THE CLASSLESS SOLUTION
Aphoristic Philosophy
Copyright © 2012 John
O'Loughlin
______________
1. Just
as Devil ... the Mother, hegemonically ascendant over the Antison of Antigod,
is the metachemical enemy of Man ... the Father, whom She indirectly subverts
via Antiwoman the Antimother towards a church-subordinate integrity vis-à-vis the Son of Man, so God
... the Father, hegemonically ascendant over the Antidaughter of the Antidevil,
is the metaphysical enemy of Woman ... the Mother, whom He indirectly subverts
via Antiman the Antifather towards a state-subordinate integrity vis-à-vis the
Daughter of Woman.
2. Therefore
just as Devil ... the Mother can only have Her way at the expense of Man ...
the Father, subordinating him to the Son ... of Man via Antiwoman the
Antimother, so God ... the Father can only have His way at the expense of Woman
... the Mother, subordinating her to the Daughter of Woman via Antiman the
Antifather.
3. In
other words, if Devil ... the Mother is to have Her metachemical way in somatic
freedom, Man the Father cannot be allowed to have his physical way in
untempered psychic freedom, but must have such freedom subordinated to somatic
binding of a secondary order via the bound antichemical soma of Antiwoman the
Antimother, whose own psychic freedom, conditioned by the nominally physical
hegemony of man over antiwoman, becomes the primary manifestation of psychic
freedom within an ecclesiastical context that is ever subordinate to
state-hegemonic criteria on both primary and secondary, antichemical and
physical, terms.
4. Contrariwise,
if God ... the Father is to have His metaphysical way in psychic freedom, Woman
the Mother cannot be allowed to have her
chemical way in untempered somatic freedom, but must have such freedom
subordinated to psychic binding of a secondary order via the bound antiphysical
psyche of Antiman the Antifather, whose own somatic freedom, conditioned by the
nominally chemical hegemony of woman over antiman, becomes the primary
manifestation of somatic freedom within a political context that is ever
subordinate to church-hegemonic criteria on both primary and secondary,
antiphysical and chemical, terms.
5. At
least this is ideally the case, though in practice what has been described, in
previous texts, as the axis diagonally ascending from phenomenal sensuality to
noumenal sensibility in church-hegemonic and state-subordinate vein is rarely
if ever completely independent of the axis diagonally descending from noumenal
sensuality to phenomenal sensibility in state-hegemonic and church-subordinate
vein, least of all these days, when those who correspond to phenomenal
sensuality are preyed upon and commercially exploited by a synthetically artificial
manifestation of noumenal sensuality financially aided and abetted by
phenomenal sensibility in what becomes a conspiracy by the state hegemonic
against the remnants of church-hegemonic society that precludes them from
achieving salvation and/or counter-damnation from the world of phenomenal
sensuality to the omega-oriented overworld of noumenal sensibility, thereby
effectively isolating them from God the Father and the Antidaughter of the
Antidevil on the one hand, that of church-hegemonic salvation, and from the Son
of God and Antidevil the Antimother on the other hand, that of
state-subordinate counter-damnation, so that, to all intents and purposes,
noumenal sensibility remains 'beyond the pale' and is if not sarcastically
derided then cynically ignored from a standpoint rooted in Devil the Mother and
the Antison of Antigod as far as the state-hegemonic aspects, corresponding to
metachemical and antimetaphysical free soma, of noumenal sensuality are
concerned, and the Daughter of the Devil and Antigod the Antifather as far as
the church-subordinate aspects, corresponding to metachemical and
antimetaphysical bound psyche, of such sensuality are concerned.
6. Thus
those who are traditionally of the diagonally ascending axis find themselves,
as Roman Catholics, under secular siege from that which appertains, in both
noumenal sensuality and phenomenal sensibility, to the diagonally descending
axis that derives its contemporary state-hegemonic freedom and binding from a
Protestant tradition which, as we all know, by flying in the face of
Catholicism paved the way for state-hegemonic criteria, not least in Britain,
where the excommunication of Henry VIII for his want of papal deference and
marital fidelity led to the establishment of Anglicanism as the subordinate
church corollary of a state-hegemonic reality that set Britain - and England in
particular - on course for a crusade not only against Catholics, but against
the entire ethos of church-hegemonic criteria in a partnership of free and
bound state, royalist and parliamentary opposites, that not only survived a
Civil War but went on, once the parliamentarians had secured certain rights and
privileges, to forge the greatest Empire the world has ever known, an Empire
forged from the co-operation of science and economics in the subjugation and
exploitation of natural resources, both human and non-human, to the greater
glory - and profit - of Great Britain.
7. Would
it be stretching the point too far to contend that, fundamentally, imperialism
is always the product of a somatic bias in society which stems from freedom
tempered by binding in such fashion that while the means of exploitation are in
the hands of representatives of the former attribute, the ends are firmly
determined by representatives of the latter one, since it is they who, as
parliamentarians or democrats, control the purse strings via taxation.
8. Consequently
there can be no question that British imperialism owed much if not everything
to a state-hegemonic precondition and even tradition that made the acquisition
of material and commercial wealth of paramount importance for a people who had
long since ceased to believe in or relate to church-hegemonic criteria, having
come, via schismatic rulers such as Henry VIII and, later, charismatic parliamentarians
like Oliver Cromwell, to repudiate what are generally termed 'spiritual values'
in favour of material gain, and thus effectively to turn against the
world-denying position of the Roman Catholic Church from a standpoint rooted in
the female domination and subversion of society in what has been described as
an axis diagonally descending from noumenal sensuality to phenomenal
sensibility, Devil the Mother and the Antison of Antigod to Antiwoman the
Antimother and the Son of Man as far as state-hegemonic criteria in primary and
secondary manifestations are concerned, the Daughter of the Devil and Antigod
the Antifather to the Antidaughter of Antiwoman and Man the Father as far as
church-subordinate criteria in primary and secondary manifestations are
concerned.
9. How
this contrasts with the Catholic Irish reality on the axis diagonally ascending
from phenomenal sensuality to noumenal sensibility, as in salvation from
Antiman the Antifather and the Daughter of Woman to God the Father and the
Antidaughter of the Antidevil in primary and secondary manifestations of
church-hegemonic criteria, coupled, be it not forgotten, to a counter-damned
ascent from the Antison of Antiman and Woman the Mother to the Son of God and
Antidevil the Antimother in primary and secondary manifestations of
state-subordinate criteria!
10. Why,
the British reality is with effect to damnation from noumenally sensual free
soma to phenomenally sensible bound soma in the state-hegemonic context, and
with effect to counter-salvation from noumenally sensual bound psyche to
phenomenally sensible free psyche in the church-subordinate context, as it
becomes the duty of the free Few to resist damnation into the bound Many no
matter how subordinately free the latter may psychically be, since somatic
freedom is the ideal from a female standpoint rooted, diabolically, in
metachemistry, and bound soma therefore something to resist except insofar as
it can be utilized, at the expense of physical males, in partnership with the
antichemical antiwomen to a state-hegemonic end which delivers the benefit of
axial consistency in continuity with somatically hegemonic and subversive
criteria.
11. Therefore
for the sake of worldly stability in the sphere of phenomenal sensibility and
to the hegemonic advantage of axial continuity as favouring metachemically free
females, bound soma must be tolerated and even, to a limited extent,
encouraged; for without it there can be no state-hegemonic consistency and
therefore no guarantee of somatic freedom at all which, from a noumenally
sensual point of view, is the primary ideal, even if such a fundamentally
immoral and evil ideal is only possible on the basis of female control and
domination of society in what amounts to a matriarchy and - irony of ironies! -
good, or goodness, is no more than the bound somatic counterpart to such
freedom which applies, in typically antichemical vein, to the antifeminine
females who constitute the subversive aspect of the phenomenally sensible Many,
and who, in sartorial terms, would be more likely to favour a tight-fitting
centripetal skirt than a loose-fitting centrifugal dress, unlike their
diabolically female counterparts.
12. Of
course, one mustn't forget that the axis diagonally descending from noumenal
sensuality to phenomenal sensibility is not just female in character, even if
its metachemically hegemonic and antichemically subversive aspects happen to
correspond, whether literally or effectively, to what constitutes its primary
state-hegemonic and church-subordinate manifestations, primary state hegemonic
in respect of the damnable descent from evil to good, free soma to bound soma,
primary church subordinate in respect of the counter-salvational descent from
crime to punishment, bound psyche to free psyche.
13. For
along with its metachemical and antichemical components go the antimetaphysical
and physical components which, whether strictly
subordinate or nominally hegemonic, happen to correspond to what
constitutes its secondary state-hegemonic and church-subordinate
manifestations, secondary state hegemonic in respect of the damnable descent
from pseudo-folly to pseudo-wisdom, free soma to bound soma, secondary church
subordinate in respect of the counter-salvational descent from pseudo-sin to
pseudo-grace, bound psyche to free psyche.
14. In
fact, so much is the diagonally descending axis state hegemonic that I have not
aped the phrase applied to the diagonally ascending one in respect of 'Catholic
Irish' reality, but simply stuck to the phrase 'British reality' as though to
emphasize the extent to which, in a state-hegemonic society, it is difficult if
not impossible to describe such an axis in religious terms, especially since
those terms, applying to Protestantism on both Anglican and Puritan class
levels, are manifestly church subordinate and therefore symptomatic of a sort
of shadow Christianity vis-à-vis Catholicism.
15. But
the Catholic Irish reality, in complete contrast, is with effect to salvation
from phenomenally sensual bound psyche to noumenally sensible free psyche in
the church-hegemonic context and with effect to counter-damnation from
phenomenally sensual free soma to noumenally sensible bound soma in the
state-subordinate context, as it becomes the duty of the bound Many to embrace
salvation via the free Few no matter how subordinately bound the latter may
somatically be, since psychic freedom is the ideal from a male standpoint
centred, divinely, in metaphysics, and bound psyche therefore something to
reject except insofar as it can be utilized, at the expense of chemical
females, in partnership with the antiphysical antimen to a church-hegemonic end
which delivers the benefit of axial consistency in continuity with psychically
hegemonic and subversive criteria.
16. Therefore
for the sake of worldly stability in the sphere of phenomenal sensuality and to
the hegemonic advantage of axial continuity as favouring metaphysically free
males, bound psyche must be tolerated and even, to a limited extent,
22222222222222encouraged; for without it there can be no church-hegemonic consistency and
therefore no guarantee of psychic freedom at all which, from a noumenally
sensible point of view, is the primary ideal, even if such a profoundly moral
and graceful ideal is only possible on the basis of male control and domination
of society in what amounts to a patriarchy and - irony of ironies! - sin, or
sinfulness, is no more than the bound psychic counterpart to such freedom which
applies, in typically antiphysical vein, to the antimasculine males who
constitute the subversive aspect of the phenomenally sensual Many, and who, in
sartorial terms, would be more likely to favour loose-fitting centrifugal pants
or trousers, like bellbottoms or flares or turned-up jeans, than tight-fitting
centripetal one-piece suits, i.e. zippersuits and/or velcro-suits, unlike their
divine male counterparts (if one may be permitted to anticipate a fully
metaphysical future).
