76.
When we turn to their worldly counterparts 'down below', we find that volume,
which is ever volumetric, contrasts in hegemonic phenomenal fashion with mass,
which is ever massive, no less than antimass, which is ever massed, contrasts
in subordinate phenomenal fashion with antivolume, which is ever
voluminous. Volume is not, strictly speaking, over mass but, rather, over
antimass, just as mass is not strictly speaking over volume, but over
antivolume. So much for the gender antagonists of phenomenal sensuality
and phenomenal sensibility!
77. Noumenal sensuality, we discovered, is divisible between
space and antitime, spatial space and sequential 'time', as between
metachemistry and antimetaphysics, the former diabolically female and the
latter antidivinely male. There is the primary free
soma, in particle space, of materialism and the primary bound psyche, in
wavicle space, of fundamentalism, the former according with a state-hegemonic
upper-class position and the latter with a church-subordinate upper-class
position, the former autocratically evil and the latter aristocratically
criminal. But there is also, in under-plane subservience, the secondary
free soma, in particle antitime, of anti-idealism and the secondary bound
psyche, in wavicle antitime, of antitranscendentalism, the former according
with a state-hegemonic anticlassless position and the latter with a
church-subordinate anticlassless position, the former antitechnocratically
pseudo-foolish and the latter antitheocratically pseudo-sinful. For
noumenal sensuality is the context, par excellence, whether in
genuine or pseudo terms, of upper-class and anticlassless positions, and these
are precisely correlative with metachemistry and antimetaphysics, fire and
anti-air, whether primarily in metachemical respect of evil and crime or
secondarily in antimetaphysical respect of pseudo-folly and pseudo-sin.
78.
Contrariwise, noumenal sensibility, we discovered, is divisible between time
and antispace, repetitive time and spaced 'space', as between metaphysics and
antimetachemistry, the former divinely male and the latter antidiabolically
female. There is the primary free psyche, in wavicle time, of transcendentalism
and the primary bound soma, in particle time, of idealism, the former according
with a church-hegemonic classless position and the latter with a
state-subordinate classless position, the former theocratically graceful and
the latter technocratically wise. But there is also, in under-plane
subservience, the secondary free psyche, in wavicle antispace, of
antifundamentalism and the secondary bound soma, in particle antispace, of
antimaterialism, the former according with a church-hegemonic anti-upperclass
position and the latter with a state-subordinate anti-upperclass position, the
former anti-aristocratically pseudo-punishing and the latter
anti-autocratically pseudo-good (modest). For noumenal sensibility is the
context, par excellence, whether in genuine or pseudo terms, of
classless and anti-upperclass positions, and these are precisely correlative
with metaphysics and antimetachemistry, air and antifire, whether primarily in
metaphysical respect of grace and wisdom or secondarily in antimetachemical
respect of pseudo-punishment and pseudo-goodness.
79. Phenomenal sensuality, we discovered, is divisible
between volume and antimass, volumetric volume and massed 'mass', as between
chemistry and antiphysics, the former femininely female and the latter
antimasculinely male. There is the primary free
soma, in particle volume, of realism and the primary bound psyche, in wavicle
volume, of nonconformism, the former according with a state-hegemonic lower-class
position and the latter with a church-subordinate lower-class position, the
former bureaucratically weak and the latter plutocratically humble. But
there is also, in under-plane subservience, the secondary free soma, in
particle antimass, of antinaturalism and the secondary bound psyche, in wavicle
antimass, of antihumanism, the former according with a state-hegemonic
anti-middleclass position and the latter with a church-subordinate
anti-middleclass position, the former antidemocratically foolish and the latter
antimeritocratically sinful. For phenomenal sensuality is the context, par
excellence, whether in genuine or pseudo terms, of lower-class and
anti-middleclass positions, and these are precisely correlative with chemistry
and antiphysics, water and antivegetation (anti-earth), whether primarily in
chemical respect - barring axial subversion - of weakness and humility or
secondarily in antiphysical respect - again barring axial subversion - of folly
and sin.
80. Contrariwise phenomenal sensibility, we discovered, is
divisible between mass and antivolume, massive mass and voluminous 'volume', as
between physics and antichemistry, the former masculinely male and the latter
antifemininely female. There is the primary free
psyche, in wavicle mass, of humanism and the primary bound soma, in particle
mass, of naturalism, the former according with a church-hegemonic middle-class
position and the latter with a state-subordinate middle-class position, the
former meritocratically pseudo-graceful and the latter democratically
pseudo-wise. But there is also, in under-plane subservience, the
secondary free psyche, in wavicle antivolume, of antinonconformism and the
secondary bound soma, in particle antivolume, of antirealism, the former
according with a church-hegemonic anti-lowerclass position and the latter with
a state-subordinate anti-lowerclass position, the former anti-plutocratically
punishing and the latter anti-bureaucratically good (modest). For
phenomenal sensibility is the context, par excellence, whether in
genuine or pseudo terms, of middle-class and anti-lowerclass positions, and
these are precisely correlative with physics and antichemistry, vegetation and
antiwater, whether primarily in physical respect - barring axial subversion -
of pseudo-grace and pseudo-wisdom or secondarily in antichemical respect -
again barring axial subversion - of punishment and goodness.
