efficaciously than anything either the Western
or the Eastern religious traditions have managed to offer them (where
applicable), there will be no end to the exploitation of the masses, of woman
and antiman not so much by man and antiwoman across the worldly divide ... as
by the Devil and Antigod who, with the aid of their phenomenally-sensible
masculine and antifeminine counterparts, are able - and happy - to squeeze what
properly appertains to God and the Antidevil 'out of the frame' and to arrogate
to themselves such religious merit as best serves their evil and pseudo-foolish
cause.
79. Frankly,
those who get 'squeezed out' of the frame in such fashion, who are more
genuinely godly and/or antidevilish, are bound to be less than happy that this
should be so; for it means that they are unable to save and/or counter-damn the
phenomenally sensual masses, 'the meek', as they would like, and have to endure
the daily ignominy not only of their own ostracism and belittlement - which is
bad enough - but, worse still, of bearing witness to the exploitative
desecration of the masses at the hands of those who make it their business to
'rip them off' in the interests of fame and money, the aforementioned
'noumenally sensual' whose commercial vanity - and profanity - literally knows
no bounds!
80. It
may not be that 'the noumenally sensible' are primarily motivated by a desire
to avenge themselves on their noumenally sensual detractors, but, even then, an
element of wishing to see their noumenal rivals incommoded and effectively
precluded from profiting at the expense of the phenomenally sensual masses
cannot be ruled out of the overall equation of factors which contribute towards
motivating 'the righteous' to act on behalf of 'the meek' and set about saving
and/or counter-damning them, as best they can, so that the said masses cease to
be both victims of their own worldly limitations and victimized by the
netherworldly exploitations of rapacious predators, cease, in a word, to be
meek but become one with 'the righteous' in their liberating cause.
81. Thus
the truly righteous, the most radically progressive of noumenally sensible
persons, do not regard it as their duty to acquiesce in the commercial
exploitation of the masses of the phenomenally sensual meek, still less to
condone such exploitation, but if not to directly oppose it then to set about
devising means by which such exploitation may be rendered difficult if not
impossible for the predatory exploiters to persist in, and largely because the
type of radically progressive individuals I have in mind had not only secured
widespread acceptance for their ideological beliefs and policies, as would be
confirmed through a majority mandate for religious sovereignty in a paradoxical
election, but managed to implement such of their policies as would be likely to
result in a more efficacious salvation and counter-damnation, in free psyche
and bound soma, of those in their jurisdiction than would otherwise have been
possible or, indeed, even have been granted serious consideration.
82. Thus
until the coming of Social Theocracy or, if you prefer in view of the
pluralistic requirements of the age, of a liberally Social Theocratic approach
to Centrism, it is difficult if not impossible to see any end to the world
conceived in phenomenally sensual terms and no end, in consequence, to the
netherworldly exploitations of that world which 'the noumenally sensual',
coupled in ethnic partnership with 'the phenomenally sensible', are able to
avail of, complements of the want of a viable contemporary alternative to the
power and allure of their commercial vanity, an alternative which must be no
less - and even more - synthetically artificial if it is to have any meaningful
chance of effecting substantial progress at the expense of that which, while it
may resist regress, is simply undamned and counter-unsaved in its noumenally
sensual aloofness from worldly travail.
83. The
godly, aided and complemented by their female counterparts, the antidevilish, do want to see an end to the world; for only when the masses of the
phenomenally sensual meek have been delivered from it to any appreciable extent
will those who oppose God's will, whether directly or indirectly, in noumenal
sensuality or in phenomenal sensibility, be brought to Divine Justice and have
to pay the penalty for their moral aberrations in state-hegemonic darkness,
whether of death or, in the event of contrition and remorse where that is still
possible, as it should be among sections of 'the phenomenally sensible', of
conversion via penitential atonement.
84. For,
once Divine Judgement is done, there can be no axial co-existence, no supposed
balance of alternatives, but only a triadic Beyond and administrative aside to
such a Beyond which, beginning in Social Theocratic pluralism, will
progressively refine itself towards the noumenally sensible heights of a virtuous
circle of metaphysics and antimetachemistry, as a Social Theocratic monism
emerges from out the plurality of factors, to signal the culmination of
heavenly evolution in the Omega Point of the Space Centre, of the Centre of
Centres, which will not only effectively eclipse anything cosmically divine but
stand at the furthermost antithetical reach from anything cosmically diabolic -
which is what the most evolved manifestation of psychic freedom in metaphysical
sensibility can only do, existing in complete and utter contrast to the most devolved, and therefore
somatically free, manifestation of metachemical sensuality.
