Overcoming the Gender Way in the Interests of Universal Peace. If the so-called ‘wise man’ prefers to avoid sex it is not because he is prudish or squeamish but because he has a strong conviction, born of logic, that it is not in a man’s interest to contribute, out of ignorance, towards the development of free soma when one is, in effect, a creature for whom psyche both precedes and preponderates over soma. To fall into the female’s hands and play her game, setting soma free, is not the mark of a ‘wise man’ but of a fool, and therefore it will generally be the practice of sensible males to hold sex at bay as much as possible rather than to succumb to it under female pressures and effectively ‘sell out’ to the dominance, in one form or another, of evil and crime, becoming merely a foolish and sinful adjunct to a reproductive if not lustful female will which is implacably opposed to free psyche and to anything which would impede the liberty of soma to do its undamnedest, so to speak, in clear rejection of both unclearness and, for males, holiness. Hence sex is fundamentally unholy from a male standpoint, since that which is contrary to the male grain of psyche preceding and preponderating over soma can only be contrary to the blessedness of being in gender sync with it. But such unholiness, as we have seen, defers to the hegemonic sway of clearness, of female evil and crime in free soma and bound psyche, whether in the phenomenal or indeed the noumenal elemental contexts thereof, and invariably becomes ‘fall guy for slag’, or denigration of the subordinate position. It is not males who most profit from sex but females, whether or not, though especially when, coitus leads to pregnancy and, hence, the prospect of reproduction, the offspring of which ‘firm up’ the female side of life at the expense of the male, and this irrespective of the gender of the children, since even male kids have something demonstrably female about them, irrespective of the fact, noted in the previous entry, that it behoves us to equate them with folly and sin rather than with evil and crime, after the fashion of that which, being female, will perpetuate, into the next generation, the strategies of seduction and conquest which accrue to a XX chromosomal integrity at the expense of the XY of their male victims. Of course, such strategies may be artfully or skilfully disguised under a variety of complaisant ploys designed to impress the male, not least in relation to male virtues, but they cannot but persist in view of the tyrannical fundamentals of female existence which require to be placated come what may, since such fundamentals cannot be wished away or precluded. Hence the XX will war on the XY integrity virtually until its dying day, though especially from the age of puberty into menopausal adulthood, after which its prospects, even if still pursued, can only be regressively less likely of success, the more so as the prospects of reproduction diminish. For females are fundamentally reproductive creatures, not productive ones like males, and reproduction with them is not a choice but a virtual necessity born of natural causes, of which the persistence of menstruation from puberty is not the least. Therefore the female will wage war against the male come what may, in virtually any circumstances, and that is why peace on earth is not characteristic of human life, but rather the exception to the general rule. Males are capable of peace and of living peaceably, but the pressures of gender and, via that, of society are such that they are more usually co-opted to the triumph of war via what could be called the shame of antipeace, becoming merely the antiphysical or antimetaphysical adjuncts to a chemical or metachemical hegemony, depending on the class context. But such antipeace, while it may differ from war as unholiness from clearness or folly and sin from evil and crime, whether of the pseudo or genuine varieties, is a far cry from peace and that which, in sensibility, would subordinate the opposite gender to antiwar, as though in an unclear deference to holiness. Unless there is a stance taken for peace and, via that, antiwar, there can be no salvation of the male from antipeace to peace and no damnation, correlatively, of the female from war to antiwar. The hegemony of grace and wisdom over punishment and goodness is crucial to the establishment of peace at the expense of antiwar and to the exclusion of war and antipeace. But such a hegemony must be unequivocal and therefore metaphysical. If it is merely physical, as with man, it will be subverted by antiwar to somatic emphasis under axial pressure of war over antipeace, and the female link between war and antiwar, metachemistry and antichemistry, will maintain, as at present in certain countries, state-hegemonic/church-subordinate criteria on primary terms, relegating any correlative link between antimetaphysics and physics to a secondary status in both state and church. Such a peace, while it may have the appearance of a solution to the dilemma of war or, more correctly from a male standpoint, antipeace, will be forever in the pocket of antiwar and its inescapable link to war. It will be an equivocal peace no less than an equivocal antiwar which prevails with phenomenal relativity, and therefore peace will remain at the mercy of war. Only the unequivocal peace of metaphysics can deliver peace from the clutches of antipeace and ensure that war is damned or, rather, counter-damned, to antiwar, being forever unequivocally subordinate to peace as antimetachemistry to metaphysics or, in specific psychic and somatic terms, pseudo-punishment (counter-punishment) and pseudo-goodness (counter-goodness) to grace and wisdom. Therefore we return to the necessity of the revolutionary overhaul and, in some sense, resurrection of church-hegemonic/state-subordinate axial criteria in certain fundamentally Catholic countries in order that peace may be established at the expense of antiwar to a degree, on the northeast point of the intercardinal axial compass, that surpasses anything achieved within a Western and mankind-oriented framework in the past, never mind its Eastern or Buddhist counterpart. Mankind, even when oriented towards godliness and antidevilishness at the northeast point of such a compass cannot really achieve lasting peace and antiwar, because the gender war persists willy-nilly, and nothing the Church can do to palliate or soften this war actually succeeds in putting a stop to it. The female will persist in her XX-based gender assault upon the male, and the male, more often