126.   For if this particular quadruplicity, with a devolutionary negativity in antipaganism and an evolutionary positivity in humanism, is significant of anything, it must be of Western civilization, and thus of a space/time relativity of bound soma and free psyche, in contrast to the spatial absolutism of pagan free soma.  For out of the death of Devil the Mother hyped as God stepped man, first indirectly, via Christian antipaganism, and then directly, in the aforementioned humanist terms, as the negativity of Catholic 'daughter-of-a-gun' totalitarianism and Protestant 'daughter-of-a-bitch' liberalism was eclipsed by, first, parliamentary 'son-of-a-bitch' liberalism and, then, communistic 'son-of-a-gun' totalitarianism, and the historical period of life, characterized by space/time relativity, overtook anything rooted, pre-historically, in absolute space.   Another metaphorical coin, one might say, with negative tails and positive heads, the former effectively female and the latter male, the former the worldly pre-condition of the latter.  For, unlike savagery/paganism, antipaganism/humanism is rooted in man, both in the man-god and the self-made free man, who epitomizes the summation, the omega-point, as it were, of a civilization which is more worldly than pre-worldly or ...

127.   But that is to anticipate the next stage of civilization's advance, which has reference to the death of man (via worship of the machine), and such a stage is not only antihumanist, as we have hitherto characterized it, but really quite distinct from both the West and the East alike, being somewhat global, even if issuing from states that have the appearance of being Western or even Eastern, as the case may be, but which, in reality, are sufficiently multiracial and internationalist as to be effectively global in character, and thus the logical successor to both Eastern and Western traditions alike.  I refer, not least, to contemporary America, even to Japan, though I realize that before anything remotely resembling the contemporary liberal modes of corporatism came significantly to pass on the world stage, as it were, there was a totalitarian manifestation of such corporatism, of the death of man, which took the form of Fascism, and was dead against anything communist!

128.   For, with our final quadruplicity, we have to start with the totalitarian manifestation of antihumanism, which would seem to be the beginning, the real starting-point, of the next stage of civilization's advance, before things devolved from a 'daughter-of-a-gun' totalitarianism to a 'daughter-of-a-bitch' liberalism, and Fascism was more or less globally eclipsed by its liberal counterpart, somewhat more American in character, and the effective resolution of the devolutionary stage of the post-historical civilization in question.  For it now seems to me, on the basis of this new logical structure, that antihumanism is no less post-historical than paganism was largely pre-historical, bearing in mind the historical intermediate quadruplicity, so to speak, of antipaganism/humanism, as germane to Western civilization-proper.

129.   But if this new type of civilization devolves to a liberal phase of antihumanism, it does not culminate there; for like antipaganism before it, such antihumanism, premised upon the death of man, is but the indirect, and negative, precondition of the liberal manifestation of the dying birth of God ... the Father, and thus of a male-oriented positive counterpart to such negativity which should issue in Social Theocracy or, more correctly, in the liberal approach to Social Theocracy as the first phase of Centrism's evolution towards a totalitarian omega point, an omega point which will be no mere humanistic culmination, in radical Social Democratic fashion, but the furthermost reach, ultimately, of divine transcendence of the world, as already discussed, and thus the furthermost reach of the post-historical, call it a 'son-of-a-gun' climax to something that can only begin, pluralistically, on 'son-of-a-bitch' terms, as germane to a positive synthetic attraction vis-à-vis the 'daughter-of-a-bitch' liberalism which wears a corporate face in the advancement of antihumanism towards the borders with transcendentalism.

130.   Thus if primitivity/paganism is one metaphorical coin, the 'coin' of a pre-historical kind of civilization which one would broadly identify with the East traditionally, and antipaganism/humanism is another metaphorical coin, the 'coin' of a historical kind of civilization broadly identifiable with the West, then antihumanism/transcendentalism or, better (with an antithesis to 'primitivity' in mind) antihumanism/divinity is the final such 'coin', as symptomatic of a negative/positive, death/birth, devolutionary/evolutionary distinction between female and male manifestations, successively, of what, in post-historical terms, can only be a global approach to civilization which is destined to culminate, with the dying birth of God the Father, in transcendent universality, the transcendent universality of positive globalization, which, in attaining to its goal, its universal objective, can only displace and consign to the rubbish bin of historical and pre-historical civilization both Western and Eastern traditions alike.