17. Of
course, one mustn't forget that the axis diagonally ascending from phenomenal
sensuality to noumenal sensibility is not just male in character, even if its
metaphysically hegemonic and antiphysically
subversive aspects happen to correspond, whether literally or
effectively, to what constitutes its primary church-hegemonic and state-subordinate
manifestations, primary church hegemonic in respect of the salvational ascent from sin to grace, bound psyche to
free psyche, primary state subordinate
in respect of the counter-damnable ascent from folly to wisdom, free soma to
bound soma.
18. For
along with its metaphysical and antiphysical components go the antimetachemical
and chemical components which, whether strictly subordinate or nominally
hegemonic, happen to correspond to what constitutes its secondary
church-hegemonic and state-subordinate manifestations, secondary church
hegemonic in respect of the salvational ascent from pseudo-crime to
pseudo-punishment, bound psyche to free psyche, secondary state subordinate in
respect of the counter-damnable ascent from pseudo-evil to pseudo-good, free
soma to bound soma.
19. Male
or female, there is all the difference in the world, and even above it, between
church-hegemonic/state-subordinate society, in which the male has the better of
the female, and state-hegemonic/church-subordinate society, in which, by
contrast, the female has the better of the male, whom she rules from a
metachemical vantage-point in Devil the Mother, coupled, in the church
subordination of bound psyche, to the Daughter of the Devil.
20. Genuine
matriarchies are heathenistically rooted in Devil the Mother, genuine
patriarchies, by contrast, are moralistically centred in God the Father,
whether in respect of the least evolved manifestation of psychic freedom as
appertaining to metaphysical sensibility in the Cosmos, the less (compared to
least) evolved manifestation of psychic freedom as appertaining to metaphysical
sensibility in nature, the more (compared to most) evolved manifestation of
psychic freedom as appertaining to metaphysical sensibility in mankind, or, to
anticipate the future, the most evolved and therefore arguably per se manifestation of psychic freedom as
appertaining to metaphysical sensibility in Cyborgkind, as the ultimate destiny
of Godliness in the timeless age of Eternity to come.
21. But
where there is the least evolved manifestation of psychic freedom, one can be
under no doubt that the most devolved and therefore arguably per se manifestation of somatic freedom as
appertaining to metachemical sensuality in the Cosmos will exist in respect of
Devil the Mother, whilst in nature the less (compared to least) evolved
manifestation of God the Father will be up against the more (compared to most)
devolved manifestation of Devil the Mother, after which in mankind the more
(compared to most) evolved manifestation of God the Father will contrast with
the less (compared to least) devolved manifestation of Devil the Mother, and in
Cyborgkind the most evolved manifestation of God the Father duly contrast with
the least devolved manifestation of Devil the Mother, and therefore have an
even greater advantage over Her than His mankind counterpart, whether Christian
or Buddhist.
22. But
it isn't Devil the Mother, remember, who is God the Father's most pressing
enemy or principal rival; for somatic freedom in chemistry in respect of Woman
the Mother will be most devolved and therefore arguably in its per se manifestation in nature, being or
becoming less (compared to least) devolved in the Cosmos, more (compared to
most) devolved in Cyborgkind, and least devolved in mankind, while psychic
freedom in physics in respect of Man the Father will be most evolved and
therefore arguably in its per se manifestation in mankind, being or
becoming more (compared to most) evolved in Cyborgkind, less (compared to
least) evolved in the Cosmos, and least evolved in nature.
23. Where
there is the least evolved manifestation of physical psychic freedom, one can
be under no doubt that the most devolved and therefore arguably per se manifestation of chemical somatic freedom,
as appertaining to phenomenal sensuality in nature, will exist in respect of
Woman the Mother, whilst in the Cosmos the less (compared to least) evolved
manifestation of Man the Father will be up against the more (compared to most)
devolved manifestation of Woman the Mother, after which in Cyborgkind the more
(compared to most) evolved manifestation of Man the Father will contrast with
the less (compared to least) devolved manifestation of Woman the Mother, and in
mankind the most evolved manifestation of Man the Father contrast with the
least devolved manifestation of Woman the Mother, and therefore have an even
greater advantage over her than his cyborg counterpart in the future, presuming
upon a transformation of life along Social Theocratic/Transcendentalist lines,
as outlined in previous texts.
24. Be
that as it may, it should be evident that in an age or context, necessarily
cosmic, when Devil the Mother is most devolved, and therefore most somatically
free in relation to noumenal sensuality, neither Woman the Mother, Man the
Father, nor God the Father have as yet come into their respectively
naturalistic, humanistic, or cyborgistic own but exist in the shadow of Devil
the Mother, who rules a cosmic roost at the expense of the more (compared to
most) devolved, and therefore more (compared to most) somatically free,
manifestation of Woman the Mother in phenomenal sensuality; of the less
(compared to least) evolved, and therefore less (compared to least) psychically
free, manifestation of Man the Father in phenomenal sensibility; and of the
least evolved, and therefore least psychically free, manifestation of God the
Father in noumenal sensibility - most and more devolved manifestations of Devil
the Mother and Woman the Mother respectively co-existing with less and least
evolved manifestations of Man the Father and God the Father in the cosmic
context.
25. Likewise
it should be evident that in an age or context, necessarily naturalistic, when
Woman the Mother is most devolved, and therefore most somatically free in
relation to phenomenal sensuality, neither Devil the Mother, God the Father,
nor Man the Father have as yet come into or been encouraged to return to their
respectively cosmic, cyborgistic, or humanistic own but exist in the shadow of
Woman the Mother, who rules a natural roost at the expense of the more
(compared to most) devolved, and therefore more (compared to most) somatically
free, manifestation of Devil the Mother in noumenal sensuality; of the less
(compared to least) evolved, and therefore less (compared to least) psychically
free, manifestation of God the Father in noumenal sensibility; and of the least
evolved, and therefore least psychically free, manifestation of Man the Father
in phenomenal sensibility - most and more devolved manifestations of Woman the
Mother and Devil the Mother respectively co-existing with less and least
evolved manifestations of God the Father and Man the Father in the natural
context.
26. Contrariwise,
it should be evident that in an age or context, necessarily humanistic, when
Man the Father is most evolved, and therefore most psychically free in relation
to phenomenal sensibility, neither God the Father, Devil the Mother, nor Woman
the Mother have as yet come into or been encouraged to return to their
respectively cyborgistic, cosmic, or naturalistic own but exist in the shadow
of Man the Father, who leads a humanistic roost at the expense of the more
(compared to most) evolved, and therefore more (compared to most) psychically
free, manifestation of God the Father in noumenal sensibility; of the less
(compared to least) devolved, and therefore less (compared to least)
somatically free, manifestation of Devil the Mother in noumenal sensuality; and
of the least devolved, and therefore least somatically free, manifestation of
Woman the Mother in phenomenal sensuality - most and more evolved
manifestations of Man the Father and God the Father respectively co-existing
with less and least devolved manifestations of Devil the Mother and Woman the
Mother in mankind.
27. Similarly
it should be evident that in an age or context, necessarily cyborgistic, when
God the Father is most evolved, and therefore most psychically free in relation
to noumenal sensibility, neither Man the Father, Woman the Mother, nor Devil
the Mother can be encouraged to return to their respectively humanistic,
naturalistic, or cosmic own but will exist in the shadow of God the Father, who
leads a cyborg roost at the expense of the more (compared to most) evolved, and
therefore more (compared to most) psychically free, manifestation of Man the
Father in phenomenal sensibility; of the less (compared to least) devolved, and
therefore less (compared to least) somatically free, manifestation of Woman the
Mother in phenomenal sensuality; and of the least devolved, and therefore least
somatically free, manifestation of Devil
the Mother in noumenal sensuality - most and more evolved manifestations of God
the Father and Man the Father respectively co-existing with less and least
devolved manifestations of Woman the Mother and Devil the Mother in Cyborgkind.
28. Clearly,
Devil the Mother is less of a problem for the approach of God the Father
towards a most evolved, and therefore arguably per se,
manifestation of psychic freedom in metaphysical sensibility than that
which is most recently and still in its per se manifestation
of psychic freedom in physical sensibility, namely Man the Father (though
his subordination to the Son of Man via
state-hegemonic criteria rooted in Antiwoman the Antimother remains logically
valid), since the per se manifestation of any given age or context is
always paramount to that age or context and therefore that which clings to its
freedom as a matter of life and death, fearing that if it is eclipsed or
overtaken by an alternative kind of freedom, whether of the same gender
orientation or contrary to itself, it will no longer be 'top dog' but
subordinate to the new per se manifestation of freedom, whatever that
should happen to be.
29. When
Devil the Mother is 'top dog', Woman the Mother, Man the Father, and God the
Father have decreasingly lesser places in the overall cosmic scheme of things;
for chemistry, physics, and metaphysics are respectively less germane to the
cosmic context per se than is
metachemistry, which rules a noumenally sensual roost from the standpoint of
Eternal Death.
30. Likewise
when Woman the Mother is 'top dog', then Devil the Mother, God the Father, and
Man the Father have decreasingly lesser places in the overall naturalistic
scheme of things; for metachemistry, metaphysics, and physics are respectively
less germane to the natural context per se than is chemistry, which rules a phenomenally sensual
roost from the standpoint of temporal death.
31. Contrariwise,
when Man the Father is 'top dog', then God the Father, Devil the Mother, and
Woman the Mother have decreasingly lesser places in the overall humanistic
scheme of things; for metaphysics, metachemistry, and chemistry are
respectively less germane to the human context per se than is physics, which
leads a phenomenally sensible roost from the standpoint of temporal life.
32. Similarly,
when God the Father becomes 'top dog', then Man the Father, Woman the Mother,
and Devil the Mother will have decreasingly lesser places in the overall
cyborgistic scheme of things; for physics, chemistry, and metachemistry are
respectively less germane to the cyborg context per se than is metaphysics, which will lead
a noumenally sensible roost from the standpoint of Eternal Life.
33. That
much is pretty obvious and straightforward.
What complicates the picture is that rarely if ever are woman or man
allowed to have their respective freedoms untempered by other factors; for
whilst untempered chemical freedom would heathenistically oppress antiphysical
males in phenomenal sensuality, resulting in social unrest in consequence of
the male reluctance to take somatic freedom for granted, untempered physical
freedom would moralistically repress antichemical females in phenomenal
sensibility, resulting in social unrest in consequence of the female reluctance
to take psychic freedom for granted.
34. Of
course, examples of each mode of worldly partisanship have been and continue to
be found, not least in overly heathen or puritan types of worldly societies;
but, in general, it will be found that the world becomes less problematic to
itself when controlled and subverted from diagonally backwards and/or forwards
above, in what has previously been described as the overworldly contexts, so
that an omega-worldly compromise between psychic freedom and somatic binding is
established on a basis favouring somatic binding in respect of the antichemical
subversion of physics at the behest of a metachemical hegemony over
antimetaphysics in the one case, that of the axis diagonally descending from
noumenal sensuality to phenomenal sensibility, and, contrariwise, an
alpha-worldly compromise between somatic freedom and psychic binding is
established on a basis favouring psychic binding in respect of the antiphysical
subversion of chemistry at the behest of a metaphysical hegemony over
antimetachemistry in the other case, that of the axis diagonally ascending from
phenomenal sensuality to noumenal sensibility, with completely antithetical implications,
as already discussed.
