Cycle 2
Just as the northwest point of the intercardinal axial compass, characterized by metachemistry and pseudo-metaphysics, is a combination of noumenal objectivity and noumenal
pseudo-subjectivity, akin to a sartorial distinction between flounced dresses
and flared boiler-suits and/or zipper-suits, so the southeast point of the said
compass, characterized by physics and pseudo-chemistry, is a combination of
phenomenal subjectivity and phenomenal pseudo-objectivity, akin to a sartorial
distinction between tapering pants and tight skirts.
Thus an overall polar distinction between noumenal objectivity and phenomenal pseudo-objectivity on
the female side of the gender divide, as between noumenal
pseudo-subjectivity and phenomenal subjectivity on its male side, confirming
the axial integrity of state-hegemonic/church-subordinate society.
Now just as the southwest point of the intercardinal axial compass, characterized by chemistry and
pseudo-physics, is a combination of phenomenal objectivity and phenomenal
pseudo-subjectivity, akin to a sartorial distinction between flounced skirts
and flared pants, so the northeast point of the said compass, characterized by
metaphysics and pseudo-metachemistry, is a combination
of noumenal subjectivity and noumenal
pseudo-objectivity, akin to a sartorial distinction between tapering
zipper-suits and tight dresses.
Thus an overall polar distinction between noumenal subjectivity and phenomenal pseudo-subjectivity on
the male side of the gender divide, as between noumenal
pseudo-objectivity and phenomenal objectivity on its female side, confirming
the axial integrity of church-hegemonic/state-subordinate society.
Obviously the deliverance of the phenomenal
pseudo-subjective to noumenal subjectivity, as of
pseudo-physics to metaphysics, would be constitutive of salvation, whereas the
deliverance of the phenomenal objective to noumenal
pseudo-objectivity, as of chemistry to pseudo-metachemistry,
would constitute counter-damnation, the ‘first’ (chemical) becoming ‘last’
(pseudo-metachemical) and the ‘last’ (pseudo-physics)
becoming ‘first’ (metaphysical).
Such, in a nutshell, is the procedure or
methodology of salvation, which cannot proceed without the correlative
counter-damnation of females. For
salvation is strictly a male destiny, the destiny of those who have fallen from
XY self-division into an XX-X worldly compromise in mortal isolation, whose
gender situation is subject to female hegemonic criteria insofar as they exist
in terms of free soma and bound psyche (contrary to male norms) under chemical
female (feminine) pressures.
Therefore if they are to be returned to free
psyche and bound soma, the Y-oriented original starting-point for post-pubic
males from which they were picked off by an XX-chromosomal seduction to arrive
at the aforementioned beauty-deferring XY-chromosomal self-division, they must
be saved from their upended subordinate gender predicament (as pseudo-mass
under volume) and granted the benefit of gender sync in metaphysics, so that,
contrary to before, it would be male criteria that called the proverbial shots
in relation to the determination of free psyche and bound soma (contrary to
gender actuality) for females, become, in the counter-fall of counter-damnation,
pseudo-females whose noumenal pseudo-objectivity in
pseudo-metachemistry will be the gender complement to
the noumenal subjectivity of metaphysics, existing
or, rather, being a plane up at the northeast point of the intercardinal
axial compass in time (repetitive) over pseudo-space (spaced), like the
proverbial St. George whose triumphant foot is firmly planted upon the
prostrate form of the slain dragon, analogous not only to the sartorial
paradigm of tapering zipper-suits over tight dresses mentioned above, but to
all that most typifies the triumph of godliness/heavenliness over
pseudo-devilishness/pseudo-hellishness in and with ‘Kingdom Come’.
Obviously, if this process is taken far enough,
and the deliverance of both the pseudo-physical and the chemical to metaphysics (salvation) and pseudo-metachemistry (counter-damnation) goes ahead to a
significant and even conclusive degree, then there will be a kind of knock-on
effect on the opposite axis, the axis not of church-hegemonic/state-subordinate
… but of state-hegemonic/church-subordinate criteria, and it will be logically
sustainable for us to postulate the damnation of the metachemical
to pseudo-chemistry, as though from flounced dresses to tight skirts, on the
female side of the gender divide, and the correlative counter-salvation of the
pseudo-metaphysical to physics, as though from flared zipper- or boiler-suits
to tapering pants, on the male side of such a divide, thereby effectively
collapsing the axis in question, which, I have long maintained, is now more
than ever the secular fruit of schismatic heresy.
For without prey to avail of at the southwest
point of the intercardinal axial compass, the metachemical and pseudo-metaphysical will quickly discover
that their exemplification of somatic license, of free soma coupled to bound
psyche, is in vain, in consequence of which they will simply be put out of
commission, so to speak, and those who have financed them in what some would
call a Faustian pact will be obliged to cut their physical/pseudo-chemical
losses and deal with the damned and counter-saved, judging them as they see fit
as preconditions of their own entitlement to axial transposition and subsequent
make-over in something approximating the pseudo-physical and chemical preconditions
of metaphysical salvation and pseudo-metachemical
counter-damnation, if they, too, are to be saved and counter-damned, and thus
join with those who have already experienced the blessings or pseudo-cursings of deliverance from their pseudo-omega and alpha
world, to signal the end of axial relativity and of all exploitation, not least
that which originally stemmed from the noumenal
objectivity of metachemistry in terms of free soma
and bound psyche and is accordingly characteristic of free will (and spirit),
as germane to female XX-chromosomal freedom of seductive exploitation, whether
or not as a precondition of reproductive resolution in the surrogate plenum of
maternity.
