126.
That much should by now be obvious, as should be an understanding of the
necessity of the pseudo-meek masses being saved (through free psyche) and
counter-damned (through bound soma) in church-hegemonic and state-subordinate
vein from the pseudo-world to a very genuine otherworldly context if they are
to escape both their own pseudo-phenomenally sensual limitations and those who
avail of such limitations in order to exploit them so shamelessly from a
noumenally sensual point of view such as has been identified with Devil the
Mother and the Antison of Antigod, though one must also allow for the
bound-psychic corollary of metachemical and antimetaphysical modes of free soma
in terms of the Daughter of the Devil and Antigod the Antifather, neither of
which are of any comfort to those who would prefer to be psychically free and
somatically bound in due sensible fashion.
127.
However that may be, one can only counter the somatic liberties of noumenal
sensuality with the aid of the psychic liberties of noumenal sensibility, and
thus ensure that, in the event of a majority mandate for religious sovereignty,
the People have access to such liberties as would be commensurate with the
psyche, including, not least of all, the requisite synthetically artificial
visionary and unitary and/or sedative experience as would be compatible with
Eternity and Anti-Infinity, and thus with a rejection of everything stemming
from Infinity and Anti-Eternity, with the whole plethora of videographic and
audiographic media, though especially in relation to what properly appertains,
cinema-wise, to noumenal sensuality and is thus somewhat less than DVD or
CD-like.
128.
Without wishing to be too specific, I can say - as I have many times before -
that nothing short of certain drugs of an hallucinatory or unitary or (in the
case of females, for example) soporific order would be sufficient to enable a
viable alternative to filmic media in general to prevail, and, besides, to such
a well-trodden argument on my part can be added the more pertinent one, in
relation to 'Kingdom Come', of being able to provide afterlife-type experience
for those whose religious rights, in Eternity and Anti-Infinity, would qualify
them for such experience, since noumenal sensibility is nothing if not a
context in which one can, as a metaphysical male, be true to one's self (not to
be confused, in somatic vein, with 'oneself'), and in being true to one's self,
which is after all the essence of Truth, one will, as a godly individual, have
recourse to techniques which reveal the Self as a profound state of being
amounting to joy, if not bliss.
129.
But such techniques cannot be Christian or Buddhist, and thus in a sense
pre-proletarian in their want, through cogitation or meditation, of synthetic
artificiality. On the contrary, they must avail of the utmost
hallucinogenic and psychogenic means to bring the Afterlife alive for those who
had not literally died - except to the 'sins of the world', etc. - but opted
for salvation from all that would prey upon them and hold them back from the
realization of their full potential in relation to the Self, be it brain stem
or spinal cord or, indeed, a combination of both.
130.
Ultimately, as cyborgization gathers pace, the religiously sovereign People
will not die, the way persons tend to die in naturalis, but live,
as artificially supported and sustained brain stem/spinal cord self-oriented
units, for ever, and not for the mere sake of existence, as though
cyborgization should be pursued for its own sake and therefore independently of
church-hegemonic criteria, but in order to experience their Self more fully, to
realize Self-perfection through unity with the Self on either an hallucinogenic
or a psychogenic basis, which is to say, in relation to either the brain stem
or the spinal cord, the ego or the soul, though always with the lead emphasis
on and long-term totalitarian goal of the latter, the sole context in which the
Self actually achieves heavenly resurrection, which is nothing less than the
redemption of godly ego.
131.
However that may be, it all comes down or, rather, adds up to the ego and the
soul, less in relation to the middle-class ego of physics and the classless
soul of metaphysics, personality and universality, than in terms of the ego and
soul (coupled to utilization, by the self-same ego, of bound will and spirit),
of metaphysics, which is the only context in which ego, being godly and thus
transpersonal, strives for self-overcoming in soul as its heavenly, or
universal, reward. Physics, by contrast, tends to subordinate soul to
itself and thus signifies a false end, an end in which ego is top dog and one
has a context in which not God but man exists ... as the measure of all things
on earth if not, I would argue, in Heaven. This, however, would be
irrelevant to 'Kingdom Come', and therefore any remaining humanism, coupled to
antinonconformism, would be made subordinate, through modification, to the lead
of transcendentalism coupled to antifundamentalism, in order that godly
criteria could prevail over everything else and set the tone of the triadic
Beyond as a context led by God.
132.
