Op. 120
LAMB AND ANTI-LION
The Omega and Anti-Alpha
of Noumenal Sensibility
Aphoristic Philosophy
Copyright © 2013 John
O'Loughlin
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CONTENTS
Aphs. 1–115
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1. Noumenal
sensibility is composed, as the reader may recall, of two elements, the
Eternity of metaphysics and the Anti-Infinity of antimetachemistry, which
stands in a subordinate relationship to metaphysics as the antidiabolic female
gender position of antispace to the divine male gender position of time, the
one akin, in metaphorical parlance, to a classless ‘lamb’ and the other to an
anti-upperclass ‘lion’ or, rather, ‘antilion’, since the only ‘lion’ that can
be expected to ‘lie down with the lamb’ is the ‘lion’ that has been
pseudo-cursedly upended in such fashion that it is prepared to play ‘second
fiddle’ to the blessed ‘lamb of God’ and complement it, as far as possible, in
terms of what I have, in previous texts, called the virtuous circle of noumenal
sensibility.
2. Thus
since the ‘lion’ and the ‘lamb’ of metaphorical usage are as alpha and omega,
there can be no ‘lying down with the lamb’ on the part of the ‘lion’ that has
not been, in some sense, reborn and accordingly rendered more disposed, in
male-like vein, to free psyche and bound soma than to their converse, thereby
becoming our proverbial ‘antilion’, whose anti-upperclass disposition towards
spaced space will be well suited, in antimetachemistry, to accommodating the
classless divinity of a hegemonic metaphysics centred in repetitive time.
3. Yet
the ‘antilion’ of spaced space, or antispace, is no mere transvaluated lion,
since alpha and omega remain incommensurate in their antithetical positions,
but rather a creature unique to antimetachemistry who owes little or nothing to
the existence of metachemical freedom, as germane to the noumenal sensuality
not only of a contrary noumenal position to anything sensible but, when once
its antichemical counterpart has been taken into consideration, a contrary axis
from that to which both noumenal sensibility and its phenomenal
counterpart, phenomenal sensuality, appertain.
4. Hence
the metaphysical and antimetachemical of
noumenal sensibility are as distinct from, and independent of, the metachemical
and antimetaphysical of noumenal sensuality as, in the phenomenal contexts
‘lower down’, the chemical and antiphysical of phenomenal sensuality … from the
physical and antichemical of phenomenal sensibility, the axes being formed, you
will remember, on a basis that links phenomenal sensuality with noumenal sensibility
in what has been termed the church-hegemonic and state-subordinate axis and,
contrariwise, noumenal sensuality with phenomenal sensibility in what we were
wont to term the state-hegemonic and church-subordinate axis, whether, in each
case, with a bias from below or from above, depending on the epochal nature of
the axis.
5. For
what precedes from above to the below in the case of the traditional or worldly
manifestations of each axis is reversed with their post-worldly and in some
sense contemporary manifestations, so that contrary to noumenal sensuality
leading to phenomenal sensibility as pseudo-noumenal sensuality to a more
genuine phenomenal sensibility in the case of the British worldly tradition and
of noumenal sensibility leading to phenomenal sensuality as pseudo-noumenal
sensibility to a more genuine phenomenal sensuality in the case of the Irish
worldly or, more correctly, antiworldly tradition, phenomenal sensibility leads
to noumenal sensuality as pseudo-phenomenal sensibility to a more genuine
noumenal sensuality in the case of the American post-worldly revolution and if
not now then certainly in the foreseeable future we have the prospect of the
American-inspired phenomenal sensuality leading to noumenal sensibility as
pseudo-phenomenal sensuality to a more genuine noumenal sensibility
commensurate, wherever it may arise, with ‘Kingdom Come’, since noumenal
sensibility of a more genuine order is precisely what constitutes, in its
synthetic universality and anti-analytic antipolyversality, its classless
metaphysics and anti-upperclass antimetachemistry, the ne plus ultra of things and effective omega
point of life and anti-alpha point of antideath, bringing Eternity and
Anti-Infinity into the aforementioned virtuous circle of Yang and Anti-Yin, the
‘lamb of God’ and what could be called the ‘antilion of the Antidevil’.
6. Therefore
this ‘antilion’, to repeat, does not stem from metachemistry, as a reformed
‘lion’, but exists as the female complement to the male ‘lamb’ within the
overall context of noumenal sensibility, and those who rise to it from
phenomenal or, rather, pseudo-phenomenal sensuality can only do so in terms of
the abandonment of their chemical femaleness at the base of an axis that, being
church-hegemonic, permits of salvation from bound psyche to free psyche and, as
a state-subordinate corollary of that, counter-damnation from free soma to
bound soma, albeit only in response to a male lead which leads not, as with females,
from chemistry to antimetachemistry ‘on high’ but from antiphysics to
metaphysics in such fashion, with hegemonic metaphysical implications, as noted
above.
7. Consequently
the ‘antilion’ of antimetachemistry can be said to stem no less from a chemical
tradition or precondition, wherein woman has her throne, than the ‘lamb’ of
metaphysics from an antiphysical precondition characterized by the subversive
influence and status of antiman, who is as anti-earthly – and antiworldly – in
his anti-middleclass disposition as his gender complement is purgatorial in her
lower-class disposition which, though equivocally hegemonic, becomes subject
within traditional church-hegemonic societies to the psychic subversion of the
antiphysical as they link, axially speaking, with the metaphysical to the
detriment of somatic emphasis and of any merely heathenistic shortfall from or
want of church-hegemonic criteria.
8. Something
of that tradition still persists, despite the inroads gained by a more genuine
and elevated noumenal sensuality into the affairs of the phenomenally sensual;
for despite appearances to the contrary most such people remain nominally if
not actively Catholic and therefore subject to church-hegemonic criteria in
terms of their sense of axial or cultural identity, however much this may have
been eroded and rendered increasingly irrelevant to the contemporary situation
in which the ‘march of history’ has assumed an increasingly American tone which
renders phenomenal sensuality more pseudo than genuine as it defers, through a
variety of media, to the somatic licence which parades itself in garish
ostentation to the tune of a more robust noumenal sensuality than the
world-proper of Western civilization, not least in its British manifestation,
was able to muster.
9. Therefore
the ‘resurrection’ of the traditionally church-hegemonic axis in terms of
pseudo-phenomenal sensuality leading to a more genuine noumenal sensibility is
what will bring the said axis into line, antithetically, with the American mode
of post-worldly civilization and ensure that a more efficacious and lasting
salvation to anything traditionally upheld will constitute the solution to the
much-preyed-upon predicament in which the pseudo-phenomenally sensual exist
complements, in no small measure, of their antiworldly shortcomings and want of
a viable otherworldly alternative, an alternative not only beyond anything
Roman Catholicism has to offer but beyond whatever best represents the East as
well, so that far from being a Buddhist or, rather, Buddhistic alternative to
the principal Western religious tradition it is a truly global and therefore
uniquely universal religion such that, in previous texts, has been identified
with Social Theocracy, and thus the most definitive working-out or resolution
of the concept of a ‘lion’ lying down with a ‘lamb’, the ‘antilion’ of global
antimetachemistry with the ‘lamb’ of global metaphysics, posterior to both
Western and Eastern traditions alike.
10. As,
incidentally, is the antihumanist manifestation of globalization, of global
civilization, which, as we have seen, tends in this day and age to take an
increasingly American form, having championed the devolution of antihumanism
from its totalitarian inception in Nazism (not to be confounded with the pro-Catholic
defensiveness of Fascism) to its contemporary liberal or pluralist
manifestation in which Corporatism is truly international and of global
proportions. Despite appearances to the
contrary and roots that go back to the origins or, at any rate, Catholic
inception of Western civilization-proper, America is largely post-Western and
therefore post-worldly in its cutting-edge antihumanism, an antihumanism that
has developed machine culture and technology way beyond anything achieved by
Nazi Germany prior to and during the Second World War, and which now stands at
the head of a global empire dedicated to the democratization and capitalization
of virtually the entire world.
11. But democracy and capitalism are only viable as instruments
of freedom up to a certain point, the point that rejects and opposes the
dictatorial enslavement of a people under the economic constraints of
socialism. They are not and never can be
true ends in themselves, because the only true end to life is that which plays
into the hands of God and His female counterpart, the Antidevil. Hence the need for the theocratic
transcendence of democracy and, ultimately, for the centrist transcendence of
capitalism or corporatism, call it by what name you like, so that the means of
production are progressively withdrawn from private hands and transferred, with
the People’s backing, to the administrative aside of the Centre-proper, where,
with due moral refinements and structural transmutations, they can be used
primarily in the interests of the People’s religiously sovereign advance and
well-being, rather than, as at present, as instruments in their exploitation
and, all too often, moral and spiritual degradation.
12. But
this is all down to having an axially church-hegemonic and state-subordinate
bias, not a product of the contrary axial position which, in its
state-hegemonic secularity, will always oppose any move to curb free enterprise
and render it accountable to religious criteria of moral progress. Capitalism, like democracy, is not a product
of God or of godliness, but has its fulcrum, its principal home, in phenomenal
sensibility, where, like democracy, it defers to noumenal sensuality, whether
on genuine or pseudo terms, and conspires with noumenal sensuality, the context
par excellence of
Bunyan’s ‘Vanity Fair’, to exploit the phenomenally sensual generality, thus
cutting them off from the prospect of lasting salvation and, where
state-subordinate criteria are concerned, counter-damnation and of deliverance,
in consequence, from their worldly or, more correctly, antiworldly predicament.
13. For where the respective axes are concerned, it is the
earthly over antipurgatorial position of phenomenal sensibility that
constitutes true worldliness, not, conversely, the purgatorial over anti-earthly
position of phenomenal sensuality. The
latter position is simply a precondition, as we have seen, of salvation and
counter-damnation to some otherworldly deliverance such that has its fulcrum,
its justification in noumenal sensibility, and such a precondition is just as
entitled to exist in pseudo-phenomenal sensuality as ever it was in its
traditionally more genuine counterpart – indeed, cannot but exist as such in
view of its inherently unsatisfactory nature as germane to a ‘Slough of
Despond’ from which deliverance to a ‘Celestial City’ is well-nigh crucial if
there is to be an end to exploitation of the antiworldly and the attainment of
freedom from netherworldly/worldly exploitation in God and, not only God but
for females, the Antidevil of noumenal sensibility, the ‘antilion’ that ‘lies
down’ with the ‘lamb’ of otherworldly peace.
14. Therefore
anything which opposes or restricts the prospect of this salvation and, in
state-subordinate terms, counter-damnation of the phenomenally sensual is wrong
from the standpoint of noumenal sensibility and thus God and the
Antidevil. Even the traditional
methodology of deliverance as upheld by the Catholic Church can become wrong or
somehow irrelevant in its inability to provide a more lasting salvation or
permanent solution to the antiworldly, having been overtaken by the
antihumanist ‘march of history’ just as it was formerly overtaken, on
schismatic grounds, by the humanist ‘march of history’ which, as noted above,
was less global than Western, the refutation and in some sense fulfilment of
antipaganism. But, being largely
Protestant in character, it could never appeal to the generality of Catholics,
since liberal democracy stemmed, in large part, from the Protestant, and
therefore liberal, form of antipaganism, and social democracy was its
proletarian offshoot such that few if any self-respecting Catholics would have
considered a viable alternative, just because of its totalitarian nature, to
their own Catholic faith in a post-resurrectional Saviour more or less
commensurate with noumenal sensibility, albeit of the pseudo mode, whose
destiny would sooner or later embrace the concept, almost unique to
Catholicism, of a Second Coming and thus bring divine revelation to bear on the
world or, rather, antiworld of the phenomenally sensual.