81.
But, of course, neither of the worldly positions can be exempted from
axial subversion or, more correctly, interaction with their corresponding
noumenal counterparts - noumenal sensibility in the case of phenomenal
sensuality and, across the axial divide, noumenal sensuality in the case of
phenomenal sensibility, and therefore free soma does not prevail at the expense
of bound psyche in phenomenal sensuality or, conversely, free psyche at the
expense of bound soma in phenomenal sensibility, each phenomenally hegemonic
position being rendered subject to subversion from beneath at the behest of the
overall hegemonic element in the noumenal position which contrives to lead or
rule, as the gender case may be, the phenomenal 'below' from the self-same
gender standpoint as that which characterizes the under-plane subservient, be
they male in phenomenal sensuality or female in phenomenal sensibility.
82.
Thus the link of metaphysics with antiphysics guarantees that bound psyche
takes precedence over free soma for antiphysics as the precondition of
salvation to metaphysical free psyche and counter-damnation (of antiphysical
free soma) to metaphysical bound soma, the link of antimetachemistry with
chemistry obliging the female positions to follow suit, so that in overall
church-hegemonic/state-subordinate axial terms one has the prospect of a
progression (psychically) and counter-regression (somatically) from
anti-middleclass criteria in antiphysics to classless criteria in metaphysics
and, correlatively, from lower-class criteria in chemistry to anti-upperclass
criteria in antimetachemistry, as described above.
83.
Contrariwise, the link of metachemistry with antichemistry guarantees that
bound soma takes precedence over free psyche for antichemistry as the
precondition of undamnation to metachemical free soma and counter-unsalvation
(of antichemical free psyche) to metachemical bound psyche, the link of
antimetaphysics with physics obliging the male positions to follow suit, so
that in overall state-hegemonic/church-subordinate axial terms one has the
prospect of a progression (somatically) and counter-regression (psychically) from
anti-lowerclass criteria in antichemistry to upper-class criteria in
metachemistry and, correlatively, from middle-class criteria in physics to
anti-classless criteria in antimetaphysics, as described above.
84.
Obviously, in a worldly or phenomenal age, broadly identifiable with historical
civilization, 'the below', being genuine, tends to be the rule rather than the
exception; for to climb to one kind of freedom or another, male in the case of
the church-hegemonic axis which diagonally descends from noumenal sensibility
to phenomenal sensuality and female in the case of the state-hegemonic axis
which diagonally descends from noumenal sensuality to phenomenal sensibility,
is diametrically contrary to the axial mean in which the phenomenal positions
are alone genuine and the noumenal positions pseudo, such ideals as continue to
exist in relation to the prevalence of a phenomenal mean can only, in the
nature of their pseudo standings, remain the preserve of the noumenal Few,
whether in the freely somatic terms of pseudo-noumenal sensuality or, across
the axial divide, in the freely psychic terms of pseudo-noumenal sensibility,
where they are apt to take the respective gender forms of grace and
pseudo-punishment coupled, in bound soma, to wisdom and pseudo-goodness, as
opposed to evil and pseudo-folly coupled, in bound psyche, to crime and
pseudo-sin.
85.
However that may be, the fulcrum of historical civilization remains, and in the
nature of its phenomenal relativities, can only remain on the meek in the one
case and on the just in the other, neither the pseudo-Righteous nor the
pseudo-Vain being in a position to prevail against the worldly mean. And
consequently the emphasis in the one type of society, call it
church-hegemonic/state-subordinate, tends to be on lower-class and
anti-middleclass criteria, whereas the emphasis in the other type of society,
call it state-hegemonic/church-subordinate, tends to fall on middle-class and
anti-lowerclass criteria, irrespective of the axial subversion of the nominally
hegemonic gender - lower-class female (feminine) in the case of phenomenal
sensuality, middle-class male (masculine) in the case of phenomenal sensibility
- from its gender adversary at the behest of the overall hegemonic gender whose
correspondence to the under-plane subservient guarantees that, although more
immediately conditioned from a contrary gender standpoint, the emphasis
obtaining with them will be antithetically in sync with what emanates from
above, thus overriding what would otherwise be a worldly partisanship favouring
the phenomenally hegemonic.