85. Life
beckons us on, and that which is pro-life, which has to do in this instance
with the birth of God the Father, can only contrast with whatever is anti-life
(though pagan civilization, as we have seen, could not be accused of such
negativity), not least in respect of the death of man, which is the
contemporary mode of death par
excellence, even if, in the dialectical unfolding of the historical process,
the birth of God the Father would not be possible without the death of man and,
most especially, without what I have termed a positive synthetic attraction of
liberal like backing off liberal like which will necessitate the aforementioned
Social Theocratic pluralism as the ideological basis of 'Kingdom Come', whether
in respect of a Gaelic federation or a much wider European federation of Social
Theocratic Centres or, indeed, of whatever may emerge in the wake of that,
presuming upon an inexorable advancement towards global unity premised upon a
variety of effectively regional, or continent-based, Social Theocratic Centres
which, when once sufficiently universal, will begin to tighten-up towards the
goal of civilized progress in a Social Theocratic monism, the totalitarian
outcome of a liberal precondition which will signify a progressive reaction to
the thetic action under consideration, and thus confirm evolutionary
centro-complexification.
86. I
have, you would be right in thinking, got somewhat carried away with myself by
now, and mapped out a straightforward progression for evolutionary change to
tread towards the transcendent summation of all such evolution. But adventurous speculation is no bad thing
provided it is tempered by a stark realization of the difficulties that lie
ahead and of how very painful, at times, will be any such progression towards
global unity in what can only be described as the universalization of
civilization, something that would, of necessity, be completely new to the
world (in general terms) and, for that reason, more than a shade problematic.
87. But
standing still, or refusing to recognize danger when we see it, is no less
problematic, and isn't likely to lead to a better world but, rather, to the
intensification and gradual decline of this one, a world still effectively
centred, at the time of writing, in humanism.
The historical process, willy-nilly, goads us on, and we can do nothing,
if sensible, than to play our part in it, no matter how small, whether for
better or worse, for birth or death. And
right now it is not birth that calls the tune but death, the death, as noted,
of man, the liberal mode of which, rightly in the vanguard of the historical
process at the stage of which it currently stands, is able, if somewhat
reluctantly at times, to join hands across the humanistic divide with the
residue, principally in Great Britain and France, of the liberal birth of man,
and to ensure, by so doing, that any intermediate totalitarianism is not given
an easy ride but, more usually, forced to capitulate to the march of history
that, at this moment in time, marches to the flexible beat of a liberal drum.
88. Not
only Communism, the totalitarian version of the birth of man, but its negative
counterpart, Fascism, which synthetically backed off it in like-totalitarian
vein, is now effectively on the rubbish heap of a historical process that has
advanced, compliments in large part of America, to the liberal death of man
through a regressive reaction to anything fascist, America, with its
multiracial ethnic composition, being anything but a fascist nation, since
arguably the most international 'nation' currently on the face of the earth
that, in partnership with Great Britain, has advanced internationalism to a well-nigh
global status in which virtually every country is involved, in some way or
another, and few if any can expect to remain unaffected by the march of
civilization.
89. But
this Americanized, or Anglo-American, march can only go so far in global terms,
superficially right the way around the globe, one need not doubt, but in terms
of any genuine universality, which requires a religious directive centred in
soul, it can only leave that to be desired of which I have spoken in this and
indeed most other recent texts, namely the gradual rejection, here and there in
the world, of death in favour of birth, of man in favour of God, of corporatism
in favour of centrism, and perhaps - who knows? - of the superconscious in
favour of the supra-conscious, presuming that consciousness, like nature, the
soma with which it co-exists, can be evaluated in relation to the various
stages of civilization, from the pagan birth of positivity in Devil the Mother
all the way up to the coming transcendental birth of positivity in God the
Father, with all due degrees of intermediate consciousness, whether negative or
positive, coming in between?
90. What
I would argue is that, if consciousness can be evaluated in such
fashion, then what began in pagan positivity probably owed more to the
unconscious, and hence to that which is unnatural, or which begins,
somatically, in the unnatural, than to anything properly conscious, the
unnatural/unconscious bias of the pagan stage of civilization duly having been
superseded, in certain parts of the world, by what could be described as the
subnatural/subconscious bias of the Christian stage of civilization, negatively
ranged against its predecessor, before this, in turn, was overhauled, in
certain countries, by a natural/conscious bias commensurate, in its positivity,
with the birth of man, a birth that went on to suffer partial, though never
universal, eclipse, with what may well, in its American manifestation not
least, be closer to a supernatural/superconscious bias commensurate, in its negativity,
with the death of man (via worship of the machine), a death whose devolutionary
nature has regressed negativity from a sort of systolic totalitarianism to
diastolic liberalism the international essence of which has opened-out the
historical process to a well-nigh global extent which, rubbing up against older
and longer-standing manifestations of civilization, has brought the world to
the brink of Armageddon and to the crisis-point at which history now stands,
opposition to the contemporary form of death by peoples more usually accustomed
to birth largely backfiring on them by dint of the want of a more viable, and
therefore contemporary, form of birth that, in overhauling the death of man,
would place such death in a historically inferior light from which, properly
exposed for what it's worth, it could be rejected and transcended in the
aforementioned Social Theocratic manner, a manner requiring a majority mandate
for religious sovereignty within any country where the People, accustomed to a
theocratic tradition, are nevertheless sufficiently democratized as to be
capable of utilizing the democratic process towards a radically new theocratic
end, an end saving them from the world of their political and concomitant
sovereignties in order that they may scale all but the greatest heights of
theocratic liberation not only from the world of their own shortcomings but
from its predatory and fundamentally immoral exploiters, as previously
described, whose commercial vanity knows virtually no bounds of immoral indecency.