15. Therefore
the parting of the Catholic/Protestant ways was a parting with this faith, this
hope in the Salvationist credibility and potential of a Christ ‘On High’, and
the establishment of a contrary axis to anything church hegemonic such that,
with time, would develop into the somatically exploitative state-hegemonic
positions which dominate the contemporary world and were to bring about the
transformation - traditional exceptions to the urbanized rule notwithstanding -
of the phenomenally sensual in terms of pseudo-phenomenal sensuality and a
straining towards the garish somatic licence of noumenal sensuality, more
garish and freely somatic even than its traditional counterpart in Great
Britain where, of course, noumenal sensuality is less genuine than pseudo.
16. However
that may be, Catholic opposition to the secular march of state-hegemonic
criteria could and would always be justified, and one can only marvel at the
courage of those who, confronted by institutional social democracy, continued
to preach faith in the Catholic Way and to stand up for the People as
phenomenally sensual rather than as misguided phenomenally-sensible
extrapolations from countries like Britain which, to its paradoxical credit,
has never been too partial to hard-line social democracy itself, the loyalty of
liberal democracy to the Monarchy ensuring that social-democratic proclivities
would remain unofficially peripheral to the political mean.
17. Therefore
the Catholic, when loyal to his ethnic tradition, no matter how much this may
have been partially eroded by the humanist and even antihumanist ‘march of
history’, pertains to a different and altogether morally and culturally
superior axis to his Protestant counterpart, who is less religious in
proportion as he is more disposed to secular deference to state-hegemonic
criteria. Even the lapsed Catholic
remains, when the traditional parameters of his society have not been
ideologically undermined or systematically eradicated, axially distinct from
his Protestant counterpart, the product of phenomenal sensuality as it strains,
for want of a viable noumenally sensible alternative, towards noumenal
sensuality in a quasi-idolatrous worship of its plethora of freely somatic
liberties.
18. Indeed,
where, traditionally, the Catholic generality are guilty (of sin) until proven
innocent (through verbal absolution for penitential contrition), the Protestant
or, at any rate, Puritan generality are innocent (of crime) until proven guilty
(through due process of law), so that the phenomenally sensual are always at a
guilt-ridden disadvantage compared to their phenomenally sensible counterparts
across the axial – or ethnic – divide, even when one doesn’t, as I would
logically prefer to do, make gender distinctions within phenomenal sensuality
between sin and pseudo-crime, the former antiphysically bound psychic and the
latter its chemical counterpart, and further distinguish each of these from the
(state-subordinate) folly of antiphysical free soma and pseudo-evil of chemical
free soma, neither of which would have much bearing on anything phenomenally
sensible, where state-hegemonic antichemical bound soma should take precedence,
as good over pseudo-wisdom, over its physical counterpart, and both of these
manifestations of damnation secular precedence over the counter-saved psychic
freedoms of antichemical punishment and physical pseudo-grace, the male form of
relative free psyche which is almost certain, in the need for state/church
parallelism, to take a secondary church-subordinate standing vis-à-vis its
female counterpart.
19. Be
that as it may, the Many of the antiworld are almost certainly as guilty of
sinful and pseudo-criminal shortcomings vis-à-vis the grace and
pseudo-punishment of the noumenally sensible Overworld, wherein the
metaphysical and antimetachemical Few traditionally have their throne, as the
Many of the world are innocent of criminal and pseudo-sinful or, more correctly
in view of the freely somatic bias of state-hegemonic society, evil and pseudo-foolish
liberties until proven guilty of such, which, under the circumstances of their
phenomenally sensible standings, is more likely to be the exception rather than
the rule, bearing in mind that the vast majority of somatic liberties of an
evil or pseudo-foolish nature will be the preserve, as a rule, of the
noumenally sensual Few, whether metachemical or antimetaphysical, the former
just as susceptible to the bound-psychic crime of acquiescing in evil as the
latter to the bound-psychic pseudo-sin of acquiescing in pseudo-folly, the
secondary somatic liberty which exists under the hegemonic rule – and pressure
– of its metachemical counterpart in what is a rather more netherworldly than
otherworldly kind of Overworld.
20. Of course,
people can and do move up or down the said axis, but that is more the exception
than the rule, which remains loyal to the class distinction between upper-class
metachemistry and anti-lowerclass antichemistry on the female side of the
gender divide and between anti-classless antimetaphysics and middle-class
physics on the male side of such a divide.
The Monarchist/Anglican who voluntarily becomes a
Parliamentarian/Puritan must, on class grounds alone, remain as much the
exception to the noumenally sensual rule as the Parliamentarian/Puritan who
becomes, whether voluntarily or otherwise, Monarchist/Anglican, thereby
abandoning his/her phenomenally sensual roots for something which is less
damned in relative bound soma and counter-saved in relative free psyche than
undamned in absolute free soma and counter-unsaved in absolute bound psyche.
21. Therefore
whereas the antiworldly Many are guilty of sin and/or pseudo-crime until proved
innocent of folly and/or pseudo-evil through the acceptance of grace and/or
pseudo-punishment in the righteousness and/or pseudo-justice of otherworldly
redemption, the worldly Many are no less innocent of crime and/or pseudo-sin
until proved guilty of evil and/or pseudo-folly through the administration of
good and/or pseudo-wisdom in the justice and/or pseudo-righteousness of worldly
law. The axes could not be more
antithetical, for the phenomenally sensual are no less guilty of antiworldly
shortcomings until proven innocent than the phenomenally sensible innocent of
netherworldly liberties until proven guilty.
For the noumenally sensible Few are alone inherently innocent in the one
case and the noumenally sensual Few guilty in the other, though less in their
own estimations than in that of their phenomenally sensible counterparts!
22. However
that may be, the antiworldly are alone entitled to otherworldly deliverance,
and for them the promise of ‘Kingdom Come’, of a ‘Celestial City’, is no mere
vain hope or fear, but the bedrock of faith and guarantor of deliverance from their
phenomenally sensual plight, whether in traditional terms or vis-à-vis the more
genuine noumenal sensibility that would come to light in the post-Western and
post-Eastern context of global universality, when the ‘On High’ would most
definitely pertain to a definitive ‘Celestial City’ that was destined to
culminate in some space-centre-like Omega Point coupled, be it not forgotten,
to an Anti-Alpha Point in which the ‘antilion’ of an ultimate antimetachemistry
had most conclusively ‘lain down’ with the ‘lamb’ of an ultimate metaphysics,
and life and antideath had attained to their evolutionary/counter-devolutionary
zenith, their final resolution in total antithesis to anything cosmic.
23. In
gender terms, the female is always that which corresponds to a ‘lion’ or, in
phenomenal sensuality, ‘half-lion’ and the male to a ‘half-lamb’ or, in
noumenal sensibility, ‘lamb’, the ‘lamb’ not of man but of God, which could be
said to exist in an antithetical position, if not necessarily relationship, to
the ‘lion’ of the Devil, the ‘lion’ of
Devil the Mother who stands noumenally above, and apart from, the ‘lion’
of woman, the ‘half-lion’, in other words, of
Woman the Mother.
24. But
the ‘half-lion’ of Woman the Mother is capable of being rejected in favour of
the ‘antilion’ of Antidevil the Antimother, provided, however, that what could
be called the ‘half-antilamb’ of Antiman the Antifather elects to be saved from
his antiphysical phenomenally-sensual position to the ‘lamb’ of God the Father
in metaphysical sensibility, thereby granting a church-hegemonic lead for his
female counterpart to follow. For the
‘half-lion’ will not be eclipsed by the ‘antilion’ until the ‘half-antilamb’ is
transcended by the ‘lamb’, and antiman elects to become One with God in both the
Father and, to a lesser extent, the Son, thereby obliging woman to become One
with the Antidevil in both the Antimother and, to a lesser extent, the
Antidaughter, this latter the secondary free-psychic complement to the Father,
whose status in Truth must tower above the beautiful approach to Truth which is
its female counterpart in secondary church-hegemonic terms.
25. And
Truth, being of God the Father, has no other concern than to achieve the Joy
that comes from being at One with Heaven the Holy Soul, the Joy of Heaven being
the vindication and resolution of the Truth of God, since God is the blessed
ego that wishes to attain to the blessed soul, and for this purpose God has
need of both the blessed antiwill of the Son of God and the blessed antispirit of
the Holy Spirit of Heaven, both of which aspects of metaphysical soma
facilitate his passage from ego-self to soul-self, metaphysical form to
contentment, as he recoils from antispirit to soul in a self-preservation which
overhauls that of his starting-point in the blessed ego and grants to him a
moment within Eternity of perfect self-harmony such that must recur again and
again in a never-ending repetitive cycle of metaphysical perfection.
26. Forget
this nonsense about God being Love! It
is germane to the pseudo-noumenally sensible fudge of metaphysical and antimetachemical elements that dovetails the former into the
latter and makes soul synonymous with heart rather than the core of the self in
the spinal cord. It is the
Sacred-Heart-of-the-Risen-Christ-type shortfall from a
Sacred-Lungs-of-the-Risen-Christ-type metaphysics-proper that owes more to
female criteria in antimetachemistry than ever it does to anything properly
male and metaphysical. And this is not
just because of that more genuine phenomenal sensuality ‘down below’ in the
antiphysical/chemical depths of antiworldly shame, but also because of the
extent to which the Old Testament, going all the way back to a cosmic First
Mover in Jehovah, has noumenal sensibility ‘by the balls’, so to speak, thereby
precluding it from attaining to its full flowering in metaphysical
transcendentalism, since the Old Testament is nothing if not fundamentalist
and, worse than that, materialist in its basis in metachemical primacy, the
stellar-like primacy that makes a ‘fall guy’ out of solar extrapolation and
holds Western civilization back from anything approaching even a Far Eastern
take on Transcendentalism, as, Buddhistically, within the context of
transcendental meditation and recourse, in consequence, to the lungs and breath
as the means by which the godly individual attains to the bliss of perfect
self-harmony in recoil from antispirit to soul, the out-flowing breath with
which he has identified his ego and the attainment of the spinal cord as that
which lies deeper within the true self than the brain stem and its egoistic
offshoot.
27. Be
that as it may, if God is not Love, nor even Beauty, but Truth, and thus the
ego that desires nothing less than the joy of perfect self-harmony with the
core of the self, the soul, then neither is the Son of God but, in antiwilful
partnership with antispirit, the truthful approach to Beauty that makes
possible the joyful approach to Love as preconditions, in large part, of the
Beauty of Antidevil the Antimother and the Love of Antihell the Unclear Spirit,
both of which exist as the antimetachemical bound somatic complements of
anything somatically metaphysical, and which would not otherwise exist in a
subordinate relationship to such soma were that soma itself not the direct
product of metaphysical free psyche in God and Heaven.
28. But
Beauty and Love, as conditioned by the truthful approach to Beauty and the
joyful approach to Love, would not be of much consequence to God were they not
the preconditions, in their turn, of the beautiful approach to Truth and the
loving approach to Joy of the Antidaughter of the Antidevil and the Unclear
Soul of Antihell, which constitute the secondary church-hegemonic freedom of
antimetachemical psyche, the female complement to the primary church-hegemonic
freedom of that psyche which, being metaphysical, is truly of God and Heaven,
Truth and Joy, and must forever remain as church-hegemonically apart and
distinct from the beautiful approach to Truth and loving approach to Joy as, in
bound soma, the truthful approach to Beauty and joyful approach to Love from
the Beauty and Love of its state-subordinate complement, a complement which
wouldn’t remain subordinate for long were there insufficient incentive and
pressure coming down ‘from above’ on both bound-somatic and, more importantly,
free-psychic metaphysical terms.