86.
Consequently free psyche above links with bound psyche below, and offers to
'the below' the prospect of salvation (from unsalvation) on primary (male) and
secondary (female), terms, as from antiphysics to metaphysics and from
chemistry to antimetachemistry, while, across the axial divide, free soma
above links with bound soma below, and offers to 'the below' the prospect of
undamnation (from damnation) on primary (female) and secondary (male) terms, as
from antichemistry to metachemistry and from physics to antimetaphysics.
87.
The mean, or rule, is ever below in a worldly society or age, but the exception
to that rule is elevation up the axis from a condition of being unsaved to one
of comparative salvation in the case of antiphysics to metaphysics and,
secondarily, of chemistry to antimetachemistry, and from a condition of being
damned to one of comparative undamnation in the case of antichemistry to
metachemistry and, secondarily, of physics to antimetaphysics - each axis
governed, or characterized, by antithetical criteria - male, and therefore
psychic, in the case of the church-hegemonic axis; female, and therefore
somatic, in the case of the state-hegemonic axis, bound psyche being as much
something to be saved from from a male standpoint as bound soma is something to
be undamned from from a female standpoint, salvation attaching to the Church in
relation to church-hegemonic criteria, undamnation attaching to the State in
relation to state-hegemonic criteria, since one can only be saved from a
condition of being unsaved in the one case and undamned from a condition of
being damned in the other case, unsalvation as much about bound psyche in
relation to psychic freedom diagonally forward 'On High' as damnation is about
bound soma in relation to somatic freedom diagonally backward 'On High',
neither of which elevated positions would wish to be anything other than either
freely psychic in relation to the male lead, in noumenal sensibility, of church-hegemonic
criteria or, conversely, freely somatic in relation to the female rule, in
noumenal sensuality, of state-hegemonic criteria, freedom being the Ideal
whether that ideal happens to be soulfully graceful, as in the case of the
Saved, or wilfully evil, as in the case of the Undamned.
88.
But that is another story and one which I have gone into often enough before.
The noumenally sensible 'above' will resist the unsalvation of sin and,
for females, pseudo-crime no less than, across the axial divide, the noumenally
sensual 'above' will resist the damnation of goodness and, for males,
pseudo-wisdom. 'The above' are not there to transform themselves into
'the below', but to hold out to the latter the prospect of higher things while
maintaining, as far as possible, the status quo in order both to protect the
world from itself and to sustain their own unequivocally hegemonic positions
over the rival gender - upper-class metachemistry over anti-classless
antimetaphysics in noumenal or, more correctly, pseudo-noumenal sensuality,
classless metaphysics over anti-upperclass antimetachemistry in pseudo-noumenal
sensibility.
89.
Yet, in relation to these antithetical worldly/pseudo-overworldly axial
integrities we also have the logical right, I believe, to regard both
metachemistry and antimetaphysics as pseudo vis-à-vis antichemistry and physics
and, across the axial divide, metaphysics and antimetachemistry as pseudo
vis-à-vis antiphysics and chemistry, so that the upper-class and anti-classless
positions are no less pseudo vis-à-vis their anti-lowerclass and middle-class
axial counterparts than the classless and anti-upperclass positions vis-à-vis their axial
counterparts, who are of course anti-middleclass and lower-class.
90.
But all this changes, we have argued, with post-historical society, with the
extrapolation of pseudo-phenomenal sensibility from phenomenal sensibility and
its axial accommodation of a more genuine or, at any rate, elevated noumenal
sensuality such that, in typically American vein, owes not a little to the
Native American backdrop to contemporary American civilization which, as
suggested in a previous text, is more than willing to avail itself of a kind of
Jewish, if not Judaic, wedge in order if not exactly to cushion the effect,
from a European standpoint, of having to co-exist with what remains of such a
traditionally primitive culture (though that cannot be entirely ruled out), as
to find a more acceptable, from a Christian standpoint, alternative to it which
continues to anchor American civilization to civilized cosmic criteria even as
contemporary America strains away from all things cosmic on a cyborg-leash, so
to speak, which at this point in time is more sensual than sensible but no less
absolutist than its pre-historical antithesis.
91.