This, then, is how the world is overcome. It is not, initially, the entire world, since
we are focusing our deliverance on the southwest point of the intercardinal axial compass (identified in the aphorism
above with the chemical alpha and the pseudo-physical pseudo-omega), where the
generality of catholics, whether traditional or lapsed,
are to be found and, being of a nature that is more self-effacing than
self-affirming, more sinfully self-conscious, one might say, than
stiff-upper-lip smug (in the parliamentary/puritan manner), are of that which
can be overcome and accordingly delivered in the aforementioned gender-bipolar
terms.
And not just, as traditionally, to some
accommodation with Christ, which is always a temporary matter having its axial
polarity in the dual traditions of Catholic Mass and Confession (wherein verbal
absolution for penitential contrition is the surrogate grace and substitute for
the want of genuine grace and wisdom achievable, for mankind, on a
transcendental meditation-like basis), but, as time marches on, permanently,
through a substance-motivated cyborgization that will
have to become increasingly communal in structure if enough people are to be
elevated to a properly supra-human status commensurate with godliness and
pseudo-devilishness at the ultimate metaphysical and pseudo-metachemical
levels, which can be characterized as cyborgistic, as
properly germane to global civilization marching towards the prospect of
genuine universality, an outcome that has less to do with the Cosmos than with
that which is its noumenal antithesis in some kind of
space-centre apotheosis.
For just as mankind are antithetical to nature,
and never more so than when the fulcrum of what is representative of man is
understood as existing humanistically at the
southeast point of the intercardinal axial compass,
with the generality of Catholics appearing, by contrast, closer to nature, so cyborgkind, as we may call that which lies beyond mankind,
are antithetical to the Cosmos, and will have a right to the aforementioned
space-centre apotheosis as the definitive manifestation of all that is most
metaphysically evolved and pseudo-metachemically
counter-devolved, all that corresponds, in general terms, to the celestial city
of space-oriented urbanization.
On the other hand, man, as a quintessentially
parliamentary/puritan humanistic phenomenon, committed to the terrestrial city
of earthly urbanization, does not have any such celestial ambitions, nor is he
in any kind of line for that which must be overcome, at least directly, if
salvation and counter-damnation are to be achieved.
Hence ‘world overcoming’ is a term which has to
be understood, as intimated above, only in relation to the southwest point of
the intercardinal axial compass, where the
pseudo-physical and chemical of the worldly pseudo-omega and alpha can be
delivered to otherworldly metaphysical and pseudo-netherworldly
pseudo-metachemical criteria, thereby respectively
attaining to salvation and counter-damnation at the noumenal
expense of their previous phenomenal limitations.
With the gathering momentum of this process in
all or most Catholic or Catholic-equivalent countries, the netherworldly
metachemical and pseudo-otherworldly
pseudo-metaphysical will be ‘put out of business’ to the extent that there will
no longer be a large pool of lapsed Catholics and others of a similar ilk upon
whom to impose their exemplifications of somatic license, and their days will
accordingly be numbered, falling and counter-rising to the damnation (for metachemistry) of pseudo-chemistry and to the
counter-salvation (for pseudo-metaphysics) of physics, wherein they will be
judged and subjected to humanistic justice, the justice whose traditional
raison d’être, stemming from the pseudo-righteousness of physics (with its
paradoxical emphasis on bound soma under female-dominated pressures), would have
been to protect the integrity of state-hegemonic/church-subordinate axial
criteria from subversion by its church-hegemonic/state-subordinate rival, in
the interests of axial stability and continuity.
For only by keeping the flounced skirt in check
can the flounced dress continue to reign over both flared zipper-suit and
straight skirt/tapering pants alike. And
who or what better to serve the flounced dress than the straight or tight skirt
of pseudo-chemistry, the pseudo-objective phenomenal counterpart to the noumenal objectivity of metachemistry,
with its somatic freedom and psychic binding, its moral evil and moral crime
(ever germane to the ‘increase and multiply’ ethos of Old Testament sanction),
which rules the state-hegemonic roost as undisputed, albeit constitutional,
sovereign factor.
They have called this moral evil and moral
crime of metachemistry God (the Father), but we know
it to be Devil the Mother/Hell the Clear Spirit and, for the bound-psychic
corollary of free soma, the Daughter of the Devil/the Clear Soul of Hell, the
former pairing commensurate with the beauty and love of free will and free
spirit in metachemistry, the latter pairing
commensurate with the ugliness and hatred of bound psyche metachemically,
the absolute (noumenal, 3:1) ratio of the former to
the latter very considerably in the former’s favour,
which is why there is usually three times as much beauty and love as ugliness
and hate with this elemental position, three times as much positive supersensuousness as negative subconsciousness,
three times as much positive supernature as negative subnurture, three times as much positive superheathenism as negative subchristianity,
and so on, with considerably more somatic brightness than psychic darkness in noumenally objective consequence.