29. For
the Father precedes the Son as psyche precedes soma on the male side of life,
and never more so than in metaphysics, where the ratio of the one to the other
should be somewhere in the region of 3:1 rather than of, say, 2½:1½, as with
man and his physical shortfall, relativistically, from the ‘absolutism’ of the
divine. And because, in metaphorical
usage, the Father of Psyche precedes the Son of Soma by an effectively absolutist
ratio in metaphysics, God is always of more religious significance, within
church-hegemonic criteria, than his Son, who is not God but the bound somatic
means by which God attains to his objective both for his self, soulfully, and
indirectly through the curtailment and, ultimately, subordination of his
noumenally sensible female counterpart, who will not advance a beautiful
approach to Truth and a loving approach to Joy unless Beauty and Love,
appertaining to Antidevil the Antimother and Antihell the Unclear Spirit, have
been firmly established as bound-somatic preconditions of such a secondary
order, within noumenal sensibility, of psychic freedom, the female being
anything but psyche preceding soma but, on the contrary, soma preceding psyche
in ratios, proportionate to class and/or elemental position, equivalent to that
of the male.
30. Consequently
the importance of maintaining a distinction between the male and female
positions of noumenal sensibility, as indeed of other elemental contexts, cannot
be overstressed, since rhetoric in relation to the desirability of free psyche
for females is one thing, the underlying reality of their gender structure
quite another and, even with the desirability of such rhetoric, due attention
should be paid to the underlying reality in order to ensure that it is
sufficiently neutralized, through somatic binding, not to be of any great
threat to the prevailing psychic freedom, the emphasis upon which will always
characterize a church-hegemonic and therefore male-led society.
31. For if
the female is not turned into the ‘antilion’ of our proverbial metaphor she
will remain a ‘half-lion’, and such a creature, while remaining equivocally
hegemonic over the ‘half-antilamb’ of her phenomenally sensual male
counterpart, will be fatally attracted, almost heliotropically, towards the
greater somatic freedoms of the ‘lion’ of noumenal sensuality, the metachemical
‘lion’ who rules over both an ‘antilamb’ and, indirectly, the ‘half-antilion’
of antichemical sensibility, enabling the latter to turn the tables,
emphatically, upon the ‘half-lamb’ of physical sensibility and thereby render
his psychic freedom subordinate to bound soma.
32. Thus
in the distinction between war and peace or even half-war and half-peace, the
‘lion’ and ‘half-lion’ are most definitely on the one side and the ‘half-lamb’
and ‘lamb’ on the other, and this despite appearances to the contrary. For the female, bearing witness to a
XX-chromosomal structure that distinguishes her from the XY of the male, is closer,
by nature, to war than to peace, and will continue to war on the male until
either she gets her way, which is the way of the world, or the male becomes
wise enough to thwart and effectively subordinate her, making her accountable
to his will rather than vice versa.
33. Ordinarily
the spirit of phenomenal sensuality will war on the ego of phenomenal
sensibility, turning it into the anti-ego of phenomenal sensuality, while, ‘up
above’, the will of noumenal sensuality will war upon the soul of noumenal sensibility,
turning it into the antisoul of noumenal sensuality, so that in the one case
the spirit triumphs over the ego and in the other case the will is triumphant
over the soul, albeit this is only equivocally so in the former case and highly
unequivocally so in the latter. But the
male fights back by neutralizing the spirit in the equivocal ascendancy of ego
over antispirit in phenomenal sensibility and by neutralizing the will in the
unequivocal ascendancy of soul over antiwill in noumenal sensibility, thereby
turning the tables on the philistinism and barbarism of the female side of life
in the interests of the civility and culture of its male side.
34. Where
the relativity of the phenomenal positions are concerned, however, the triumph of
spirit over anti-ego in the one case and of ego over antispirit in the other is
compromised, in Western civilization, by the axial interplay of noumenally
sensible and sensual factors, the soul and antiwill of the former linking, male
to male and female to female, with the anti-ego and spirit of the phenomenally
sensual positions, the will and antisoul of the latter linking, female to
female and male to male, with the antispirit and ego of the phenomenally
sensible positions, so that, in the one case, one finds a link between God
(roughly speaking) and antiman on the male side of the gender divide and the
Antidevil and woman on its female side, while, in the other case, one finds a
link between the Devil and antiwoman on the female side of the gender divide
and Antigod and man on its male side, the side not of primary but of secondary
state-hegemonic and, in parallel terms, church-subordinate criteria.
35. Therefore,
in the axially subverted phenomenal positions, the anti-ego of antiman becomes
a pre-condition, in primary salvation, of the soul of God and the spirit of
woman a pre-condition, in primary or, rather, secondary counter-damnation, of
the antiwill of the Antidevil, while, across the axial divide, the antispirit
of antiwoman becomes a post-condition, in primary damnation, of the will of the
Devil and the ego of man a post-condition, in primary or, rather, secondary
counter-salvation, of the antisoul of Antigod.
36. For
despite the underlying gender differentials such that favour soma in the female
case and psyche in the male, we should allow for parallel primacy between the
male positions in church and state on the ascending axis, so to speak, of
church-hegemonic/state-subordinate criteria and, conversely, between the female
positions in state and church on the descending axis, as it were, of
state-hegemonic/church-subordinate criteria, in order not to encourage friction
between any given church and its corresponding state or vice versa, much as, in
practice, a degree of friction will arise precisely on account of such gender
differentials!
37. However
that may be, the equivocal tempered by the unequivocal prevents chaos or
tyranny from wreaking havoc upon each of the phenomenal positions, whether
sensual or sensible, and ensures that stability is assured in consequence of
the partial overturning of each phenomenal hegemony, be it chemical and of the
spirit, or physical and of the ego, by its subversion from below at the behest
of the unequivocally hegemonic position above, be it metaphysical and of the
soul, or metachemical and of the will, thereby enabling the emphasis to be
switched from spirit to anti-ego in the phenomenally sensual case and from ego
to antispirit in the phenomenally sensible case, this latter no less the
antifeminine post-condition of devilishness than the former is antimasuline and
therefore a pre-condition of godliness.
38. Nevertheless
axes, as we have seen, can be phenomenally oriented or noumenally oriented, and
this is largely a distinction between Western and Eastern civilizations in
traditional terms and between Western civilization and the developing global
civilization in contemporary terms, the noumenal bias of which renders it
antithetical to Eastern civilization, since, despite antihumanist appearances
to the contrary, the transcendentalist destiny of global civilization puts it
at loggerheads with the fundamentalist and even materialist basis of the
traditional East, where Devil the Mother hyped as God is much more
unequivocally prevalent thanks to the cosmic origins and orientation of Eastern
traditions, and what properly appertains to God … the Father somewhat ‘beyond
the pale’ in consequence of its omega-oriented sensibility as deriving from a
post-worldly context in which the cyborgization of life is the logical outcome
of both antipagan and humanist Western traditions, an outcome which, at this
point in time, still takes a largely antihumanist stance but which, in the
decades and centuries to come, is destined, I believe, to become increasingly
transcendentalist and therefore less technologically independent of human
beings and more technologically integrated with them, becoming cyborgistically
indistinguishable from them as they transcend their manhood or, more correctly,
antimanhood and womanhood through an acceptance of the moral and social
necessity of godly and antidevilish alternatives to the world or, in this
instance, antiworld.
39. This
returns us, at length, to the desirability of ‘world overcoming’, of the
deliverance of the phenomenally sensual or, rather, pseudo-phenomenally sensual
to noumenal sensibility of a more genuine, because globally universal, order in
order that godliness and antidevilishness may triumph over the antiworld of
antimen and women to such an extent that their devilish and antigodly predatory
exploiters in noumenal sensuality are left with little or nothing to prey upon
and come crashing down their own axis into the judgemental damnation and
counter-salvation of the pseudo-phenomenally sensible, who will feel obliged to
‘make them over’ in their own manly and antiwomanly image as a precondition of
their own entitlement to being ‘made over’ in the antimanly and womanly image
of the pseudo-phenomenally sensual and saved and counter-damned up to noumenal
sensibility in due course, a procedure that would also apply to the recently
damned and counter-saved as they too were eventually swivelled across to the
church-hegemonic/state-subordinate axis and duly ‘made over’ in like unsaved
and counter-undamned fashion as a precondition to following their ex-Protestant
co-religionists up the said axis to join the multitude of lapsed Catholics who,
hopefully, would have been the first to climb that axis on revolutionary terms
in the wake of a majority mandate for religious sovereignty come the paradoxical
election in certain countries which I have all along equated with a special
kind of Judgement, a primary kind of Judgement, such that, in the event of
divine and antidiabolic justice having been done, would pave the way for the
secondary, or indirect, kind of Judgement which would befall the
pseudo-phenomenally sensible generality as they felt it incumbent upon
themselves to judge the noumenally sensual ‘fallen’ (from somatic licence) in
the event of their having been indirectly damned and counter-saved in
consequence of radical godly and antidevilish success vis-à-vis the
pseudo-phenomenally sensual.
40. This,
after a not inconsiderable period of time, allows for the possibility of
virtually everyone and everybody being saved and counter-damned up the
church-hegemonic/state-subordinate axis, which, in consequence, would cease to
exist as the omega point and anti-alpha point of noumenal sensibility acquired
something approaching a conclusive ascendancy over the antiworld; the
netherworld and world of state-hegemonic/church-subordinate criteria having
already passed away as the slow but gradual transformation to pseudo-phenomenal
sensuality characterized the generality of those who had been noumenally
sensual or pseudo-phenomenally sensible.
41. In such
fashion God and the Antidevil indirectly triumph over the Devil and Antigod
through having directly triumphed over the antiworld of antiman and woman, the
preconditions, in pseudo-phenomenal sensuality, of that more genuine noumenal
sensibility ‘On High’, which will only begin to come to pass following a
majority mandate for religious sovereignty among those peoples whose traditions
are sufficiently church-hegemonic/state-subordinate as to permit of any
optimism in respect of the likelihood of such a paradoxical election, and this
despite the gains made by noumenal sensuality at their expense.
42. Such
peoples – and the Southern Irish are not least among them – are less than
strictly contemporary in the state-hegemonic/church-subordinate axial sense;
for their traditions stretch back to pre-schismatic times, and, exceptions to
the rule notwithstanding, they have tended to fight shy of the liberal
democratic and social democratic humanistic offshoots of Protestantism, that
proto-humanist form of antipaganism.
They have lived less for humanism, in either of its chief
manifestations, than for antipaganism, and in that they signal their faith in a
post-resurrectional Saviour who dwells ‘On High’ and grants them hope of what
they would regard as divine redemption, both institutionally, within the
parameters of Catholic tradition, and in relation to the possibility of divine
intervention of a Messianic, or Second Coming, order which would involve the
coming of Judgement and the possibility, thereafter, of ‘Kingdom Come’.
43. In
general terms, I respect this faith and hope, while also seeing through and
beyond it, but I also know that what pertains to God, or godliness, is less of
the Son than of the Father, and that the Father is consequently the true
beginning of a properly transcendental civilization, of the universal
resolution of globalization. For psyche
precedes soma on the male side of life, and therefore before there can be any
bound soma, corresponding to the Son, free psyche must have come to light in relation
to the Father, whose Word, if sufficiently divine, is truly at the beginning of
such a civilization, taking the form of psyche-over-soma in metaphysical
sensibility.