Yet even the absolutism of cyborg-oriented America is a far cry from the
absolutism of the Native American traditions or, indeed, of anything savagely
primitivistic, whereby Devil the Mother is not hyped as God, neither
polytheistically nor monotheistically, in Hindu or Judaic vein, but is simply
worshipped in the naked spirit of cosmic pantheism, whether in relation to
stars generally or a certain star in particular, and insofar as this
contemporary absolutism which we have identified with America is effectively
cyborgistic in its post-humanist orientation, we may say that it is yet
another, indeed the final manifestation of noumenally sensual 'bovaryization',
beyond both natural and human stages of what has been called pseudo-noumenal sensuality
and strictly antithetical to the cosmic variety, thereby suggesting not merely
more (compared to most) or less (compared to least) devolved stages of somatic
freedom but the least devolved stage of such freedom which can only exist in
relation to a context which, being cyborgistic, has the potential to achieve
the most evolved stage of psychic freedom in noumenal sensibility, a stage not
merely more (compared to most) evolved, as in the case of mankind, still less
less (compared to least) or least evolved, as in the cases of nature and the
Cosmos, but capable of attaining to a per se manifestation of
transcendentalism, and thus of God the Father, in the utmost sensible
cyborgization of life in the decades or centuries to come.
92.
Such is what the future portends, even if the present is rather more of a
character as to suggest that Devil the Mother is far from finished, or on the
rubbish heap of history, to coin a well-known phrase, but that thanks in part
to the fatality of America to back away from pseudo-phenomenal sensibility
towards noumenal sensuality, has undergone a sort of metamorphosis commensurate
with the spirit of Hollywood and, indeed, of mainstream American culture
generally. For, unlike Britain, America is more the apex of the state-hegemonic
axis than its nadir, its phenomenally sensible base, being, as it were, more
rugby than football, which of course translates into a kind of gridiron
vis-à-vis soccer polarity where the distinction between noumenal sensuality and
phenomenal sensibility is concerned - genuine phenomenal sensibility placing
the focus of attention or fulcrum of sporting activity on association football,
pseudo-phenomenal sensibility allowing it to gravitate to the apex of the
state-hegemonic axis in terms of gridiron, even if Americans generally give the
impression that if, exceptions to the contemporary rule notwithstanding, they
are noumenally sensual in a post-historical way they more usually prefer to
identify with the bottom of the top, so to speak, and to favour baseball and
even basketball over its more spatially elevated sporting counterpart, the
inevitability of perpendicular triangular criteria suggesting a kind of 'fall
guy' status in connection with baseball, and the wielder of the baseball bat
most especially, which, accruing to the bottom left-hand corner of the triangle
in question, it would be difficult to dissociate from Democratic as opposed to
Republican criteria, and thus from what is properly male, even if such maleness
necessarily has, under pseudo-upperclass criteria, to take a kind of
pseudo-anticlassless status which, from a male standpoint, confirms an
unenviable predicament, the predicament of one who is always going to be under
pressure from the spatial space of a metachemical hegemony which, when push
comes to shove, even the antispace of antimetachemistry will bow to and turn
against him, as against the antitime of antimetaphysics.
93.
However that may be, America, like all societies rooted in noumenal sensuality,
is ruled by the Few, is a culture of the Few, whether such be film stars, jazz
stars, sports stars, fashion stars, star dancers, performers, politicians,
criminals, or what have you, and thus it contrasts, once again, with Britain as
a society, no less state-hegemonic, in which the emphasis tends to fall, more
often than not, on the Many, not least in consequence of the
parliamentary/puritan status of phenomenal sensibility and its adherence to
more genuinely worldly criteria, the sort of criteria which the New World
effectively left behind as it forged its own more elevated appeal at the
expense, by and large, of pseudo-phenomenal sensibility.
94.
Yes, one looks up to America, as most Americans look up to their culture, and
it looms toweringly over them from a plethora of synthetic stars who dwarf not
only the generality of their own people but the noumenally sensual elites of
most other countries,
95.
America has much to fear from its noumenally sensual antithesis, as from those
overseas manifestations of noumenal sensuality which, in typically Eastern
mode, dance to a pre-historical tune which resents all attempts that America or
its allies and clones might make to eclipse it and replace it by a more
alluring tune which owes much if not everything to the synthetic artificiality
of contemporary civilization. But while on the one hand America fears and
loathes the cultural black hole in back of its own less than plenumous approach
to life, it is to some extent conditioned by and indebted to it for being what
it is, for being as powerful and brutal as it is, and one can't help but note
that the American Dream would not remain long in Hollywood or Hollywood-type
criteria if America wasn't in some sense supported by the noumenally sensual
antithesis to itself which precludes it, by its very existence, from
overreaching itself and turning against that very same absolutist pseudo-noumenal
sensuality which currently rules a global roost from a standpoint inimical to
noumenal sensibility.
96.