than not, will succumb to it and become a familial adjunct to the reproductive will of females, thereby perpetuating the world or, at any rate, that aspect of it which can be identified with the southwest point of the axial compass as opposed, for instance, to its southeast point which, by any large, remains not only puritanically separate from but ideologically opposed to the Catholic Church, even as that Church is obliged, in the totality of Biblical traditions, to acknowledge and accommodate, as best it can, tendencies that run contrary to its own primary axial responsibility, including some which one would associate, in Old Testament vein, with the northwest point of the axial compass and, hence, with netherworldly rather than worldly criteria. However that may be, peace and antiwar are only rather imperfectly established even by the metaphysics and antimetachemistry obtaining within Catholicism by dint of its effective overall subordination to a more genuine below which, with antiphysics and chemistry, effectively determines the fulcrum of things in favour of worldly criteria, the characteristic, after all, of Old World or Western civilization whether in its church-hegemonic or, indeed, state-hegemonic axial modes. Only in a post-worldly age is this respective balance of powers reversed, as is already the case with state-hegemonic/church-subordinate criteria in the New World, especially America, which is less Western than universal, and things therefore are engineered in such fashion that the ‘above’ truly calls the shots, as it were, for the ‘below’ and so transforms society that, in the event of a church-hegemonic/state-subordinate retort to the contemporary post-worldly state of affairs, more efficacious procedures of salvation and counter-damnation could be effected which would eventually remove from their antiphysical or, rather, pseudo-antiphysical and pseudo-chemical positions under metachemical and antimetaphysical pressures those who now continue to languish in quasi-state-hegemonic apartness from both traditional church-hegemonic and the prospect of revolutionary church-hegemonic criteria, and bring them, by degrees, to metaphysical salvation and antimetachemical counter-damnation at the overhauled northeast point of the axial compass which would be commensurate, under Social Theocracy, with ‘Kingdom Come’, and thus with a more genuinely universal and antipolyversal retort to pseudo-worldly criteria. Only then, with synthetically artificial implications in both psyche and soma, will it be possible to put an end to both the lower forms of antipeace and war as the higher forms of peace and antiwar take their place with the supersession of pseudo-antiphysics and pseudo-chemistry by metaphysics and antimetachemistry. And only after that will there be any chance that the metachemistry and antimetaphysics of the northwest point of the axial compass will collapse into pseudo-antichemistry and pseudo-physics for want of pseudo-chemical and pseudo-antiphysical prey at the southwest point of such a compass, thereby being damned and counter-saved down to their phenomenal counterparts (at the southeast point of the intercardinal axial compass) as a matter of course. We who relate to the revolutionary northeast point of the said compass have no love, in our elevated and essentially noble hearts, for those who appertain to pseudo-chemistry and pseudo-antiphysics, since we are forever distinct, in our minds and in our attitudes, from the mass of pseudo-worldly humanity whose sinfulness and (pseudo)criminality, folly and (pseudo)evil, we morally despise. But it is not necessary that we should love those whom we would save and counter-damn, according to gender, to a universal mode of metaphysics and an antipolyversal mode of antimetachemistry. The important thing, from our point of view, is that those who now keep us out in the cold and who deride our ‘idealism’, those, in other words, who appertain to the northwest point of the axial compass in their metachemistry and antimetaphysics, should be brought low and undone, so that it is godliness and antidevilishness which triumphs not merely at the expense of pseudo-antimanliness and pseudo-womanliness but, no less significantly, to the exclusion of devilishness and antigodliness, and those who can be damned and counter-saved, according to gender, are damned and counter-saved to those who now play some role, whether directly or indirectly, in financing their somatic license. For until they are damned and counter-saved, the people who are already damned or counter-saved will not be eligible for any kind of salvation or counter-damnation in the wake of their pseudo-antiphysical and pseudo-chemical counterparts across the axial divide, and will therefore continue to remain in the pseudo-physical and pseudo-antichemical positions that they already, in post-worldly terms, occupy. But only the efficacious salvation and counter-damnation of the pseudo-antiphysical and pseudo-chemical to metaphysics and antimetachemistry can bring about the downfall, for worse or better, of the metachemical and antimetaphysical, and therefore it behoves us to ‘get our own [axial] house in order’ before we can have the luxury of looking forward to a time when those who now ‘rule the [noumenal] roost’ from the northwest point of the axial compass are no longer able to do so, and divine righteousness and antidiabolic pseudo-justice take their place at the northeast point of the said compass for all eternity and anti-infinity, ushering in the age of permanent peace and antiwar, and then only because reproduction will no longer be an issue within a cyborged-up supra-humanity of divine and antidiabolic intent that are no longer subject to the war-like impositions of females, whether diabolically metachemical or femininely chemical, but have transcended such impositions in the interests, more importantly, of synthetically-artificial self-realization and notself-curtailment, as germane to what would, in effect, be the psychic raison d’être of a society given to bound soma as a matter of course, and therefore divisible between church-hegemonic free cross and state-subordinate bound star, as between metaphysics and antimetachemistry, the Celestial City and Anti-Vanity Fair, as described in previous entries. Universal peace and antipolyversal antiwar are possible, but only on a supra-human and therefore effectively cyborgistic basis that has got beyond the human need to reproduce because it can never die and does not need to accommodate war in gender or indeed any other fashion in consequence.