"

26.  However, before I discuss any more of that, I should like to retrace my steps to the subject of antihumanism and its opposition, in effect, to humanism, to a man-centred world, since it is the development of the machine, and thus of machine culture, which has made the death of man possible in respect of such antihumanism as stems from him as the relatively bound psychic retort to psychic freedom of a relative order, the order commensurate with intellectual knowledge and thus significant of the Age of Reason, from parliamentary Britain right through to the French Revolution and beyond, not least in respect of the Social Democratic centro-complexification of humanism which culminated in Marxism-Leninism, Stalinism, Soviet Communism, and so on, and thus brought humanism to a totalitarian head in a sort of omega point of the world.

27.  But if a more absolutist approach to the Age of Reason results in Marxism, then there can be no question that the negative synthetic attraction of Fascism vis-à-vis such totalitarian humanism signifies the dawn of Unreason, of what could be called an Age of Unreason, in which relative psyche is bound and a correlative degree of somatic freedom comes into play on a virtually neo-pagan basis, a basis that comparatively few worldly people would wish to emphasize, however, at the expense of the more typical aspect of antihumanism which, whether totalitarian or liberal, monistic or pluralistic, has to do with bound psyche, and thus with a gradual withdrawal from the criteria of freedom originally established by humanism, not least in Britain and France, which takes an increasingly unreasonable guise the more it approximates, in Americanized vein, to the noumenally sensual heights of the state-hegemonic axis upon which the chief representative of liberal corporatism finds itself, extrapolated out from the Anglo-French tradition of phenomenal sensibility in relation to a 'super' backing away from any such natural/conscious physical and/or anti-subnatural/anti-subconscious antichemical mean, which can only take a supernatural/superconscious and/or super-antisubnatural/super-antisubconscious gender-conditioned form which will not only be problematic for phenomenal sensuality, for anything subconscious/subnatural and/or anti-conscious/anti-natural (as pertaining to the base of a church-hegemonic axis), but problematic for 'the phenomenally sensible' too, as they find that what the Americans back-on to is no Anglican Monarchic noumenal sensuality largely suited to a humanistic tradition, but the natural if not cosmic-based noumenal sensuality of pre-historical paganism, as in respect of indigenous Americans.

28.  For America, though pseudo-phenomenally sensible in its supernatural/superconscious and super-antisubnatural/super-antisubconscious extrapolation from a Protestant or, more specifically, Puritan-inspired state-hegemonic European tradition, comes dangerously close to being noumenally sensual as far as its connection with indigenous paganism is concerned, and were it not for the horror with which the latter-day descendant of the civilized European views pagan savagery, it is altogether doubtful that civilized pagans of a monotheistic cast, like the Jews, would have as much importance and play such a vital role in American affairs as they do, largely, one suspects, as a buffer or wedge in between the cosmic pagan traditions of Native Americans and the civilized traditions of peoples of European descent, whether in respect of antipaganism, humanism, or, more contemporaneously, antihumanism, the American civilized mean par excellence.

29.  But if America is antihumanist on liberal terms, terms which cannot but be opposed to any totalitarian antihumanism of a fascist ilk, which in any case would signify an anterior stage of antihumanism to where such a death-of-man phase of historical advancement is at, 'daughter of a bitch'-wise, at present, it is not and, in its proximity to the most basic forms of noumenal sensuality, never could be transcendentalist, and therefore capable of affirming the next logical stage of civilized advancement, a stage which is rather more post-historical in its noumenally sensible commitment to the psychic freedom of absolute time, and thus in effect beyond civilization as a historical phenomenon in space/time relativity, whether with a bias towards space, as in paganism/antipaganism, or with a bias towards time, as in humanism/antihumanism.

30.  America, as I've said, is more about relatively bound psyche than relatively free psyche, in the Anglo-French (and even Social Democratic) manner, and therefore it is rather more typified by a correlative free soma than correlative bound soma, even if, stemming from European colonialism, it is loath to stress free soma at the expense of bound psyche, loath, at any rate, as far as its more representatively Caucasian and ex-European elements are concerned, though doubtfully so the more America overlaps, both indigenously and via civilized pagans, with noumenal sensuality, and therefore with the freely somatic aspects of both civilized and savage paganism, the former typified by peoples like the Jews, the latter by peoples who, in their cosmic Heathenism, could be described as culturally pre-Hindu in their unequivocal openness, traditionally, to Devil the Mother, and thus to a sort of unequivocal sun and/or star worship as the quintessence of pagan savagery.

