101.   In fact, such an experience is nothing short of heavenly, and therefore it is with effect to establishing the 'Kingdom of Heaven' at the expense of worldly and netherworldly 'kingdoms', that the liberal birth of God the Father will justify its coming and strive for that universality which will alone bring lasting peace and contentment to the peoples of this planet, albeit they will inevitably have to cease being human and become divine and, in the case of females, antidiabolic, undergo progressive cyborg transmutation in the service of the self all the way to the omega point of space-centre transcendence of the earth and of anything appertaining to it.

102.   And, of course, the pluralistic approach to Centrism will have to evolve into its totalitarian approach in the course of Eternity, the course of the cause of Eternal Life, as and when the diastolic impetus of Social Theocracy which backs off the liberal death of man on positively synthetic terms is ready to embrace a progressive reaction such that brings the birth of God the Father to a totalitarian resolution in the most supra-national/supra-cultural systolic centro-complexification of evolution in relation to global universality of which it is possible to conceive, a centro-complexification which will not only bring cyborgization to its summation, but the entire environmental conditions in which Centrism operates to a transcendent end in the omega point(s) of space-centre universality.

103.   And just as the supra-conscious, appertaining to soulful self-harmony, will take precedence, in free psyche, over the supra-naturalism of sensible cyborgization which is the necessary noumenally sensible corollary of egotistical self-transcendence, so will the supra-culture of synthetically-engineered afterlife-type experience take precedence over the supra-nationalism of globalization, both supra-nationalism and supra-naturalism being but state-subordinate concomitants of church-hegemonic supra-consciousness and supra-culture, supra-consciousness being achieved through supra-cultural agencies such that take Eternal Life to a synthetically artificial peak which will truly last for ever and not, as with 'natural' afterlife experience, eventually burn itself out, so to speak, as the cannibalistic self-consuming of the myriad nerve fibres of the self, the brain stem and spinal cord, inevitably reaches the end of its duration and fizzles out or recedes into that nothingness the other side of the Afterlife which is, in a sense, the more durable eternity, albeit it is purely a consequence of death and therefore a symptom of extensive and intensive decomposition.

104.   If the coming supra-culture of synthetically artificial visionary and unitary experience makes supra-consciousness possible for the psychically saved aspect of a noumenally sensible integrity, whether metaphysical or antimetachemical, of those privileged enough to experience it, then by a like-token the supra-nationalism of globalization will make the supra-naturalism of cyborgization possible for the somatically counter-damned aspect of that same noumenally sensible integrity which is the state-subordinate corollary, in bound soma, of anything so freely psychic as to be church-hegemonic to the Centrist extent we have in mind when we project religion beyond whatever mankind may have achieved to a truly post-human status in 'Kingdom Come'.

105.   And, in respect of mankind, it is still only the likes of Catholic Christians and Tibetan Buddhists who have traditionally achieved anything remotely resembling what I have in mind when I project noumenal sensibility beyond man to its cyborg, and therefore properly universal, resolution, other peoples still labouring under the burden of some more open or inveterate connection with noumenal sensuality which, whether metachemical or antimetaphysical, keeps them in subjection before some kind of Creatoresque primitivity owing more to Devil the Mother than to Her metaphysical antithesis in the further reaches of universal evolution.

106.   Even in the British Isles this distinction between a diagonally ascending axis of church-hegemonic criteria under Roman Catholicism and a diagonally descending axis of state-hegemonic criteria under Anglican Monarchism ensures that Protestants will be less orientated towards the Beyond, by and large, than their Catholic counterparts in, for instance, Eire, and be more inclined if not to divinely hype Christ, in Puritan fashion, then to fall back on some quasi-Judaic hype of Devil the Mother as God as the power behind the Anglican throne, a power that not only stands in a line of metachemical descent from Jehovah, but which is able, as already seen, to fall into line with American-inspired fundamentalism and, more to the state-hegemonic point, materialism, as the allies of noumenal sensuality both in the West and in the Middle East conspire against both the godforsaken masses and those who would, in exposing the hype of the former and the plight of the latter, deliver the People to noumenal sensibility, and thus to the Truth.