Therefore this has always been the anchor of
civilization and effective starting-point from which to extrapolate, in worldly
vein, civilizations like that of the Christian West which remain beholden to
the Devil the Mother hyped as God the Father expedience even as they flaunt an
extrapolative deity as representatively characteristic of their own more
worldly position, whether with effect to woman in Mother of God-like vein or,
across the axial divide that must inevitably arise out of the Reformation,
Puritanism following Anglicanism, in Son of Man-like vein, this latter of which
would more accord with a Puritan than a Catholic or even an Anglican
position.
For more exclusively Catholic, at least on noumenal terms, is the ‘Son of God’ concept of deity, which
owes much, if not everything, to the Catholic postulate of the Resurrection.
But this is also a phoney god, a god that fails
and has manifestly failed to deliver anything approximating a universal
requirement, insofar as the anchor for any such extrapolation is strictly Devil
the Mother hyped as God the Father, the necessary beginnings of civilization,
and one cannot really or reasonably believe in a Son of God when in truth there
never was anything in back of Him who actually corresponded to God the Father.
Neither can one reasonably believe in the
Marian deity, another falsehood, as the Mother of God when, in fact, the Christ
was no more than a Son of God or, rather, of Devil the Mother hyped as God the
Father, in which case His actual logical status is more problematic, obliging
us to postulate less flattering epithets to describe his effective status.
But even the Son of Man comes out of an
analysis of these pseudo-gods, these false deities, in pretty poor shape; for
‘Son of Man’, much as it may parallel ‘Son of God’, is a meaningless term
unless associated with Man the Father, the free psychic equivalent of God the
Father, so that its status, as something germane to bound soma as opposed to
free psyche, is understood as constituting a state – and in this axial instance
a state-hegemonic – parallel that owes little or nothing to church – not even
church-subordinate – criteria.
Certainly the conception ‘Son of God’ is less
than of the Church in its bound-somatic crucifixion paradigm, which would
correspond to the dark side as opposed to the bright side where metaphysics is
concerned, as, incidentally, would the Holy Spirit of Heaven.
But, priestly surrogates aside, there never was
a bright side to Catholic metaphysics, only the illogical postulating of the
resurrection of the crucifixional paradigm of bound
soma from below, at the southwest point of the intercardinal
axial compass, to the above, where, in due Romanized north-eastern vein, He
would represent the ‘sins of the world’ to the Father.
Yet this ‘father’ is no Father in the true
sense of metaphysical godliness, whose free ego is truthful, but Devil the
Mother hyped as God the Father antithetically in back of metaphysics, what we
have termed metachemistry and know to be commensurate
with beauty and (for Hell the Clear Spirit) love in free soma and (for The
Daughter of the Devil) ugliness and (for The Clear Soul of Hell) hatred in
bound psyche, and thus with everything that stands contrary to whatever can be
properly associated with truth and joy in metaphysical free psyche (God the
Father/Heaven the Holy Soul) and with illusion and woe in metaphysical bound
soma (the Son of God/the Holy Spirit of Heaven), the latter of which, in each
and every one of its metaphysical permutations, shouldn’t have any relationship
or connection with metachemistry in each of its
fourfold permutations, since metaphysics and metachemistry
are, as intimated above, completely irreconcilable and hence incompatible, as
incompatible as the noumenal modes of alpha and
omega, objectivity and subjectivity, space and time.
So the ‘Son of God’ postulate is a total fraud
when it comes to representing ‘sins of the world’, which He could only have
taken upon himself down at the southwest point of the intercardinal
axial compass, to the so-called Father, the Father who doesn’t exist above Him,
in metaphysical free psyche over metaphysical bound soma, because there is no
room for such a divine father in a civilization that is merely an extrapolation
from Middle-Eastern civilization, more specifically from Judaism, and
consequently remains beholden to Devil the Mother hyped as God the Father as
the proverbial ‘best of a bad job’ and effective sugar-coating of the bitter
pill of overwhelming female dominion characterizing both Cosmic (as here) and
(down below) natural criteria.
Strangely, the Christian West, as an
extrapolative civilization, never has had any connection, least of all
officially, with metaphysical godliness, since any move in a Buddhist
direction, implying recourse to transcendental meditation and hence lungs and
breath, can only be discouraged and denigrated as ‘atheist’ from a standpoint
rooted in the free will of Devil the Mother and beholden to the free spirit of
Hell the Clear Spirit – in other words, to both beauty and love.
These beautiful and loving aspects of metachemical soma necessarily, by their very existence,
rule out the possibility of metaphysical psyche, which is the starting-point of
metaphysics as a male element reflecting male criteria of psyche preceding and
preponderating over soma, to which the metaphor of Father preceding Son can be
applied, as, of course, to its physical counterpart ‘down below’, at the
southeast point of the intercardinal axial compass,
where, as we have seen, the precedence of bound soma by free psyche can – and
should – be metaphorically interpreted in terms of Man the Father and Son of
Man, this latter the more state-hegemonically
representative term within a ratio that would be more 2½:1½ than 3:1.
Be that as it may, neither the Son of Man nor
the so-called Son of God actually amounts to anything genuinely divine; for to
be that you must be properly aligned with metaphysical criteria, being the
free-ego Father that precedes the bound-will Son as psyche preceding soma in
male gender actuality.
