126.   Contrariwise, the meekness of the phenomenally sensual plebeian masses will embrace salvation even as the pseudo-vanity of their state-subordinate counterparts falsely fears counter-damnation; for everything  that is noble in noumenally sensible terms will genuinely appeal to those for whom culture and pseudo-civility are not merely axially antithetical to their own lower-class counterweights, in philistinism and pseudo-barbarity, to anything noumenally sensible, but the classless guarantors of church-hegemonic and state-subordinate rights.

127.   Few genuine dramatists would not fear to become genuine prose writers, or novelists, and fewer still genuine prose writers get to be genuine dramatists, while few pseudo-poets would not falsely wish to become pseudo-philosophers, or essayists, and fewer still pseudo-philosophers get to be pseudo-poets.

128.   Few genuine poets would not wish to become genuine philosophers, or aphorists, and fewer still genuine philosophers get to become genuine poets, while few pseudo-dramatists would not falsely fear to become pseudo-prose writers, or short-story writers, and fewer still pseudo-prose writers get to be pseudo-dramatists.

129.   In comparative terms, the noumenal literary art forms are briefer or shorter or somehow more ethereal than their phenomenal counterparts, which, by contrast, attest to a certain corporeal bulkiness or volume akin, for example, to lengthy poems and long prose.  In fact, short plays full of wilful action and short poems deferring, through antisoul, to such action would be of the genuine mode of drama and 'pseudo' mode of poetry par excellence, whilst, across the noumenal divide, short essays, or aphorisms, full of thoughtful inspiration and short stories deferring, through antiwill, to such inspiration would be of the genuine mode of philosophy and 'pseudo' mode of prose par excellence.

130.   In plebeian contrast to the above, long poems full of anti-intellectual diction and long plays deferring, through spirit, to such diction would be of the genuine mode of poetry and 'pseudo' mode of drama par excellence, whilst, across the phenomenal divide, long stories full of antispiritual introspection and long essays deferring, through ego, to such introspection would be of the genuine mode of prose and 'pseudo' mode of philosophy par excellence.

131.   One would no more wish to become a damned novelist from the undamned standpoint of a genuine dramatist, than wish to become an unsaved poet from the saved standpoint of a genuine philosopher.  But then again, few Royalists would wish to become Parliamentarians or few Transcendentalists wish to become Catholic laymen, quite apart from what might apply to their respective church- and state-subordinate counterparts.

132.   Certainly the only thing that matters from the standpoint of God the Father is authentic philosophy, and thus that which, in aphoristic vein,  most accurately exemplifies Truth, is genuinely cultural, and would lead poets out of sin into grace, whilst its state-subordinate counterpart led those who approached pseudo-drama from the standpoint of poetry out of folly into wisdom, and did so, needless to say, from the standpoint of the Son of God in the philosophic approach to pseudo-prose, as that which, taking the form of short monologues, exemplified the truthful approach to Beauty, was pseudo-civil on primary state-hegemonic terms, and constituted the idealist counterpart to transcendentalism.

133.   Though one cannot exclude, from considerations of noumenal sensibility, the standpoint of the Antidaughter of the Antidevil as that which, according with a secondary mode of authentic philosophy that approaches philosophy from the standpoint of pseudo-prose, as in the case of short dialogues, exemplified the beautiful approach to Truth, was genuinely cultural on secondary church-hegemonic terms, and would lead those who approach poetry from the standpoint of pseudo-drama out of pseudo-crime into pseudo-punishment, whilst its state-subordinate counterpart led the pseudo-dramatic out of pseudo-evil into pseudo-goodness, and did so, needless to say, from the standpoint of Antidevil the Antimother in pseudo-prose, or short prose, as that which exemplifies literary Beauty, is pseudo-civil on secondary state-subordinate terms, and constitutes the antimaterialist counterpart to antifundamentalism.

134.   Only on such a mutually co-operative gender basis can the genuinely 'virtuous circle' of noumenal sensibility be maintained and, hopefully, advanced in the course of Eternity, advanced beyond what has previously been called the pluralism of the triadic Beyond towards the monadic totalitarianism of the omega point of a noumenally sensible consummation for both metaphysics and antimetachemistry alike.

135.   For things always proceed from pluralism to monism via a sort of dualistic alternation between the two as they begin loosely and gradually tighten-up towards a totalitarian peak, the refutation and/or vindication of a liberal precondition.

136.   The reader may recall that recently I have allowed for a distinction, in my work, between the totalitarian manifestation of the death of Devil the Mother and its liberal manifestation which I advanced in relation to a Protestant retort to Catholicism.  That would suggest the converse of the above, and yet it would not be the whole picture, even in relation to Devil the Mother.