107.   Although it is historically incontrovertible that Henry VIII was largely responsible, in his immoral wants, for taking England off the axis of church-hegemonic criteria by instituting, in defiance of the Catholic Church, his own corrupt reforms of religion in such fashion that the ensuing so-called Reformed Church ... of Anglican heresy ... would henceforward remain subordinate to his state-hegemonic requirements, it is inconceivable that he could have succeeded in this matter if other factors, not unconnected with race, had not favoured him, since it soon becomes apparent to the enquiring mind that the prevailing ethnicity of England and, indeed, of the British Isles as a whole was largely formed through a combination of racial and ideological factors or, rather, of ideological factors not unconnected with race which can be broken down into a distinction between Normans and Anglo-Saxons on the one hand, the former arguably fiery in their penchant for metachemical power and the latter more earth-bound in their formal physicality, and Vikings and Celts on the other hand, the former arguably watery in their chemical glory and the latter more airy in their metaphysical contentment, with Normans and Anglo-Saxons more typifying the diagonally descending axis from noumenal sensuality to phenomenal sensibility, the axis chiefly characteristic of Britain and, especially, England, and Vikings and Celts, by contrast, more typifying the diagonally ascending axis from phenomenal sensuality to noumenal sensibility, the axis chiefly characteristic of what, with Scotland and Wales, tends to be called the Celtic Fringe and, in particular, of Eire, the Celtic country most independent, in its predominating Catholicism, of English influence, and therefore most illustrative of axial divergence from the British mean.

108.   Therefore, although one cannot reduce any one people, any one tribal or ethnic group, to a given element, much less gender, one can certainly generalize where such groups are concerned in accordance with their more prevalent historical tendencies or cultural predilections, some or much of which will have been conditioned by climatic and topographical  factors over many generations which, even after invasion or immigration,  will permit one to equate Normans, say, with fieriness, Vikings with wateriness, Anglo-Saxons with earthiness, and Celts with airiness, and thus to perceive in the axial rift which bisects the British Isles, largely though not exclusively on an Irish/British basis, an ethnic predisposition to such a division which conveniently places Normans and Anglo-Saxons as the most likely ethnic constituents of any axis favouring, in the English manner, a fiery-vegetative opposition of hegemonic factors and, by contrast, Vikings and Celts as the most likely such constituents of any axis favouring, in the Irish manner, a watery-airy hegemonic polarity.

109.   But, of course, I am too sophisticated a philosopher to be content with such a generalization, even though one has to begin with a generalization and gradually, in the spiralling progress of these texts, work it up towards a more exactingly comprehensive peak of centro-complexification; for the reader will doubtless recall that state-hegemonic criteria are no less premised upon a metachemical to antichemical axial link favouring female elements than church-hegemonic criteria upon a metaphysical to antiphysical axial link favouring male elements, and that, by no stretch of the imagination, not even of a Celtic one, can one allow that state-hegemonic criteria are premised upon a fiery/vegetative polarity and church-hegemonic criteria, by contrast, upon a watery/airy one.

110.   On the contrary, it soon becomes logically evident that, while such elemental polarities would indeed characterize the hegemonic positions, whether unequivocal or equivocal, noumenal or phenomenal, one would have to allow for both anti-Viking and anti-Saxon parallels in respect of any link between metachemistry and antichemistry on the one hand, that of fire, as it were, with antiwater, and between metaphysics or, rather, antiphysics and metaphysics on the other hand, that of antivegetation (anti-earth) with air, so that, as with the upper-class to anti-lowerclass axial link previously discussed, state-hegemonic criteria would presuppose an ethnic link between Norman and anti-Viking elements, coupled, in secondary vein, to a complementary link between what could be called anti-Celtic and Anglo-Saxon elements, the latter of course paralleling that of the anti-classless and the middle class, while, as with the anti-middleclass to classless axial link previously discussed, church-hegemonic criteria would presuppose an ethnic link between anti-Saxon and Celtic elements, coupled, in secondary vein, to a complementary link between what could be called Viking and anti-Norman elements, the latter of course paralleling that of the lower class and the anti-upperclass.