But, in transcendental meditation, the free-ego
Father, who is truth, utilizes the bound-will Son, who is illusion, in order to
temporarily identify with the bound-spirit Holy Spirit of Heaven, which is woe,
so that he may recoil, in self-preservation, from the out-breath of lung
projection to self more profoundly, bypassing his starting-point in the free
ego to achieve a temporary (alas!) accommodation with the free soul of Heaven
the Holy Soul, which is joy, the joy (bliss) of perfect self-harmony, of
maximum self-togetherness, which, unfortunately, has to be abandoned in order
that the god-self, which is true to metaphysical ego, may psychologically
plunge anew, projecting itself down, into the lungs and breath of metaphysical
not-self, the bound soma of the Son of God and the Holy Spirit of Heaven,
abandoning truth for illusion and woe in the name of joy, and thus
re-experience, over and over, the benefit of recoiling, in self-preservation,
to self more profoundly.
One might call that, in fairly Nietzschean vein, an ‘eternal recurrence’, since it is
necessarily repetitive in character, like time per se, and appertains to
metaphysics. But it is
still only human or, at any rate, of godly men; it is still affiliated with
mankind, even if more peripherally than is the context, puritan-like, of prayer
or, for that matter, bible-reading intellectuality.
Therefore it is not constitutive of metaphysics
per se, which will be cyborgistically global, but of
a penultimate mode of metaphysics that is uniquely Far Eastern in character,
being antithetical to the naturalistic metaphysics, so to speak, of yogic sex
pretty much as puritan humanism would consider itself antithetical, ‘down
below’ in the phenomenal realms of mass and volume, to the mass catholic
position that pays homage to Marianism as the
embodiment of female perfection in maternal resolution, another ‘naturalism’
which civilization, this time with an emphasis on bound soma rather than free
psyche, and hence upon civility as opposed to culture, categorically rejects,
as an obsolescent or otherwise undesirable sensuality vis-à-vis its own
stiff-upper-lip sensible pretensions, not least to New Testament independence
of the Old.
Being antithetical to nature, however, is only
what characterizes mankind, whether humanistically as
with Puritanism, or with an effective superhuman orientation, as with Buddhism
and, to a lesser extent, upper-order Catholicism, whose ‘Son of God’
pretensions not only put the proverbial cart before the proverbial horse, but
effectively exclude the relevant horse … of metaphysical free psyche … in the
extrapolative deference of this Son to Devil the Mother hyped as God the Father
metachemically in back of itself, thereby excluding
God the Father proper from the overall frame in the interests of Old Testament
Creationism and, more pertinently, what could be called Creatorism,
with an emphasis less of what has been created than on the creative source
itself, about which conventional theology is usually reluctant to theorize,
bearing in mind its anything but divine nature.
So Western civilization, like its Middle
Eastern anchor, is so morally and elementally limited, falling well short of
metaphysics proper, as to have no place whatsoever even for transcendental meditation,
and therefore we cannot accord it eternal validity, only a certain temporal
longevity commensurate with ‘the world’ whose days, if the burgeoning of
globalization is any evidence, are already numbered, having been overtaken by
the march of global progress largely though not exclusively at the behest of
the United States of America, or at least by whatever is culturally best and
most technologically progressive about America as a radically multiracial
society that furthers the global dimension willy-nilly, even when it is not
consciously aware of doing so, and all because there is so much about this
multiracial society which is non-Western in character.
It was America above all that profited from the
Second World War as it found itself intervening, post-Pearl Harbour, on the side
of the humanist powers, whether liberal or social democratic, at the expense of
the ‘maschine kultur’ cyborgistic
fascism of Nazi Germany, which was, so far as I am concerned, the actual
starting-point, not least of all film-wise, of the cyborg
age, the beginning, in a way, of globalization which, based in cameras and
mechanistic technology generally, sought dominion if not over the entire world
(a highly ambitious notion!), at least over its European neighbours including,
most especially, the Soviet Union.
But the USSR (the Union of Soviet Socialist
Republics) was, as I have argued in other texts, more an extrapolation from the
West, meaning liberal humanism, that a catalyst for cyborgistic
globalization premised upon ‘maschine kultur’, and
consequently it was never anything more than the politico-economic omega point,
so to speak, of the West, the logical stage, whether progressive or, more
likely, regressive, beyond bourgeois humanism and liberal democracy that has to
be identified, willy-nilly, with proletarian humanism and social democracy.
Now if this absolutist humanistic extrapolation
from the West gives itself global airs, as some would allege (though we must
credit Stalin with less fanciful ambitions than Trotsky), then there is every
likelihood of a fascist backlash, of a refusal, on the part of peoples more
accustomed to a catholic tradition, to take such a prospect for granted but,
rather, to strive to oppose it by equally totalitarian means – fostered as much
by the need for a resolute opposition as by the necessary exclusion of
communistic elements from the overall polity – in order that the Church may be
protected from those who would overthrow it without reference to Messianic
intervention but solely on a secular
basis, one fuelled by the dialectical materialism of this aforementioned
state-absolutist extrapolation from state-hegemonic axial criteria that we have
identified with proletarian humanism and, correlatively, with a totalitarian
form of social democracy.