35. For
as soon as females subvert males in respect of a somatic bias in society,
state-hegemonic and church-subordinate criteria are the inevitable
concomitants, whereas no sooner do males begin to subvert females in respect of
a psychic bias in society than church-hegemonic and state-subordinate criteria
are the inevitable concomitants, with consequences for each axial context that
palliate if not cure the social malaise that would otherwise exist in respect
of either an untempered physical ascendancy over antichemistry in phenomenal
sensibility or an untempered chemical ascendancy over antiphysics in phenomenal
sensuality - the former tending towards puritanical religious anarchy, the
latter towards heathenistic political tyranny.
36. And
yet it cannot be said that, even with the benefit of these contrary axial
integrities and subversive 'world overcomings', woman does not, in
environmentally-conditioned epochal terms, strive to rule a naturalistic roost
or man strive to lead a humanistic roost; for the genders continue to pull in
opposite directions even when rendered subject to the sway of contrary checks
and balances, albeit their ability to do so is considerably compromised by the
contrary influences being exerted from above by the respective noumenal elites
principally upon their phenomenal gender counterparts, thereby precluding
either outright socialistic tyranny or moralistic anarchy.
37. Nevertheless
woman continues to be a problem for God the Father, and man a problem for Devil
the Mother; for in an age or context which is more naturalistic than
cyborgistic, woman effectively continues to be 'top dog' irrespective of the
divine stratagems of emotional contentment used against her to limit her
spiritual glory and constrain her, via antiphysics, to anti-intellectual
antiform, or bound psyche, whilst in an age or context that is more humanistic
than cosmic, man effectively continues to be 'top dog' irrespective of the
diabolic stratagems of instinctual power used against him to limit his
intellectual form and constrain him, via antichemistry, to antispiritual
antiglory.
38. I
have spoken of the four principal ages or contexts of death and/or life in
terms of the cosmic, the naturalistic, the humanistic, and the cyborgistic,
opting for a continuity of suffix-consistency which helps, I trust, to make
each context more easily recognizable and intellectually intelligible. Obviously I could have used 'mankind' in lieu of humanistic, but such a term is, I
believe, too vague, since whilst it embraces mankind as a whole, we have seen
that the natural context tends to be dominated not by man but by woman, and
that 'womankind' could be used as an alternative to naturalistic if we were
prepared to use 'mankind' simply as an alternative to humanistic. Because this is likely to cause confusion, I
have opted, instead, for a simple distinction between 'naturalistic' and
'humanistic', though the implication of a womanly bias in respect of the former
should be weighed against the manly bias typifying the latter.
39. Be
that as it may, we have found that just as the physical context of Man the
Father is subverted by the antichemical context of Antiwoman the Antimother in
the interests of 'omega-world overcoming' and axial consistency favouring
state-hegemonic criteria which stem from the overall hegemony of Devil the
Mother in metachemistry, so the chemical context of Woman the Mother tends to
be subverted by the antiphysical context of Antiman the Antifather in the
interests of 'alpha-world overcoming' and axial consistency favouring
church-hegemonic criteria which stem from the overall hegemony of God the
Father in metaphysics.
40. Thus
instead of a distinction between barbarity and culture in respect of somatic freedom
in sensuality and psychic freedom in sensibility, the introduction of axial
alternatives between state- and church-hegemonic criteria is what ensures that
such a simple distinction between somatically free and psychically free
antitheses, whether genuine or 'pseudo', is only part of the overall equation,
even if hegemonically so in their respective genuine manifestations.
41. For
coupled to barbarity must come philistinism, not just pseudo-philistinism
coupled to genuine barbarity but genuine philistinism coupled to
pseudo-barbarity such that is no mere church-subordinate corollary of a
state-hegemonic actuality, but the bound-psychic paradox effected by the
subversion of chemistry by antiphysics acting under pressure from metaphysics
over antimetachemistry which constitutes the church-hegemonic postcondition,
for phenomenal sensuality, of salvation from bound to free psyche on both
primary and secondary gender terms.
42. And,
contrariwise, coupled to culture must come civility, not just pseudo-civility
coupled to genuine culture but genuine civility coupled to pseudo-culture such
that is no mere state-subordinate corollary of a church-hegemonic actuality,
but the bound-somatic paradox effected by the subversion of physics by
antichemistry acting under pressure from metachemistry over antimetaphysics
which constitutes the state-hegemonic postcondition, for phenomenal
sensibility, of damnation from free to bound soma on both primary and secondary
gender terms.
43. Therefore
no more than genuine philistinism would exist independently of 'alpha-world
overcoming' at the behest of genuine culture ... would genuine civility exist
independently of 'omega-world overcoming' at the behest of genuine
barbarity. Philistinism and culture are
as much antithetical modes of church-hegemonic criteria in which either sin to
grace or pseudo-crime to pseudo-punishment are the respective kinds of
salvation ... as barbarity and civility are the antithetical modes of
state-hegemonic criteria in which either evil to good or pseudo-folly to
pseudo-wisdom are the respective kinds of damnation.
44. Therefore
if we are to speak in terms of barbarity, philistinism, civility, and culture
as being chiefly characteristic of ages or contexts dominated by cosmic,
naturalistic, humanistic, and cyborgistic criteria, it is only possible to do
so in relation to the acknowledgement of axial alternatives which, having come
to pass on contrary bases, are primarily responsible for conditioning the
worldly contexts towards either a philistine or a civil emphasis which, in the
absence of such conditioning, would otherwise remain either largely
pseudo-barbarous or pseudo-cultural compared with their more genuinely
barbarous or cultural counterparts in the overworldly realms of metachemistry
and metaphysics above.
45. Consequently
just as culture conditions the phenomenally sensual towards philistinism at the
expense of pseudo-barbarity, so barbarity conditions the phenomenally sensible
towards civility at the expense of pseudo-culture; that which is genuinely
cultural being as opposed to anything pseudo-barbarous ... as that which is
genuinely barbarous opposes the pseudo-cultural.
46. Civility
without barbarism is as improbable, if not inconceivable, as philistinism
without culture, for in each axial case it is the noumenal first mover that
conditions the lower orders towards a converse mirror image of itself, civility
as much the converse of barbarity in respect of a bound-somatic postconditional
antithesis to a free-somatic preconditional thesis ... as philistinism is the
converse of culture in respect of a bound-psychic postconditional antithesis to
a free-psychic preconditional thesis.
47. Consequently
just as barbarity will tolerate civility in its struggle against
pseudo-culture, the pseudo-culture of Man the Father, so culture will tolerate
philistinism in its struggle against pseudo-barbarity, the pseudo-barbarity of
Woman the Mother. For on the axis
descending from noumenal sensuality to phenomenal sensibility what primarily
counts is not Man the Father, nor even the civility of Antiwoman the
Antimother, but Devil the Mother, whilst on the axis ascending from phenomenal
sensuality to noumenal sensibility what ultimately counts is not Woman the
Mother, nor even the philistinism of Antiman the Antifather, but God the
Father.
48. For
God the Father is no less the representative of genuine culture, and thus of
grace and holiness, than Devil the Mother the representative of genuine
barbarity, and thus of evil and clearness, and what counts from each standpoint
is not the pseudo-barbarity or pseudo-culture of the world, which would be bad
for the world in either of its phenomenal manifestations, but the advancement
and/or protection of Eternal values, whether in respect of Life or of Death, of
God or of the Devil, since these are alone genuinely cultural or barbarous and
the means whereby pseudo-barbarity can be subordinated to philistinism or
pseudo-culture subordinated to civility, in the overall interests not only of
worldly stability in the gender compromise of 'world overcoming', but axial
consistency in terms of either church-hegemonic criteria under a male lead or
state-hegemonic criteria under a female rule which make, in their different
ways, for societal continuity in respect of antithetical types of civilization,
the former gracefully centred in God the Father, the latter evilly rooted in
Devil the Mother.
49. Furthermore,
it must also be remembered that metachemistry and metaphysics are not the only
two noumenal elemental positions, for there is also the antimetaphysical
inferior complement to metachemistry and the antimetachemical inferior
complement to metaphysics, neither of which will be greatly thrilled with their
paradoxical emphases on either soma or psyche, contrary to their respective
gender actualities (see previous texts), under the prevailing influence of the
hegemonic gender, whose overall justification for remaining such can only be
enhanced in proportion as it becomes associated with worldly subversion in the
interests of phenomenal stability and the protection of Eternal values through
axial consistency in respect of either state- or church-hegemonic criteria,
thereby obliging the inferior noumenal positions to play a secondary role in
the maintenance of axial continuity - antimetaphysics vis-à-vis physics in
relation to the male aspects of state-hegemonic and church-subordinate
criteria, antimetachemistry vis-à-vis chemistry in relation to the female
aspects of church-hegemonic and state-subordinate criteria.
50. For it
must be said that, without a stabilizing relationship with the phenomenal
positions of the worldly alternatives, the noumenal positions of the overworld
would be less than stable in relation to themselves, bearing in mind the
absolute distinctions characterizing not only metachemistry and antimetaphysics
but, in sensibility, metaphysics and antimetachemistry, whereby more gender
opposition to either somatic freedom from an antimetaphysical standpoint or
psychic freedom from an antimetachemical standpoint could be expected, were
this not tempered by considerations of worldly stability in relation to axial
consistency and continuity.
51. All
of which is not to say that one cannot have a genuinely virtuous circle of
metaphysics and antimetachemistry in noumenal sensibility independently of
axial control, even if its sensual counterpart requires axial control over
phenomenal sensibility in order to maintain a genuinely vicious circle for
itself from a standpoint rooted in noumenal objectivity; for that would be to
rule out the subjectively centred possibility of a noumenally sensible
transmutation in respect of some future extensive cyborgization of life that
changed the terms of gender reference in such fashion that it would become less
difficult, if not comparatively more easy, for antimetachemistry to accommodate
itself to metaphysics independently of simultaneous phenomenal commitments,
albeit still within the parameters of antifundamentalism and antimaterialism
vis-à-vis transcendentalist and idealist modes of church-hegemonic and
state-subordinate criteria.
52. Be
that as it may, in general terms, not least in respect of naturalistic and
humanistic contexts, the noumenal positions in both sensuality and sensibility
benefit from their respective types of axial control of the phenomenal world;
for any inconvenience to that section of the Few who are fated to play a
secondary role in the overall balance of powers can be justified in relation to
the benefits accruing to the Many in terms of worldly stability, so that both
the Few and the Many alike have something to gain from
axial continuity in respect of either state- or church-hegemonic criteria.
53. Until
quite recently I would have characterized the noumenal Few, whether sensual or
sensible, as upper class and their phenomenal counterparts in the respective
types of worldly Many as lower class, but while this enables one to logically
maintain a facile equation of the noumenal Few with upper-class criteria and of
the phenomenal Many with lower-class criteria, a more insightful appraisal of
the distinctions between the Few and the Many would allow, on an axial basis,
for a distinction between upper-class criteria in respect of noumenal
sensuality and middle-class criteria in respect of phenomenal sensibility, as
between the vain and the just, while contrasting this appraisal of the Few and
the Many with a distinction between lower-class criteria in respect of
phenomenal sensuality and classless criteria in respect of noumenal
sensibility, as between the meek and the righteous, so that instead of a simple
upper-class/lower-class distinction between noumenal and phenomenal, we find
the noumenal contexts divisible between upper-class and classless criteria, and
the phenomenal contexts divisible between lower-class and middle-class
criteria, with the axis diagonally descending from noumenal sensuality to
phenomenal sensibility signifying a state-hegemonic orientation in relation to
both upper-class and middle-class elements,
but the axis diagonally ascending from phenomenal sensuality to noumenal
sensibility signifying a church-hegemonic orientation in relation to both
lower-class and classless elements.