91. Thus
the development of consciousness is not, or ever could be, independent of
nature, of some mode of naturalness, but exists to it as psyche to soma, mind
to body, whether with an emphasis upon soma or upon psyche, nature or nurture,
according to whether freedom takes a somatic or a psychic turn in association
with whichever gender happens to be hegemonic in any given type of society -
males signifying the precedence of soma, and thus of nature, by psyche, or
nurture; females, by contrast, signifying the precedence of psyche, and thus of
nurture, by soma, or nature, neither gender able to co-exist on anything like a
truly equal basis, for opposites remain opposite, if not in opposition, no
matter what the situation.
92. The
pagans clearly favoured, in their free soma, a bias towards the unnatural at
the expense of or, rather, in conjunction with varying degrees of
unconsciousness, whereas the ensuing Christians, while placing unnatural soma
under sinful wraps, became heir to a subnatural/subconscious integrity, rather
more watery than fiery, that would still, in the main, have accepted subnatural
freedom in conjunction, church-hegemonically, with subconscious binding, the
sort of psychic binding one would ordinarily associate, in Christian fashion,
with prayer, not least when structured and memorized by rote, and such a
psychic emphasis, contrasting with pagan freedom, would have been perceived as
the necessary precondition of salvation in what can only be described as a
context of free psyche, approximating, no matter how crudely, to God the Father
(not to mention his antimetachemical complement, the Antidaughter of the
Antidevil).
93. Be
that as it may, the eclipse of Christianity by humanism, which owes rather more
to the New Testament than to the Old, and thus to that which transcends both
the Cosmos and nature, unnatural and subnatural manifestations of somatic
freedom, eventually led, via Protestantism, to the humanistic stage-proper of
historical unfolding in which, first with liberal democracy and then with
social democracy, the emphasis switched from a subordinate free soma in
conjunction with church-hegemonic bound psyche to free psyche and bound soma
within a natural/conscious integrity favouring, despite appearances to the
contrary, the natural or somatic aspect thereof, by dint of the antichemical
subversion of physics to a state-hegemonic mean in reflection of such
unnatural/unconscious noumenal sensuality as would, even then, have
characterized a metachemical hegemony over antimetaphysics in a kind of
neo-pagan bias towards somatic freedom, thereby effectively limiting the degree
of psychic freedom possible to phenomenal sensibility as the context, par excellence, of the liberal birth of man.
94. Things
are never quite what they appear in Britain, the country most characterized by
the above-mentioned subversion of relative free psyche by relative bound soma
at the behest of an upper-class control of society necessarily favouring
somatic freedom of a metachemical order, the kind of order even more typical,
it seems to me, of countries like America which, though stemming from a
humanistic tradition, would seem to have advanced beyond or, rather, behind any
natural/conscious integrity presided over by some form of anti-Catholic
unnaturalness/unconsciousness, to one governed by supernatural/superconscious
processes which, in the paradoxical nature of an egotistic overreach, often
find themselves dominated, if not eclipsed, by a type of
unnaturalness/unconsciousness
(super-antisubnaturalness/super-antisubconsciousness?) which, if not exactly
pagan, whether cosmically or naturally or even humanistically (in respect of a
type of Catholic decadence or conservatism superimposed upon Old Testament
criteria), owes much if not everything to synthetically artificial modes of
metachemistry and antimetaphysics typifying the so-called 'American Dream', the
celluloid and photographic cultural manifestations of which cast their free
somatic and bound psychic materialism/fundamentalism over the contemporary
world like a giant artificial cosmos whose stars are less stellar or solar than
cinematic or instamatic, shedding an ungodly light upon those who are drawn, as
though by magnetic force, to idolatrously worship at the shrines of their
commercial profanity and vanity, their vanity in profanity.
95. With
a bias, stemming from axial criteria similar though not identical to Britain,
for free soma over bound psyche, for a somatic interpretation of freedom,
America proves itself, as the liberal manifestation of the death of man, to be
more supernatural than superconscious, with a penchant for superheroes, whether
real or illusory, who risk all to save the world from the more blatant
projections of unnatural/unconscious behaviour, the shadow side, as it were, to
their own supernatural/superconscious integrity as it stretches away from the
natural/conscious integrity of humanistic tradition and effectively constitutes
an antithesis, within the broader spectrum of social egotism, with the
subnatural/subconscious traditions of Medieval Christendom, as characterized by
the dominance of the Roman Catholic Church, which likewise had a problem with
the unnatural/unconscious, albeit from a more naturalistic, and therefore
anti-cosmic, standpoint.
96. But,
as I think I remarked earlier in this text, America is less parallel to
anything Roman Catholic than, with its liberal traditions, to the Protestant
approach to death, so that as we might historically superimpose the
totalitarian version of the death of man upon the totalitarian version of the
death of (pagan sacrifice to) Devil the Mother, namely of Fascism upon Roman
Catholicism, so we should logically superimpose the liberal version of the
death of man upon the liberal version of the death of (pagan sacrifice to)
Devil the Mother which, as Protestantism, would constitute a more suitable
parallel backdrop for latter-day American liberalism, associated, as it
predominantly is, with multinational corporatism.