31.  It is because it backs off of phenomenal sensibility in 'super' terms that 'European' America is twisted, the more it approaches and approximates to noumenal sensuality, from relative free psyche and bound soma, in the, for instance, British manner, towards bound psyche and free soma in what at times has the appearance, if unofficially, of neo-paganism, and which therefore makes America not only contrary to Britain, as the liberal mode of the death of man must be contrary to the liberal mode of the birth of man, but un-antipagan to a degree which suggests that even the 'superheroes' of the European extrapolation can prove more than problematic to anything conventionally or traditionally antipagan, and therefore Christian, whether or not such 'superheroes' are engaged in a life-and-death struggle with the more blatant forms of noumenal sensuality which typify, in savagely pagan vein, the indigenous backdrop to the 'American Dream', and which even a civilized veneer can't entirely mask or preclude from breaking out and wreaking havoc upon the heroes of civilization.

32.  But even the Jews are, in some sense, 'heroes of civilization', if from a cosmic-based noumenally sensual standpoint traditionally, which renders them posterior not only to pagan savagery and, hence, savages, but to those categories of civilized pagans more polytheistic than monotheistic in character and therefore arguably closer to being 'sons of bitches' than either 'daughters of bitches' or, in some Eden-like savage monism, 'daughters of guns'.  The Judaist may be a pagan 'son of a gun', but he is at least a civilized pagan 'son of a gun', for whom the sugar coating of Devil the Mother hyped as God is gospel, and against whom even the devotees of the Son of Devil the Mother hyped as Son of God have traditionally been unable to prevail, largely, one suspects, because the Jew prefers freedom to binding, birth to death, absolutism to relativity, and positivity to negativity, and would not, in his male instincts, take kindly to association with either a negative synthetic attraction along the lines of Catholic totalitarianism or a regressive reaction to such a thetic action, or what was destined to become such, along the lines of Protestant liberalism, despite its greater emphasis, in some denominations, upon what might be described as a proto-humanist birth of the Son of Devil the Mother hyped as Son of God at the expense of the more tightly antipagan death of Devil the Mother hyped as God via the Son of Devil the Mother hyped as God, in what must reflect a less purely Christian bias overall, one in which the relationship of Son to Mother or even of Mother to Son is stressed at the expense of purely New Testament criteria issuing in the Crucified.

33.  However that may be, American civilization, whether pseudo-phenomenally sensible or noumenally sensual, 'Christian' or 'Jewish', has long been at war with, and can only continue to war on, the remnants of pre-civilized paganism, since it has no way of avoiding contact with such remnants and cannot escape the fatality towards which it is drawn as it backs away from the phenomenal sensibility of, in particular, British civilization on terms which, the more it rubs up against noumenal sensuality, renders it the antihumanist reverse of anything humanistic, ensuring that the cutting edge of civilization's advance paradoxically culminates not in absolute free psyche but, all too fatalistically, in relative bound psyche affiliated to relative free soma in respect of pseudo-phenomenal sensibility, which is then fatalistically juxtaposed with absolute bound psyche affiliated to absolute free soma in respect of noumenal sensuality, whether with regard to its civilized or, in the case of Native Americans, traditionally uncivilized manifestations.

34.  Hence history culminates antihumanistically in relative bound psyche affiliated to relative free soma, which is inextricably bound to absolute bound psyche affiliated to absolute free soma the more pseudo-phenomenal sensibility degeneratively approximates to noumenal sensuality, the latter of which holds it in a struggle between pagan and antihumanist values, between natural and artificial, cosmic and cyborgistic alternatives which exist in parallel bound psychic and free somatic terms, albeit the pagan is either pre-historical and more absolutist, if along largely pluralistic lines, or historical and less absolutist, if along comparatively monistic lines, while the antihumanist is historical along pluralistic lines, the sort of lines that compel one to equate representative America, 'daughter of a bitch'-wise, with corporate liberalism, and which suggest that its pseudo-phenomenally sensible opposition to anything noumenally sensual is somehow parallel with that 'daughter-of-a-bitch' uncivilized paganism that both 'son-of-a-bitch' and 'son-of-a-gun' civilized paganism would have overhauled in their theological rejection of cosmic Heathenism.