54. Verily,
just as one can be damned on state-hegemonic terms and counter-saved on
church-subordinate terms from noumenal sensuality to phenomenal sensibility,
upper-class criteria (in which free soma takes precedence over bound psyche) to
middle-class criteria (in which bound soma takes precedence over free psyche),
so, in complete contrast, one can be saved on church-hegemonic terms and
counter-damned on state-subordinate terms from phenomenal sensuality to
noumenal sensibility, lower-class criteria (in which bound psyche takes
precedence over free soma) to classless criteria (in which free psyche takes
precedence over bound soma).
55. Thus,
in overall class terms, the upper and middle classes are axially ranged against
the lower class and the classless, and because they are state-hegemonic and
therefore characterized by a female domination and subversion of society, it is
in the somatically oriented natures of the upper class, in particular, to prey
upon the lower class and ensure, as far as possible, that the latter are
precluded from attaining to anything like a classless salvation in noumenal
sensibility, the context of metaphysics and antimetachemistry, and thus of God
the Father/Heaven the Holy Soul and the Antidaughter of the Antidevil/the
Unclear Soul of Antihell as far as the free psyche of transcendentalist and
antifundamentalist persuasions in what amount to primary and secondary
manifestations of church-hegemonic criteria are concerned, and of the Son of
God/the Holy Spirit of Heaven and Antidevil the Antimother/Antihell the Unclear
Spirit as far as the bound soma of idealist and antimaterialist persuasions in
what amount to primary and secondary manifestations of state-subordinate
criteria are concerned.
56. Of
course, what I have written above in respect of noumenal sensibility is more
comprehensively exacting, and therefore arguably much truer, than anything to
be found in Catholic tradition, and consequently I could be accused of giving a
fuller and more radical picture of the context in question than would be found
in conventional Catholic thinking, notwithstanding the fact that Catholic
clergy have rarely been genuinely classless in their Christian shortfall from a
properly transcendentalist/antifundamentalist status in respect of noumenal
sensibility but, while being implicitly committed to some degree of
transcendentalism/antifundamentalism, have been constrained by Old Testament
criteria from ever embracing God the Father/the Antidaughter of the Antidevil
in a more theologically open and unequivocal manner.
57. Consequently
there has been a degree of what could be termed quasi-upperclass vitiation of
New Testament classlessness about the Catholic clergy which, varying in extent
from era to era, has precluded their functioning on a more genuinely classless
basis vis-à-vis the Catholic laity who, when not also quasi-upperclass or
quasi-middleclass, have tended to be lower class and thus of the meek-proper,
but subject, as noted, to a want of proper classless resolve on the part of the
clergy, whose ability to save and/or
counter-damn them has always had to contend with their own limitations both in
respect of an entrenched ecclesiastic
hierarchy and the extents to which criteria appertaining to noumenal sensuality
have factored-in, Old Testament-wise, to the overall Christian equation,
thereby allowing more openly upper-class and even middle-class elements to take
advantage of this paradoxical situation to ends which owe nothing whatsoever to
God the Father and/or the Antidaughter of the Antidevil but, in complete
contrast, stem from the objective exploitations of Devil the Mother and/or the
Antison of Antigod in respect of somatic freedom of a noumenally sensual order.
58. Of
course, it would also be true to say that the synthetically artificial
preconditions for a more efficacious deliverance of the lower-class Many to
classless salvation and/or counter-damnation in noumenal sensibility were less
than evident in the Medieval and even post-Counter Reformation past, and that
the Catholic clergy would have been unable, even with the best will in or, rather,
over the world, to effect the deliverance of the Catholic laity on more than an
intermittent and, by noumenal standards, rather imperfect basis, as confirmed
by the reliance, New Testament-wise, on verbal absolution for penitential
contrition in consequence of Christianity's marked predilection towards the
Word, a predilection which, appertaining in no small measure to an intellectual
predisposition in physical and/or antiphysical criteria having especial
applicability to the world, as to Western civilization as the worldly form of
civilization par excellence, given
its verdant nature in relation to a temperate climate, was always bound to
leave more genuinely transcendentalist techniques for achieving salvation out
of the frame, the Church's mundane concern with the broad masses obliging it to
compromise its approach to 'world overcoming' in the aforementioned manner.
59. However
that may be, even a less hierarchical clergy would have found it impossible to
offer more than a token salvation to the confessorial masses, who were fated to
return to the world ... of phenomenal sensuality ... and become bogged down not
only in their own sin and/or pseudo-crime, male and female bound psyche in
antihumanism and nonconformism, but to have their state-subordinate folly
and/or pseudo-evil, male and female free soma in antinaturalism and realism,
preyed upon anew by the more freely somatic barbarities of the noumenally
sensual, who would wrench their state-subordinate free soma apart from its
church-hegemonic bound psyche in such fashion that it became quasi-state
hegemonic and rendered them capable of idolatrously worshipping at the shrine
of evil and pseudo-folly, female and male free soma in materialism and
anti-idealism, whose church-subordinate corollary in crime and pseudo-sin,
female and male bound psyche in fundamentalism and antitranscendentalism, would
be more than capable of displacing its Christian counterpart in an effective
Old Testament eclipse of anything New Testament, thereby seducing the meek from
their own hegemonic bound psyche to a subordinate mode of bound psyche that
would ever play second fiddle, so to speak, to Devil the Mother's and the
Antison of Antigod's hegemonic kinds of free soma in metachemistry and
antimetaphysics.
60. For
just as hegemonic free soma in noumenal sensuality is the parallel state enemy
of subordinate free soma in phenomenal sensuality, so subordinate bound psyche
in noumenal sensuality is the parallel church enemy of hegemonic bound psyche
in phenomenal sensuality, as the lower class become subject not to classless
salvation and/or counter-damnation from the phenomenally sensual world to the
noumenally sensible overworld, but, on the contrary, subject to upper-class
criteria indirectly impinging upon it and effectively upending it in such
fashion that free soma takes precedence over bound psyche.
61. Conversely,
one might argue that just as hegemonic bound soma in phenomenal sensibility is
the parallel state enemy of subordinate free soma in noumenal sensibility, so
subordinate free psyche in phenomenal sensibility is the parallel church enemy
of hegemonic free psyche in noumenal sensibility, as the classless become
subject not simply to saving and/or counter-damning the phenomenally sensual
world, which is their overworldly duty, but also to middle-class criteria
indirectly impinging upon them and effectively upending them in such fashion
that bound soma takes precedence over free psyche.
62. However,
that is another argument, even if one that cannot be left out of the total
picture of inter-axial rivalry, since the vain can only be guaranteed
significant success against the meek if the just have been pretty successful in
underscoring the righteous and rendering them more accountable to a sort of
bound somatic deference at the expense of free psyche, something that an undue
emphasis, New Testament-wise, upon the Word is always likely to effect in
relation to a more pedantic approach to Christ, as to Christianity, in which
the Son tends to take precedence over the Father, as soma over psyche, if more
from the standpoint of man than of God, whether or not this 'man' is hyped as
'God'.
63. Therefore
the righteous are not just subject to the contrary pull of noumenally sensual
criteria having more reference to the Old Testament than to the New, but are
also beset by the danger of a more pedantic
approach to Christianity which, following from an antichemical
subversion of physics at the behest of metachemistry over antimetaphysics,
places undue significance on the Son of Man in what amounts to a secondary
state-hegemonic approach to bound soma which cannot but clash with the sort of
primary state-subordinate approach to bound soma typifying the Son of God.
64. It is
as though an undue emphasis on bound soma in the context of phenomenal
sensibility, whether antichemically primary or physically secondary, is bound
to have a detrimental effect not only upon free psyche in its own context, a
context, be it not forgotten, in which such psyche is church subordinate on
both primary and secondary terms, but upon that which pertains, in noumenal
sensibility, to a hegemonic free psyche and a subordinate bound soma should the
properly religious context be brought into contact with, or otherwise be
ecumenically influenced by, criteria appertaining to phenomenal sensibility.
65. Because
of the importance attaching to the Word in relation to the New Testament, this
is always a danger for Christianity irrespective of whether or not its
Catholic, and more authentic, manifestation is being undermined, consciously or
unconsciously, by puritanical endeavour stemming from phenomenal sensibility,
so that the Church finds its own diagonally ascending axis under assault from
contrary manifestations of the diagonally descending axis in which not the Church
but the State is hegemonic, the noumenally sensual preying, as we have noted,
upon the phenomenally sensual, their phenomenally sensible counterparts always
capable, by their very existence, of undermining the psyche-over-soma ethos of
the noumenally sensible, since their emphasis on soma at the expense of psyche
tends to grant undue significance, from a religious point of view, to
state-hegemonic criteria in which Antiwoman the Antimother will take precedence
over the Antidaughter of Antiwoman in the antichemical context and the Son of
Man likewise take precedence over Man the Father in the physical context,
neither of which could possibly be helpful to a context in which, with
metaphysics, God the Father should take precedence over the Son of God and, with
antimetachemistry, the Antidaughter of the Antidevil take precedence over
Antidevil the Antimother or, in straightforward terms, psyche take precedence
over soma in church-hegemonic and state-subordinate vein.
66. Therefore
between the Scylla of Old Testament noumenal sensuality and the Charybdis of
New Testament phenomenal sensibility, the Catholic Church has had to tread a
difficult path that diagonally rises from phenomenal sensuality to noumenal
sensibility in spite of all the attempts being made by the enemies of the meek
and of the righteous to deflect them from their appointed course and somehow
render them accountable to the predations of the vain and the subversions of
the just.
67. Often
enough, as the evidence would suggest, the enemies of the meek and of the
righteous are able to succeed in achieving at least part of their respective
aims; for even with their own ethnically aligned lower class to deceive and
exploit and prevent, at all costs, from extending the diagonally ascending axis
down towards a humanistic nadir of proletarian dictatorship, it is evident that
the vain and the just do not exist independently of the meek and the righteous
but impact, in reverse parallel vein, upon them to their mutual exploitative
benefit, traditionally associated with imperialism but more subtly diffused,
these days, through the culture of free enterprise and global capitalism in
what is tactfully characterized as a post-imperial age.
68. But
even if they didn't impact, as they so obviously do, upon the meek and the
righteous as the latter are and have been in times past, they would be a threat
and an obstacle to the salvation and/or counter-damnation of the meek by the
righteous simply through their very existence in opposition to anything and
everything church-hegemonic and state-subordinate, an opposition which turns
moral criteria upon their head and uses its considerable power and influence to
disseminate secular values as a matter of commercial and ideological
necessity.
69. One
cannot live in the contemporary world, no matter how Catholic or moralistic or
religious one may consider oneself, and be unaffected by criteria stemming from
a state-hegemonic and church-subordinate system which makes free soma its
positive ideal and bound soma its negative one in a sort of parliamentary
counterweight to the constitutionally monarchic and/or executively presidential
'first mover' from which it derives both its legitimacy and justification.