97. However
all that may be, it soon becomes apparent that the superman, whether conceived
in Nietzschean or in comic-book terms, has little or nothing to do with the
birth of God the Father but is, rather, the death-rattle of humanity as it
negatively advances, on both totalitarian and liberal fronts, away from
bourgeois/proletarian humanism and thus from anything more likely to favour a
natural/conscious integrity whether with a bias towards nature, bound soma, as
in liberal democracy, or towards consciousness, free psyche, as in social democracy,
which would appear to stem more closely from the republican approach to
humanism embodied in the Age of Reason and the French Revolution than from
anything overly committed, via parliamentary democracy, to a Constitutional
Monarchy such that, as in Great Britain, cannot but maintain a bias towards
free soma in the interests of metachemical freedom for the noumenally sensual
Few, with especial reference to those upper-class elements who not only keep
the anti-lowerclass and middle-class in their phenomenally sensible place but
ensure that their anti-classless counterparts will never revert to anything
likely to destabilize the state-hegemonic consistency in continuity of the
society they rule to the exclusion, as far as possible, of church-hegemonic criteria.
98. For
that would, of course, invalidate the diagonally descending axis from within,
and no encouragement can be given to anyone, least of all Catholic, to do any
such thing, especially as there are still people without the system who
are the born enemies of such an axis, completely opposed to state-hegemonic
criteria, and desirous not merely of protecting or maintaining church-hegemonic
criteria within their own country but, as in my case, actually overhauling it
in the interests of a new order of church-hegemonic criteria which, in
resurrecting 'the dead' of subconscious bound psyche and subnatural free soma
to the Life Eternal of supra-conscious free psyche and supra-natural bound
soma, would be more efficacious in overcoming 'the world' and in delivering
those who now suffer at the predatory hands of the supernatural/superconscious,
if not unnatural/unconscious, 'noumenally sensual', from their exploiters and
moral corrupters, delivering them, first of all, from their own democratic
predicament which keeps them divided and weak, easy prey for the commercially
vain to 'rip off', and then, once suitably homogenized into a genuine flock of
faithful followers of the true shepherd, led up the mountain of
supra-natural/supra-conscious Centrism to morally superior pastures from which,
with the requisite enlightenment and synthetically artificial transmutation,
they will be safe for ever more from anything only too ready to exploit their
subnatural/subconscious limitations from the contrary standpoint of
supernature/superconsciousness to an unnatural/unconscious end, the false end
of a sort of bemused and bewitched idolatry of the secular 'stars' whose reign
in the synthetically artificial 'heavens' is no less a manifestation of
noumenal sensuality than anything overly stellar or solar in character, if at a
considerably more advanced stage from anything cosmic, not to mention natural
or humanistic.
99. Thus
it is that the coming liberal birth of God the Father that backs off the
liberal death of man in what has been described as a positive synthetic
attraction will be significant, in its increasing commitment to the sensible
cyborgization of life, of a supra-natural/supra-conscious integrity, the sort
of integrity that towers metaphysically above anything physical which, as we
have seen, tends, in any case, to have its natural/conscious integrity
subverted from beneath at the behest of a noumenally sensual Behind (diagonally
back up the descending axis) in such fashion that, with a female control of
society, the emphasis falls on bound soma rather than on free psyche, and man
finds himself constrained by state-hegemonic criteria from developing free
psyche to anything like a church-hegemonic extent - at least, as applying to
such noumenally sensible manifestations of the Church as would accord with
metaphysical salvation.
100. No,
only in the supra-natural/supra-conscious context of noumenal sensibility can
free psyche be developed to any appreciable extent, and not simply in
egotistical terms, still less in the egocentric terms of some radical social
democrat, unaware that the 'heaven on earth' he strives to establish on a
physically free-psychic basis is bound to lead down to 'hell on earth' with the
outbreak of neo-metachemical criteria which he will nevertheless vainly strive
to resist, nor even in the super-egoistic terms of some superhuman hero,
whether fascist or comic-book-like, who lives on such an up-tight plane of
false righteousness that he is almost bound, sooner or later, to come to blows
with someone or something with predictably unconscious, if not unnatural,
consequences, but, more pertinently, in the supra-egoistic terms of the soul,
of the transcendence of the formal aspect of the self in the contented aspect
of the self, as though in a leap from brain stem to spinal cord, with a much
more joyful outcome to psychic experience in consequence!
101. In
fact, such an experience is nothing short of heavenly, and therefore it is with
effect to establishing the 'Kingdom of Heaven' at the expense of worldly and
netherworldy 'kingdoms', that the liberal birth of God the Father will justify
its coming and strive for that universality which will alone bring lasting
peace and contentment to the peoples of this planet, albeit they will
inevitably have to cease being human and become divine and, in the case of
females, antidiabolic, undergo progressive cyborg transmutation in the service
of the self all the way to the omega point of space-centre transcendence of the
earth and of anything appertaining to it.