So oppose it they did, though in Hitler’s case,
a nominal Austrian Catholic who later acquired German citizenship, the
‘fascism’ of the original movement was steadily eroded by militarist
considerations even before the sell-out to the Prussian Junkers, insofar as the
Brown Shirt repudiation of the Versailles Treaty and its crippling implications
for Germany in the post-War era was anything but fascistically concerned, as in
Latin countries and to a lesser extent in the fledgling Irish Free State, with
the defence of the Catholic Church from ‘atheistic’ barbarians, some of whom
were not even Marxist, still less Bolshevik, so much as socialist republicans
of a radical stamp whose ancestral derivation from the French Revolution would
always put them at polar loggerheads with the Catholic Church, though not
necessarily at axial loggerheads with it!
For if it is one thing to be in favour of more
secular freedom in relation to traditional church strictures that often fall
short of contemporary societal requirements, including technological and
environmental transformations, it is quite another to be entirely hostile, on a
Marxist basis, to all religion, ‘the opium of the people’, because one’s
ideological orientation derives from bourgeois liberal thinking in what, like
Britain, would be state-hegemonic countries, and has only the wish to overcome
everything that is not social democratically orientated towards the urban
proletariat, including besides bourgeois humanism the liberal and other
churches.
Doubtless there were so-called ‘fifth
columnists’ from both types of revolutionary body at work in the same society
or country, but sooner or later a distinction will emerge between those who are
socialist republicans in relation, by and large, to catholic societies, and
those who are Marxist if not Bolshevik and essentially socialistic in relation
to non-catholic societies or to societies whose Catholicism is less prevalent
or ethnically representative, as arguably in Russia (predominantly Eastern
Orthodox) and much of the former Soviet Union.
Consequently, correlative with this, the
reaction to it will be axially representative, whether in terms of Latin fascism or, in a much less uniformly catholic country
like Germany, Teutonic nazism, whose ethos was always
less church-defensive than state-aggressive, coupled, as it had to be, with
that cyborgistic ‘maschine kultur’
ethos which few countries outside Germany and the United States, with the
possible exceptions of Britain and Japan, had anything analogous to, least of
all on an ideologically systematic basis.
They say your enemy’s enemy is your friend, and
that paradoxical adage may have some truth to it insofar as whatever is
militantly against, even polar to, social democratic totalitarianism on the
state-absolutist axis can actually be of benefit to that which has no interest
in social democracy or Marxism or Sovietism
whatsoever, if only because its catholic traditions appertain to an alternative
axis that not only has to be defended from internal sabotage at the hands of
socialist republicans and ethnically-unrepresentative Marxist ‘fifth
columnists’, but advanced, eventually, towards a completely new and
revolutionary level of church-hegemonic axial criteria, a level which I have in
other texts described as Social Theocratic and tend to identify with true
communism (or communalism) as against the false (or Marxist-Leninist) communism
of social democracy.
In other words, something profoundly religious
and able, with the technology and knowledge at its disposal, to deliver the
people of its axis from their lowly pseudo-physical and chemical gender
situations to what will be an unprecedented manifestation and degree of
metaphysics and pseudo-metachemistry, thereby
effectively bringing ‘Kingdom Come’ to pass as that which can be characterized
by religious sovereignty, conceived as the ultimate sovereignty, one not only
beyond but axially contrary to the political sovereignty of the so-called
bourgeois or liberal democracies, insofar as it will apply to peoples whose democratic
orientation is less liberal humanist, in the parliamentary/puritan manner, than
social republican in character, and, in the case of the catholic Irish of Eire,
to a people whose assumption of political sovereignty was not unconnected with
the need to rid themselves of external interference at the hands of an
ethnically incompatible people (the Protestant British), and cannot be
dissociated, in consequence, from some degree of catholic traditionalism within
the framework of church-hegemonic axial criteria. Otherwise, why bother?
So, in effect, a kind of necessary evil and
relatively short-term expedience, not democracy in any representative
state-hegemonic sense, as in Britain, but the means whereby a traditionally
church-hegemonic people may achieve a degree of axial stability that is
intrinsic to their social and cultural norms or traditions.
But, of course, one can argue that these norms,
notwithstanding the part played by tradition, are not frozen in aspic or
crystal or rock or anything of the sort, but can be taken to a whole new level
of society and culture, which I have identified with Social Theocracy in what
would be the effective resurrection of the axis in question, stretching, be it
not forgotten, from the southwest to the northeast points of the intercardinal axial compass, and to an accommodation, in
consequence of this resurrection, with someone standing and stretching beyond
Christ as the long-awaited Messianic figurehead and effective Godfather of
‘Kingdom Come’, whose metaphysics will not be merely confined to a crucifixional paradigm of bound soma and, in some sense,
proto-cyborgistic transmutation, as in the Catholic
past, but will have the benefit of anterior free psyche as that which properly
appertains to God the Father and Heaven the Holy Soul, the truth and joy that
is only possible to a definitive degree within the context of cyborgistic universality, wherein the substance-motivated
communal cyborgization of the religiously sovereign
masses under Social Theocracy will gradually, over many decades if not
centuries, come more fully to pass, eclipsing mankind as the ultimate stage of
evolving life which will only find its apotheosis, so to speak, in the space
centre turned celestial city of true universality.