For only when godliness is able to lead by dint of a metaphysical hegemony over
antimetachemistry in noumenal sensibility ... will what remains to man in
physics and antichemistry be brought to an accommodation with God in such
fashion that it can look forward to being transmuted upwards via a gradual
undermining of humanist and antinonconformist criteria in favour of
antihumanist and nonconformist criteria which, as with the phenomenally sensual
masses, and the pseudo-meek not least of all, are preconditions of subsequent
transcendentalist and antifundamentalist salvation.
133.
Therefore it will take longer for people of a phenomenally sensible background
and integrity to reach an accommodation, according to gender, with godliness
and antidevilishness than for those who have been earmarked, as lapsed catholic
pseudo-meek masses, for such a privileged destiny; longer not only because, as
things stand, they are on the wrong axis for the overhaul of church-hegemonic
criteria in suitably contemporary terms, but because, that fact
notwithstanding, the pseudo-phenomenally sensual masses are first in line,
being approximately germane to the right axis, for salvation and
counter-damnation, and can expect to end up in what has been described as the
top tier of our projected triadic Beyond, the tier in which noumenal
sensibility would have its metaphysical and antimetachemical freedom and give a
lead to those indigenous Protestants who, within countries especially qualified
for Social Theocracy, would be predestined for the lower tiers of the said
Beyond.
134.
But that is still a far cry from countries characterized by state-hegemonic
criteria on 'the other axis', and one cannot envisage their admittance to such
a triadic Beyond within the parameters of 'Kingdom Come' while that secular
axis persists in existing and they are not in a position to be saved and
counter-damned in consequence. Only a sufficient salvation of the
pseudo-meek of countries traditionally characterized by church-hegemonic
criteria will do anything to bring the state-hegemonic themselves closer to
collapse and ultimate dissolution, less in the sense of the demise of everyone
than of the collapse, for want of sufficient pseudo-phenomenally sensual prey,
of the noumenally sensual into the pseudo-phenomenally sensible, and of the
damnation (indirectly by God in relation to what actually transpires on the
church-hegemonic axis) that such a collapse would signify. It is only
after such an eventuality, such a catastrophe for 'Vanity Fair', that the
pseudo-just of such phenomenal sensibility as survived in formerly
state-hegemonic countries could expect or look forward to any kind of rapprochement
with those already germane to 'Kingdom Come', to the renewed church-hegemonic
axis, and then only within the lower tiers of the triadic Beyond, as befitting
their lowly humanistic and antinonconformistic status.
135.
But such tiers would be subject, as already noted, to gradual modification and
elevation towards criteria appertaining to noumenal sensibility 'On High', and
therefore even many of those who are now ranged against church-hegemonic
criteria may find themselves eligible for inclusion within the context led by
noumenal sensibility in the long term, presuming upon the collapse, at some
future time, of the axis to which they more justly pertain as aiders and
abettors of the Vain, or those who directly prey upon the pseudo-phenomenally
sensual masses from a noumenally sensual height, a height in which somatic
licence, now as before, wears a godly mask over the evil face of Devil the
Mother as she metachemically controls a 'fall guy for slag' who, in truth, is
less the Devil than the Antison of Antigod in relation to somatic freedom of an
antimetaphysical cast, the pseudo-folly of a secondary state-hegemonic standing
which will always suffer the indignity of having to kow-tow to the evil which
primary state-hegemonic criteria inflicts upon it in the interests not only of
its hold over the phenomenally sensible just and/or pseudo-just of its own axis
but also, and by default, over the meek and/or pseudo-meek, not least in
respect of the pseudo-evil of the chemically hegemonic females to which it more
directly corresponds, thereby undermining and even undoing such
church-hegemonic criteria as would subordinate free soma to bound psyche in the
interests of the salvation of antiphysical males from their own sin to
metaphysical grace and, via such a male lead, of chemical females from
pseudo-crime to the pseudo-punishing secondary free psyche of
antimetachemistry.
136.