111.   Be that as it may (and it does rather tax the imagination!), I think I have proved that one cannot reasonably reduce the diagonally ascending axis from phenomenal sensuality to noumenal sensibility to a Viking/Celtic polarity, even if the descendants of such peoples might be more prevalent there than a superficial estimate would suggest, any more than one can reasonably reduce the diagonally descending axis from noumenal sensuality to phenomenal sensibility to a Norman/Anglo-Saxon polarity, even if the descendants of such peoples might be more prevalent there than in respect of the other axis, and for the simple reason that if we equate any one ethnic group or tribal persuasion with a specific element, be it fire, water, vegetation (earth), or air, we not only limit them by so doing, but must come, sooner or later, to realize that where, in hegemonic vein, there is fire there is anti-air (the upper-class/anti-classless duality of noumenal sensuality); that where there is water there is antivegetation (the lower-class/anti-middleclass duality of phenomenal sensuality); that where there is vegetation there is antiwater (the middle-class/anti-lowerclass duality of phenomenal sensibility); and that where there is air there is antifire (the classless/anti-upperclass duality of noumenal sensibility).

112.   And, in like fashion, we should come to realize that where there is metachemistry there is antimetaphysics (the concrete ethereal/anti-abstract ethereal duality of noumenal sensuality); that where there is chemistry there is antiphysics (the concrete corporeal/anti-abstract corporeal duality of phenomenal sensuality); that where there is physics there is antichemistry (the abstract corporeal/anti-concrete corporeal duality of phenomenal sensibility); and that where there is metaphysics there is antimetachemistry (the abstract ethereal/anti-concrete ethereal duality of noumenal sensibility).

113.   One could even say, in like vein, that where there is spatial space there is sequential time (the objective/anti-subjective duality of noumenal sensuality); that where there is volumetric volume there is massive mass (the objective/anti-subjective duality of phenomenal sensuality); that where there is voluminous volume there is massed mass (the subjective/anti-objective duality of phenomenal sensibility); and that where there is spaced space there is repetitive time (the subjective/anti-objective duality of noumenal sensibility).

114.   All of which is like saying that where there are most particles/least wavicles there are least particles/most wavicles (the photonic/anti-protonic duality of noumenal sensuality); that where there are more (compared to most) particles/less (compared to least) wavicles there are less (compared to least) particles/more (compared to most) wavicles (the electronic/anti-neutronic duality of phenomenal sensuality); that where there are more (compared to most) wavicles/less (compared to least) particles there are less (compared to least) wavicles/more (compared to most) particles (the neutronic/anti-electronic duality of phenomenal sensibility); and that where there are most wavicles/least particles there are least wavicles/most particles (the protonic/anti-photonic duality of noumenal sensibility).

115.   And it most certainly follows that where there is Devil the Mother and the Daughter of the Devil there is the Antison of Antigod and Antigod the Antifather (elemental-particle free somatic/molecular-wavicle bound psychic duality in both the metachemical and antimetaphysical aspects of noumenal sensuality); that where there is Woman the Mother and the Daughter of Woman there is the Antison of Antiman and Antiman the Antifather (the elemental-particle free somatic/molecular-wavicle bound psychic duality in both the chemical and antiphysical aspects of phenomenal sensuality); that where there is Man the Father and the Son of Man there is the Antidaughter of Antiwoman and Antiwoman the Antimother (the molecular-wavicle free psychic/elemental-particle bound somatic duality in both the physical and antichemical aspects of phenomenal sensibility); and that where there is God the Father and the Son of God there is the Antidaughter of the Antidevil and Antidevil the Antimother (the molecular-wavicle free psychic/elemental-particle bound somatic duality in both the metaphysical and antimetachemical aspects of noumenal sensibility).