Some might think my concept of ‘world
overcoming’, and hence the overcoming of a significant proportion of mankind,
too Nietzschean – man, in his words, being something
that should be overcome … in favour of the Superman – and even fanciful in its
transcendent ambitions. Others might
prefer to level anti-humanist or anti-human rights rhetoric at me in their
partisan approach to life from the standpoint of democratic humanism. Few Catholics, I suspect, would take their
human situation for granted, particularly as they have been taught all along
that man is sinful and in need of redemption, not least through divine
intervention.
Certainly I have never tired of emphasizing the
redemptive nature of Social Theocracy, as of the world- or man-overcoming that
would redeem those whom we have described as pseudo-physical or chemical, i.e.
pseudo-men whose phenomenal pseudo-subjectivity (flared pants-like) stems from
the chemical hegemony of feminine females, and, in terms of the latter, women
whose phenomenal objectivity places them on the side of whatever pertains to
the achievement of a surrogate plenum through maternity, whether in relation to
the strength and pride of free soma or to the weakness and humility of bound
psyche.
But such a resolution, while it may be
justified on one level – and that rather more heathenistic
than christianistic, so to speak – can only be
achieved at the expense of males, and therefore contrary to their psychic
integrity and even interests, insofar as the hegemony of feminine females in
chemistry over pseudo-physical males or, more correctly, pseudo-masculine
males, equivalent to volume over pseudo-mass (massive mass) results in the male
becoming ‘feminized’ to the extent that free soma and bound psyche is then
(contrary to his actual gender estate as that for whom psyche precedes and
preponderates over soma) his effective mean, irrespective of how much it may
clash with his natural or, more to the point, nurtural
instincts, to coin a term owing more to psyche than to soma and hence to the
church as opposed to the state.
Therefore religion is needed to save him from
this upended gender predicament and return him, duly transmuted, to his proper
high estate, which, in free psyche and bound soma, is akin to a godly image or
parallel, with ‘father’ preceding ‘son’.
However, pseudo-physical males cannot be saved
from their lowly pseudo-masculine gender meekness under chemical pressures
except if feminine females (not diabolic or superfeminine
ones) are simultaneously counter-damned to an even more upended gender
predicament under metaphysical males in pseudo-metachemistry;
for which a pseudo-devilish agent is required in order to do for females what
the godly will do for their pseudo-male counterparts, delivering both not only
from each other, but from those who would continue to avail of their meekness
and, in the female case, pseudo-vanity from the metachemical/pseudo-metaphysical
vantage-points of vanity and pseudo-meekness, through the aforementioned
exemplification of somatic license, or free soma coupled to bound psyche, a
free soma that is less a manifestation of ‘original sin’ than of what could be
called ‘original evil’, since sin is ever affiliated to the pseudo-physical as
the bound psychic corollary, for pseudo-masculine males, of the folly of free soma,
which is only ‘free’ because soma has been subjected, under chemistry, to
feminine pressures, since contrary to the male gender estate (of free
psyche/bound soma) deriving from anterior metaphysics.
Therefore it is not as if the pseudo-masculine
male has no prior understanding of or commitment to metaphysics. Rather, he has been so detached from it, bit
by bit, by female whiles and seductive ploys rooted in free will, that he has
lost his sense of being grounded or centred in it, and therefore would be
unable to return to it – and on higher, more synthetically systematic terms –
without external intervention from those males who have remained true to
themselves, to their psychic self-precedence, call them godly saints or
philosopher kings, and would wish, for reasons not entirely connected with the
people or, more accurately, the pseudo-physical, i.e. their pseudo-masculine
counterparts, but partly if not largely motivated by a determination to bring
down both the metachemical and pseudo-metaphysical, thereby
effectively destroying the other axis, so that they, the saviours and counter-damners, so to speak, will have the long-term benefit of
what the Bible would call divine vengeance on the elemental positions in
question, but what we, more exactingly logical and rigorous, shall call divine
vengeance on the pseudo-divinely pseudo-metaphysical and pseudo-diabolic
vengeance on the diabolically metachemical, allowing,
it would seem, for gender parallelism between the opposite noumenal
positions.
Therefore both the pseudo-physical and the
chemical are pawns in the noumenal game of indirectly
bringing down the metachemical and
pseudo-metaphysical, damning the former to pseudo-chemical phenomenality,
while likewise being partly responsible for the counter-salvation of the
pseudo-metaphysical to physical phenomenality,
wherein they will hegemonically exist in relation to
what had been pseudo-righteousness rather than, as with the pseudo-feminine
females, justice.
But neither pseudo-righteousness nor justice,
roughly commensurate with the physical and pseudo-chemical elemental positions,
are of much use to themselves or indeed to what they had traditionally served,
namely the ruling interests of the metachemical and
pseudo-metaphysical, with their free soma and bound psyche, if these latter
positions, formerly polar to themselves, no longer exist, having fallen and
counter-risen, according to gender, following the removal, on a systematically
comprehensive basis, of their prey base at the southwest point of the intercardinal axial compass, and therefore it is likely
that the existing or ensuing physical and pseudo-chemical elements will opt for
axial transference to where the pseudo-physical/chemical lapsed catholic
generality had been rather than remain in an untenable position, neither able
to profit from those whom they would previously have financed nor gravitate,
social democratically, to the justice-absolutism (sic.) nadir of their axis,
which is less state-hegemonic than state-totalitarian.