44. Consequently
you cannot have the Son without the prior establishment of the Father, who
paves the way, in his free psyche, for the somatic binding of the Son, which in
turn paves the way, as noted above, for the somatic binding of the Antimother
and, via that, the secondary free psyche of the Antidaughter, the female
complement to God the Father. Therefore
‘In the beginning is the Word’ and the Word is of God and not the Son of
God, who is simply an adjunct to God and means for God to achieve his divine
or, rather, sublime end in Heaven … the Holy Soul. A Second Coming who was simply an
extrapolation from the Son, in Christ-like vein, would not be commensurate with
God but more akin to the anomaly of putting the cart before the horse or, worse
still, even excluding the horse altogether, seeking to reign in the place of
God as a usurper of godliness.
45. God
is, in truth, no Second Coming of Christ, a type of the Son of God, but someone
who stands aloof from bound soma as the epitome of free psyche, whose Word is
true and therefore germane to what properly appertains to God and, more
importantly, to the raison d’être of God,
which is nothing less than the attainment of Heaven. Outside this, God has absolutely no immediate
concern or business whatsoever; though he would obviously be determined to
overcome obstacles to his will, his raison d’être, in order that the
sphere of godliness – and antidevilishness for females – might be expanded at
their expense, thereby making it easier for the divine mandate to be fulfilled.
46. For so
long as the noumenally sensual are able, aided and abetted by the
pseudo-phenomenally sensible, to exploit and somatically mesmerize the
pseudo-phenomenally sensual, what pertains to noumenal sensibility will remain
‘beyond the pale’ and the pseudo-phenomenally sensual be deprived of their
entitlement to deliverance from such exploitation to the otherworldly peace and
antiwar of godliness and antidevilishness.
But once noumenal sensibility is able to establish itself and firmly and
officially appeal to the pseudo-phenomenally sensual (to vote for religious sovereignty),
then the necessary steps can be taken to begin the long and difficult, but
intensely necessary, process of saving and counter-damning them from their
antiworldly plight and of thus delivering them from the netherworldly predators
who so callously exploit them.
47. Only
once what properly appertains to God and the Antidevil has been firmly
established will it be possible to deliver what should really be called
pseudo-antiman and pseudo-woman from the clutches of devils and antigods, and
to set the process in motion which will indirectly damn and counter-save the
devilish and antigodly to the judgement of pseudo-man and pseudo-antiwoman, who
will be all the more ready and inclined to accept the salvation and
counter-damnation of God and the Antidevil once they have brought justice to
their fallen Protestant co-religionists and ‘made them over’ in their own
pseudo-phenomenally sensible likeness.
48. For
salvation and counter-damnation is not possible to the pseudo-phenomenally sensible
until, no longer having to defer to noumenally sensual criteria, they are in a
position to be swivelled across to the foot of the opposite axis to take the
places vacated by the already saved and counter-damned pseudo-phenomenally
sensual proper, who, as lapsed Catholics, would have been entitled to prior
deliverance from their inherently antiworldly position to the otherworldly
peace of noumenal sensibility, which is also, in a sense, an anti-netherworldly
antiwar as far as its antimetachemical, and therefore properly female, elements
are concerned.
49. However
that may be, everyone and everybody will be involved in this slow but
inexorable process; for the righteousness of God and the pseudo-justice of the
Antidevil cannot be evaded or spurned for ever, nor need we underestimate the
desirability of deliverance from exploitation at the hands of the vain and the
pseudo-meek, the devilish and the antigodly, who turn the pseudo-vain and meek
into quasi-vain and quasi-pseudo-meek lesser images of themselves the more
their noumenally sensual will and antisoul prevails at the expense of the
spirit and anti-ego of the pseudo-phenomenally sensual, now become quasi-wilful
pseudo-women and quasi-pseudo-antisouful pseudo-antimen respectively.
50. Nevertheless,
a vestige of their phenomenally sensual tradition persists in relation to the
persistence of pseudo-noumenal sensibility, and they remain axially distinct,
for all the noumenally sensual pressure being brought to bear on them, from
anything demonstrably state-hegemonic and church-subordinate in British or
American representative vein. Lapsed
Irish Catholics they may be, but they are a far cry from being Protestants and
thus germane to a church-subordinate tradition which defers - and in the nature
of things cannot but defer - to the steady tread of state-hegemonic secularity.
51. The
schism in Western civilization was between antipaganism and humanism, and while
antipaganism retained a pseudo-universal dimension in its faith in a
post-resurrectional Saviour ‘On High’, humanism rejected such faith from the
standpoint of man and man’s worldly right to prevail in the face of religious
tradition, not least that pertaining, in axial distinctness from Catholic
faith, to Devil the Mother hyped as God, which would be as Old Testament to the
rather more New Testament position, still somehow distinct from Catholic faith,
of the Son of Devil the Mother hyped as Son of God, though germane, in relation
to phenomenal sensibility, to what, in physics, would really be the Son of Man,
the bound-somatic corollary of Man the Father and fated, in naturalism, to take
a secondary state-hegemonic status vis-à-vis Antiwoman the Antimother, whose
antirealism could only take precedence over the antinonconformism of the
Antidaughter of Antiwoman in overall state/church terms, much as the latter
took church-subordinate precedence over the humanism of Man the Father as,
increasingly, humanism became subject to the overall sway of noumenally sensual
factors rooted not in anti-idealism or even antitranscendentalism but, in the
female-dominated ascendancy of metachemistry over antimetaphysics, in
materialism and fundamentalism, the latter the church-subordinate corollary, in
the Daughter of the Devil, of the materialism of Devil the Mother.
52. I
believe I have gone into all this before, so I shall not tire the reader’s
patience any further where these respective gender and class positions are
concerned. Suffice it to say that
antipagan pseudo-universality and humanistic personality (coupled, be it not
forgotten, to the subversive influence of what could be called
antinonconformist anti-impersonality) are two quite distinct positions which
have little or nothing axially in common, since whereas the one grants some
kind of Messianic hope to the antipagan antiworldly, the other can be
developed, as history has shown, all the way down the post-schismatic aspect of
axial divergence to a social democratic nadir of communistic totalitarianism,
whereupon proletarian humanism displaces bourgeois humanism in the overall
godless march of humanistic history from liberal to social democratic
parameters.
53. And as
history has also shown, once you dig yourself down into a social-democratic
nadir of state-hegemonic criteria it is very difficult to dig yourself out
again, even to a liberal-democratic extent.
You remain convinced of your resolution of humanistic history and
seeming historical superiority to anything liberal and capitalist in character. But you are grossly deluded, not so much
about the respective historical positions of liberal and social democracy, as
about the culmination point, if you will, of post-schismatic Western
development being equivalent to something global in character and therefore
entitled to universal acclaim. That it
never was nor ever could be! For the
universal, which does apply to global civilization, can only stem from the
contrary axial standpoint wherein a pseudo-universal dimension was upheld by
the Catholic Church on the basis, within the overall Christian parameters of
antipaganism, of a certain antiworldly antihumanism coupled, for females, to
its purgatorial corollary in nonconformism, which would have completed the
phenomenally sensual position of antimasculine antiphysics and feminine
chemistry, of antimanly and womanly alternatives not only to the Devil and
Antigod of noumenal sensuality, whether genuine or pseudo, but to the manly and
antiwomanly positions of phenomenal sensibility, neither of which could have
any bearing on the possibility of redemption in God and the Antidevil, no
matter how pseudo-noumenally sensible the pseudo-universality of Catholic faith
may happen to have been.
54. But
with the resurrection of that church-hegemonic/state-subordinate axis to come,
with the development of a more genuine noumenal sensibility through what, in
previous texts, has been called Social Transcendentalism and/or Social
Theocracy, then the position of universality will be proportionately enhanced
and clarified, clarified, that is to say, in relation to globalization and the
full development of global civilization towards an omega point/anti-alpha
point, space-centre culmination of evolution and counter-devolution which will
constitute an antithesis to anything cosmic, being the furthermost development
of God the Father and the Antidaughter of the Antidevil in church-hegemonic
terms, and of the Son of God and Antidevil the Antimother in state-subordinate
terms.
55. Thus
true universality, which is global, signifies a complete break with the
arrogation of universality to a context primarily characterized, in stellar
vein, by polyversality, and no longer will Devil the Mother hyped as God have
universality in its clutches in such fashion that genuine universality is
rendered impossible, whether because universality is associated, wrongly, with
the Cosmos or, in the case of monotheism, of a certain primal aspect of cosmic
totality, or whether, in Catholic faith, the persistence, through Old Testament
criteria, of Creatorism in such first-cause cosmic fashion precludes the development
of independent universality on anything but the aforementioned pseudo terms,
there being no place for two interpretations of universality such that, the
Catholic position notwithstanding, would cause the root, and more bogus,
interpretation to be called into disrepute and exposed for the devil-based lie
it actually is.
56. Thus
only the rejection of the lie, as by persons more disposed, in any case, to the
pseudo-truth of a post-resurrectional Saviour ‘On High’ who is axially quite
distinct from the so-called Father, meaning Jehovahesque Creator, can pave the
way for Truth per se and, hence, that genuine universality which has absolutely
nothing to do with the Cosmos and everything to do with the flowering of
globalization on terms which require that pseudo-antiman and pseudo-woman
sacrifice themselves to God and the Antidevil, as the latter, constitutive of
the metaphysical and antimetachemical aspects of noumenal sensibility, take on
an increasingly cyborgistic dimension in the course of the unfolding of
Eternity and Anti-Infinity following a majority mandate, wherever applicable,
for religious sovereignty by the pseudo-phenomenally sensual.
57. For
only the cyborgization of life to an enhanced divine and antidiabolic end will
preclude the Saved and counter-Damned from sliding back down the
church-hegemonic axis to a position vulnerable to exploitation at the hands of
the state-hegemonically vain and pseudo-foolish, and therefore subject to all
the same predatory ills as before. Only
when the pseudo-phenomenally sensual have been cyborgized to a divine and
antidiabolic extent in the synthetic artificiality of noumenal sensibility will
their predatory exploiters be brought to the brink of damnation and
counter-salvation, ceasing to have any prey to commercially and socially
exploit. And only then, with their
impending if not actual fall from the heights of noumenal sensuality to the
worldly justice of pseudo-phenomenal sensibility, will divine justice have been
done.
58. For
divine justice is not just about saving and counter-damning the
pseudo-phenomenally sensual from their exploiters, important as that
incontestably is, but also, if more indirectly, about bringing about the ruin
of the noumenally sensual, that they may be cast down to the judgement of their
state-hegemonic counterparts and cease to exist in a recognizably vain or
pseudo-foolish, metachemical or antimetaphysical freely somatic mode. In this struggle between antithetical
adversaries for control of ‘the below’, the divine and antidiabolic must
triumph over the diabolic and antidivine if the antiworldly are to be delivered
from their clutches and they themselves delivered into the hands of the worldly
just and pseudo-righteous, to be ‘made over’ in their pseudo-phenomenally sensible
image as a precondition of subsequent transmutation both laterally and, once
across to the foot of the church-hegemonic axis, diagonally upwards and
forwards.