102. And,
of course, the pluralistic approach to Centrism will have to evolve into its
totalitarian approach in the course of Eternity, the course of the cause of
Eternal Life, as and when the diastolic impetus of Social Theocracy which backs
off the liberal death of man on positively synthetic terms is ready to embrace
a progressive reaction such that brings the birth of God the Father to a
totalitarian resolution in the most supra-national/supra-cultural systolic
centro-complexification of evolution in relation to global universality of
which it is possible to conceive, a centro-complexification which will not only
bring cyborgization to its summation, but the entire environmental conditions
in which Centrism operates to a transcendent end in the omega point(s) of
space-centre universality.
103. And
just as the supra-conscious, appertaining to soulful self-harmony, will take
precedence, in free psyche, over the supra-naturalism of sensible cyborgization
which is the necessary noumenally sensible corollary of egotistical
self-transcendence, so will the supra-culture of synthetically-engineered
afterlife-type experience take precedence over the supra-nationalism of
globalization, both supra-nationalism and supra-naturalism being but
state-subordinate concomitants of church-hegemonic supra-consciousness and
supra-culture, supra-consciousness being achieved through supra-cultural
agencies such that take Eternal Life to a synthetically artificial peak which
will truly last for ever and not, as with 'natural' afterlife experience,
eventually burn itself out, so to speak, as the cannibalistic self-consuming of
the myriad nerve fibres of the self, the brain stem and spinal cord, inevitably
reaches the end of its duration and fizzles out or recedes into that nothingness
the other side of the Afterlife which is, in a sense, the more durable
eternity, albeit it is purely a consequence of death and therefore a symptom of
extensive and intensive decomposition.
104. If
the coming supra-culture of synthetically artificial visionary and unitary
experience makes supra-consciousness possible for the psychically saved aspect
of a noumenally sensible integrity, whether metaphysical or antimetachemical,
of those privileged enough to experience it, then by a like-token the supra-nationalism
of globalization will make the supra-naturalism of cyborgization possible for
the somatically counter-damned aspect of that same noumenally sensible
integrity which is the state-subordinate corollary, in bound soma, of anything
so freely psychic as to be church-hegemonic to the Centrist extent we have in
mind when we project religion beyond whatever mankind may have achieved to a
truly post-human status in 'Kingdom Come'.
105. And,
in respect of mankind, it is still only the likes of Catholic Christians and
Tibetan Buddhists who have traditionally achieved anything remotely resembling
what I have in mind when I project noumenal sensibility beyond man to its
cyborg, and therefore properly universal, resolution, other peoples still
labouring under the burden of some more open or inveterate connection with
noumenal sensuality which, whether metachemical or antimetaphysical, keeps them
in subjection before some kind of Creatoresque primitivity owing more to Devil
the Mother than to Her metaphysical antithesis in the further reaches of
universal evolution.
106. Even
in the British Isles this distinction between a diagonally ascending axis of
church-hegemonic criteria under Roman Catholicism and a diagonally descending
axis of state-hegemonic criteria under Anglican Monarchism ensures that
Protestants will be less orientated towards the Beyond, by and large, than
their Catholic counterparts in, for instance, Eire, and be more inclined if not
to divinely hype Christ, in Puritan fashion, then to fall back on some
quasi-Judaic hype of Devil the Mother as God as the power behind the Anglican
throne, a power that not only stands in a line of metachemical descent from
Jehovah, but which is able, as already seen, to fall into line with
American-inspired fundamentalism and, more to the state-hegemonic point,
materialism, as the allies of noumenal sensuality both in the West and in the
Middle East conspire against both the godforsaken masses and those who would,
in exposing the hype of the former and the plight of the latter, deliver the
People to noumenal sensibility, and thus to the Truth.
107. Although
it is historically incontrovertible that Henry VIII was largely responsible, in
his immoral wants, for taking England off the axis of church-hegemonic criteria
by instituting, in defiance of the Catholic Church, his own corrupt reforms of
religion in such fashion that the ensuing so-called Reformed Church ... of
Anglican heresy ... would henceforward remain subordinate to his
state-hegemonic requirements, it is inconceivable that he could have succeeded
in this matter if other factors, not unconnected with race, had not favoured
him, since it soon becomes apparent to the enquiring mind that the prevailing
ethnicity of England and, indeed, of the British Isles as a whole was largely
formed through a combination of racial and ideological factors or, rather, of
ideological factors not unconnected with race which can be broken down into a
distinction between Normans and Anglo-Saxons on the one hand, the former arguably
fiery in their penchant for metachemical power and the latter more earth-bound
in their formal physicality, and Vikings and Celts on the other hand, the
former arguably watery in their chemical glory and the latter more airy in
their metaphysical contentment, with Normans and Anglo-Saxons more typifying
the diagonally descending axis from noumenal sensuality to phenomenal
sensibility, the axis chiefly characteristic of Britain and, especially,
England, and Vikings and Celts, by contrast, more typifying the diagonally
ascending axis from phenomenal sensuality to noumenal sensibility, the axis
chiefly characteristic of what, with Scotland and Wales, tends to be called the
Celtic Fringe and, in particular, of Eire, the Celtic country most independent,
in its predominating Catholicism, of English influence, and therefore most
illustrative of axial divergence from the British mean.
