An Investigation of Death in relation to Life, both Temporal and
Eternal. People have an unfortunate
tendency to confound death with the Afterlife, as though the Afterlife and
death were synonymous or, more obviously, that you had to die in order to
experience the Afterlife – which, frankly, is patently the case for the type of
afterlife experiences, for better or worse, that mankind, though particularly
males, can become subject to in the event of death. But that is more usually in consequence of
natural causes, not of death brought about through fatal injury as a result of
an accident, a murder, or war, to take but three possibilities. Even in this latter respect, one cannot rule
out the possibility of some kind of posthumous experience for males in
particular, though that would be contingent on circumstances and not a foregone
conclusion. If the brain stem and spinal
cord were intact, then some cannibalistic self-conflagration of retreating
nerve fibres could be anticipated, though not necessarily on terms that were
strictly synonymous with afterlife experience as a positive phenomenon. It could be that what in the previous entry
was called ‘anti-afterlife’ experience would ensue both in consequence of
injury and in response, depending on the individual, to a largely heathenistic lifestyle premised upon sensual subservience
to female domination. Individual
variations are obviously not a matter about which one can speculate with any
certainty, but, even in the event of violent death, some kind of posthumous
experience cannot be entirely ruled out.
But that is still distinct from any such experience transpiring in
consequence of natural death. And
natural death is, for mankind or, at any rate, its male members, the gateway to posthumous experience – for better or
worse. Yet all that falls short of
Eternity in a properly otherworldly and therefore supra-human context, as
germane to what may lie ahead of mankind in the not-too-distant future in the
event of certain revolutionary changes taking place in society with the aim of
establishing the nearest approximation to ‘Kingdom Come’, that necessarily
universal, and therefore global, outcome of the overcoming of the world, as of
worldly society. It is in such a
supra-human society, premised upon a majority mandate for religious
sovereignty, that Eternity would be more than merely posthumous experience of
one kind or another of afterlife, just as Anti-Infinity, its female or, rather,
antifemale counterpart, would be more than either the
afterdeath or anti-afterdeath
types of posthumous experience briefly alluded to in the previous entry. There would be no fizzling out of the
self-conflagration of the myriad nerve fibres of the brain stem and spinal cord
with the kind of supra-human Eternity and Anti-Infinity I have in mind here,
since longevity would be premised upon a cyborgization
of the person that precluded mortality and ensured that such self-enlightenment
or notself-curtailment as the individual was synthetically
entitled to would not prove either lethal to him/her or unsustainable over an
almost indefinite period of time commensurate with Eternity and an indefinite
period of antispace commensurate with
Anti-Infinity. But that said, death in consequence of injury and the Afterlife and Anti-Afterdeath of our projected otherworldly and anti-netherworldly society would be two completely different and
incompatible things. Death may or may
not pave the way for posthumous experiences for humankind, but it remains a
consequence of the mortality of the flesh, and the ensuing self-conflagration
of the central nervous system is, to my mind, scant reward for such a fate, the
consequence, all along, of human limitations.
Death is really something to be avoided, that is, defeated through
evolutionary progress in regard to cyborgization and
its raison d’être, self-enlightenment of a suitably – for global civilization –
synthetically artificial order that must also embrace, particularly in relation
to antimetachemical antifemales,
a proportionate degree of notself-curtailment of an
equally synthetically artificial order.
But death comes in different shapes and sizes, as we have seen, and
while death in consequence of human mortality is something that will need to be
overcome in the future if Eternity and Anti-Infinity are to become realities in
what has been provisionally equated with ‘Kingdom Come’, death in consequence
of injury in peacetime or wartime is not to be equated with posthumous
experience in any sense, whether natural or artificial, but will usually be
found to signify, particularly in war, a peculiarly male response to the, more
often than not, heathenistic status quo which favours
females and stems, in consequence, from Infinite Death and its antimale counterpart, Anti-Eternal Life. Death as a nihilistic phenomenon, shall we
say, is no substitute for posthumous experience, particularly of an afterlife
(rather than say anti-afterlife) type, and neither should it be confounded with
such experience, as though a shortcut to