70. Even
without the gross folly of ecuminicism, as cutting across Catholic and
Protestant (Anglican and Puritan) boundaries, there is no way that the Church
is able to exist in splendid isolation from the push and pull of conflicting
secular currents which stem from the enemies of both the meek and the righteous
and exploit and/or undermine them on a daily basis, always seeking to further
their state-hegemonic and church-subordinate aims whether on an upper-class
basis or, as with the phenomenally sensible, on the rather more parliamentary
and puritanical basis of the middle-class, whose false righteousness, upending
the relationship of free psyche to bound soma, is ever prepared to undermine
what genuinely pertains to the true.
71. And
because the traditional Church powers-that-be are powerless to reverse time and
set about saving and/or counter-damning the phenomenally sensual as though the
state-hegemonic axis didn't exist and their own Scylla and Charybdis-like
limitations were unlikely to be exploited and turned back upon themselves in
consequence, it is only possible to conclude that nothing short of a new and
effectively more radical approach to the problem of 'world overcoming' that
takes up the classless challenge where Catholicism left off will suffice to 'resurrect'
the axis diagonally ascending from phenomenal sensuality to noumenal
sensibility and 'resurrect' it in such fashion that it will gradually become
less of an axis and more of an omega point of noumenal sensibility that, with
the maximum development of synthetic artificiality, will take the meek, should
they democratically endorse such a destiny, to a level of church-hegemonic and
state-subordinate criteria in relation to what, in previous texts, has been
called the Social Theocratic Centre ... that will effectively signify their
saved and/or counter-damned transmutation from lower-class to classless
standing, thereby removing them from those who would prey upon them in
upper-class fashion and taking them to a stage and type of classlessness that would
be beyond the ability of the New Testament-wielding middle class to subvert or
undermine from a standpoint based, through phenomenal sensibility, in somatic
emphasis, whether in respect of Antiwoman the Antimother in primary, or
antichemical, state-hegemonic vein or of the Son of Man in secondary, or
physical, state-hegemonic vein.
72. That
and that alone is what will enable the meek to return to righteousness on a
more thoroughgoing and even permanent basis, but it will not be the priestly
righteous, whose own clerical classlessness leaves something to be desired from
this more radical point of view, who will restore them to the 'Kingdom of God',
but a new and priest-rejecting order of the righteous who will encourage the
phenomenally sensual to vote for religious sovereignty and, in the event of a
majority mandate for such an ultimate sovereignty, commensurate with the utmost
republican evolution, make it their sworn business to protect and advance the
rights of the religiously sovereign People in what has been metaphorically
described as 'Kingdom Come', in which it will be for the People to determine,
under the Social Theocratic guidance of the Second Coming equivalent, how they
will exercise those rights to the end of developing the self and constraining
the not-self in respect of free psyche and bound soma of, in particular, a
noumenally sensible order, such that will permit, on primary church-hegemonic
and state-subordinate terms, of the due experience of God the Father coupled,
in metaphysical bound soma, to the utilization of the Son of God/the Holy
Spirit of Heaven towards a self-transcending end in Heaven the Holy Soul, and
in secondary church-hegemonic and state-subordinate terms of the due experience
of the Antidaughter of the Antidevil coupled, in antimetachemical bound soma,
to the utilization of Antidevil the Antimother/Antihell the Unclear Spirit
towards a self-transcending end in the Unclear Soul of Antihell, so that not
only Truth and Joy coupled to a truthful approach to Beauty and a joyful
approach to Love, but Beauty and Love coupled to a beautiful approach to Truth
and a loving approach to Joy may also obtain in the virtuous circle of a
noumenal sensibility supreme, the per se manifestation of noumenal sensibility that will be as
most evolved, in its cyborgistic unfolding and subsequent fulfilment, as
anything humanistic was more (compared to most) evolved, anything naturalistic
less (compared to least) evolved, and anything cosmic least evolved in respect
of such sensibility.
73. Therefore
it is only under the aegis of the Second Coming equivalent and his advocacy,
via religious sovereignty, of the Social Theocratic Centre that this more
efficacious salvation and counter-damnation of the meek to righteousness and
pseudo-justness, of the Catholic lower class to Centrist classlessness, can be
effected; for nothing conventionally or traditionally sensible on noumenal
terms has the wherewithal or ability to deliver the phenomenally sensual from
the predations of the noumenally sensual, being itself subject to phenomenally
sensible subversion at the hands of those who, hand-in-glove with the vain,
would justly, and therefore pseudo-righteously, seek the hegemonic eclipse of
subordinate bound soma and the subordinate eclipse of hegemonic free psyche in
noumenal sensibility, being, to all intents and purposes, the class enemies of
the classless!
74. For
just as those who, from a noumenally sensual vantage-point, seek the hegemonic
eclipse of subordinate free soma and the subordinate eclipse of hegemonic bound
psyche in phenomenal sensuality are the upper-class reverse parallel enemies of
the lower class, so the middle class, as defined above, are the reverse
parallel enemies of the classless and hence of anything genuinely godly and
antidevilish, being the falsely righteous for whom free psyche is subordinated
to bound soma as antiwomanly and manly values take their phenomenally sensible
place in axial antithesis to the values vaingloriously touted by the devilish
and antigodly, or all those who have overall control over the diagonally
descending axis and, confident of the co-operation of the just in their mutual
struggle against its diagonally ascending counterpart, seek to convince the
phenomenally sensual that they are not really their devilish and antigodly
enemies but their liberators from religious superstition and cant.
75. Be
that as it may, all the vain actually liberate the meek from is their prospect
of salvation and counter-damnation from the alpha-world to the omega-overworld, and such false liberation
comes at a high price, as all who are addicted to idolatrous worship of the
various types of synthetically artificial 'stars' will know. Instead of being released from their lowly
estate into beatific classlessness in the noumenally sensible Beyond, these
dupes of free enterprise become the bewitched devotees of upper-class
spectacles which set them back from the prospect of authentic liberation in a
world characterized by Truth and Beauty to one dominated by Ugliness and
Falsity. Little wonder that some people,
disgusted or disillusioned by the daily bombardment of cinematic and kindred
types of violence and vulgarity, take to drugs as an antidote to the
externalization of culture which both the vain and the just, though the latter
to a lesser extent, take so much for granted.
76. In
fact, now that I have mentioned the word 'culture', a whole new series of
complementary parallels come to mind, not least in relation to the connection
between barbarism and drama on the one hand and pseudo-philistinism and
pseudo-poetry on the other, with regard to the free soma and bound psyche, on
both primary and secondary terms, of noumenal sensuality, the very context we
have been discussing above. For the vain
are ever barbarous and pseudo-philistine in their dramatic and pseudo-poetic
dispositions, and this is quintessentially upper class.
77. For
the genuinely 'vicious circle' of noumenal sensuality proceeds from the primary
barbarity of drama in the primary facticity of metachemical free soma to the
primary pseudo-philistinism of the dramatic approach to pseudo-poetry in the
primary pseudo-illusoriness of metachemical bound psyche, and thence, via the
secondary pseudo-philistinism of pseudo-poetry in the secondary
pseudo-illusoriness of antimetaphysical bound psyche, to the secondary
barbarity of the pseudo-poetic approach to drama in the secondary facticity of
antimetaphysical free soma, as from Ugliness and Hatred to the ugly approach to
Falsity and the hateful approach to Woe, before returning, via Falsity and Woe,
to the false approach to Ugliness and the woeful approach to Hatred that
completes the 'circle' in question.
78. Likewise
a complementary parallel exists in relation to the connection between civility
and prose on the one hand and pseudo-culture and pseudo-philosophy on the
other, with regard to the bound soma and free psyche, on both primary and
secondary terms, of phenomenal sensibility, the axial counterpart to the
above. For the just are ever civil and
pseudo-cultural in their prosaic and pseudo-philosophic dispositions, and this
is quintessentially middle class.
79. For
what should be called the falsely 'virtuous circle' of phenomenal sensibility
in effect subversively proceeds from the secondary pseudo-culture of
pseudo-philosophy in the secondary pseudo-truthfulness of physical free psyche
to the secondary civility of the pseudo-philosophic approach to prose in the
secondary fictitiousness of physical bound soma, and thence, via the primary
civility of prose in the primary fictitiousness of antichemical bound soma, to
the primary pseudo-culture of the prosaic approach to pseudo-philosophy in the
primary pseudo-truthfulness of antichemical free psyche, as from Knowledge and
Pleasure to the knowledgeable approach to Strength and the pleasurable approach
to Pride, before returning, via Strength and Pride, to the strong approach to
Knowledge and the proud approach to Pleasure that completes the 'circle' in
question.
80. I say
'subversively' in connection with the above, because although the nominal male
hegemony of physics over its antichemical female counterpart permits of psychic
and somatic conditioning on fundamentally male terms, the subversion of the
physical hegemony by antichemistry at the behest of metachemistry over
antimetaphysics within the overall state-hegemonic and church-subordinate
context of the axis diagonally descending from noumenal sensuality to
phenomenal sensibility ensures that bound soma takes precedence over free
psyche and, more critically, that the female mode of bound soma takes
precedence, in the antichemical axial link with its metachemical gender
counterpart, over its male mode, thereby relegating the pseudo-philosophic
approach to prose to a secondary fictitious standing in relation to prose
proper and, in the case of free psyche, pseudo-philosophy to a secondary
pseudo-cultural standing in relation to the prosaic approach to
pseudo-philosophy.
81. Conversely,
we find a complementary parallel in relation to the connection between
philistinism and poetry on the one hand and pseudo-barbarity and pseudo-drama
on the other, with regard to the bound psyche and free soma, on both primary
and secondary terms, of phenomenal sensuality, the axial antithesis of the
above. For the meek are ever philistine
and pseudo-barbarous in their poetic and pseudo-dramatic dispositions, and this
is quintessentially lower class.
82. For
what should be called the falsely 'vicious circle' of phenomenal sensuality in
effect subversively proceeds from the secondary pseudo-barbarity of
pseudo-drama in the secondary pseudo-facticity of chemical free soma to the
secondary philistinism of the pseudo-dramatic approach to poetry in the
secondary illusoriness of chemical bound psyche, and thence, via the primary
philistinism of poetry in the primary illusoriness of antiphysical bound
psyche, to the primary pseudo-barbarity of the poetic approach to pseudo-drama
in the primary pseudo-facticity of antiphysical free soma, as from Weakness and
Humility to the weak approach to Ignorance and the humble approach to Pain,
before returning, via Ignorance and Pain, to the ignorant approach to Weakness
and the painful approach to Humility that completes the 'circle' in question.
83. Again,
I say 'subversively' in connection with the above, because although the nominal
female hegemony of chemistry over its antiphysical male counterpart permits of
somatic and psychic conditioning on fundamentally female terms, the subversion
of the chemical hegemony by antiphysics at the behest of metaphysics over
antimetachemistry within the overall church-hegemonic and state-subordinate
context of the axis diagonally ascending from phenomenal sensuality to noumenal
sensibility ensures that bound psyche takes precedence over free soma and, more
critically, that the male mode of bound psyche takes precedence, in the
antiphysical axial link with its metaphysical gender counterpart, over its
female mode, thereby relegating the pseudo-dramatic approach to poetry to a
secondary illusory standing in relation to poetry proper and, in the case of
free soma, pseudo-drama to a secondary pseudo-barbarous standing in relation to
the poetic approach to pseudo-drama.