116.   Which correlatively leaves to be noted that where there is Hell the Clear Spirit and the Clear Spirit of Hell there is the Unholy Spirit of Antiheaven and Antiheaven the Unholy Soul (the molecular-particle free somatic/elemental-wavicle bound psychic duality in both the metachemical and antimetaphysical aspects of noumenal sensuality); that where there is Purgatory the Clear Spirit and the Clear Spirit of Purgatory there is the Unholy Spirit of Anti-earth and Anti-earth the Unholy Soul (the molecular-particle free somatic/elemental-wavicle bound psychic duality in both the chemical and antiphysical aspects of phenomenal sensuality); that where there is Earth the Holy Soul and the Holy Spirit of Earth there is the Unclear Soul of Antipurgatory and Antipurgatory the Unclear Spirit (the elemental-wavicle free psychic/molecular-particle bound somatic duality in both the physical and antichemical aspects of phenomenal sensibility); and that where there is Heaven the Holy Soul and the Holy Spirit of Heaven there is the Unclear Soul of Antihell and Antihell the Unclear Spirit (the elemental-wavicle free psychic/molecular-particle bound somatic duality in both the metaphysical and antimetachemical aspects of noumenal sensibility).

117.   Likewise, we should come to realize that where there is doing there is antibeing (the apparent/anti-essential duality of noumenal sensuality); that where there is giving there is antitaking (the quantitative/anti-qualitative duality of phenomenal sensuality); that where there is taking there is antigiving (the qualitative/anti-quantitative duality of phenomenal sensibility); and that where there is being there is antidoing (the essential/anti-apparent duality of noumenal sensibility).

118.   For where there is will there is antisoul (the instinctual/anti-conceptual duality of noumenal sensuality); that where there is spirit there is anti-ego (the perceptual/anti-intellectual duality of phenomenal sensuality); that where there is ego there is antispirit (the intellectual/anti-perceptual duality of phenomenal sensibility); and that where there is soul there is antiwill (the conceptual/anti-instinctual duality of noumenal sensibility).

119.   And, of course, where there is the unnatural/unconscious there is the anti-supranatural/anti-supraconscious (the free somatic/bound psychic duality of noumenal sensuality in respect of both the metachemically primal and antimetaphysically antisupreme elements); that where there is the subnatural/subconscious there is the antinatural/anticonscious (the free somatic/bound psychic duality of phenomenal sensuality in respect of both the chemically primal and antiphysically antisupreme elements); that where there is the conscious/natural there is the anti-subconscious/anti-subnatural (the free psychic/bound somatic duality of phenomenal sensibility in respect of both the physically supreme and antichemically antiprimal elements); and that where there is the supra-conscious/supra-natural there is the anti-unconscious/anti-unnatural (the free psychic/bound somatic duality of noumenal sensibility in respect of both the metaphysically supreme and antimetachemically antiprimal elements).

120.   There is also, of course, the supernatural/superconscious recoil from what, in the axial paradox of the antichemical subversion of physics towards a somatic emphasis, becomes, despite hegemonic appearances to the contrary, a natural/conscious integrity, and this recoil, more American than British in character, tends to overlap, as we have found, with unnatural/unconscious factors which it rivals if not opposes from a supernatural/superconscious or, more correctly, super-antisubnatural/super-antisubconscious vantage-point (in straight gender recoil from the anti-subnatural/anti-subconscious aspects, in antichemistry, of phenomenal sensibility) and not, in Catholic fashion, from (once axial paradoxes have been taken into account) a subconscious/subnatural or, more indirectly, anticonscious/antinatural standpoint, which of course switches the emphasis from free soma to bound psyche in accordance with church-hegemonic criteria, the sort of criteria demonstrably absent from the supernatural/superconscious, not to mention super-antisubnatural/super-antisubconscious, approach to anything unnatural/unconscious, not to mention anti-supranatural/anti-supraconscious, which tends, in backing away from the natural/conscious paradox of phenomenal sensibility, to favour state-hegemonic criteria orientated towards a supernatural/unnatural if not (if we allow for a supernatural/anti-supranatural male parallelism) super-antisubnatural/unnatural apocalypse in which the furthermost reach of the death of man, the so-called superman, comes up against the residue of the birth of Devil the Mother, to which, willy-nilly, he is fatalistically drawn, as though to a magnet of maternal negation, through the primal positivity of unnaturalness/unconsciousness, of his pseudo-supreme negativity, the pseudo-phenomenal sensibility and quasi-noumenal sensuality of his humanistic death via quasi-primal positivity!

