101.
Now contrast this with the descending axis, where it can be maintained that one
descends in state-hegemonic terms from free soma to bound soma, pro-war to
anti-war, the church-subordinate corollary of which is to descend from bound
psyche to free psyche, anti-peace to pro-peace, which is the counter-salvation
counterpart to damnation, and therefore of lesser overall significance.
It is as though one descended from materialism and anti-idealism to antirealism
and naturalism in damnation, but from fundamentalism and antitranscendentalism
to antinonconformism and humanism in counter-salvation, which may well be
equivalent to descending from autocracy and antitechnocracy to antibureaucracy
and democracy in soma, in the State, but from aristocracy and antitheocracy to
antiplutocracy and meritocracy in psyche, in the Church, which can only remain
subordinate to the State.
102.
Hence the female meek, far from being antibureaucratic and antiplutocratic in
antichemistry, given to bound soma and free psyche like their just
counterparts, are plutocratic and bureaucratic in chemistry, given to bound
psyche and free soma, whereas the male meek, far from being democratic and
meritocratic in physics, given to bound soma and free psyche, are
antimeritocratic and antidemocratic in antiphysics, given to bound psyche and
free soma - and therefore antithetical, in every respect, to their just
counterparts.
103.
Democracy and bureaucracy do not count for anything like as much with the
antimeritocratic and plutocratic meek as they do with the just, albeit the
antibureaucratic subversion of democracy and the antiplutocratic subversion of
meritocracy ensure that the physical hegemony is rendered subordinate, through
somatic emphasis, to the antichemical struggle, in female-conditioned
state-hegemonic terms, with the metachemical and their antimetaphysical
subordinates.
104.
Speaking of which, it is evident that the female vain, far from being
anti-aristocratic and anti-autocratic in antimetachemistry, given to free
psyche and bound soma like their beatific counterparts, are autocratic and
aristocratic in metachemistry, given to free soma and bound psyche, whereas the
male vain, far from being theocratic and technocratic in metaphysics, given to
free psyche and bound soma, are antitechnocratic and antitheocratic in
antimetaphysics, given to free soma and bound psyche - and therefore
antithetical, in every respect, to their beatific counterparts.
105.
It hardly needs saying that theocracy and technocracy do not count for anything
like as much with the antitechnocratic and antitheocratic male vain as they do
with the male beatific, for their gender subordination to the female vain as
antimetaphysical 'fall guys' ensures that autocracy and aristocracy serve the
metachemical purpose of ruling the world both directly, in respect of the just,
and indirectly, in respect of the meek, and of those, in particular, who are
insufficiently minded of salvation as to be easy prey, in free soma, to such
exploitative seductions as are commensurate with free soma of a primary, or
ruling, nature.
106.
And yet, there is something almost grotesque and scarcely believable about the
extents to which the Vain prey upon the meek; for it is as though a people
given in bound psyche to, say, hurling suddenly found themselves being seduced
towards an admiration of some game which, like rugby, signified, in its
handling of an oval ball, a commitment to free soma, rather than turning, in
admiring and even slightly envious vein, towards the sporting exemplification
of free psyche which, in the context of the British Isles, and Ireland in
particular, has to be Gaelic football, that game where there is a point
above the bar which accords, unlike rugby or, for that matter, its American
cousin, gridiron, with a subjective disposition on account of the spherical
nature of the ball and the overall shape and nature of the goal,
notwithstanding the significance of a containing net from a bound somatic
standpoint.
107.
In fact, one could argue that in their different ways, objective and
subjective, the upper-class, or noumenal, sports of rugby and Gaelic football,
not to mention their arguably more radical offshoots, gridiron and Australian
rules football, favour the scoring of points over the crossbar and between the
extended uprights, whereas their lower-class, or phenomenal, counterparts in
hurling and association football, not to mention their arguably more
conservative counterparts in field hockey and soccer, compel or favour the
scoring of goals under the crossbar and into the containing net (where
applicable) either for want of extended uprights or because, even with them (as
in the case of hurling) the structure and material terms of the game tend to
encourage lower trajectories, the application of hurley to slitter confirming,
it seems to me, a bound-psychic parallel which is nevertheless arguably more
subject than its Gaelic counterpart to free soma and hence to the scoring of
goals beneath the crossbar at the expense of points above it.
108.
However, rather than risk being drawn into describing my philosophical
impressions or suppositions about these sports in greater detail, which is not
the point of this text, I should like to return to the axial differentiations
which I believe indubitably to exist between hurling and Gaelic football on the
diagonally ascending axis of church-hegemonic criteria and, in somatic
contrast, between rugby and association football on the diagonally descending
axis of state-hegemonic criteria, and maintain that, in general terms, a
distinction can be inferred between bound psyche and free psyche in
respect of the Irish games and between free soma and bound soma in respect of
the English or British games, football being, in marked contrast to rugby,
somatically bound to the extent that the ball cannot be handled but only kicked
or headed and then towards or away from a goal which, quite apart from its
netted binding, does not extend above the crossbar but suggests a lower-class
and mundane status which is the somatic antithesis, for the just, to anything
freely open in rugby-like vein and likely to encourage equation, via its
extended uprights, with upper-class objective criteria, if arguably to a lesser
extent than its American offshoot, gridiron, America being a country where the
descending axial bias tends to favour the Vain over the just, and hence
gridiron over soccer, to a greater extent than in Britain, where it is
incontestably the case that association football counts for more, in most
people's estimations, than rugby, even if the latter sport, corresponding more
closely, it seems to me, with monarchy and high anglicanism than, like
football, with parliament and puritanism, would, one feels, be able to pull
social rank on its more popular axial counterpart.