108. Therefore,
although one cannot reduce any one people, any one tribal or ethnic group, to a
given element, much less gender, one can certainly generalize where such groups
are concerned in accordance with their more prevalent historical tendencies or
cultural predilections, some or much of which will have been conditioned by
climatic and topographical factors over
many generations which, even after invasion or immigration, will permit one to equate Normans, say, with
fieriness, Vikings with wateriness, Anglo-Saxons with earthiness, and Celts
with airiness, and thus to perceive in the axial rift which bisects the British
Isles, largely though not exclusively on an Irish/British basis, an ethnic
predisposition to such a division which conveniently places Normans and
Anglo-Saxons as the most likely ethnic constituents of any axis favouring, in
the English manner, a fiery-vegetative opposition of hegemonic factors and, by
contrast, Vikings and Celts as the most likely such constituents of any axis
favouring, in the Irish manner, a watery-airy hegemonic polarity.
109. But,
of course, I am too sophisticated a philosopher to be content with such a
generalization, even though one has to begin with a generalization and
gradually, in the spiralling progress of these texts, work it up towards a more
exactingly comprehensive peak of centro-complexification; for the reader will
doubtless recall that state-hegemonic criteria are no less premised upon a
metachemical to antichemical axial link favouring female elements than
church-hegemonic criteria upon a metaphysical to antiphysical axial link
favouring male elements, and that, by no stretch of the imagination, not even
of a Celtic one, can one allow that state-hegemonic criteria are premised upon
a fiery/vegetative polarity and church-hegemonic criteria, by contrast, upon a
watery/airy one.
110. On
the contrary, it soon becomes logically evident that, while such elemental
polarities would indeed characterize the hegemonic positions, whether
unequivocal or equivocal, noumenal or phenomenal, one would have to allow for
both anti-Viking and anti-Saxon parallels in respect of any link between metachemistry
and antichemistry on the one hand, that of fire, as it were, with antiwater,
and between metaphysics or, rather, antiphysics and metaphysics on the other
hand, that of antivegetation (anti-earth) with air, so that, as with the
upper-class to anti-lowerclass axial link previously discussed, state-hegemonic
criteria would presuppose an ethnic link between Norman and anti-Viking
elements, coupled, in secondary vein, to a complementary link between what
could be called anti-Celtic and Anglo-Saxon elements, the latter of course
paralleling that of the anti-classless and the middle class, while, as with the
anti-middleclass to classless axial link previously discussed, church-hegemonic
criteria would presuppose an ethnic link between anti-Saxon and Celtic elements,
coupled, in secondary vein, to a complementary link between what could be
called Viking and anti-Norman elements, the latter of course paralleling that
of the lower class and the anti-upperclass.
111. Be
that as it may (and it does rather tax the imagination!), I think I have proved
that one cannot reasonably reduce the diagonally ascending axis from phenomenal
sensuality to noumenal sensibility to a Viking/Celtic polarity, even if the
descendants of such peoples might be more prevalent there than a superficial
estimate would suggest, any more than one can reasonably reduce the diagonally
descending axis from noumenal sensuality to phenomenal sensibility to a
Norman/Anglo-Saxon polarity, even if the descendants of such peoples might be
more prevalent there than in respect of the other axis, and for the simple
reason that if we equate any one ethnic group or tribal persuasion with a
specific element, be it fire, water, vegetation (earth), or air, we not only
limit them by so doing, but must come, sooner or later, to realize that where,
in hegemonic vein, there is fire there is anti-air (the
upper-class/anti-classless duality of noumenal sensuality); that where there is
water there is antivegetation (the lower-class/anti-middleclass duality of
phenomenal sensuality); that where there is vegetation there is antiwater (the
middle-class/anti-lowerclass duality of phenomenal sensibility); and that where
there is air there is antifire (the classless/anti-upperclass duality of
noumenal sensibility).
112. And,
in like fashion, we should come to realize that where there is metachemistry
there is antimetaphysics (the concrete ethereal/anti-abstract ethereal duality
of noumenal sensuality); that where there is chemistry there is antiphysics
(the concrete corporeal/anti-abstract corporeal duality of phenomenal
sensuality); that where there is physics there is antichemistry (the abstract
corporeal/anti-concrete corporeal duality of phenomenal sensibility); and that
where there is metaphysics there is antimetachemistry (the abstract
ethereal/anti-concrete ethereal duality of noumenal sensibility).
113. One
could even say, in like vein, that where there is spatial space there is
sequential time (the objective/anti-subjective duality of noumenal sensuality);
that where there is volumetric volume there is massive mass (the
objective/anti-subjective duality of phenomenal sensuality); that where there
is voluminous volume there is massed mass (the subjective/anti-objective
duality of phenomenal sensibility); and that where there is spaced space there
is repetitive time (the subjective/anti-objective duality of noumenal
sensibility).