131.   This is assuredly what began with Fascism, not least in its Hiterian, or Nazi, mould, and it would be quite impossible for me, on the basis of this new approach to the distinctions between pre-worldly, worldly, and post-worldly stages of civilization, to regard Hitler as anything other than an enemy of Western civilization in both its liberal and socialist manifestations, attacking it on both fronts - the Western Front-proper of the liberal democracies and the Eastern Front of the social democratic, or Marxistic, extrapolation from Western civilization whose intention, in proletarian humanism, was to bring the Age of Reason to a totalitarian head, the very head which the great advocate of Fascist Unreason and Nietzschean 'Superman' was determined to lop off, as he sent his armies deep into the Soviet Union.

132.   Ironically, it was largely through American intervention and involvement in the Second World War, a necessarily global war for a global age or incipient global stage of civilization, that Hitler ultimately failed in his antihumanist objectives; for America did more than any other country to finance and bolster the Allied war effort, subsequently spearheading the liberation of Western Europe and thus playing a major role in bringing about the demise of Fascism.  But if America was and continues to be liberal, it is not on humanist terms, like Great Britain and even France, but as the antihumanist successor, in effect, to its fascist counterpart and in some sense precursor, and while it contributed, largely out of self-interest, to the demise of Fascism in Europe, and even in the Far East, it more than atoned for any suspicion of disloyalty to the antihumanist cause by subsequently playing a major role in bringing about the downfall of the Soviet Union and thus of Communism in Eastern Europe, as it fought and won the 'Cold War' that divided West from East for more than four decades.

133.   Thus the Allies of the Second World War do not present a humanistic united front, contrary to what might at first seem to be the case, but rather the co-operation of humanistic and antihumanistic forces against a brand of antihumanism that, more ideologically antagonistic towards the totalitarian version of humanism than towards its liberal counterpart, was the totalitarian precursor of such antihumanism as has since become more globally entrenched as the acceptable face of antihumanism from a largely American-led point of view, a point of view that could never have resigned itself to living in a world dominated, militaristically, by its totalitarian counterpart in view of its own liberal traditions stemming, with due modifications, from Britain and France, and embracing corporatism from the standpoint, in consequence, of the free market.

134.   America, despite its immense military capabilities, is not overly militaristic, and it was partly to make the world safe from overt militarism that America fought and won not only the Second World War but the Cold War too.  Yet America remains, for all her corporate liberalism, the leading embodiment of antihumanism in the contemporary, post-historical world, and while historical and pre-historical forms of society or civilization still continue to exist, as they are bound to wherever specifically Western or Eastern criteria obtain, they cannot expect to remain unscathed by the advance of globalism that countries like America are instrumental in furthering, if only in relation to a sort of 'daughter-of-a-bitch' pluralism that, while no great friend of its 'daughter-of-a-gun' forerunner, is hardly compatible with the sort of 'son-of-a-bitch' pluralism that I equate with the next stage of post-historical civilization's advance, a truly evolutionary stage in which positive values, characterized by a male lead of society, will increasingly come back into play to challenge what remains of antihumanist negativity and slowly supplant it all over the world, bringing the planet closer to that 'son-of-a-gun' omega-point culmination which will only be possible with the eclipse not only of post-historical civilization's negative stage, but with a final end to both historical and pre-historical civilizations alike.  For if there is one thing that is destined to supersede the world and put an end to the residue of pre-worldly civilization to boot, it can only be that manifestation of post-worldly civilization which is commensurate, in its otherworldly transcendentalism, with 'Kingdom Come', with the triumph, through the nearest approximation to the Second Coming, of Social Theocratic Centrism, and the global supersession of democratically sovereign peoples by theocratically sovereign peoples - of mass political sovereignty by mass religious sovereignty as republicanism moves beyond the mass/antivolume world to the Other World of Eternity, of Absolute Time, and does so via the paradoxical elections for religious sovereignty which I have equated, all along, with Judgement and the possibility, in the event of majority mandates, of an end to the world, as of space/time historicity.