35.  But parallel or not, America is not capable of extending beyond civilized time into post-civilized Eternity, and for that reason it is even more problematic to those who, rooted at the foot of a traditionally church-hegemonic axis in phenomenal sensuality, become subject to its pagan and antihumanist vanities, preyed upon, as outlined in previous texts, from heights that if not always literally noumenally sensual are not far removed from it in their pseudo-phenomenally sensible withdrawal from and elevation behind phenomenal sensibility, from which vantage-point anything traditionally anti-conscious/anti-natural in the antiphysics and subconscious/subnatural in the chemistry of phenomenal sensuality is vulnerable to eclipse and corruption at the hands of both the supernatural/superconscious pseudo-physics and the super-antisubnatural/super-antisubconscious pseudo-antichemistry of pseudo-phenomenal sensibility, the emphasis in the latter options being on free soma rather than bound psyche in consequence of their proximity to the unnatural/unconscious and anti-supranatural/anti-supraconscious metachemistry and antimetaphysics of noumenal sensuality which, whether civilized or barbarous, attest to a female hegemony in which soma takes precedence over psyche in unequivocally heathen vein and in conformity, moreover, to state-hegemonic criteria.

36.  Therefore anyone approximating to phenomenal sensuality who might be described as traditionally Catholic is going to find his prospects of salvation to noumenal sensibility even more reduced than would have been the case if the 'super' integrity of American culture, and indeed America itself, had never come to pass; for such modest salvation as the Roman Catholic Church can offer with its implicit and altogether limited noumenal sensibility is rendered all the more difficult, if not impossible, by dint of the extent to which more contemporary forms of exploitative vanity in both pseudo-phenomenal sensibility and, thanks to peoples like the Jews, noumenal sensuality are able to rain down on him and effectively enslave him to idolatrous worship of a plethora of 'stars', both unequivocally evil and equivocally good, thereby rendering him virtually incapable of moral redemption in God, his traditional bound-psychic emphasis under church-hegemonic criteria systematically undermined by the free-somatic emphasis which accrues, paganistically, to the state-hegemonic context and, indeed, axis in question, whether overtly or covertly.

37.  Only when such limited noumenal sensibility as that to which, with the Catholic Church, he has been - and officially continues to be - subject ...  is overhauled in respect of a new order of transcendental righteousness, commensurate with 'Kingdom Come', will it be possible to resurrect the church-hegemonic axis from phenomenal sensuality to noumenal sensibility, and thereby set about saving (to metaphysical/antimetachemical free psyche) and counter-damning (to metaphysical/antimetachemical bound soma) the phenomenally sensual masses in such fashion that they cease being the helpless playthings of commercially vain predators, but become liberated from their worldly fetters and soar to the meditative/contemplative heights of otherworldly deliverance, as they are led up a mountain, so to speak, from which they will not return to the flat planes of the world (to be preyed upon all over again), having opted to reject the world in the interests of the otherworldly benefits of 'Kingdom Come', as described in so many of my previous texts.

38.  Such a prospect is indeed properly post-historical, as much post-historical as anything savagely pagan was pre-historical; for it is not concerned with historical chronology from paganism to antipaganism in space-oriented space/time or from humanism to antihumanism in time-oriented space/time, but is the transcendental outcome of such chronological historicity, being post-historically transcendent through and through!