114. All
of which is like saying that where there are most particles/least wavicles
there are least particles/most wavicles (the photonic/anti-protonic duality of
noumenal sensuality); that where there are more (compared to most)
particles/less (compared to least) wavicles there are less (compared to least)
particles/more (compared to most) wavicles (the electronic/anti-neutronic
duality of phenomenal sensuality); that where there are more (compared to most)
wavicles/less (compared to least) particles there are less (compared to least)
wavicles/more (compared to most) particles (the neutronic/anti-electronic
duality of phenomenal sensibility); and that where there are most
wavicles/least particles there are least wavicles/most particles (the
protonic/anti-photonic duality of noumenal sensibility).
115. And
it most certainly follows that where there is Devil the Mother and the Daughter
of the Devil there is the Antison of Antigod and Antigod the Antifather
(elemental-particle free somatic/molecular-wavicle bound psychic duality in
both the metachemical and antimetaphysical aspects of noumenal sensuality);
that where there is Woman the Mother and the Daughter of Woman there is the
Antison of Antiman and Antiman the Antifather (the elemental-particle free
somatic/molecular-wavicle bound psychic duality in both the chemical and
antiphysical aspects of phenomenal sensuality); that where there is Man the
Father and the Son of Man there is the Antidaughter of Antiwoman and Antiwoman
the Antimother (the molecular-wavicle free psychic/elemental-particle bound
somatic duality in both the physical and antichemical aspects of phenomenal
sensibility); and that where there is God the Father and the Son of God there
is the Antidaughter of the Antidevil and Antidevil the Antimother (the
molecular-wavicle free psychic/elemental-particle bound somatic duality in both
the metaphysical and antimetachemical aspects of noumenal sensibility).
116. Which
correlatively leaves to be noted that where there is Hell the Clear Spirit and
the Clear Spirit of Hell there is the Unholy Spirit of Antiheaven and
Antiheaven the Unholy Soul (the molecular-particle free somatic/elemental-wavicle
bound psychic duality in both the metachemical and antimetaphysical aspects of
noumenal sensuality); that where there is Purgatory the Clear Spirit and the
Clear Spirit of Purgatory there is the Unholy Spirit of Anti-earth and
Anti-earth the Unholy Soul (the molecular-particle free
somatic/elemental-wavicle bound psychic duality in both the chemical and
antiphysical aspects of phenomenal sensuality); that where there is Earth the
Holy Soul and the Holy Spirit of Earth there is the Unclear Soul of Antipurgatory
and Antipurgatory the Unclear Spirit (the elemental-wavicle free
psychic/molecular-particle bound somatic duality in both the physical and
antichemical aspects of phenomenal sensibility); and that where there is Heaven
the Holy Soul and the Holy Spirit of Heaven there is the Unclear Soul of
Antihell and Antihell the Unclear Spirit (the elemental-wavicle free
psychic/molecular-particle bound somatic duality in both the metaphysical and
antimetachemical aspects of noumenal sensibility).
117. Likewise,
we should come to realize that where there is doing there is antibeing (the
apparent/anti-essential duality of noumenal sensuality); that where there is
giving there is antitaking (the quantitative/anti-qualitative duality of
phenomenal sensuality); that where there is taking there is antigiving (the
qualitative/anti-quantitative duality of phenomenal sensibility); and that
where there is being there is antidoing (the essential/anti-apparent duality of
noumenal sensibility).
118. For
where there is will there is antisoul (the instinctual/anti-conceptual duality
of noumenal sensuality); that where there is spirit there is anti-ego (the
perceptual/anti-intellectual duality of phenomenal sensuality); that where
there is ego there is antispirit (the intellectual/anti-perceptual duality of
phenomenal sensibility); and that where there is soul there is antiwill (the
conceptual/anti-instinctual duality of noumenal sensibility).
119. And,
of course, where there is the unnatural/unconscious there is the anti-supranatural/anti-supraconscious
(the free somatic/bound psychic duality of noumenal sensuality in respect of
both the metachemically primal and antimetaphysically antisupreme elements);
that where there is the subnatural/subconscious there is the antinatural/anticonscious
(the free somatic/bound psychic duality of phenomenal sensuality in respect of
both the chemically primal and antiphysically antisupreme elements); that where
there is the conscious/natural there is the anti-subconscious/anti-subnatural (the
free psychic/bound somatic duality of phenomenal sensibility in respect of both
the physically supreme and antichemically antiprimal elements); and that where
there is the supra-conscious/supra-natural there is the
anti-unconscious/anti-unnatural (the free psychic/bound somatic duality of
noumenal sensibility in respect of both the metaphysically supreme and
antimetachemically antiprimal elements).