59. Those
who are or become genuinely godly and/or antidevilish cannot sit on the fence
in this matter but are compelled, by moral logic, to wrest the
pseudo-phenomenally sensual from the clutches of their state-hegemonic
exploiters, in order that divine and antidiabolic justice, in the fullest
sense, may be done, and godliness and antidevilishness no longer be ‘beyond the
pale’ but positively in charge of life and determinant of the terms of life, of
life lived on an eternal rather than temporal or, from an alpha-stemming basis,
anti-eternal if not infernal point of view, as characterizing that which, being
metachemical, tends to exist in relation to Infinity.
60. Life,
whether pagan and infernal, humanist and temporal, or transcendentalist and
eternal, ever contrasts with death, as the evolutionary and male-led side of
the coin of any given civilization, be it Eastern, Western, or Global, with its
devolutionary and female-dominated side, the side that, in all three cases,
precedes the male side as devolution from totalitarianism to liberalism, monism
to pluralism, preceding evolution from pluralism to monism, liberalism to
totalitarianism, as described in certain previous texts.
61. Therefore
those periods of a given civilization in which devolutionary criteria are
paramount under a female dominion will be more characterized by death than
life, be this death polyversal (cosmic) and infinite, antipagan and
anti-infernal, or antihumanist and antitemporal, the latter the contemporary
mode of death par excellence. For the cosmic, pertaining to the East, and
the antipagan, pertaining to the West, exist in the shadow of the antihumanist
mode of death, which is the death of man in relation to the machine and the
development of an increasingly technological culture which is ever more
dependent on the machine and its capacity to render a more synthetically
artificial lifestyle.
62. Now in
a female-dominated stage of civilization, whether in devolved liberal or
non-devolved totalitarian phases, the prevalence of death as a social and cultural
norm tends to engender a longing in the male population for life, for freedom
from the clutches of death, and this usually takes the form of theories of
and/or devotions to what is called an Afterlife, the life to come. Such a life is often depicted as something
following death, as though when one died one automatically went over into
another stage of life that was akin to a rebirth, whether in terms of
reincarnation, the more prevalent attitude in the East, or in terms of
spiritual resurrection through Christ, the more prevalent attitude in the West,
or, indeed, in terms, arguably more contemporary, of some ghostly or
spiritualist afterlife that somehow followed death in non-physical but
nonetheless metaphysically ascertainable and discernible terms, as evinced by
the séance and its recourse to mediums.
63. By and
large it is the male population which hankers after life in such fashions, for
the female is less a creature of life than of death, death to ego and soul of
psychic freedom through the living death of free soma, of bodily will and
spirit such that provides the basis of life but is not and never could be
properly constitutive of life itself, whether infernal, temporal, or
eternal. Only male endeavour in relation
to ego and soul, whether bound to will if not spirit in the Eastern case, or
free of will if not spirit in the Western case, or free of will and spirit in
the Global case, constitutes life in any of its main civilized permutations,
and when a life-stage of any given civilization comes to pass you can believe
that little or no interest is taken in the Afterlife, or in concepts thereof,
and for the simple reason that one is then in a male-led and evolutionary stage
of civilization which has come out of the shadow of female death and now dances
to its own life-oriented tune, be that tune infernal, temporal, or eternal, as
pagan, humanist, or transcendentalist criteria may dictate.
64. Therefore
while we cannot dismiss the Afterlife in terms of the coming to pass of an
inner light commensurate with the self-consuming, almost cannibalistically, of
the myriad nerve fibres of the central nervous system, including, principally,
the brain stem and spinal cord, we should and I believe can hold to the view
that such an event is essentially transient in character, destined, sooner than
later, to burn itself out and fizzle down to quiescence and eventual extinction
in conjunction with decomposition of the corpse generally, and is rather more a
symptom of the end to life than a fresh beginning, the final flare-up, as it
were, of the self in the face of the mortality of the flesh and the
inevitability, for all that is born of nature via woman, of its organic
cessation and final degradation.
65. We
enter into death on both physical and mental planes, the one preceding the
other, and on the other side of death there is simply the horror of
decomposition and decay, with little or nothing of a physical, much less
metaphysical, character remaining. But
we also achieve periods of life, life in the sense that fear of death or hope
for a better life the other side of death, ceases to have any meaning or
relevance for us and we live in the here and now of either infernal if pagan,
temporal if humanist, or eternal if transcendentalist stages of life, with no concern
for the morrow but a determination, come what may, to make the most of today.
66. Doubtless
this attitude varies according to the kind of civilization prevalent at any
given time, but, by any large, you can be certain that those who live life to
the full in a male-led stage of civilization, an evolutionary stage of
centro-complexification from pluralist to monist phases, have little or no time
for afterlife theories or hopes, having come out of the shadow of that which,
in the past of their respective civilizations, would have conduced towards a
longing on the part of males for a better life than that to which, under
devolutionary pressures, they or their ancestors had been accustomed.
67. So it
was that the schism in Western civilization between Catholicism and
Protestantism led to just such a period of life for those males of, by and
large, Protestant descent, whose proto-humanist religion paved the way for the
humanism proper that, whether of a liberal democratic or, subsequently, social
democratic nature, made it possible for them to turn their backs on the faith
and hopes for a better life of their Catholic counterparts and live life in the
here and now of a worldly dispensation, a dispensation built, through
democratic egalitarianism, around economic wealth and the production and
distribution of that wealth according to either capitalist or socialist
principles, depending on the class orientation of the particular brand of
humanism in favour at the time.
68. Now
while temporal life went ahead in this worldly fashion, the antiworldly who had
not sold out to humanist pressures by and large continued, and still continue
in some countries, to believe in an afterlife, which the anti-infernal basis of
Catholicism made possible and duly encouraged, turning them not only against
the infernal gains of paganism but also, in due time, against the temporal
gains of humanism, which, from an antipagan and pseudo-transcendental
standpoint, could only be branded as the fruit of heresy, of schismatic error
and departure from the path of faith in a post-resurrectional Saviour ‘On High’
who would reward the faithful, in due course, with the Resurrection, following
Judgement, to Eternal Life as and when he deemed it fitting to return to ‘the
world’ to establish his ‘Kingdom’, the ‘Kingdom of God’, and at the expense,
needless to say, of both the wicked and those who had departed from the path of
faith in his Second Coming, i.e. all those who fit the description of heretics
and schismatics.
69. Therefore
the Catholic was and continued to be in some sense heir to the living death of
a female dominion, a dominion presided over by the ‘Mother of God’, which left
little or no room, in consequence of its negative nature, for life, least of
all where the generality of males were concerned, but fostered belief in the
Afterlife, both in terms of personal death and resurrection through Christ and,
more teleologically, in relation to a return of God to the world in the guise
of the Second Coming to save the faithful to his ‘Kingdom’, where, in contrast
to the living death of antiworldly phenomenality, eternal life would prevail
for all time as the due reward for those who had not sold out to the temporal
heresy of the world proper, meaning the phenomenally sensible.
70. Such
an eternity is of course what I believe in and advocate to the best of my
ability, and it is what would resurrect the pseudo-phenomenally sensual from
the antiworldliness of their antiphysical and chemical binding … to the
otherworldliness of metaphysical and antimetachemical freedom, at least where
church-hegemonic criteria are concerned, as though in a Bunyanesque ascent from
some pseudo-Slough of Despond to a Celestial City more genuine than mankind has
ever conceived of, much as it made pseudo-noumenally sensible attempts in the
past which, in the Catholic case, rarely or never transcended the Vatican.
71. Be
that as it may, the resurrection of the generality of lapsed Catholics to
Eternal Life would require that they embrace the inner life of metaphysical and,
for females, antimetachemical psyche in transcendentalism and
antifundamentalism as never before, and for this purpose the requisite
synthetic substances or, in vulgar parlance ‘drugs’, would of course prove
necessary, necessary and, above all, desirable, since you cannot turn-on to the
self, in any ultimate sense, without their assistance, nor can you expect to
‘turn the tables’ on external visionary media of a noumenally sensual origin or
disposition without having the benefit of something equally if not more
effectively visionary to counter it and render it increasingly superfluous, the
more so as you become acquainted with your rights to self-enlightenment within
the framework of religious sovereignty and need to have something demonstrably
noumenally sensible to hand in order to realize those rights to the full from a
standpoint centred in God and/or the Antidevil rather than rooted in or
subjected to what is rooted in the Devil and/or Antigod, depending on the
gender implications of either context.
72. Of
course the cyborgization of life in relation to this is, as outlined in
previous texts, crucial to the advancement of such self-realization; for it can
only really transpire to any efficaciously effective extent if the fleshy
obstacles to it are undermined and replaced, the ‘dying to not-self in order to
be reborn more fully into self’ necessitating that nature is overcome on a
largely synthetic basis such that will endow the self, the brain stem and
spinal cord, with a support and sustain system that will not break down under
the strain of enhanced self-development but permit, rather, of its increase and
steady expansion towards some definitive peak of self-realization, a peak that,
in the long term, may not be so dependent upon synthetic substances of an
hallucinogenic or psychogenic or even analgesic
order as was initially the case, if only because the battle against
external visionary media had been conclusively won and the gradual influx of
ex-Protestants of a Puritan or Anglican cast into the context of noumenal
sensibility made it more likely that a transcendental purism would ensue on a
meditative-like basis, if still within parameters that required a substantial
synthetic input, not least in respect of artificially manufactured oxygen via special
containers.
73. However
that may be, such speculation must remain reasonably valid as a pointer to the
drift of noumenal sensibility in the decades and centuries to come, and should
indicate that when it comes to self-realization, the horse should be put before
the cart, so to speak, in order to ensure that cyborgization follows substance
enhancement as its bound somatic corollary in a context primarily conditioned
by psychic freedom as a godly and even, to a lesser extent, antidevilish right. In respect of the latter, it may well
transpire that analgesics rather than hallucinogenics will have more
applicability in view of the desirability of granting sufficient attention to
the pseudo-good binding of female soma as a precondition of subsequent free psychic
pseudo-punishment, the antimetachemical church-hegemonic counterpart to the
grace of metaphysical free psyche on the part of godly males.
74. For
even in respect of synthetic substances males and females should be treated
dissimilarly, the female requiring that more attention be given, in noumenal
sensibility, to bound soma than to free psyche, even if this does mean that
analgesics or tranquillizers would have more applicability to her than, say,
hallucinogenics or psychogenics, as we distinguish, almost on a post-Western
and post-Eastern basis, between the generality of ex-Catholic males and their
ex-Buddhist counterparts in what would be a brain-stem/spinal-cord-like
distinction between ego and soul, a tradition more weighted towards the Son in the
one case and more biased towards the Father, or some Father-like equivalent, in
the other.
75. Whatever
the exact case or most appropriate level of self-realization and/or
notself-negation may transpire to be, I have every confidence in the fact or,
rather, truth that ‘Kingdom Come’, a context characterized by religious
sovereignty in the event of a majority mandate from countries or peoples
especially given to pseudo-phenomenal sensuality, will be one in which certain
currently proscribed drugs are legalized and prescribed for use within the
religious framework of the Centre, as germane to Social Theocracy, so that the
religiously sovereign people can freely avail of them as a right and use them
under supervision, with due advice, primarily for purposes of
self-enlightenment and realization though also, as noted, to curb the not-self
and effectively reduce somatic aggression.
76. It
will not be a praying or meditating civilization, such as we have witnessed in the
West and the East, but in a manner of speaking a tripping and snorting
civilization which aims less to prepare one for a transient afterlife on one
level of the self or another than to grant one life more fully and never
endingly, so that ultimately, with the need to cyborgize the Saved and
counter-Damned in relation to their respective synthetic habits, death will
become a thing of the past and its apocalyptic offshoot along with it. Instead of dying into the transient light of
the self busily self-consuming itself towards extinction, you will live for
ever in the light of perfect self-enlightenment, master or mistress – one might
even, in transvaluated vein, say ‘antimistress’ – of your psychic and somatic situation,
and able to determine the rate of progress and change in your own moral or
emotional or whatever interests.