39.  Indeed, in distinguishing between pre-historical, historical, and post-historical periods in this way, I am once again effectively bringing my work into line with Spengler, who distinguished, in such monumental tomes as The Decline of the West, between four basic time-frames or periods of existence - viz. 'Historyless Chaos', 'Culture', 'Civilization', and 'Second Religiousness', the first preceding the historical stages proper and the last, or fourth, succeeding them.  For it seems to me that not only is there a parallel between pagan savagery and 'Historyless Chaos', but that the ensuing civilized distinction between paganism and antipaganism, as, for instance, between Judaism and Christianity, can be equated with 'Culture', or a period of religious observance and faith, while the succeeding distinction between humanism and antihumanism, as, for instance, between democracy and corporatism, offers itself to an equation with 'Civilization', or a time, in his view, when life more concerns itself with man and technological advance than with the values of faith, while the transcendental overcoming of the world via Messianic intervention suggests a direct association with 'Second Religiousness', or the return of religion on higher terms than had been the case with the preceding 'Culture'.

40.  Be that as it may, it is evident that the advance from pre-historical savagery to post-historical beatitude via the historical chronologies of paganisn/antipaganism and humanism/antihumanism is significant of an immense struggle between opposing realities, the netherworldly reality of absolute space on the one hand, and the otherworldly reality of absolute time on the other hand, in between which the world runs its historical course in relation to a kind of space/time relativity which is more slanted towards space in paganism/antipaganism and, conversely, more slanted towards time in humanism/antihumanism, the gender implications of which are inescapable, since it is in the nature of females, as of the female side of things, to utilize space for the objectivization of soma, whereas it is no less in the nature or, more correctly, nurture of males, and thus of the male side of life, to expand the subjectivization of psyche through time, time being instrumental to the subjective enhancement of psyche, just as space, its great rival, is instrumental to the objective enhancement of soma, which wars on time from the standpoint of space.

41.  Therefore until space is vanquished, time will not achieve eternity but continue to be vitiated, in worldly vein, by space, its mortal and even, in pre-historical terms, immortal enemy.  But there is all the difference above the world ... of historical unfolding ... between the absolutism of space and the absolutism of time, spacefulness and timefulness, which can also be indirectly described in terms (preceding space/time relativity) of timelessness and in terms (succeeding space/time relativity) of spacelessness, of timeless anti-subjectivity as the bound psychic corollary of spaceful objectivity, and of spaceless anti-objectivity as the bound somatic corollary of timeful subjectivity, even though, at the utmost limits of absolutism, neither bound psyche nor bound soma exist as anything but demonstratively subordinate complements to free soma and free psyche respectively, the former identifiable with elemental particles of a metachemical order, the latter with elemental wavicles of a metaphysical order, the ratio of particles to wavicles in the former context in the region of 3:1, which is to say, most particles/least wavicles; the ratio of wavicles to particles in the latter context in the region of 3:1, which is to say, most wavicles/least particles, both of which absolutely contrast with the 2½:1½ ratio of particles to wavicles and/or of wavicles to particles which characterize the molecular relativity of the phenomenal, and thus of historical space/time.

42.  For if noumenal sensuality is a context dominated, through metachemistry, by the rule of elemental particles, and noumenal sensibility, by contrast, a context characterized by the lead, through metaphysics, of  elemental wavicles, both of which are ethereal in their antithetical ways, then phenomenal sensuality and sensibility stand as their corporeal counterparts in which either molecular particles are chemically hegemonic (though capable of being subverted by noumenal/phenomenal axial interaction of a church-hegemonic order) over the molecular antiwavicles of antiphysics or, in phenomenal sensibility, molecular wavicles are physically hegemonic (though capable of being subverted by noumenal/phenomenal axial interaction of a state-hegemonic order) over the molecular antiparticles of antichemistry.

43.  Therefore if Space Absolutism accords with an elemental-particle integrity in which soma is absolutely free on the basis of most particles/least wavicles, and Time Absolutism accords with an elemental-wavicle integrity in which psyche is absolutely free on the basis of most wavicles/least particles, the former corresponding to the concrete ethereal and the latter to the abstract ethereal, then space-oriented space/time relativity accords with a molecular-particle integrity in which soma is relatively free on the basis of more (compared to most) particles/less (compared to least) wavicles, and time-oriented space/time relativity accords with a molecular-wavicle integrity in which psyche is relatively free on the basis of more (compared to most) wavicles/less (compared to least) particles, the former corresponding to the concrete corporeal and the latter to the abstract corporeal.