121.   Be that as it may (and the overall logic is slightly more complex than I have allowed), there is nothing fatalistic about that which, in subconscious/subnatural or, more correctly from a primary standpoint, anticonscious/antinatural affinity with the church-hegemonic criteria of phenomenal sensuality, prays for an end to worldly suffering - and thus of 'the world' - in hope of resurrection from the negativity of death, the death of (pagan sacrifice to) Devil the Mother, to the positivity of Eternal Life, the life of (a transcendent commitment to) God the Father via the Saviour, the Second Coming, the Messiah, the 'Philosopher King', the Ultimate Prophet, call him by what name you like, who has a direct line of descent, in primary church-hegemonic terms, from the supra-conscious to the anticonscious, as from transcendentalism to antihumanism, and an indirect line of descent, in state-subordinate terms, from the supra-natural to the antinatural, as from idealism to antinaturalism, and lives to save the phenomenally sensual 'meek', including the chemical counterparts to anything antiphysical, to the noumenally sensible righteousness which is the solution to all worldly travail and promise of heavenly redemption.

122.   'The phenomenally sensual', whether antiphysically male on antihumanist anticonscious or chemically female on nonconformist subconscious bound-psychic terms, have a direct axial link with 'the noumenally sensible', whether metaphysically male on transcendentalist supra-conscious or antimetachemically female on antifundamentalist anti-unconscious free-psychic terms, and this primary and secondary church-hegemonic link is supplemented, in the duality of psychic/somatic interrelationship, by the state-subordinate primary and secondary link of 'the phenomenally sensual', whether antiphysically male on antinaturalist antinatural or chemically female on realist subnatural free-somatic terms, with 'the noumenally sensible', whether metaphysically male on idealist supra-natural or antimetachemically female on antimaterialistic anti-unnatural bound-somatic terms, so that 'the phenomenally sensual' may be counter-damned as well as saved to noumenal sensibility, and thus have both soma and psyche taken care of in the most elevated possible terms, terms that, with the development of global universality, will bring not only God the Father and Heaven the Holy Soul/the Antidaughter of the Antidevil and the Unclear Soul of Antihell to an all-time transcendentalist/antifundamentalist peak, but, in state-subordinate complementariness, the Son of God and the Holy Spirit of Heaven/Antidevil the Antimother and Antihell the Unclear Spirit to an all-time idealist/antimaterialist peak, so that state-subordinate criteria fall into line beneath church-hegemonic criteria in such fashion that the metaphysical/antimetachemical integrity of noumenal sensibility will transcend both the Church and the State of Christian precedence in the Centrism of Social Theocratic synthetic resolution of the dialectics of worldly relativity towards an otherworldly End, the goal of all historical striving, commensurate with 'Kingdom Come'. 

123.   For from the positive synthetic attraction of liberal Centrism towards liberal Corporatism there will emerge, in the course of Eternity, that progressive reaction to the thetic action of Centrist pluralism which will bring the 'Kingdom of Heaven' to a divine/antidiabolic consummation in the most positive/antinegative totalitarianism of which it is possible to conceive - the noumenally sensible omega point of civilization as it progressively attains, via centro-complexification, to the supra-conscious blessedness/anti-unconscious anticursedness of evolutionary/antidevolutionary life in the global universality of a metaphysical  supremacy/antimetachemical antiprimacy whose virtuous/antivicious circle of Truth and Joy coupled to a truthful approach to Beauty and a joyful approach to Love ... complemented by Beauty and Love (or Anti-ugliness and Antihate) coupled to a beautiful approach to Truth and a loving approach to Joy ... will last for ever as testimony not only to Supreme Being but to Antiprimal Antidoing, the Yang and Antiyin of the Ultimate Reaction, forever beyond the dialectics of synthetic attraction.

LONDON 2004 (Revised 2012)

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