77. Now
with cyborgization in relation to substance enlightenment of an equally
synthetic order, the Saved and counter-Damned will remain in the celestial city
of noumenal sensibility, and thus remain safe from the predatory clutches of
those who would, prior to ‘Kingdom Come’, have enslaved them to the somatic
licence of their noumenally sensual exploits, thereby bringing the
state-hegemonic axis not merely into disrepute but, more importantly, into
decline and final collapse, with judgemental implications, as outlined above.
78. For
nothing short of cyborgization will keep the religiously sovereign people ‘up
there’ in noumenal sensibility long enough for anything so cataclysmic to
befall the schismatic axis, and if cyborgization is to transpire to any
appreciable extent, it can only be in consequence of the need to make the
religiously sovereign more able to partake of their rights with both somatic
and psychic impunity, so that, with the will and spirit of soma duly curtailed,
they can expand consciousness and ‘feed their minds’ without fear, as in the
past, of bodily repercussions, such that unofficial recourse to drugs of an
hallucinatory or narcotic order did little or nothing to allay.
79. Branded
as drug fiends and criminals by a film-obsessed civilization, such people could
only succumb to self-abuse as and when their habits backfired on them under a
variety of pressures - social, psychological, physiological, economic, political,
cultural, or what have you - and they were obliged to suffer the terrible
consequences. We must ensure, in the
event of a majority mandate for religious sovereignty in any such country, that
such a deplorable situation is remedied, and remedied precisely in terms of the
legalization of all but the most harmful or irrelevant drugs to psychic
self-enhancement and somatic notself-curtailment, so that the People can
exercise their religiously sovereign rights in the context of the centres
within the overall Centre of a Social Theocratic society, and thereby, with due
somatic restrictions, be psychically empowered.
80. Therefore
‘drugs’ not independent of religion but as integral to the religion of
transcendentalism and antifundamentalism in their genuinely noumenally sensible
manifestations within a context of global culture, which would be supplied
within the religious centres for use by those who chose to exercise their
religiously sovereign rights, including the right to be absolutely free of any
Creatoresque primitivity such that, all too often (and these days more than
ever) plays into the hands of the noumenally sensual and all who would exploit
the People for their own profit, not least in the quintessentially metachemical
context of films and its antimetaphysical ‘fall-guy’ complement, jazzy electric
music, with camera and microphone-like implications which suggest a synthetic,
and therefore truly contemporary parallel, to eyes and ears, those organs of
noumenal sense par excellence.
81. Only
on this basis, with the gradual development of proportionate cyborgization of
the religiously sovereign, would the exploitative powers that rule the
contemporary roost from a noumenally sensual standpoint be brought down,
indirectly damned and counter-saved by the godly and antidevilish to a fate of
judgement in the pseudo-phenomenally sensible depths of their own schismatic
axis. Only on this basis of inner
visionary or mystical experience can the sensational allure of the outer
visionary and magical or occult media be undermined and, ultimately, defeated,
consigned, after a considerable period of time, to the rubbish bin of secular
history. There is no alternative. No alternative methodology of progress that
would be either viable enough or true and genuinely godly and antidevilish
enough to pass muster in this respect.
82. The
battle lines of contemporary civilization are there for all to see. There is the Devil and Antigod on the one
side, presiding over somatic licence, and God and the Antidevil on the other
side, striving to bring psychic freedom to the much-preyed upon and
commercially-exploited pseudo-phenomenally sensual masses, who await liberation
from the Infinity of Death to the Eternity of Life, as, in secondary terms,
from the Anti-Eternity of Antilife to the Anti-Infinity of Antideath. We cannot fail them their deliverance, for
our own self-respect as guardians of moral progress depends upon our ability to
act sensibly and rationally in their favour, in order that what is truly of God
and the Antidevil be granted its due and not remain indefinitely ‘out in the
cold’ of metaphysical and antimetachemical irrelevance, effectively ‘beyond the
pale’ of civilized endorsement.
83. Fortunately
the conjunction of Catholic antihumanism and the mechanistic antihumanism of
contemporary American-dominated civilization provides us with the necessary
platform from which to launch our transcendentalist objectives, or, rather,
upon which to impose our transcendentalist ethics, since the post-worldly age
is precisely that in which ‘the above’ calls the shots, as it were, at the
expense of ‘the below’, who are there to be led towards the higher pastures of
‘Kingdom Come’, led, as sheep, by a shepherd who hails from ‘On High’ as an
extrapolation, in effect, from the Catholic concept of a post-resurrectional
Saviour who has the ability, and moral right, to return to the world in
Messianic guise and provide it with the benefit of his teachings, his
revelations concerning Truth and the path to divine redemption.
84. He
does not hail from the People as a so-called People’s leader, but in his
distintinctness from such ‘leaders of the People’, who are more usually ‘black
sheep’, he constitutes the godly means by which the People may achieve
resurrection of a more permanent and elevated order, an order commensurate with
the ‘overcoming of man’, meaning pseudo-antiman and pseudo-woman, in the
interests of that which pertains to noumenal sensibility as God and the
Antidevil, and stands above and beyond the People as constituted within
pseudo-phenomenal sensuality, not to say in an antithetical noumenal
relationship to those who, as devils and antigods, would prey upon them and
exploit them to their own vain and pseudo-foolish advantage, constraining them
from the possibility of redemption in the resurrection that hails from the
revelations of a godly being, a ‘being apart’ who is effectively divine in his
metaphysical knowledge and otherworldly aloofness from the goings on of both
netherworldly and antiworldly, not to mention worldly, contexts.
85. Such
an otherworldly being can only correspond to the godly Saviour long expected
and prayed for by the faithful, and his Word, the Word of Social Theocratic
revelation, will approximate to godliness not only in its Truth and capacity to
understand a multitude of complex issues both within and without the context of
noumenal sensibility, the divine and antidiabolic context par excellence, but the more as it reflects
a metaphysical bias in terms of its typographical presentation, the ethereal
abstractness of the divine requiring that an italic writerly monochrome style
is adopted in preference to, say, italic printerly monochrome (even though that
still has reference to the antimetachemical aspect of noumenal sensibility),
and that, psyche preceding soma with males, the precedence of the Son (of bound
metaphysical soma) by the Father (of free metaphysical psyche) requires that
the truly godly text, appertaining to the divine Father, utilizes a
white-on-black italic writerly style, as though in confirmation of a psychic
bias, a bias for the self as opposed to the not-self, and that such a
typographical approach to text should take precedence not only over the
black-on-white italic writerly style suited to the lower level, in metaphysics,
of the divine Son, but also, across the gender divide, over anything
black-on-white or white-on-black in the italic printerly monochrome of a
textural parallel to the antidiabolic Antimother on the one hand and to the
antidiabolic Antidaughter on the other hand, both of which of course appertain
to the antimetachemical aspects of noumenal sensibility in what could only be
secondary state- and church-subordinate positions vis-à-vis the metaphysical
hegemony of the Father and the Son, whose free psyche and bound soma will never
be more fittingly exemplified than by recourse to the aforementioned italic
writerly options, ‘writerly’ of course being, as with the male gender,
indicative of a subjective as opposed to an objective bias, and therefore
suitable to those who, as metaphysical males, approximate to the subjective
communality of a plenemous grace and wisdom.
86. Therefore
in the beginning of Social Theocratic civilization, of the transcendentalism
beyond antihumanism, is to be found the white-on-black italic writerly Word of
the true saviour of the antiworldly from both themselves and their
netherworldly and worldly exploiters, a Saviour whose status is all the more
akin to that of the divine Father in consequence, and who provides in this
manner the most appropriate textural exemplification of the Truth, while still
allowing, in his commitment to noumenal sensibility generally, for other
presentations of the Word that, though still containing exactly the same
material, probably do greater justice to the truthful approach to Beauty in the
case of black-on-white italic writerly monochrome, as well, across the gender
divide, as to Beauty in the case of black-on-white italic printerly monochrome,
and to the beautiful approach to Truth in the case of the white-on-black italic
printerly monochrome text, this latter effectively completing the virtuous
circle of noumenal sensibility from a secondary church-hegemonic point of view,
so that free psyche is once again to the ascendant, if from a necessarily
antimetachemical and therefore specifically antifundamentalist perspective such
that is the appropriate complement to the transcendentalism of our
white-on-black italic writerly starting-point, the starting-point of God the
Father and all that that implies in respect of the unequivocal endorsement of
Truth as a means to the sublime resolution of Joy.
87. For
God dwells, as often as he possibly can, in Heaven, One with Heaven the Holy
Soul, wherein his holiness is assured, and this church-hegemonic holiness
stands above the state-subordinate holiness of the Holy Spirit of Heaven, being
less of bound spirit in relation to the Son of God than of free soul in
relation to the Father. It also stands
above, though in rather more differentiated vein, the secondary church-hegemonic
unclearness of the Unclear Soul of Antihell, the secondary free soul that
accompanies the Antidaughter of the Antidevil as she strives to implement the
loving approach to Joy from out the beautiful approach to Truth, neither of
which could transpire were there not, compliments in large part of the Son of
God and the Holy Spirit of Heaven, the secondary bound will of Antidevil the
Antimother and the secondary bound spirit of Antihell the Unclear Spirit, the
former appertaining to Beauty and the latter to Love, neither of which have
anything church hegemonic about them since manifestations, in antimetachemical
antimaterialism, of state-subordinate criteria of, theoretically, a secondary
nature.
88. But
the antifundamentalism of the beautiful approach to Truth and the loving
approach to Joy would not be possible without the prior existence of such
antimaterialism, corresponding, I contend, to a black-on-white approach to
italic printerly monochrome, and Beauty and Love would, I fear, be less than
secondary state-subordinate without the prior input, from above, of the
idealism of the Son of God and the Holy Spirit of Heaven, whose truthful
approach to Beauty and joyful approach to Love impact upon antimetachemical
soma and cause it to respond in such fashion that art-for-art’s-sake would be
the last thing to characterize it, as it duly provides the basis from which the
secondary free psyche of the Antidaughter of the Antidevil and the Unclear Soul
of Antihell arise to complement the Truth and Joy of God and Heaven, first
movers in the overall noumenally sensible equation.
89. Therefore
without the Son of God/Holy Spirit of Heaven no Antidevil the
Antimother/Antihell the Unclear Spirit, and without the latter no Antidaughter
of the Antidevil/Unclear Soul of Antihell to complement, on secondary
church-hegemonic terms, God the Father/Heaven the Holy Soul. Such is the cyclical logic of noumenal
sensibility, as it strives to implement and maintain a context in which Truth and
Joy are forever hegemonic over the beautiful approach to Truth and the loving
approach to Joy, while, in state-subordinate vein, the truthful approach to
Beauty and the joyful approach to Truth remains effectively hegemonic over
Beauty and Love.
90. This, you
will agree, is a far cry from the antimetachemical want of metaphysics that
identifies God with Love! Such a false
ascription owes little or nothing to Truth but almost everything to the lie of
Devil the Mother hyped as God that, in Old Testament vein, holds noumenal
sensibility back from metaphysical completion as noumenal sensuality continues
to play ‘top dog’ and to be identified, in materialist/fundamentalist, not to
say anti-idealist/antitranscendentalist terms, with God in the one case and the
Devil in the other, whether or not, in contrast to their respective ugly and
illusory natures, beauty is equated with the one and truth (as something
objectionable) with the other, thereby putting a taboo on that which properly
appertains to God.