84. Finally
we shall find a complementary parallel in relation to the connection between
culture and philosophy on the one hand and pseudo-civility and pseudo-prose on
the other, with regard to the free psyche and bound soma, on both primary and
secondary terms, of noumenal sensibility, the axial counterpart to the above. For the righteous are ever cultural and
pseudo-civil in their philosophic and pseudo-prosaic dispositions, and this is
quintessentially classless.
85. For
the genuinely 'virtuous circle' of noumenal sensibility proceeds from the
primary culture of philosophy in the primary truthfulness of metaphysical free
psyche to the primary pseudo-civility of the philosophic approach to
pseudo-prose in the primary pseudo-fictitiousness of metaphysical bound soma,
and thence, via the secondary pseudo-civility of pseudo-prose in the secondary
pseudo-fictitiousness of antimetachemical bound soma, to the secondary culture
of the pseudo-prosaic approach to philosophy in the secondary truthfulness of
antimetachemical free psyche, as from Truth and Joy to the true approach to
Beauty and the joyful approach to Love, before returning, via Beauty and Love,
to the beautiful approach to Truth and the loving approach to Joy that
completes the 'circle' in question.
86. Thus
emerges a picture of two diametrically antithetical axes, a descending axis
from fact and pseudo-illusion to fiction and pseudo-truth, which is state
hegemonic and church subordinate in consequence of being somatically dominated,
in immoral vein, by female criteria, and an ascending axis from illusion and
pseudo-fact to truth and pseudo-fiction which, in complete contrast, is church
hegemonic and state subordinate in consequence of being psychically dominated
or, more correctly, liberated in moral vein, by male criteria.
87. In the former axis, drama and pseudo-poetry rule a
noumenally sensual roost in relation to barbarity and pseudo-philistinism,
those upper-class attributes par excellence, and their adherents fear the descent into prose
and pseudo-philosophy that accords with a phenomenally sensible integrity in
which civility and pseudo-culture, those middle-class attributes par
excellence, have their state-hegemonic and church-subordinate socially
inferior places.
88. In
the latter axis, poetry and pseudo-drama rule a phenomenally sensual roost in
relation to philistinism and pseudo-barbarity, those lower-class attributes par excellence, and their adherents live in
hope of an ascent towards that which accords, in philosophy and pseudo-prose,
with a noumenally sensible integrity in which culture and pseudo-civility,
those classless attributes par excellence, have their church-hegemonic
and state-subordinate morally superior places.
89. The
fear of the noumenally sensual Few, characterized by female dominance, of a
descent from drama and pseudo-poetry to the prose and pseudo-philosophy of the
phenomenally sensible Many is of the upper class for middle-class criteria, and
would be akin to damnation, in state-hegemonic terms, from free to bound soma,
drama to prose, and to counter-salvation, in church-subordinate terms, from
bound to free psyche, pseudo-poetry to pseudo-philosophy.
90. The
hope of the phenomenally sensual Many, characterized by male subversion, of an
ascent from poetry and pseudo-drama to the philosophy and pseudo-prose of the
noumenally sensible Few is of the lower class for classless criteria, and would
be akin to salvation, in church-hegemonic terms, from bound to free psyche,
poetry to philosophy, and to counter-damnation, in state-subordinate terms,
from free to bound soma, pseudo-drama to pseudo-prose.
91. That
which is genuinely factual fears the damnable prospect of descent, in
state-hegemonic axial terms, into genuine fiction; for the upper-class female,
who is somatically free, can only fear the bound soma of her middle-class
counterpart, while that which is such on secondary, or male, terms tends to
follow suit due to the hegemonic conditioning of anti-idealist antimetaphysics
by materialist metachemistry.
92. Correlatively,
that which is pseudo-illusory falsely hopes for the counter-saved prospect of
descent, in church-subordinate axial terms, into pseudo-truth; for the
upper-class female, who is psychically bound, can only falsely hope for the
free psyche of her middle-class counterpart, while that which is such on
secondary, or male, terms tends to follow suit due to the hegemonic
conditioning of antitranscendentalist antimetaphysics by fundamentalist
metachemistry.
93. Contrariwise,
that which is genuinely illusory hopes for the salvational prospect of ascent,
in church-hegemonic axial terms, into genuine truth; for the lower-class male,
who is psychically bound, can only hope for the free psyche of his classless
counterpart, while that which is such on secondary, or female, terms tends to
follow suit due to the subversive conditioning of nonconformist chemistry by
antihumanist antiphysics.
94. Correlatively,
that which is pseudo-factual falsely fears the counter-damnable prospect of
ascent, in state-subordinate axial terms, into pseudo-fiction; for the lower-class
male, who is somatically free, can only falsely fear the bound soma of his
classless counterpart, while that which is such on secondary, or female, terms
tends to follow suit due to the subversive conditioning of realist chemistry by
antinaturalist antiphysics.
95. Therefore
we may conclude that those given, in state-hegemonic vein, to the facticity of
dramatic barbarism would be as genuinely fearful of the damnable prospect of
axial descent into the fictitiousness of prosaic civility as their church-subordinate
counterparts in the pseudo-illusoriness of pseudo-poetic pseudo-philistinism
would be falsely hopeful, given its church-subordinate integrity vis-à-vis a
state-hegemonic primacy, of the counter-salvational prospect of axial descent
into the pseudo-truthfulness of pseudo-philosophic pseudo-culture, the upper
class preferring their own noumenally sensual criteria to anything
corresponding, in middle-class vein, to phenomenal sensibility.
96. Conversely
we may conclude that those given, in church-hegemonic vein, to the illusoriness
of poetic philistinism would be as genuinely hopeful of the salvational
prospect of axial ascent into the truthfulness of philosophic culture as their
state-subordinate counterparts in the pseudo-facticity of pseudo-dramatic
pseudo-barbarity would be falsely fearful, given its state-subordinate
integrity vis-à-vis a church-hegemonic primacy or, rather, supremacy, of the
counter-damnable prospect of axial ascent into the pseudo-fictitiousness of
pseudo-prosaic pseudo-civility, the classless promise of noumenally sensible
criteria being preferable to anything corresponding, in lower-class vein, to
phenomenal sensuality.
97. For
the phenomenally sensual 'world' of philistinism and pseudo-barbarity, illusion
and pseudo-fact, is not an end-in-itself but a means to a higher end, a
virtuous end centred in the culture and pseudo-civility, truth and
pseudo-fiction of noumenal sensibility, whereas the phenomenally sensible
'world' is an end-in-itself for the noumenally sensual, who exploit its false
virtue of civility and pseudo-culture, fiction and pseudo-truth, in order to
maintain and perpetuate their own vicious circle of barbarity and
pseudo-philistinism, fact and pseudo-illusion.
98. No
less than illusion is the primary philistine precondition of truth and the
pseudo-factual approach to illusion the secondary philistine precondition of
the pseudo-fictional approach to truth, as the sinfulness of poetry and the
pseudo-criminality of the pseudo-dramatic approach to poetry are rejected by
the meek in favour of the gracefulness of philosophy and the
pseudo-punishingness of the pseudo-prosaic approach to philosophy, which is the
salvation of the alpha-world of phenomenal sensuality to the omega-overworld of
noumenal sensibility on church-hegemonic terms, so the illusory approach to
pseudo-fact is the primary pseudo-barbarous precondition of pseudo-fiction and
pseudo-fact the secondary pseudo-barbarous precondition of pseudo-fiction, as
the foolishness of the poetic approach to pseudo-drama and the pseudo-evil of
pseudo-drama are rejected by the pseudo-vain in favour of the wisdom of the
philosophic approach to pseudo-prose and the pseudo-goodness of pseudo-prose,
which is the counter-damnation of the alpha-world of phenomenal sensuality to
the omega-overworld of noumenal sensibility on state-subordinate terms.
99. No
less than fiction is the primary civil postcondition of fact and the
pseudo-truthful approach to fiction the secondary civil postcondition of the
pseudo-illusory approach to fact, as the evil of drama and the pseudo-folly of
the pseudo-illusory approach to drama are rejected by the just in favour of the
goodness of prose and the pseudo-wisdom of the pseudo-philosophic approach to
prose, which is the damnation of the alpha-overworld of noumenal sensuality to
the omega-world of phenomenal sensibility on state-hegemonic terms, so the
fictional approach to pseudo-truth is the primary pseudo-cultural postcondition
of the factual approach to pseudo-illusion and pseudo-truth the secondary
pseudo-cultural postcondition of pseudo-illusion, as the criminality of the
dramatic approach to pseudo-poetry and the pseudo-sinfulness of pseudo-poetry
are rejected by the pseudo-righteous in favour of the punishment of the prosaic
approach to pseudo-philosophy and the pseudo-grace of pseudo-philosophy, which
is the counter-salvation of the alpha-overworld of noumenal sensuality to the
omega-world of phenomenal sensibility on church-subordinate terms.
100. Whereas
few of the phenomenally sensual Many would genuinely hope to be saved and/or
falsely fear counter-damnation from philistinism to culture and/or from
pseudo-barbarity to pseudo-civility without the countervailing efforts of the
noumenally sensible Few, most of the noumenally sensual Few would not genuinely
fear to be damned and/or falsely hope for counter-salvation from barbarity to
civility and/or from pseudo-philistinism to pseudo-culture without the
countervailing efforts of the phenomenally sensible Many, since salvation and/or
counter-damnation from the alpha-world is as inconceivable without the positive
encouragement of the omega-overworld, which offers more from a male point of
view, as damnation and/or counter-salvation from the alpha-overworld ...
without the negative discouragement of the omega-world, which offers less from
a female point of view.
101. But when we speak primarily of salvation and damnation and,
secondarily, of counter-damnation and counter-salvation, what exactly do we
mean? Or, rather, what is the condition of those who are being saved or damned,
counter-damned or counter-saved, as the case may be? For, hitherto, I have not answered this
question quite to my logical satisfaction, despite appearances to the contrary.
102. Admittedly,
we have had a valid distinction between salvation and counter-damnation up the
diagonally ascending axis, and another valid distinction between damnation and
counter-salvation down the diagonally descending axis - the former alternatives
from bound to free psyche on church-hegemonic terms and from free to bound soma
on state-subordinate terms, the latter alternatives from free to bound soma on
state-hegemonic terms and from bound to free psyche on church-subordinate
terms.
103. But
the condition of bound psyche, for instance, isn't necessarily commensurate
with an 'anti' as opposed to a 'pro' approach to salvation for the phenomenally
sensual, any more than the condition of free soma is commensurate with
counter-damnation on a 'pro' rather than an 'anti' basis, as I may have perhaps
formerly supposed. What we can say with
absolute logical certitude about the axial ascent from phenomenal sensuality to
noumenal sensibility is that salvation from bound to free psyche in
church-hegemonic vein is from a condition of being unsaved to one of
being saved, as from the illusoriness of philistinism on primary and
secondary terms to the truthfulness of culture on such gender-specific terms,
which is akin to a distinction between being unblessed and blessed,
unblessed by the sinfulness (for males) and pseudo-criminality (for females) of
bound psyche in antiphysics and chemistry, ignorance and a weak approach to
ignorance, pain and a humble approach to pain; blessed with the gracefulness
(for males) and pseudo-punishingness (for females) of free psyche in
metaphysics and antimetachemistry, truth and a beautiful approach to truth, joy
and a loving approach to joy.