109.
Be that as it may, sport can be no less an indication of different axial
affiliations than music or religion or politics, or what have you, and we may
be sure that such sporting distinctions as were noted above are not without
immense social and ethnic significance, and would not exist at all were there
not substantial reasons, whether topographically or racially or culturally, for
their existence in the first place, the likelihood that Ireland and Australia
reflect a similar reverse emphasis to Britain and America in respect of the
respective standings of hurling and Gaelic football in the one case and of
field hockey and Australian rules football in the other, is something that I
personally would not rule out, with my wager being on hurling at the expense of
Gaelic football in Ireland and on Australian rules at the expense of hockey, or
of some such hurling-equivalent, in Australia, though I would hope, as a Social
Theocrat, that these things were subject to modification, and in no sense fixed
in a mould that precluded progress to what I would regard as the more desirable
game from a psychically free point of view, whether or not that meant a change
in the terms of reference or transposition to indoor facilities, or whatever.
110.
One thing one can be sure about is that there could never be, under any
circumstances, any justification for a sporting exemplification of free soma par
excellence and of free psyche par excellence sharing the same
stadium, whether in relation to rugby and Gaelic football or the arguably more
radical contexts of gridiron and Australian rules; for it is not, and should
not become, the business of noumenal sensibility to share the same facilities
with noumenal sensuality, any more than it could possibly be acceptable -
explicit Old Testament fundamentalism vis-à-vis implicit New Testament
transcendentalism notwithstanding - for God the Father to share the same
religious building with Devil the Mother, as though Catholic church and Judaic
synagogue were to be rolled into one, the unfortunate juxtaposition of New
Testament with Old not greatly helpful in this respect but still distinct, for
all its shortcomings, from the unequivocal endorsement of metachemical
sensuality as God which accords with the want of a New Testament altogether and
the avoidance, in consequence, of any form of religious alternative, no matter
how limited or implicitly contrary not merely to fundamentalism but to
materialism the qualified transcendentalism of the Catholic Church may happen
to be.
111.
But I write, after all, from the standpoint of an explicit transcendentalism
that is more than both verbal absolution for penitential contrition and
transcendental meditation and, on that account, the ultimate step for
transcendentalism, as it embraces the cyborgization of life to a sensible end
in respect of Social Theocracy and explicitly repudiates any form of
fundamentalism or materialism likely to perpetuate the myth of Devil the Mother
as God, while simultaneously repudiating the rejection of God from the
humanistic, and effectively Marxist, standpoint of those who fell for the Lie
and thought that when they rejected it they were rejecting God instead of Devil
the Mother and had no other business with the concept of God in consequence,
least of all in terms of building, perhaps for the first time, towards its
genuine manifestation on a basis that left mankind behind, not merely the
bourgeoisie but also the proletarian humanists who fancied that a better deal
for the bulk of humanity was all that counted, and that this could be achieved
independently of religion, not to mention Marxist rhetoric, in a
state-hegemonic context.
112.
Well, let us rather say that for the antihumanist precondition of
transcendentalism, coupled, in gender subordinate vein, to the nonconformist
precondition of antifundamentalism, a better deal is possible, and precisely
because they are not man and antiwoman at the physical and antichemical foot of
the diagonally descending axis, but the antimasculine and feminine foot, in
antiphysical and chemical terms, of the diagonally ascending axis, who have
every reason, barring a paradoxical sell-out to the Vain and the just, to want
to be delivered from their worldly plight as the meek to the otherworldly salvation
and counter-damnation of the Elect of God and of the Antidevil, and that this
will only stand a chance of coming to pass when once they are given the
opportunity to vote for religious sovereignty at the expense of their
(antidemocratic and bureaucratic) political sovereignty and, in the event of a
majority mandate, acquire rights in relation to religious sovereignty which
will not only enable them to be delivered from the worldly bog of their own
unenviable political or social lot, but from everything that, however
extrapolated out from the Lie ... of a divine cosmic Creator, would prey upon
their ignorance and weakness and rip them off to its ugly and illusory
satisfaction, maintaining the rule over the world of metachemical Evil and
antimetaphysical pseudo-Folly, of noumenal sensuality, netherworld without
cursed end!
113.
Therefore if the blessedness of the Elect of God and of the Antidevil is to
prevail at the indirect expense of the cursedness of what could be called the
Select of the Devil and of Antigod, or the sort of people who, from fear of
being dragged down a descending axis, exclude rather than include others, then
the People have only one choice, and it is a Social Theocratic one, so that not
only a Social Theocratic Centre but, bit by bit, a Federation of Social
Theocratic Centres, even a European Union of Social Theocratic Centres from out
a Gaelic one, may duly arise, to stand up to those who would persist in
upholding the Lie ... of Devil the Mother as God ... to the detriment if not indefinite
postponement of global unity in that universality which is only possible on the
basis of the utmost acceptance and development, via the most sensibly synthetic
artificiality, of God the Father to the sublime end of Heaven the Holy Soul.
LONDON
2003–04 (Revised 2012)
Preview
REVOLUTIONARY AFTERTHOUGHTS eBook