All this has been discussed in my work before, so I shall not labour the point
here. What characterizes any society led by God, however, will be its
tendency to elevate the lowly to positions of noumenal height, to oversee the
transmutation of the pseudo-meek into the Righteous, and thereby acquiesce in
the transformation of the Many into the Few, as of outer collectivism into
inner individualism, sensual collectivity into sensible individuality, in the
sense that synthetically artificial centro-complexification will gradually
replace the collectivized individuals of the democratized present with communal
entities that, in their universal elevation above the world, will more resemble
a unitary being transcending the plurality of individuals as they become
indistinguishably part of a larger whole, call it a superbeing or a suprabeing
or even an ultrabeing, as the triadic Beyond is developed not only beyond its
initial pluralistic structures as the antihumanist and nonconformist are
brought to an accommodation with transcendentalism and antifundamentalism, and
the humanist and antinonconformist, in turn, to an accommodation with
antihumanism and nonconformism prior to their subsequent
elevation to transcendentalist and antifundamentalist standings as pluralism is
superseded by an increasingly totalitarian absolutism, but, no less
significantly, as the Centre shifts its axial integrity from the earth to space
and what may have been the antithetical equivalent of trees on earth becomes
antithetically equivalent to the stars of the Cosmos itself, thereby achieving
its definitive manifestation in what Teilhard de Chardin would call the Omega
Point, or furthermost reach of godly perfection, something to which I would of
course add an antidevilish corollary in order to ensure a virtuous circle in
the utmost degree and type of noumenal sensibility, as germane to what has been
described as the Cyborg both in respect of metaphysical classlessness and
antimetachemical anti-upperclassness, transcendentalism/idealism and, for
females, antifundamentalism/antimaterialism, without which no final solution to
the gender dichotomy can be attained to, since noumenal sensibility is not just
a context of Eternity but also, as already noted, of Anti-Infinity, time and
antispace being as complementary as their great adversaries in the space and
antitime of noumenal sensuality, the beast that must be rejected and, if
necessary, destroyed, if the best of what life has to offer is to come to pass
and Truth and the beautiful approach to Truth, coupled to the truthful approach
to Beauty and Beauty, enable the joyful approach to Love and Love to co-exist,
for all Eternity and Anti-Infinity, with Joy and the loving approach to Joy as
the free psychic rewards for those who have elected to make their peace with
the Self and live out their destiny in the ultimate Celestial City on the basis
of the most synthetically artificial transmutation of the Not-Self, of soma, as
could be imagined, dying to organic Not-Self cyborgistically in order to be
reborn more fully into inorganic Self psychogenetically, which is to say, in
relation to enhanced hallucinogenic and, ultimately, psychogenic
Self-realization.
137.
For those rooted in Not-Self, the freely somatic, this will of course seem
mad. For they have always been quick, as females or female-conditioned
types, to denigrate efforts on the part of genuine males to achieve psychic
freedom at the expense of their own somatic freedom, and what to certain others
would be regarded as saintly is for them insane, sanity being equated with the
maintenance of somatic freedom and of the psyche that, in binding, defers to
such freedom rather than rejects it from a contrary standpoint. The
naturally healthy, or 'sane', have never endorsed this standpoint, for to them
it flies in the face of reality and threatens the bedrock of life itself in
sexual reproduction. Therefore they have cast aspersions of madness upon
every tendency towards psychic freedom on the part of sophisticated male
individuals, and any attempt by the latter or by certain enlightened
individuals to equate insanity with insight as a sort of inner sanity, an
alternative, or psychic, sanity, which could be said to stand to sanity as
insight to sight ... has been dealt a blow from which it has yet to recover!
138.
But it nevertheless seems reasonable to me that, if the concept of inner sanity
is not to be tarnished for ever more by the word 'insanity', one should
dissociate inner sanity from such aspersions and, in demystifying or debunking
it, think of insanity the way one would think of insight, not in derogatory
terms that owe as much to the sports field as to the bedroom, but as the
sensible alternative to sight, and thus to sanity conceived on merely somatic
terms as that which everywhere prevails as a sensual and more basic, even
heathenistic, norm, one governed less by ego and soul than, in typically female
vein, by will and spirit, those organic manifestations of, in particular,
metachemical and chemical dispositions. For they will not have it said,
these somatically free individuals, that psychic freedom, when not arbitrary or
clearly a product of some psychological or physiological derangement, is
equally if not more sane than the type of freedom they take so much for
granted. They will not have the word 'insane' put on a par with insight,
as something sensibly and internally sane, but persist in identifying the word
with madness.
139.