Granted that a bankrupt ideology like
Marxism-Leninism gives little comfort to anyone who may previously have
preferred to finance somatic license than seek its economic penalization, we
can only suppose that the more reasonable elements (I employ that term in a
non-philosophic sense) of the southeast point of the intercardinal
axial compass will, as it were, cut their losses and opt, as soon as was
politically or socially expedient, for axial transference, even if this did
mean that what was physical would have to become somewhat pseudo-physical and
what, by contrast, pseudo-chemical comparatively chemical in the ethnic
interests of some kind of acceptable precondition of salvation from
pseudo-physics to metaphysics and, for the chemical, counter-damnation to
pseudo-metachemistry.
Such a final deliverance of the remaining
elements to their divine and pseudo-diabolic resolutions would be way beyond
divine and/or pseudo-diabolic vengeance, being, if anything, the summation,
barring further refinements, of righteousness and pseudo-justice, since those
who, in physics, had been pseudo-righteous would have the benefit, following
axial transformation, of the genuine article, while their just counterparts,
ever in primary state-hegemonic polarity to the metachemical
Vain, would no longer be in such a somatically subversive (of masculine psyche)
position but, rather, in one that was in every respect pseudo-justly
subordinate to the unequivocally righteous hegemony of metaphysics.
What, then, can bring all this to pass,
assuming it is possible to do so? Since
a thinker, and therefore a philosopher, has to partly repeat himself
with virtually every new project, I shall say here what I have said in the past
and will doubtless continue to say in the future. There must be a movement for Social
Theocracy, the true communism of ‘Kingdom Come’, and that movement must
organize itself on a party-like basis, using, where possible, the Nazi Party as
a rough guide as to how something fundamentally different from both the
traditional and existing state apparatus can, with determination and meticulous
planning, manoeuvre itself into a position whereby it can utilize the existing
democratic machinery of state to a profoundly non-democratic or, in our case,
theocratic end, one characterized by the prevalence, in the masses, of
religious sovereignty as the final form of mass sovereignty, a sovereignty that
can only have the long-term effect of transmuting the masses towards that which
transcends, in time and pseudo-space, them as more genuinely supra-human, or
godly and pseudo-devilish, criteria ensue.
Therefore it will be necessary to achieve a
majority mandate for religious sovereignty, before any prospect of the supersession of both the religious traditions and the
existing political structure can be envisaged, much less systematically
undertaken by those who, as Social Theocratic elite, had opted to take the
‘sins of the world’ onto their Christ-like shoulders and, in delivering the
people from their political and concomitant burdens, be in a position to secure
their religious sovereignty by every and all means at their disposal.
Obviously the building and staffing of centres
wherein the religiously sovereign can congregate to have the benefit of Social
Theocratic or, more correctly, Social Transcendentalist self-enhancement and
not-self curtailment for the metaphysical, i.e. free psyche and bound soma,
coupled, for the pseudo-metachemical, to
self-curtailment and not-self enhancement, i.e. bound soma and free psyche,
will be of paramount importance, and for this purpose it will be not merely
necessary to procure and/or manufacture the relevant synthetically artificial
substances, but, as a necessary corollary of all that, to oversee the gradual
development of the kind of communal cyborgization
that, irrespective of gender, will ensure that such specific substances can be
taken or ingested with relative impunity, and simply because those who, through
religious sovereignty, were entitled to them would not be subject to the sorts
of human limitations that, other factors notwithstanding, bedevil the use of
drug consumption today, as in the past, but would have the benefit, as a right,
of an increasingly supra-human framework commensurate with definitive
godliness/heavenliness and, for the pseudo-diabolic females,
pseudo-devilishness/pseudo-hellishness, in which to lavish their attention on
the expansion of mind and/or the contraction of body, as the gender case may
be.
Today, however, you play with substances more
befitting metaphysical gods or pseudo-metachemical
pseudo-devils at your own peril, in a pre-‘Kingdom Come’ situation that, when
it doesn’t result in sordid death or paranoid addiction, leads to prosecution
and even incarceration in consequence of its criminalization at the hands of a
law that is there to protect the world and not to advance otherworldly and/or
pseudo-netherworldly criteria.
One cannot really argue with that. But we can – and should – begin to think in
terms of alternative scenarios, of which the official coming to pass of what, in
religious sovereignty, would properly correspond to ‘Kingdom Come’, is granted
verbal articulation and even theoretical endorsement.
For that is what the religious tradition
actually points towards, and it would be untrue to itself and even guilty of criminal
negligence if it failed, for reasons best known to itself, to endorse or even
recognize a credible and viable concept of ‘Kingdom Come’ that was not only
properly metaphysical and pseudo-metachemical, but
logically sustainable in its non-reductionist,
fudge-transcending, gender structuralism.