America is not the catalyst for noumenal sensibility, that is to say, for the
next big leap of post-historical civilization, because it remains in the grip,
for all its somatic licence and free enterprise, of religious fundamentalism,
of that Creatoresque alpha which, in Judeo-Christian terms, is Devil the Mother
hyped as God, and which it dare not and cannot repudiate, never mind expose as
religiously false, because its fatality is towards
noumenal sensuality, and noumenal sensuality continues to loom over it from the
darker regions of both cosmic mysticism and barbarism as it looms over both its
own people and the greater part of the globe. You cannot repudiate
noumenal sensuality from the standpoint of pseudo-noumenal sensuality, no
matter how contemporaneously synthetically artificial the latter may happen to
be; for so long as Devil the Mother hyped as God remains God to those whose fatality
is towards noumenal sensuality, no extrapolation from that has the right or
ability to turn against and reject it. On the contrary, one can only
remain terrifyingly fascinated by it, as by a nightmare of atavistic
proportions.
97.
Neither can one go in the opposite direction, the direction of the phenomenally
sensible when, besotted by their own humanistic gains at the expense of
Christian antipaganism, they convince themselves that a more radical humanism
is the logical retort to the 'death of God' and wind-up committing bolshevistic
suicide, morally speaking, by striving to make the atheistic proletariat the
outcome of all history, reducing history to the Marxist parameters of
proletarian humanism.
98.
But of course proletarian humanism is the end of
history when history is conceived in relation, by and large, to Western
civilization, as that which stands chronologically in between the infinite
alpha of pre-historical civilization and the eternal omega of post-historical
civilization, as in between the paganistic East and the future universal
culmination of globalization in the utmost transcendentalism. Humanism
is, by and large, the rational retort to what Nietzscheans and other
repudiators of traditional religion regard as the 'death of God'. But
such a concept is self-contradictory and fundamentally irrational. For
God is the one thing, the one condition or, more correctly, mode of egoistic
taking, that does not and cannot die, being by definition of Eternity, and
never more so than in the coming context of the Cyborg, once the psychic
freedom of noumenal and more specifically metaphysical sensibility is at its
most as opposed to least (in noumenally sensible cosmos), less (compared to
least in noumenally sensible nature), or more (compared to most in noumenally
sensible mankind) evolved stage of existence, and therefore attains to what
this writer tends to equate with a definitive manifestation not only of
godliness but of Eternity in relation to godliness, Eternity being commensurate
with the hegemony of time over antispace, of repetitive time over spaced
'space', as in the noumenally sensible context of metaphysics over
antimetachemistry, as classless criteria keep anti-upperclass criteria in their
gender subordinate antimetachemical place within a context led and
characterized by metaphysics. And it is only in the most evolved
manifestation of noumenal sensibility, commensurate with the intensive
cyborgization of life to a universal end, that such a context can be prevalent
to a degree which precludes any alternative scenario, be it phenomenally
intermediate in volume over antimass, volumetric volume over massed 'mass' at
the foot of the church-hegemonic axis, or, indeed, across the axial divide, in
the mass over antivolume of massive mass and voluminous 'volume', not to
mention, diagonally backwards 'On High', the space over antitime of spatial
space and sequential 'time', both of which female-conditioned positions,
whether genuine or pseudo, appertain to state-hegemonic criteria to an extent
which preclude all but the most deferential church-subordinate corollaries in
both the noumenal and phenomenal spheres.
99.
Obviously, since the Cyborg is the context of noumenal sensibility par
excellence, and since noumenal sensibility only comes into its own on a
fully universal basis commensurate, as has been argued, with globalization,
post-historical civilization can only culminate in the most unequivocal
transcendentalism coupled, in females, with antifundamentalism, as
church-hegemonic criteria are renewed and taken to an altogether new and
unprecedented level that will require correlative state-subordinate criteria in
both idealism and antimaterialism, in the wisdom and pseudo-goodness, as it
were, that will constitute the bound somatic counterparts to the grace and
pseudo-punishment of the primary (male) and secondary (female) modes of psychic
freedom.
100.
All this has of course been described by me before, but it is necessary to
reiterate it here in order to demonstrate that much as America is not about to
make a gender-conditioned leap from noumenal sensuality to noumenal
sensibility, its own fatalistic predilection towards noumenal sensuality is
precisely what has conditioned the lapsed catholic world towards that
pseudo-phenomenally sensual pseudo-meekness which now stands above any
traditional phenomenal sensuality as it deferentially strains towards noumenal
sensuality from a standpoint still affiliated, no matter how paradoxically, to
a society or world-position having its origins in church-hegemonic criteria, no
matter how quasi-state-hegemonic its debased extrapolation may now happen to
be.