135.   Our new way of looking, via successive negative/positive quadruplicities of devolutionary and evolutionary alternatives, at the development of societies from pre- to post-historical via an historical realm of worldly relativity may be superior to any previous investigation of chronological development, but we cannot do so independently of axial considerations and of the ongoing axial distinction between post-historical noumenal sensuality and pseudo-phenomenal sensibility on the one hand, that of the Americanized state-hegemonic antihumanism, and post-historical pseudo-phenomenal sensuality and - more for the Messianic future than the immediate present - noumenal sensibility on the other hand, that of an Irish-led but pan-European church-hegemonic transcendentalism which, in uniting Europe along the utmost religiously progressive lines, will set about countering and, eventually, overhauling and superseding American influence in the world at large, thereby bringing the peoples of this planet closer to that global unity which is the hallmark of post-historical civilization - indeed, of whatever conduces towards the maximum universality of Eternity in the noumenal sensibility of God the Father, whose anti-polyversal companion in Eternity will be the Antidaughter of the Antidevil, in that secondary free psyche we have characterized as the beautiful approach to truth, fit companion for God as He seeks His redemption in the joy of Heaven the Holy Soul and She finds Hers in the loving approach to joy which is the Unclear Soul of Antihell, the secondary supreme complement, in the anti-upperclassness of antimetachemical psychic freedom, to the church-hegemonic classless supremacy of its metaphysical manifestation.

136.   But where there is the Eternity of God the Father/Heaven the Holy Soul and of the Antidaughter of the Antidevil/the Unclear Soul of Antihell, there must also be the Anti-Infinity of the Son of God/the Holy Spirit of Heaven and of Antidevil the Antimother/Antihell the Unclear Spirit, as the truthful approach to beauty and the joyful approach to love of a directly-bound soma bring a primary antiprimacy, in metaphysical classlessness, to bear on the indirectly-bound secondary state-subordinate somatic antiprimacy of beauty and love in antimetachemical anti-upperclassness, without which there could be no beautiful approach to truth (in the Antidaughter of the Antidevil) and no loving approach to joy (in the Unclear Soul of Antihell) and therefore no secondary supremacy, in antimetachemical free psyche, to complete the virtuous circle of noumenal sensibility in respect of the metaphysical hegemony of truth and joy, God the Father and Heaven the Holy Soul, in the supreme taking and being of a form and contentment without repetitive-time end.

137.   Therefore the ultimate virtuous circle is precisely that in which, church-hegemonically, the truth and joy of repetitive time are eternally hegemonic over the beautiful approach to truth and loving approach to joy of the spaced-space approach to repetitive time, the supremacy of church-hegemonic Eternity being primary in metaphysics and secondary in antimetachemistry, while it is also that, state-subordinately, in which the truthful approach to beauty and the joyful approach to love of a repetitive-time approach to spaced space are anti-infinitely ascendant over the beauty and love of spaced space, the antiprimacy of state-subordinate Anti-Infinity being primary in metaphysics and secondary in antimetachemistry, even as the latter attests to a greater preponderance of somatic factors in relation to females.

138.   Thus do the godly and the antidevilish, divine male and antidiabolic female modes of noumenal sensibility achieve something like a primary and secondary parallel complementarity in both church and state, free-psychic supremacy and bound-somatic anti-primacy; though always with the overriding understanding that, although arguably more somatically prevalent in state-subordinate terms vis-à-vis its male counterpart, beauty and love are not - nor ever should be falsely turned into - ends in themselves, but, if church and state are not to be torn asunder from their common partnership in the virtuous circle of noumenal sensibility, remain means, in secondary state-subordinate vein, whereby the beautiful approach to truth and loving approach to joy may be rendered eternally complementary, in secondary church-hegemonic vein, to the truth and joy which are alone significant of God the Father and Heaven the Holy Soul, and thus of that which is eternally supreme on primary rather than secondary terms.

LONDON 2004 (Revised 2012)

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