91. Yet,
in reality, beauty and truth are the last things that properly appertain to
noumenal sensuality, the context, as noted, of ugliness/hatred and illusion/woe
par excellence, and in
relation, from our transvaluated standpoint, less to God and the Antidevil than
to what has been called Devil the Mother/the Daughter of the Devil in respect
of materialism/fundamentalism, and the Antison of Antigod/Antigod the
Antifather in respect of anti-idealism/antitranscendentalism, so that,
excluding though not forgetting the respective clear and unholy concomitants of
the above, we have a context characterized, in metachemical and
antimetaphysical freely somatic and bound psychic terms, by the Devil and
Antigod, in complete contrast to the divine and antidiabolic standings of God
and the Antidevil within noumenal sensibility, where, on account of the male
hegemony, psyche takes precedence over soma and freedom is conceived solely in
relation to psyche on both primary (metaphysical) and secondary
(antimetachemical) terms.
92. Such a
context is antithetical in every respect to that of noumenal sensuality, and
therefore instead of Space (spatial) and Antitime (sequential) we find Time
(repetitive) and Antispace (spaced), with a corresponding contrast between the
Infinity and Anti-Eternity of the one context and the Eternity and
Anti-Infinity of the other. Such an
absolute distinction has also been characterized, you may recall, in terms of
upper-class metachemistry and anti-classless antimetaphysics in the context of
noumenal sensuality and in terms, antithetical to this, of classless
metaphysics and anti-upperclass antimetachemisty in the context of noumenal
sensibility.
93. Therefore
the godly context is not only classless (as opposed to upper class); it is
complemented, in antimetachemistry, by an anti-upperclass female position
corresponding to the antidiabolic, who is the ‘antilion’ converse of anything
leonine and primal in noumenal sensuality, an antiprimal postulate, one might
say, which is as much the under-plane complement to the supremacy of the ‘lamb
of God’, the divine ‘lamb’, as, in unholiness, the antilamb of antimetaphysical
‘antisupremacy’ is subordinately complementary to the primacy of what could be
called the ‘lion of the Devil’, the diabolic ‘lion’ of Devil the Mother and her
bound-psychic offshoot the Daughter of the Devil.
94. Yes,
classlessness can only exist in relation to the anti-upperclassness of
Antidevil the Antimother and her free-psychic offshoot the Antidaughter of the
Antidevil, the unclear bound spiritual and free soulful concomitants of which
complement their holy counterparts in relation to God the Father and the Son of
God, the latter of course succeeding the former as bound will to free ego and
therefore ensuring that ‘the lamb’ takes overall precedence over ‘the antilion’
in the metaphysical/antimetachemical totality of noumenal sensibility.
95. Therefore
there is no sense in which the ultimate type of society, metaphorically
identifiable with ‘Kingdom Come’, could, in the totality of noumenal
sensibility, be solely classless, as though simply a matter of God and
Heaven. It is classless as far as its
metaphysical components in free psyche and bound soma are concerned, but
anti-upperclass as far as their antimetachemical counterparts are concerned,
and thus a combination of male and female factors, of Yang and what in my
previous text has been called Anti-Yin, of Eternity and Anti-Infinity, of Time
and Antispace, corresponding, after all, to the basic division between
hegemonically metaphysical and subordinately antimetachemical elements.
96. Consequently
unless the ‘lion’ of antimetachemistry does ‘lie down’ with the ‘lamb’ of
metaphysics, there can be no freedom of psyche for either the one or the other,
and therefore no noumenally sensible independence of noumenal sensuality. And the only way, as we have seen, that the
‘antilion’ can ‘lie down’ with the ‘lamb’ is in response to the male lead that
establishes and maintains metaphysics as a leading postulate over
antimetachemistry in the first place, thereby obliging the female side of
things to follow suit and slot in to a subordinate position within the overall
context of noumenal sensibility. Without
such metaphysics, no deference of antimetachemistry to free psyche via its own
bound soma (established in consequence of the bound somatic impositions of both
the Son of God and the Holy Spirit of Heaven) will transpire, and therefore
antimetachemistry will, even with the arrogation of certain metaphysical
attributes, get roped in to noumenal sensuality as the one sensible aspect (in
comparative terms) of a perpendicular triangle having its sensual apex in
metachemistry and its sensual base in antimetaphysics, the, from our
transvaluated standpoint, devil and antigod of all that is contrary to noumenal
sensibility.
97. This
triangle has characterized Eastern civilization in particular, both Near and
Far, but is also at the roots, through Judaism, of Christianity, and is the
underlying reason why Catholic faith remains beholden to a pseudo-noumenally
sensible condition in which what properly appertains to God (the Father) is
kept on perpetual hold in the somewhat ambivalent and imperfect guise of a
post-resurrectional Saviour who necessarily remains a mystery only because the
Church dare not or cannot allow him to ‘come out’ and proclaim an independent
destiny of the so-called Father who is no Father in the above-mentioned godly
sense but the root first-cause in noumenal sensuality whom I have identified,
correctly, with Devil the Mother hyped as God and contend to be equivalent to
Jehovah and such-like metachemical postulates whether, fundamentally, in
relation to the Cosmos or, by successive extrapolations from cosmic primacy, in
relation to nature (Saul), to mankind (the so-called Risen Virgin over the
so-called Father of an eyes-over-ears-like parallel), or, indeed, to cyborgkind
(wherein, in contemporary vein) we are rather more mindful of cameras and
microphones than of anything humanly (in New Testament vein) metachemical or
antimetaphysical.
98. Be
that as it may, nothing can prize antimetachemistry free of the ungodly
clutches of noumenal sensuality except genuine metaphysics, for such
metaphysics is alone capable of proclaiming the Truth and of showing that
noumenal sensibility is primarily about metaphysics and only secondarily about
antimetachemistry, and that metaphysics, independent of Old Testament
subversion, has nothing to do with Beauty and Love (unlike antimetachemistry in
bound somatic terms) but everything to do, on the contrary, with Truth and Joy,
and that truth, when properly evaluated and mastered, has nothing devilish
about it but is the sole attribute of God which paves the way, for the godly
being, to Heaven, and thus the joyful fulfilment of a truthful premise.
99. In Far-Eastern
noumenal sensibility or, rather, pseudo-noumenal sensibility (for even a more
elevated mankind approach to transcendentalism is still penultimate vis-à-vis
the cyborgization of life to a transcendent end in the universality to come),
such a joyful fulfilment of truth would entail the practice of transcendental
mediation as the lungs and breath were utilized by the self, the ego of the
brain stem, for purposes of achieving that soulful redemption of self in the
spinal cord, and therefore the concept of a Sacred Heart (of the Risen Christ)
would be as irrelevant to such metaphysical freedom as the concept,
theoretically, of sacred lungs (of the Risen Christ) to the want of
metaphysical freedom characterizing Western religious tradition, as such metaphysics
that terms like Son of God and Holy Spirit of Heaven imply are dovetailed into
the antimetachemical context of what I have called Antidevil the
Antimother/Antihell the Unclear Spirit (in bound soma), and the equation of the
Resurrected with a Sacred Heart becomes only too predictable, and renders him
only too vulnerable to being subsumed in to and by a Father who, in truth, is
no metaphysical free psyche capable of utilizing metaphysical bound soma in
TM-like vein, but the Old Testament First Mover who, in truth, is not male at
all but bluntly female in its factual basis in stellar metachemistry which
rules over an antimetaphysical ‘fall guy’ customarily identified with Satan
and, hence, the Devil. But such a solar
‘fall guy’ from stellar primacy is no more diabolic than the First Cause from
which it ‘fell’ divine, and therefore antimetachemical sensibility finds itself
dominated, in perpendicular triangularity, by diabolic and antidivine factors
corresponding to noumenal sensuality, and incapable of deferring to metaphysics
in consequence of the want of proper metaphysics to begin with.
100. Thus
even the Catholic Church, for all its faith in a post-resurrectional Saviour
‘On High’, remains bound to perpendicular triangularity complements of the Old Testament
and incapable of offering the faithful more than an implicit salvation in
Christ by dint of the inability of a tradition rooted in noumenal sensuality to
come clean about transcendentalism and posit God as independent of such cosmic
primacy in metachemical sensuality. For
once God is so proclaimed, then his airy right to transcendental
meditation has to be accepted, and the Son of God is then no more than the
means, together with holy spirit, whereby God achieves
his heavenly End. But the West is not
the Buddhist Far East, and neither the one nor the other are germane to global
civilization and thus to the rejection of both West and East alike, in all
their respective permutations, in the interests of a universal resolution of
religion such that requires a Messianic premise capable of identifying God with
metaphysical truth and acting on that basis to the exclusion of any cosmic
roots and obstacles to His full flowering in the cyborgization of life to an
enhanced noumenally sensible end, an end transcending both Western implicit and
Eastern explicit shortfalls, in mankind, from an exemplification of true
godliness and, for females, antidevilishness at a stage of life beyond human
limitations and pre-global divisions, a stage at once truly global and properly
universal.
101. For
universality can only properly pertain once it comes out of the shadow of the
cosmic grip on the term, and we perceive it to be the antithesis to anything
representatively cosmic and, hence, polyversal in stellar primacy. Such independent universality is at the
furthest possible remove even from cosmic noumenal sensibility, never mind the
more prevalent – and representative – noumenal sensuality which, being primal,
is less Saturnalian or (for antimetachemistry) Venusian in character than, as
noted above, stellar and (for antimetaphysics) solar. It is not the least evolved manifestation of
godliness in cosmic noumenal sensibility, nor even the less (compared to least)
evolved manifestation of godliness in natural noumenal sensibility (which I
have tended to identify with winged seed-pods on certain tall trees), for it is
beyond these as it is beyond the more (compared to most) evolved manifestation
of godliness in human noumenal sensibility (for which read: transcendental meditation
of the East in preference to verbal absolution for penitential contrition of
the West), being germane to the most – and therefore definitively – evolved
manifestation of godliness in cyborg noumenal sensibility, which necessarily
has to co-exist with a most counter-devolved manifestation of antidevilishness
of an equally cyborg order which would be less strictly universal, in godly
vein, than antipolyversal and therefore properly constitutive of an
anti-upperclass standing that was the sensible complement to the classlessness
of God, the ‘antilion’ complement, once again, to the ‘lamb’ who is as Yang to
Anti-Yin, Eternity to Anti-Infinity, Righteousness to pseudo-Justness, and
Blessedness to pseudo-Cursedness.
102. For
the female position in noumenal sensibility will not, like that of the male,
reflect her basic gender actuality of soma preceding and predominating over
psyche, but will mirror, as far as possible, the male position of free psyche
and bound soma, and this, even with a psychic emphasis under male pressure from
an unequivocal hegemony in metaphysics, will be contrary to her natural grain
and therefore a kind of curse, albeit nothing like the genuine curse of bound
soma that characterizes females in the antichemical depths of phenomenal sensibility
whereby the bound-somatic emphasis under male pressure from an equivocal
hegemony in physics is the product, in large part, of the existence of
metachemically free soma in the noumenally sensual Behind, which conduces to
the maintenance of state-hegemonic consistency on an axis which, as we have
seen, is contrary to anything church-hegemonic and therefore Catholic.