44.  Of course, that is not the full picture as regards the opposite kinds of space/time relativity, because we also have to bear in mind the antipagan (Christian) emphasis on free soma as sinful which stems from a bound-psychic opposition to free soma in relation to an antiphysical subversion of chemistry at the behest, axially speaking, of some degree of metaphysical ascendancy over antimetachemistry in noumenal sensibility, together with the antihumanist (corporate) emphasis on free psyche as self-indulgent which stems from a bound-somatic opposition to free psyche in relation to an antichemical subversion of physics at the behest, axially speaking, of some degree of metachemical ascendancy over antimetaphysics in noumenal sensuality, both of which, considered independently, give us the bound somatic antipagan rejection of somatic freedom in the one case, and the bound psychic antihumanist rejection of  psychic freedom in the other case, thereby completing the historical chronology which leads from paganism to antipaganism in respect of the alpha stages of worldly civilization and, conversely, from humanism to antihumanism in respect of the omega stages of worldly civilization, the two stages which, in contrast to anything alpha-stemming, appertain to sensibility.

45.  Returning from chronological successions of a Spenglerian nature to the axial integrities which bisect phenomenal and noumenal planes and elements from the contrary standpoints of either a state-hegemonic consistency characterized by female criteria or a church-hegemonic consistency characterized by male criteria, the former tending from noumenal sensuality to phenomenal sensibility and the latter, by contrast, from phenomenal sensuality to noumenal sensibility, it soon becomes evident to me that the subversion of physics by antichemistry at the behest of metachemistry over antimetaphysics in respect of the diagonally descending axis of state-hegemonic (and church-subordinate) criteria is no less susceptible to being identified with a Bunyan-like distinction between 'Vanity Fair' and 'Mr Worldly Wise' ... than the subversion of chemistry by antiphysics at the behest of metaphysics over antimetachemistry in respect of the diagonally ascending axis of church-hegemonic (and state-subordinate) criteria ... with a Bunyan-like distinction between 'the Slough of Despond' and 'the Celestial City', since whereas 'Mr Worldly Wise' (of 'the Delectable Mountains') is hand-in-glove, so to speak, with 'Vanity Fair' in the collusion between phenomenal sensibility and noumenal sensuality, 'the just' and 'the vain', for the morally dubious privilege of exploiting and corrupting 'the meek', the latter, as the phenomenally sensual embodiments of 'the Slough of Despond', have every reason and right, through faith, to live in hope of deliverance from such a despondent predicament, a deliverance which can only come via 'the Celestial City' of heavenly redemption which it is the privilege of 'the noumenally sensible' both to uphold and encourage them towards, since without the assistance of 'the righteous' there is no way that 'the meek' can be saved not only from the bogs of worldly sin and pseudo-crime to which they phenomenally appertain, but, no less significantly, from the dogs of netherworldly crime and pseudo-sin that prey upon them and commercially rip them off, rendering them all the more incapable of and indisposed to heavenly redemption than would be the case were they simply the victims of their own worldly shortcomings.

46.  But, of course, any traditional salvation offered by the Roman Catholic Church is of scant avail in stemming or countering the extents to which 'the phenomenally sensual' fall prey to the more contemporary forms of phenomenal sensibility which, stemming from a British-type parliamentary/puritan tradition, interact and overlap, in pseudo-phenomenally sensible vein, with altogether older types of noumenal sensuality which, whether or not transmuted along more contemporary (neo-pagan) lines, have the effect of rendering even the Anglican Monarchic kind of noumenal sensuality comparatively less threatening to or subversive of church-hegemonic ideals, far from partial to such ideals as it is and has long shown itself, in British hands, to be!  Frankly, there is nothing the conventional or traditional 'righteous' can do to counter the predatory gains being made, on an ever-bolder and more flagrantly exploitative basis, by the combined efforts of both 'the phenomenally sensible', whether genuine or, in American vein, pseudo, and 'the noumenally sensual', whether genuine or, in British vein, pseudo, when they themselves are hamstrung by limitations placed upon noumenal sensibility which stem, Old Testament-wise, from noumenal sensuality, not least in respect of the Judaic Creator, and preclude all but an implicit adherence to transcendentalist and/or antifundamentalist alternatives, as confirmed by the rather limited efficacy and metaphysical and/or antimetachemical significance of verbal absolution for penitential contrition.