104. Likewise,
we can say with absolute logical certitude that counter-damnation from free to
bound soma in state-subordinate vein is from a condition of being counter-undamned
to one of being counter-damned, as from the pseudo-facticity of
pseudo-barbarity on primary and secondary terms to the pseudo-fictitiousness of
pseudo-civility on such gender-specific terms, which is akin to a distinction
between being counter-uncursed and counter-cursed,
counter-uncursed by the foolishness (for males) and pseudo-evil (for females)
of free soma in antiphysics and chemistry, an ignorant approach to weakness and
weakness, a painful approach to humility and humility; counter-cursed with the
wisdom (for males) and pseudo-goodness (for females) of bound soma in
metaphysics and antimetachemistry, a truthful approach to beauty and beauty, a
joyful approach to love and love.
105. Contrariwise,
the condition of free soma is not necessarily commensurate with a 'pro' as
opposed to an 'anti' approach to damnation for the noumenally sensual, any more
than the condition of bound psyche is commensurate with counter-salvation on an
'anti' rather than a 'pro' basis, contrary to what I may formerly have
written. What we can say with absolute
logical certitude about the axial descent from noumenal sensuality to
phenomenal sensibility is that damnation from free to bound soma in
state-hegemonic vein is from a condition of being undamned to one of
being damned, as from the facticity of barbarity on primary and
secondary terms to the fictitiousness of civility on such gender-specific
terms, which is akin to a distinction between being uncursed and cursed,
uncursed by the evil (for females) and pseudo-folly (for males) of free soma in
metachemistry and antimetaphysics, ugliness and a false approach to ugliness,
hatred and a woeful approach to hatred; cursed with the goodness (for females)
and pseudo-wisdom (for males) of bound soma in antichemistry and physics,
strength and a knowledgeable approach to strength, pride and a pleasurable
approach to pride.
106. Similarly
we can say with absolute logical certitude that counter-salvation from bound to
free psyche in church-subordinate vein is from a condition of being counter-unsaved
to one of being counter-saved, as from the pseudo-illusoriness of
pseudo-philistinism on primary and secondary terms to the pseudo-truthfulness
of pseudo-culture on such gender-specific terms, which is akin to a distinction
between being counter-unblessed and counter-blessed,
counter-unblessed with the criminality (for females) and pseudo-sinfulness (for
males) of bound psyche in metachemistry and antimetaphysics, an ugly approach
to falsity and falsity, a hateful approach to woe and woe; counter-blessed by
the punishment (for females) and pseudo-grace (for males) of free psyche in
antichemistry and physics, a strong approach to knowledge and knowledge, a
proud approach to pleasure and pleasure.
107. To
be unsaved in the church-hegemonic aspects of phenomenal sensuality is somewhat
akin to being unliving; for salvation is to eternal life in noumenal
sensibility, and therefore we may correlatively maintain that to be
counter-undamned in the state-subordinate aspects of phenomenal sensuality is
akin to being counter-undead, since free soma is akin to life in death.
108. Conversely,
to be undamned in the state-hegemonic aspects of noumenal sensuality is
somewhat akin to being undead; for damnation is to temporal death in phenomenal
sensibility, and therefore we may correlatively maintain that to be
counter-unsaved in the church-subordinate aspects of noumenal sensuality is
akin to being counter-unliving, since bound psyche is akin to death in life.
109. When,
in male terms, one is saved in primary church-hegemonic vein it is from
philistinism to culture, poetry to philosophy, illusion to truth, as one parts
company with antiphysical antihumanism for metaphysical transcendentalism,
antimasculinity for divinity, whereas when, in female terms, one is saved in
secondary church-hegemonic vein it is from the pseudo-barbarous approach to
philistinism to the pseudo-civil approach to culture, the pseudo-dramatic
approach to poetry to the pseudo-prosaic approach to philosophy, the
pseudo-factual approach to illusion to the pseudo-fictitious approach to truth,
as one parts company with chemical nonconformism for antimetachemical
antifundamentalism, femininity for antidevility.
110. When,
in male terms, one is counter-damned in primary state-subordinate vein it is
from the philistine approach to pseudo-barbarity to the cultural approach to
pseudo-civility, the poetic approach to pseudo-drama to the philosophic
approach to pseudo-prose, the illusory approach to pseudo-fact to the truthful
approach to pseudo-fiction, as one parts company with antiphysical
antinaturalism for metaphysical idealism, counter-antimasculinity for
counter-divinity, whereas when, in female terms, one is counter-damned in
secondary state-subordinate vein it is from pseudo-barbarity to
pseudo-civility, pseudo-drama to pseudo-prose, pseudo-fact to pseudo-fiction,
as one parts company with chemical realism for antimetachemical
antimaterialism, counter-femininity for counter-antidevility.
111. When,
in female terms, one is damned in primary state-hegemonic vein it is from
barbarity to civility, drama to prose, fact to fiction, as one parts company
with metachemical materialism for antichemical antirealism, devility for
antifemininity, whereas when, in male terms, one is damned in secondary
state-hegemonic vein it is from the pseudo-philistine approach to barbarity to
the pseudo-cultural approach to civility, the pseudo-poetic approach to drama
to the pseudo-philosophic approach to prose, the pseudo-illusory approach to
fact to the pseudo-truthful approach to fiction, as one parts company with
antimetaphysical anti-idealism for physical naturalism, antidivinity for
masculinity.
112. When,
in female terms, one is counter-saved in primary church-subordinate vein it is
from the barbarous approach to pseudo-philistinism to the civil approach to
pseudo-culture, the dramatic approach to pseudo-poetry to the prosaic approach
to pseudo-philosophy, the factual approach to pseudo-illusion to the fictional
approach to pseudo-truth, as one parts company with metachemical fundamentalism
for antichemical antinonconformism, counter-devility for
counter-antifemininity, whereas when, in male terms, one is counter-saved in
secondary church-subordinate vein it is from pseudo-philistinism to
pseudo-culture, pseudo-poetry to pseudo-philosophy, pseudo-illusion to
pseudo-truth, as one parts company with antimetaphysical antitranscendentalism
for physical humanism, counter-antidivinity for counter-masculinity.
113. Just
as the precondition of being saved to the free psyche of noumenal sensibility -
other than being vocationally committed to church-hegemonic righteousness in
classless vein - is to be unsaved in the bound psyche of church-hegemonic
phenomenal sensuality, which is lower-class meekness, so the precondition,
correlatively, of being counter-damned to the bound soma of noumenal
sensibility - other than being vocationally committed to state-subordinate
pseudo-justness in classless vein - is to be counter-undamned in the free soma
of state-subordinate phenomenal sensuality.
114. Contrariwise,
just as the precondition of being damned to the bound soma of phenomenal
sensibility - other than being vocationally committed to state-hegemonic
justness in middle-class vein - is to be undamned in the free soma of
state-hegemonic noumenal sensuality, which is upper-class vanity, so the
precondition, correlatively, of being counter-saved to the free psyche of
phenomenal sensibility - other than being vocationally committed to church-subordinate
pseudo-righteousness in middle-class vein - is to be counter-unsaved in the
bound psyche of church-subordinate noumenal sensuality.
115. In
overall class terms, one should distinguish between the undamned facticity of
upper-class drama and the damned fictitiousness of middle-class prose, while
likewise distinguishing between the counter-unsaved pseudo-illusoriness of
upper-class pseudo-poetry and the counter-saved pseudo-truthfulness of
middle-class pseudo-philosophy, as one would distinguish between vanity and
justness in state-hegemonic primary and secondary terms and between
pseudo-meekness and pseudo-righteousness in church-subordinate primary and
secondary terms.
116. Similarly,
in overall class terms one should distinguish between the unsaved illusoriness
of lower-class poetry and the saved truthfulness of classless philosophy, while
likewise distinguishing between the counter-undamned pseudo-facticity of
lower-class pseudo-drama and the counter-damned pseudo-fictitiousness of
classless pseudo-prose, as one would distinguish between meekness and
righteousness in church-hegemonic primary and secondary terms and between
pseudo-vanity and pseudo-justness in state-subordinate primary and secondary
terms.
117. In
general terms, the context of noumenal sensuality, wherein metachemistry and
antimetaphysics have their respective gender positions in spatial space and
sequential time, is characterized, first and foremost, by free will, followed
by free spirit, with bound ego, or anti-ego, and bound soul, or antisoul,
taking up third and fourth places in the overall hierarchy of upper-class
components that reflect state-hegemonic somatic freedom and church-subordinate
psychic binding, of which factual drama and pseudo-illusory pseudo-poetry are
the respectively barbarous and pseudo-philistine literary genres par excellence.
118. Conversely
the context of phenomenal sensibility, wherein antichemistry and physics have
their respective gender positions in massed mass and voluminous volume, is
axially characterized, first and foremost, by bound spirit, or antispirit,
followed by bound will, or antiwill, with free ego and free soul taking up
third and fourth places in the overall hierarchy of middle-class components
that reflect state-hegemonic somatic binding and church-subordinate psychic
freedom, of which fictional prose and pseudo-truthful pseudo-philosophy are the
respectively civil and pseudo-cultural literary genres par excellence.
119. By
contrast, the context of phenomenal sensuality, wherein antiphysics and
chemistry have their respective gender positions in massive mass and volumetric
volume, is axially characterized, first and foremost, by bound ego, or
anti-ego, followed by bound soul, or antisoul, with free spirit and free will
taking up third and fourth places in the overall hierarchy of lower-class
components that reflect church-hegemonic psychic binding and state-subordinate
somatic freedom, of which illusory poetry and pseudo-factual pseudo-drama are
the respectively philistine and pseudo-barbarous literary genres par excellence.
120. Conversely
the context of noumenal sensibility, wherein metaphysics and antimetachemistry
have their respective gender positions in spaced space and repetitive time, is
characterized, first and foremost, by free soul, followed by free ego, with
bound spirit, or antispirit, and bound will, or antiwill, taking up third and
fourth places in the overall hierarchy of classless components that reflect
church-hegemonic psychic freedom and state-subordinate somatic binding, of
which truthful philosophy and pseudo-fictional pseudo-prose are the
respectively cultural and pseudo-civil literary genres par excellence.
121. I
believe I have mentioned elsewhere in my writings that the noumenal approaches
to drama and pseudo-poetry on the one hand, and to philosophy and pseudo-prose
on the other hand will tend to reflect the ethereal standings of space and
time, specifically with regard to free will in the case of drama and to
antisoul in the case of pseudo-poetry and, conversely, to free soul in the case
of philosophy and to antiwill in the case of pseudo-prose, so that the ethereal
is approached from the antithetical noumenal positions of elemental particles
affiliated, through bound psyche, with elemental antiwavicles and of elemental
wavicles affiliated, through bound soma, with elemental antiparticles,
upper-class and classless modes of nobility.
122. Likewise,
I believe I have elsewhere mentioned that the phenomenal approaches to poetry
and pseudo-drama on the one hand, and to prose and pseudo-philosophy on the
other hand will tend to reflect the corporeal standings of volume and mass,
specifically with regard to anti-ego in the case of poetry and to spirit in the
case of pseudo-drama and, conversely, to antispirit in the case of prose and to
ego in the case of pseudo-philosophy, so that the corporeal is axially - and
therefore subversively - approached from the antithetical phenomenal positions
of molecular antiwavicles affiliated, through free soma, with molecular
particles and of molecular antiparticles affiliated, through free psyche, with
molecular wavicles, lower-class and middle-class modes of the plebeian.