103. No,
the pseudo-curse of antimetachemistry is the product of the blessedness of
metaphysics, and is therefore inescapable and incontrovertibly desirable from a
male standpoint, since it is inherent to the antifactual existence of an
‘antilion’ in the first place, and no ‘lamb of God’ can experience the truth
without it being in its subordinate place in both the secondary psychic freedom
of church-hegemonic antifundamentalism and the secondary somatic binding of
state-subordinate antimaterialism, neither of which could be anything other
than pseudo-cursed in view of their male-conditioned standings as the product
of a metaphysical hegemony in which the male is able to be loyal to his basic
integrity of psyche preceding and predominating over soma and live in the
blessedness of free psyche and bound soma, with free ego being fundamental to
the pursuit and attainment of self-transcendence in the soul of that most
perfect freedom which lies in the spinal cord as the reward of a godly ego.
104. Thus
the distinction we draw between the male and female modes of noumenal
sensibility is crucial not only to the proper functioning of a noumenally
sensible dispensation, but indicative, moreover, of genuine noumenal
sensibility and thus of an independence, Messianically, of the antiworldly
relativity that, in phenomenal sensuality, was a factor – though scarcely the
only one! – in creating a fudge and almost androgynous muddle in what I have
called pseudo-noumenal sensibility, the want of a proper distinction between
metaphysical and antimetachemical factors leading to the subsuming of the
ambiguous outcome into the aforementioned perpendicular triangularity not only
of Catholic decadence and effective noumenal heathenism, but to its eclipse by
Old Testament-conditioned criteria which owe more to nature and the Cosmos than
ever they do to mankind, and which put the focus of godliness, Creator-wise, on
what is really, in its stellar primacy, Devil the Mother, and therefore the
exact antithesis to anything properly – and sensibly – godly.
105. Therefore
despite their faith in a Second Coming possibility deriving in some sense from
that more basic faith in a post-resurrectional Saviour ‘On High’, the Catholic
Church has always denied its followers the possibility of that faith bearing
actual Messianic fruit by dint of the extent to which even a
post-resurrectional Saviour can be subsumed into or at least held back from
full independence by the persistence of Creator-based criteria appertaining to
the Old Testament which cannot be wished away and which persist, come what may,
in thwarting any move towards Messianic independence. For not only is the concept of a Second
Coming, deriving from Christ (the so-called Son of God), Messianically
inadequate in terms of what must be a bound somatic shortfall from psychic
freedom such that can only be identified with God the Father, but no Saviour
independent of the Church, and thus of Christianity, can be encouraged by a
system rooted in Old Testament creatorism and the denial of God on properly –
even by Far Eastern standards – metaphysical terms. For all its Messianic rhetoric, the Catholic
Church remains a product of the West and therefore fundamentally tyrannical and
authoritarian in its adherence to Old Testament criteria deriving from Judaism
and even older Eastern sources such that would have been – and usually still
are – unequivocally authoritarian and fundamentally autocratic, describing
theocracy in terms that derive from autocracy and the inevitability of the
priestly arrogation of divine attributes by or to a diabolic entity so
characteristic of lands and peoples traditionally more under the sway of cosmic
and natural environmental influences than their Christian counterparts in what
we would now regard as Western Europe.
106. Still,
Catholicism, for all its faults and limitations, did at least play a part –
certainly in Ireland under the persistence, contrary to Romanism, of Celtic
influences – in establishing a church-hegemonic axis, and that axis is still
very much to the fore in certain countries and continues to defy, with
diminishing returns, the spread and entrenchment of state-hegemonic criteria
deriving from the contrary axis, one that, in the West at least, is of
post-Reformation origins and pledged to the endorsement of humanism at
Christian antihumanism’s theological expense.
The humanistic heresy, as we have to call the fruit of Protestantism,
only leads in one direction, and that is down from liberal to social democratic
levels of worldliness, and is consequently not a formula for ‘man overcoming’
in the interests of godliness and, be it not forgotten, antidevilishness, even
if it is the product, in some degree, of the presumption – ever illogical – of
the ‘death of God’.
107. But
it was not God they turned away from, at least not where Old Testament criteria
were concerned, so much as Devil the Mother hyped as God, and therefore they
acted under the mistaken assumption that man was the inevitable outcome of
history, since ‘God’ was in the cosmic beginning and no longer alive or
relevant to a developing worldly situation.
108. But
it was actually Devil the Mother hyped as God that was in the beginning of
their Bible-based civilization, and God as such – except rather imperfectly
because implicitly in the Catholic context – had not even been broached, the
New Testament Son of Devil the Mother hyped as Son of God (but actually Son of
Man) notwithstanding, and therefore they dug themselves down and into a worldly
predicament which is still, with them, economically hand-in-glove with a more
contemporary manifestation of Devil the Mother in a sort of Faustian pact and
responsible, in no small way, for exploiting the generality of the phenomenally
sensual, not least, these days, in their Americanized pseudo-phenomenally
sensual guise as that which is besotted by the more genuinely noumenal sensual
position that hails, in counter-British vein, from the pseudo-phenomenal
sensibility of the founders of America as derived from the Pilgrim Fathers who
set America on the road to becoming the great nation orientated towards
noumenal sensuality it is today.
109. They
couldn’t have known that at the time, but they were only a beginning and not an
end, not a resolution of the axial fatality in what would become a post-worldly
and effectively netherworldly age or stage, more correctly, of global
civilization. Such a stage, allied to a
kind of mechanistic antihumanism, is still very much with us, but less in terms
of life than a kind of living death, the death of man in relation to the
development of technology, and, as we saw, it too, like its Catholic
forerunner, is very much capable of lending support to afterlife theories on
its own, rather more séance-based level.
But that is only symptomatic, after all, of a death stage of
civilization, not of the life to come, and therefore we need not treat these
theories of posthumous existence with any great respect. They simply confirm the need for and
desirability of life, and now not in terms, relative to Western anachronisms,
of Christ, but in terms, owing more to Messianic independence of Creatorism, of
eternity and, hence, the fulfilment of universality in complete globalization.
110. For
globalization, if it is to transcend its antihumanist parameters, requires the
rejection of both Western and Eastern traditions in order that what properly
appertains to global civilization be granted universal encouragement and God
can accordingly come out from under the shadow of the Devil, of Devil the
Mother hyped as God, and lead the antiworldly towards otherworldly redemption
in the salvation and counter-damnation of free psyche and bound soma of both a
metaphysical and, for females, antimetachemical order. To this end the utilization of democracy, as
of the democratic process, is cardinal; for without it there can be no
paradoxical election in which the People get a chance to vote, under what has
been called Social Theocratic auspices, for religious sovereignty, and
therefore the universalization of democracy is crucial to the possibility of
such an election when and wherever it can take place.
111. Only
once a majority mandate has been secured for religious sovereignty can steps be
taken both to develop the Centre, as the context of a religiously sovereign
people, and to remove, bit by bit, the anachronistic obstacles to its
development, including, not least, the Catholic Church. For the Church will not remove itself, being
rooted, as we saw, in a kind of authoritarian fundamentalism that goes all the
way back, via the Old Testament, to Creatorism in respect of the Cosmos. It will be for the servants of the
religiously sovereign People to take steps both to free them from the clutches
of a fundamentally tyrannical institution and to advance the Centre, not least
in respect of the enhancement and modification of such health and other centres
which now exist so that the process of building towards God and the Antidevil,
the ‘lamb’ and the ‘antilion’ can go ahead with all due alacrity.
112. If I
am not a Second Coming in the Christian sense of an extrapolation from the Son,
it must be because I stand closer, in my writings, to the Father, and thus to
that which precedes the Son. One can of
course interpret this on a number of levels, not least in respect of the bound
soma that stems from and is the lesser metaphysical corollary of free
metaphysical psyche. But old habits die
hard, and many people will continue to prefer a kind of idolatrous or
semi-idolatrous extrapolation of a figure, corresponding to the Son, from an
older figure, corresponding to the Father, pretty much in the sense of Lenin
stemming from Marx or, in opposition to such fruit of humanistic heresy, Hitler
stemming from Nietzsche. If so, then the
Son who follows me will be rather more germane to the ideological embodiment of
Social Theocracy, as of transcendentalism generally, than to its theoretical
introduction or foundation, and might well be instrumental in developing the
ideology along more practical lines.
113. Whatever
the case may be, I hold by the axiom that the godly word must precede its
implementation, and that the true beginning of the transcendental stage of
global civilization, which will only follow a majority mandate for religious
sovereignty, lies with the Word that is recognized by the People, or their
appointed servants and leaders, as Truth, and thus as that which is of God and
corresponds to God on theoretical lines.
The subsequent realization or implementation of his Word should,
however, lead to God on rather more practical lines, both in terms of the free
psyche of the Father and, allied to this, the bound soma of the Son, and this
in turn will have analogous repercussions for the antimetachemical aspects of
noumenal sensibility in respect of both the Antimother and Antidaughter of what
in general terms has been called the Antidevil, so that, from a divine lead,
the ‘antilion’ of female antidiabolism can indeed be brought to the pseudo-cursed
pass of ‘lying down’ with the blessed ‘lamb’ and therefore take a subordinate
place, as pseudo-justness or justice to righteousness, within the overall
parameters of noumenal sensibility, as germane to ‘Kingdom Come’.
114. A
‘Kingdom’ in any monarchic or autocratic sense it of course will not be, but it
will certainly be distinct from anything democratic to the extent that
democratic sovereignty – in a word, political sovereignty – was the means that
made possible the end of religious sovereignty … should the People of a
pseudo-phenomenally sensual disposition so vote in what I have always tended to
identify with Judgement, or the cross-roads of global civilization between
antihumanism, even in its traditional Catholic manifestation, and transcendentalism,
the fulfilment of a devolutionary precondition that, in the course of its
unfolding, will proceed from liberal to totalitarian phases as evolutionary
centro-complexification, germane to a male lead of society in the interests of
life, follows its path to a noumenally sensible culmination, a culmination so
otherworldly as, ultimately, to lie beyond the Earth in some space-centre omega
point and anti-alpha point which will be the most psychically evolved and
somatically counter-devolved manifestation of the Celestial City, the proper
home and goal of God and the Antidevil.
115. Therefore
if my will is to be done, the pseudo-phenomenally sensual will
democratically agree to be saved and counter-damned, in free psyche and bound
soma, to noumenal sensibility, and the wider consequence of such a paradoxical
electoral procedure will be that, eventually, even the noumenally sensual will
be brought to worldly judgement at the hands of their pseudo-phenomenally
sensible counterparts, where as pseudo-men and pseudo-antiwomen they will be
eligible to follow their ex-Protestant counterparts across in successive waves
to the position at the base of the church-hegemonic axis where, duly converted
to pseudo-phenomenally sensual standings as pseudo-antimen and pseudo-women,
they will be in line to follow in the wake of those who had already been saved
and counter-damned up the said axis and were happy to welcome them into the
expanding community of the noumenally sensible in ‘Kingdom Come’, the more so
as every fresh influx of Saved and counter-Damned brought that totalitarian and
therefore properly universal culmination of global civilization closer to hand,
whether in respect of saved ‘lambs’ in transcendentalism or of saved
‘antilions’ in antifundamentalism or, indeed, whether in terms of the
counter-damned ‘lambs’ of idealism or the counter-damned ‘antilions’ of
antimaterialism, the bound somatic corollaries in metaphysics and
antimetachemistry of the truly free whose state-subordinate integrities would
be as grist to the church-hegemonic mill, destined to serve it for all Eternity
and Anti-Infinity.
LONDON
2005 (Revised 2012)