Do I seriously think the Church will recognize
and endorse Social Theocracy as the most credible blueprint for and even
implementation, given a majority mandate, of what we may continue to identify,
for convenience or common usage’s sake, with ‘Kingdom Come’ …? No, to be
perfectly frank I don’t remotely expect high-ranking vested interests in the
Catholic Church to effectively cut their own throats by recognizing and
endorsing Social Theocracy. At the end
of the proverbial day, a revolutionary ideology or movement, even when
compatible with a church-hegemonic axial destiny, cannot reasonably expect more
than a handful of low-ranking priests to come out in favour of it at the
expense of their traditional prerogatives and duties.
The Catholic Church, put bluntly, is simply a
manifestation of Western civilization, and Western civilization is not global
civilization, nor even Middle Eastern or Far Eastern civilization. Western civilization, particularly in its
pristine or catholic manifestation, is simply an anachronism that must be given
the ‘coup de grace’ at the earliest convenient opportunity, and for that there
will be need of special Social Theocratic authorities who will have the
knowledge and means to bring the clean-up process of consigning to the rubbish
bin of history all those obstacles to the implementation and development of
religious sovereignty in the people -
including, besides reactionary churchmen, defeated democratic parties
and their no-longer relevant politicians - sensibly to pass.
For when you move beyond the world in terms of
the assumption of religious sovereignty, democratically mandated from out the
paradoxical utilization of the democratic process to a religiously sovereign
end, you no longer have need of political parties, who would simply be
irrelevant.
Hence they must be disposed of, as must the
millions of bibles and prayer-books and hymnals that would continue to stand in
the way of Social Theocratic progress if they, too, were not consigned to the
historical rubbish heap, presumably via special facilities whose incinerators,
working around the clock, would be more than capable of consuming the vast
quantities of obsolete material involved, though always proceeding in an
orderly and well-logged manner, so that a record is maintained of the numbers
dealt with in any given zone and, correlatively, some knowledge is available of
the possible numbers still to be confiscated and disposed of in both that and
other zones farther afield.
In this way, the process will proceed in an
orderly and methodical manner, with a systematic thoroughness that will leave
little scope for error or oversight.
Eventually, Ireland and other kindred countries where Social Theocracy
can be democratically introduced or achieved will be ‘bible free’, ‘prayer-book
free’, ‘hymnbook free’, etc., as though delivered from a curse analogous to
that which formerly afflicted the country in the days before St. Patrick
allegedly banished the snakes en masse – presumably to hell!
Thus with both political and religious
anachronisms out of the way, the progress of Social Theocracy and therefore of
the Social Theocratization of Ireland and other such
countries will proceed largely unimpeded, and it will be down to the ingenuity
of the serving elite to bring the benefits of Social Theocratic liberation to
the religiously sovereign people … in the guise of Social Transcendentalism,
the ‘church’ as opposed to the ‘state’ aspect of the Centre in which the
people’s rights will be practically even more than theoretically upheld and
advanced, delivering them over to their respective forms of self-enhancement
(psychically) and self-curtailment (somatically), according to gender.
For the genders, remember, are opposites, and
opposite they will remain even in ‘Kingdom Come’, with the metaphor of St.
George and the prone dragon very much symbolic of the kind of
metaphysical/pseudo-metachemical structure that will
obtain for all Eternity and pseudo-Infinity, Time and pseudo-Space without end.
Thus if you want Eternity, as properly germane
to metaphysics, you think cyborgistically, you don’t
think humanistically, still less naturalistically or
cosmically. And with the
substance-motivated development of cyborgization will
come not only deliverance from the world of meek pseudo-physics and pseudo-vain
chemistry, of femininity and pseudo-masculinity, but the nemesis of all who
would, with vain disregard for pseudo-devilishness and pseudo-meek disregard
for godliness, prey upon the meek and the pseudo-vain from a desire for wealth,
power, and fame, a desire that all too often translates into immense wealth and
fame, not to mention power and pseudo-contentment.
These people, who are scarcely human, will not
be defeated until the meek have been saved and the pseudo-vain
counter-damned. And for that to happen, there will be need of considerably more than
penitential contrition and verbal absolution!
I have neither exaggerated the situation nor
have I underestimated it. The Social
Theocratic revolution, if it is to transpire, will be an immense
world-shattering revolution, as was the National Socialist revolution in
I do not like this republic, not only for the
above reasons, but because every time I look at the tricolour, as I did
recently in Galway and again in Dublin, I see the Anglo-Irish subterfuge of
continuing, by other means, perfidious Albion’s traditional ‘divide and rule’
policy in Ireland, an Anglican – or Church of Ireland – division of Catholics
from Puritans (dissenters) which is the source not only of so much historical
rivalry and suspicion, but also of the ongoing division of the greater part of
the island of Ireland from the six counties of the North East, the greater part
of the province of Ulster in the statelet of
so-called Northern Ireland, wherein the gaels or celts remain divided and ruled.
Only when the Anglo-Irish infamy of this
tricolour – this colonial trick and Tonean trickery –
has been democratically consigned to the rubbish bin of Irish history … will
there be any prospect of gaelic unification and thus
of a united Ireland, an Ireland not of Catholics and Protestants, but of Social
Theocrats whose destiny in Social Transcendentalism will bring them all the
self-enhancing benefits of true communism.