120. There
is also, of course, the supernatural/superconscious recoil from what, in the
axial paradox of the antichemical subversion of physics towards a somatic
emphasis, becomes, despite hegemonic appearances to the contrary, a
natural/conscious integrity, and this recoil, more American than British in
character, tends to overlap, as we have found, with unnatural/unconscious
factors which it rivals if not opposes from a supernatural/superconscious or,
more correctly, super-antisubnatural/super-antisubconscious vantage-point (in
straight gender recoil from the anti-subnatural/anti-subconscious aspects, in
antichemistry, of phenomenal sensibility) and not, in Catholic fashion, from
(once axial paradoxes have been taken into account) a subconscious/subnatural
or, more indirectly, anticonscious/antinatural standpoint, which of course
switches the emphasis from free soma to bound psyche in accordance with
church-hegemonic criteria, the sort of criteria demonstrably absent from the
supernatural/superconscious, not to mention
super-antisubnatural/super-antisubconscious, approach to anything
unnatural/unconscious, not to mention anti-supranatural/anti-supraconscious,
which tends, in backing away from the natural/conscious paradox of phenomenal
sensibility, to favour state-hegemonic criteria orientated towards a
supernatural/unnatural if not (if we allow for a supernatural/anti-supranatural
male parallelism) super-antisubnatural/unnatural apocalypse in which the
furthermost reach of the death of man, the so-called superman, comes up against
the residue of the birth of Devil the Mother, to which, willy-nilly, he is
fatalistically drawn, as though to a magnet of maternal negation, through the
primal positivity of unaturalness/unconsciousness, of his pseudo-supreme
negativity, the pseudo-phenomenal sensibility and quasi-noumenal sensuality of
his humanistic death via quasi-primal positivity!
121. Be
that as it may (and the overall logic is slightly more complex than I have
allowed), there is nothing fatalistic about that which, in
subconscious/subnatural or, more correctly from a primary standpoint,
anticonscious/antinatural affinity with the church-hegemonic criteria of
phenomenal sensuality, prays for an end to worldly suffering - and thus of 'the
world' - in hope of resurrection from the negativity of death, the death of
(pagan sacrifice to) Devil the Mother, to the positivity of Eternal Life, the
life of (a transcendent commitment to) God the Father via the Saviour, the
Second Coming, the Messiah, the 'Philosopher King', the Ultimate Prophet, call
him by what name you like, who has a direct line of descent, in primary church-hegemonic
terms, from the supra-conscious to the anticonscious, as from transcendentalism
to antihumanism, and an indirect line of descent, in state-subordinate terms,
from the supra-natural to the antinatural, as from idealism to antinaturalism,
and lives to save the phenomenally sensual 'meek', including the chemical
counterparts to anything antiphysical, to the noumenally sensible righteousness
which is the solution to all worldly travail and promise of heavenly
redemption.
122. 'The
phenomenally sensual', whether antiphysically male on antihumanist
anticonscious or chemically female on nonconformist subconscious bound-psychic
terms, have a direct axial link with 'the noumenally sensible', whether
metaphysically male on transcendentalist supra-conscious or antimetachemically
female on antifundamentalist anti-unconscious free-psychic terms, and this
primary and secondary church-hegemonic link is supplemented, in the duality of
psychic/somatic interrelationship, by the state-subordinate primary and secondary
link of 'the phenomenally sensual', whether antiphysically male on
antinaturalist antinatural or chemically female on realist subnatural
free-somatic terms, with 'the noumenally sensible', whether metaphysically male
on idealist supra-natural or antimetachemically female on antimaterialistic
anti-unnatural bound-somatic terms, so that 'the phenomenally sensual' may be
counter-damned as well as saved to noumenal sensibility, and thus have both
soma and psyche taken care of in the most elevated possible terms, terms that,
with the development of global universality, will bring not only God the Father
and Heaven the Holy Soul/the Antidaughter of the Antidevil and the Unclear Soul
of Antihell to an all-time transcendentalist/antifundamentalist peak, but, in state-subordinate
complementariness, the Son of God and the Holy Spirit of Heaven/Antidevil the
Antimother and Antihell the Unclear Spirit to an all-time
idealist/antimaterialist peak, so that state-subordinate criteria fall into
line beneath church-hegemonic criteria in such fashion that the
metaphysical/antimetachemical integrity of noumenal sensibility will transcend
both the Church and the State of Christian precedence in the Centrism of Social
Theocratic synthetic resolution of the dialectics of worldly relativity towards
an otherworldy End, the goal of all historical striving, commensurate with
'Kingdom Come'.
123. For
from the positive synthetic attraction of liberal Centrism towards liberal
Corporatism there will emerge, in the course of Eternity, that progressive
reaction to the thetic action of Centrist pluralism which will bring the
'Kingdom of Heaven' to a divine/antidiabolic consummation in the most
positive/antinegative totalitarianism of which it is possible to conceive - the
noumenally sensible omega point of civilization as it progressively attains,
via centro-complexification, to the supra-conscious
blessedness/anti-unconscious anticursedness of evolutionary/antidevolutionary
life in the global universality of a metaphysical supremacy/antimetachemical antiprimacy whose
virtuous/antivicious circle of Truth and Joy coupled to a truthful approach to
Beauty and a joyful approach to Love ... complemented by Beauty and Love (or
Anti-ugliness and Antihate) coupled to a beautiful approach to Truth and a
loving approach to Joy ... will last for ever as testimony not only to Supreme
Being but to Antiprimal Antidoing, the Yang and Antiyin of the Ultimate
Reaction, forever beyond the dialectics of synthetic attraction.
LONDON 2004 (Revised
2012)
The Dialectics of Synthetic Attraction