137.   For long before worship of the death of Devil the Mother became religious currency, the actual worship if not experience of Devil the Mother was the paganistic norm, and we may say that such a norm began pluralistically in polytheism and was subsequently overhauled or rejected, in certain cultures, by a monotheistic approach to the worship of Devil the Mother (hyped as God), which we may equate with religious totalitarianism as opposed to liberalism, and believe to be a sort of systolic retort to a diastolic tradition which was the precursor of everything monotheistic.

138.   Now if that sounds like a Judaic retort to Hinduism, or something of the sort, then so be it.  But whatever the exact forms of polytheism and monotheism in the ancient world, we may believe that worship if not experience of Devil the Mother began pluralistically and ended monistically, and that if is there is a duality between polytheistic and monotheistic systems it is more to be conceived of in relation to a progression from the one to the other and thus to two mutually exclusive systems the latter of which will have little or no truck with the former, albeit still committed, positively, to free soma.

139.   However that may be, I shall revert to the terms 'liberal' and 'totalitarian' as I conceive of the age of Devil the Mother proceeding from the one to the other in such fashion that the totalitarian, or monotheistic, form of such a religion could be regarded as signifying a systolic reaction to its liberal, or polytheistic, form, which, being older, was not only the root form of worship of Devil the Mother (hyped as God) but the more genuinely representative form in relation to the manifoldness of metachemical divisiveness.

140.   When it comes to the ensuing totalitarianism, in Catholic fashion, of the worship, via the Crucified, of the death of Devil the Mother or, more correctly, of the death of worship of Devil the Mother, we can speak, if somewhat paradoxically, of a regressive systolic attraction vis-à-vis the totalitarianism of Devil the Mother that led, in due Protestant course, to a liberal reaction to such negative totalitarianism, as a diastolic emphasis in religion ensued upon Catholic negativity, to open towards the progressive diastolic attraction of liberal humanism, as germane to the birth of man, who was fated to eclipse the death of worship of Devil the Mother, and never more so than in consequence of the English, American, and, in particular, French revolutions.

141.   But the bourgeois humanism of the birth of man was itself subjected to a systolic reaction in the form, not least, of the Russian Revolution and the ensuing period of proletarian humanism, which brought humanism to its totalitarian conclusion, whether or not one prefers to regard it as a peak or as a nadir, and this, in due course, would, as Communism, be subjected to a regressive systolic attraction, totalitarianism backing on to totalitarianism, in the form of Fascism, or the ideologically inceptive manifestation of the death of man.

142.   But even Fascist negativity was destined to be eclipsed as a diastolic reaction to its own systolic totalitarianism eventually triumphed over both Communism and Fascism alike in the form of liberal Capitalism, that largely American-inspired manifestation of the death of man, or worship of the machine, which is the contemporary form of negativity par excellence, and one that will only be eclipsed in the event of a progressive diastolic attraction which signals the dawn of the birth of God, or experience of God the Father, coming to the fore in certain countries along comparably liberal, or pluralistic, lines, and offering a positive alternative to the type of death-obsessed negativity which currently rules the global roost.

143.   But only once the liberal mode of the birth of God has come to pass will it be possible, in due course, for a systolic reaction to set in and to lead Eternity beyond its pluralistic phase towards an intensely monistic phase in which noumenal sensibility will tend to supplant the deferential remnants of phenomenal sensibility and elevate what, in my work, has generally been called the triadic Beyond and administrative aside of 'Kingdom Come' towards a noumenally sensible omega point of genuinely religious totalitarianism which will be antithetical, in every respect, to its falsely religious and effectively scientific alpha points in the cosmic-based experience and/or worship, necessarily pluralistic, of Devil the Mother.

144.   Therefore what begins, with the birth of Devil the Mother, in cosmic pluralism should end, with God the Father, in universal monism, that which is genuinely godly being One and Indivisible.  For civilization should have passed from the liberal worship of Devil the Mother through eight intermediate stages in which the totalitarian worship of Devil the Mother, the totalitarian worship of the death of Devil the Mother, the liberal worship of the death of Devil the Mother, the liberal experience of the birth of man, the totalitarian experience of the birth of man, the totalitarian worship of the death of man (via worship of the machine), the liberal worship of the death of man (via worship of the machine), and the liberal experience of the birth of God the Father in the coming 'Kingdom' paves the way for the totalitarian experience of the birth of God, as life alternates between diastolic and systolic, expansionist and contractive, alternatives in a sort of dualistic swing from pluralistic liberal to monistic totalitarian and from monistic totalitarian to pluralistic liberal on both positive and negative, birth and death, terms in the course of its unfolding or, more correctly, its devolution from the Alpha Points and evolution towards the Omega Point, the refutation not only of everything negative and life-denying, not to mention positively undead, but the inevitable systolic reaction to even progressive diastolic attraction in the coming stage of life wherein, through the Second Coming equivalence, civilization proclaims the birth of God the Father and steps beyond temporal death into the Life Eternal.

LONDON 2004 (Revised 2012)

Preview THE CLASSLESS SOLUTION eBook