123. One
can see, without the need of too much logical sophistication, how that which is
rooted in elemental particles coupled to elemental antiwavicles will be damned
by molecular antiparticles and counter-saved by molecular wavicles, diagonally
falling from free to bound soma in both primary and secondary state-hegemonic
vein and from bound to free psyche in both primary and secondary
church-subordinate vein, so that vanity is eclipsed by justness and
pseudo-meekness by pseudo-righteousness.
124. Similarly
one can see how that which is rooted in molecular antiwavicles coupled to molecular
particles will be saved by elemental wavicles and counter-damned by elemental
antiparticles, diagonally rising from bound to free psyche in both primary and
secondary church-hegemonic vein and from free to bound soma in both primary and
secondary state-subordinate vein, so that meekness is eclipsed by righteousness
and pseudo-vanity by pseudo-justness.
125. The
vanity of the noumenally sensual nobility will resist damnation even as the
pseudo-meekness of their church-subordinate counterparts falsely hopes for
counter-salvation; for nothing plebeian in phenomenally sensible terms can
genuinely appeal to those for whom civility and pseudo-culture are merely the
axially antithetical middle-class counterweights to their own upper-class
state-hegemonic and church-subordinate rights in respect of barbarity and
pseudo-philistinism.
126. Contrariwise,
the meekness of the phenomenally sensual plebeian masses will embrace salvation
even as the pseudo-vanity of their state-subordinate counterparts falsely fears
counter-damnation; for everything that
is noble in noumenally sensible terms will genuinely appeal to those for whom
culture and pseudo-civility are not merely axially antithetical to their own
lower-class counterweights, in philistinism and pseudo-barbarity, to anything
noumenally sensible, but the classless guarantors of church-hegemonic and
state-subordinate rights.
127. Few
genuine dramatists would not fear to become genuine prose writers, or
novelists, and fewer still genuine prose writers get to be genuine dramatists,
while few pseudo-poets would not falsely wish to become pseudo-philosophers, or
essayists, and fewer still pseudo-philosophers get to be pseudo-poets.
128. Few
genuine poets would not wish to become genuine philosophers, or aphorists, and
fewer still genuine philosophers get to become genuine poets, while few
pseudo-dramatists would not falsely fear to become pseudo-prose writers, or
short-story writers, and fewer still pseudo-prose writers get to be
pseudo-dramatists.
129. In
comparative terms, the noumenal literary art forms are briefer or shorter or
somehow more ethereal than their phenomenal counterparts, which, by contrast,
attest to a certain corporeal bulkiness or volume akin, for example, to lengthy
poems and long prose. In fact, short
plays full of wilful action and short poems deferring, through antisoul, to
such action would be of the genuine mode of drama and 'pseudo' mode of poetry par excellence, whilst, across the noumenal
divide, short essays, or aphorisms, full of thoughtful inspiration and short
stories deferring, through antiwill, to such inspiration would be of the
genuine mode of philosophy and 'pseudo' mode of prose par excellence.
130. In
plebeian contrast to the above, long poems full of anti-intellectual diction
and long plays deferring, through spirit, to such diction would be of the
genuine mode of poetry and 'pseudo' mode of drama par excellence, whilst, across the
phenomenal divide, long stories full of antispiritual introspection and long
essays deferring, through ego, to such introspection would be of the genuine
mode of prose and 'pseudo' mode of philosophy par excellence.
131. One
would no more wish to become a damned novelist from the undamned standpoint of
a genuine dramatist, than wish to become an unsaved poet from the saved
standpoint of a genuine philosopher. But
then again, few Royalists would wish to become Parliamentarians or few
Transcendentalists wish to become Catholic laymen, quite apart from what might
apply to their respective church- and state-subordinate counterparts.
132. Certainly
the only thing that matters from the standpoint of God the Father is authentic
philosophy, and thus that which, in aphoristic vein, most accurately exemplifies Truth, is
genuinely cultural, and would lead poets out of sin into grace, whilst its
state-subordinate counterpart led those who approached pseudo-drama from the
standpoint of poetry out of folly into wisdom, and did so, needless to say,
from the standpoint of the Son of God in the philosophic approach to
pseudo-prose, as that which, taking the form of short monologues, exemplified
the truthful approach to Beauty, was pseudo-civil on primary state-hegemonic
terms, and constituted the idealist counterpart to transcendentalism.
133. Though
one cannot exclude, from considerations of noumenal sensibility, the standpoint
of the Antidaughter of the Antidevil as that which, according with a secondary
mode of authentic philosophy that approaches philosophy from the standpoint of
pseudo-prose, as in the case of short dialogues, exemplified the beautiful
approach to Truth, was genuinely cultural on secondary church-hegemonic terms,
and would lead those who approach poetry from the standpoint of pseudo-drama
out of pseudo-crime into pseudo-punishment, whilst its state-subordinate
counterpart led the pseudo-dramatic out of pseudo-evil into pseudo-goodness,
and did so, needless to say, from the standpoint of Antidevil the Antimother in
pseudo-prose, or short prose, as that which exemplifies literary Beauty, is
pseudo-civil on secondary state-subordinate terms, and constitutes the
antimaterialist counterpart to antifundamentalism.
134. Only
on such a mutually co-operative gender basis can the genuinely 'virtuous
circle' of noumenal sensibility be maintained and, hopefully, advanced in the
course of Eternity, advanced beyond what has previously been called the
pluralism of the triadic Beyond towards the monadic totalitarianism of the
omega point of a noumenally sensible consummation for both metaphysics and
antimetachemistry alike.
135. For
things always proceed from pluralism to monism via a sort of dualistic
alternation between the two as they begin loosely and gradually tighten-up
towards a totalitarian peak, the refutation and/or vindication of a liberal
precondition.
136. The reader may recall that recently I have allowed for a
distinction, in my work, between the totalitarian manifestation of the death of
Devil the Mother and its liberal manifestation which I advanced in relation to
a Protestant retort to Catholicism. That
would suggest the converse of the above, and yet it would not be the whole
picture, even in relation to Devil the Mother.
137. For
long before worship of the death of Devil the Mother became religious currency,
the actual worship if not experience of Devil the Mother was the paganistic
norm, and we may say that such a norm began pluralistically in polytheism and
was subsequently overhauled or rejected, in certain cultures, by a monotheistic
approach to the worship of Devil the Mother (hyped as God), which we may equate
with religious totalitarianism as opposed to liberalism, and believe to be a
sort of systolic retort to a diastolic tradition which was the precursor of
everything monotheistic.
138. Now
if that sounds like a Judaic retort to Hinduism, or something of the sort, then
so be it. But whatever the exact forms
of polytheism and monotheism in the ancient world, we may believe that worship
if not experience of Devil the Mother began pluralistically and ended
monistically, and that if is there is a duality between polytheistic and
monotheistic systems it is more to be conceived of in relation to a progression
from the one to the other and thus to two mutually exclusive systems the latter
of which will have little or no truck with the former, albeit still committed,
positively, to free soma.
139. However
that may be, I shall revert to the terms 'liberal' and 'totalitarian' as I
conceive of the age of Devil the Mother proceeding from the one to the other in
such fashion that the totalitarian, or monotheistic, form of such a religion
could be regarded as signifying a systolic reaction to its liberal, or
polytheistic, form, which, being older, was not only the root form of worship
of Devil the Mother (hyped as God) but the more genuinely representative form
in relation to the manifoldness of metachemical divisiveness.
140. When
it comes to the ensuing totalitarianism, in Catholic fashion, of the worship,
via the Crucified, of the death of Devil the Mother or, more correctly, of the
death of worship of Devil the Mother, we can speak, if somewhat
paradoxically, of a regressive systolic attraction vis-à-vis the
totalitarianism of Devil the Mother that led, in due Protestant course, to a
liberal reaction to such negative totalitarianism, as a diastolic emphasis in
religion ensued upon Catholic negativity, to open towards the progressive
diastolic attraction of liberal humanism, as germane to the birth of man, who
was fated to eclipse the death of worship of Devil the Mother, and never more
so than in consequence of the English, American, and, in particular, French
revolutions.
141. But
the bourgeois humanism of the birth of man was itself subjected to a systolic
reaction in the form, not least, of the Russian Revolution and the ensuing
period of proletarian humanism, which brought humanism to its totalitarian
conclusion, whether or not one prefers to regard it as a peak or as a nadir,
and this, in due course, would, as Communism, be subjected to a regressive
systolic attraction, totalitarianism backing on to totalitarianism, in the form
of Fascism, or the ideologically inceptive manifestation of the death of man.
142. But
even Fascist negativity was destined to be eclipsed as a diastolic reaction to
its own systolic totalitarianism eventually triumphed over both Communism and
Fascism alike in the form of liberal Capitalism, that largely American-inspired
manifestation of the death of man, or worship of the machine, which is the
contemporary form of negativity par excellence, and one that will only be eclipsed in the event
of a progressive diastolic attraction which signals the dawn of the birth of
God, or experience of God the Father, coming to the fore in certain countries
along comparably liberal, or pluralistic, lines, and offering a positive alternative
to the type of death-obsessed negativity which currently rules the global
roost.
143. But
only once the liberal mode of the birth of God has come to pass will it be
possible, in due course, for a systolic reaction to set in and to lead Eternity
beyond its pluralistic phase towards an intensely monistic phase in which
noumenal sensibility will tend to supplant the deferential remnants of
phenomenal sensibility and elevate what, in my work, has generally been called
the triadic Beyond and administrative aside of 'Kingdom Come' towards a
noumenally sensible omega point of genuinely religious totalitarianism which
will be antithetical, in every respect, to its falsely religious and
effectively scientific alpha points in the cosmic-based experience and/or
worship, necessarily pluralistic, of Devil the Mother.
144. Therefore
what begins, with the birth of Devil the Mother, in cosmic pluralism
should end, with God the Father, in universal monism, that which is genuinely
godly being One and Indivisible. For
civilization should have passed from the liberal worship of Devil the Mother
through eight intermediate stages in which the totalitarian worship of Devil
the Mother, the totalitarian worship of the death of Devil the Mother,
the liberal worship of the death of Devil the Mother, the liberal experience of
the birth of man, the totalitarian experience of the birth of man, the
totalitarian worship of the death of man (via worship of the machine),
the liberal worship of the death of man (via worship of the machine), and the
liberal experience of the birth of God the Father in the coming
'Kingdom' paves the way for the totalitarian experience of the birth of God, as
life alternates between diastolic and systolic, expansionist and contractive,
alternatives in a sort of dualistic swing from pluralistic liberal to monistic
totalitarian and from monistic totalitarian to pluralistic liberal on both
positive and negative, birth and death, terms in the course of its unfolding
or, more correctly, its devolution from the Alpha Points and evolution towards
the Omega Point, the refutation not only of everything negative and
life-denying, not to mention positively undead, but the inevitable systolic
reaction to even progressive diastolic attraction in the coming stage of life
wherein, through the Second Coming equivalence, civilization proclaims the birth
of God the Father and steps beyond temporal death into the Life Eternal.
LONDON 2004 (Revised
2012)
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