Well, they are doubtless justified up to a point in doing so, since a want of
cyborgization in life always plays into the hands of propagative nature and
thus of a covert if not overt female dominion. But we who believe, quite
logically, in inner sanity, in the freedom of psyche to achieve emotional
redemption of the ego, will reserve our right to be sceptical if not
contemptuous of their objective perspective, deeming inner sanity to be the
prerogative of the godly and antidevilish, even if not always, for axial
reasons, of man and antiwoman, and maintaining that circumstances could
conceivably arise, or be engineered to arise, in which it was possible
to dissociate the word 'insane' from derogatory detractions on the part of 'the
sane', and simply because the cyborgization of life made it possible so to
transform the terms of existence, not least in respect of the superfluous
nature of propagation, that one could be 'insane' with impunity, 'insane', that
is, in relation to the development of inner sanity as something that owes
little or nothing to outer sanity but, on the contrary, requires that such
sanity be rejected, as one would reject free soma, free will and free spirit,
if its psychic antithesis in free ego and, most especially, free soul is to
become the mean, and godly and antidevilish criteria prevail for ever more,
turning contemporary life and, by implication, all life
around, or akin to what Christians would call a 're-birth', in such fashion
that the Self-revelations of Eternity and Anti-Infinity confirm the salvation
of the pseudo-meek to that ultimate righteousness which is nothing less than
being as true to one's self as one can, as a godly or an antidevilish
universalized or antipolyversalized individual, possibly be, true in the Truth
of God the Father and 'true' in the beautiful approach to Truth of the
Antidaughter of the Antidevil which are the transcendentalist and
antifundamentalist church-hegemonic approaches to Self and to the possibility,
thereby, of the Joy of Heaven the Holy Soul and the loving approach to Joy of
the Unclear Soul of Antihell in the primary and secondary modes of psychic
freedom, of inner sanity, which only a metaphysical hegemony over
antimetachemistry in the utmost noumenal sensibility can vouchsafe, thereby
bringing universality to a classless peak of inner perfection in conjunction
with the antipolyversality of the anti-upperclass position as antiyin dances to
the repetitive time of yang in the antispace of her final not-self negation.
140.
Yes, it is only by her dying to not-self, to soma, that the psychic freedom of
the male self can lead the dance of Anti-Infinity from the standpoint of
Eternity, and thus reconcile civility to culture, and precisely as
pseudo-civility to genuine culture, the primary culture of Truth that paves the
way for the primary pseudo-civility of the truthful approach to Beauty in
Eternity, before the secondary pseudo-civility of Beauty can permit of the
secondary culture of the beautiful approach to Truth, and all alike achieve
their respective spiritual and emotional redemptions in the heavens and
antihells of that which, in metaphysics, will be definitively holy in its
classless universality and that which, in antimetachemistry, will be definitively
unclear in its anti-upperclass antipolyversality.
141.
So be it! May godliness and antidevilishness prevail, that salvation and
counter-damnation may come righteously to pass for those who deserve it; that,
following which, damnation and counter-salvation may justly come to pass for
those who deserve to be damned and counter-saved, as described in these and
other texts of the 'Philosopher King' and advocate, through religious
sovereignty, of 'Kingdom Come' and thus of that ultimate freedom which can
alone deliver the People from worldly travail and netherworldly exploitation,
bringing to pass a New Heaven and a new earth, as the pseudo-meek are elevated
up to the Righteous and the Vain cast down to the pseudo-just, though such a
status need not obtain for ever.
142.
For ultimately it is God's will that Heaven coupled to Antihell should prevail,
and for that to transpire the new earth and antipurgatory of the pseudo-just
will have to be made over in such pseudo-meek fashion that Social Theocratic
pluralism is superseded by Social Theocratic monism, and the triadic Beyond by
the Omega Point of the Celestial City 'On High', as one by one the lower tiers
are raised to the level of the top tier and that which is truly high finds its
appropriate resting place in space, where the Centre will universally flower as
never before, bringing Eternity and Anti-Infinity to their logical conclusions
in the utmost evolutionary and counter-devolutionary distance from Infinity and
Anti-Eternity, the Alpha and Anti-Omega of free somatic Death and
Antilife.
143.
For what, after all, is Eternity and Anti-Infinity but the Omega and Anti-Alpha
of free psychic Life and Antideath, as germane to the sanity which, being
within, is alone capable of lasting for ever in the virtuous circle of Yang and
Antiyin, God/Heaven and the Antidevil/Antihell of a Being Supreme and an
Antidoing so Antiprimal that it will be reconciled, for all Anti-Infinity, to
the triumph of Eternity in the blessed transpersonality of the Truth and holy
universality of its Joy - the Divinity, in short, of God the Father and the
Sublimity of Heaven the Holy Soul.
LONDON 2004 (Revised 2012)
Preview
THE DIALECTICS OF GENDER AND CLASS eBook