47.  Frankly, 'the meek' are less disposed to penitential contrition these days than in times when they were less divided and ruled by black sheep posing as shepherds who perversely flatter them and inflate their egos the better to control and mislead them from a standpoint that, far from having anything genuinely shepherd-like about it, is all too willing to sell both itself and the sheep out for personal gain and make it easier, in consequence, for the wolf-like predators of the state-hegemonic axis to 'rip them off' from vantage-points that tower above the world of the democratic sheep-pens in which the disparate mobs of misled sheep get bogged down, to the detriment not only of their souls but of their very chemical/antiphysical existences in phenomenal sensuality!

48.  I have said it before and I shall say it again: that not until the misled sheep are liberated from their disunity in disparity by a genuine shepherd, a theocratic leader, and not a democratic representative posing as a leader, will it be possible to lead them, reunited into a homogeneous flock, to superior pastures 'On High', from which contrary elevation over the world to anything noumenally sensual, and eagle-eerie-like, they will be safe from the rapacious exploitations of the vicious predators that currently prey upon them with increasingly savage intent, caught, as these predators invariably are, in a vicious circle of escalating greed from which there is no escape.

49.  Needless to say, such a liberation of the disparate mobs of sheep or, to be less metaphorical, democratized electorates of certain countries, not least those I have provisionally earmarked, in the past, as being most suited to a radical overhaul of the existing church-hegemonic axis, cannot happen without what has been described as a majority mandate for religious sovereignty in a paradoxical election designed to give the People an alternative to democracy, an alternative that, in the event of such a majority mandate, would pave the way, under Social Theocracy, for the establishment of the type of society that could conceivably set about devising means whereby the People were saved (to metaphysical and/or antimetachemical free psyche) and counter-damned (to metaphysical and/or antimetachemical bound soma) more efficaciously and lastingly than had ever been the case before, and on the basis, moreover, of an explicit affirmation of the birth or, more correctly, dying birth of God the Father ... conceived in per se terms as that which not only overhauls previous stages of God the Father, whether tangential to the world ... of historical chronology or anterior to history in even more tangential vein to pre-historical savagery, but signifies the coming to pass of God the Father as the logical successor to the death of man and absolute antithesis to the living death of Devil the Mother, there being nothing posterior to the definitive manifestation of God the Father that, issuing from a post-historical directive in suitably Messianic terms, can only take an increasingly cyborgistic guise the more it is developed towards its logical conclusion within the framework, broadly commensurate with Spengler's 'Second Religiousness', of 'Kingdom Come', the framework, that is, of a religiously sovereign people in what must, if universal justice is to be done, become a federation of supra-national centres, the post-state antithesis to those pre-church societies which one can identify, again alluding to Spenglerian terminology, with 'Historyless Chaos', the pre-historical period in which not the absolute free psyche of eternal time but the absolute free soma of infinite space ruled life, and did so, needless to say, from the heathenistic standpoint of Devil the Mother, in which naked star-worship would have been the factual norm.

50.  I teach the absolute antithesis to the living death of Devil the Mother; for that is what the dying birth of God the Father actually is, a period of eternal duration in which time will triumph utterly and completely over space, as the psyche wings its way heavenwards on the bliss of afterlife experiences which will be the finer and purer the more one dies to the flesh and is reborn in the transfigured 'body' of such cyborg-like supports for and sustains of the self, the brain stem and spinal cord, as will permit of ever-more enhanced visionary and transcendental experience, not least in respect of the dependence of such experience on synthetically artificial stimulants that could never be administered or utilized to anything like the same extent were one still human and thus somehow fated to persevere with the limitations of the flesh, both as regards the limits of what it is capable of sustaining in respect of such artificial stimulants, and what it succumbs to in the event of what is termed 'drug abuse', 'drug overdose', 'drug addiction', and so on, when people push themselves beyond those limits and experience not heaven but something more akin to hell.