THE DIALECTICS OF
CIVILIZATION
Aphoristic Philosophy
Copyright © 2012 John
O'Loughlin
_____________
1. As
one who constantly re-evaluates his previous evaluations, perceiving in this the
necessity of facing up to the limitations of one's theories in order that, with
further modification, such limitations may be undermined, if not transcended,
in favour of a truer or more credible overall perspective, I have been obliged,
by vocational conscience, to re-evaluate my most recent theories concerning the
successive stages of civilization, as it advances from pagan to transcendental
via Christian and humanist positions on a dialectical basis in which, for
example, a thetic action is countered by an antithetic reaction which, in turn,
becomes subject to a synthetic attraction which leads to a new thetic action,
and so on, in a process which embraces both birth and death, positive and
negative, alternatives.
2. Actually
I believe I was broadly right in my theorizing about this dialectical process,
but not, alas, sufficiently comprehensive!
For I assumed a civilized beginning and ending to the entire process
which made it seem as though there were five overall stages of dialectical
unfolding, beginning with paganism, continuing with Christianity, or
antipaganism, carrying on, thereafter, with first humanism and then
corporatism, or antihumanism, and culminating with transcendentalism. Our overall alpha and omega was thus couched
in the framework not only of paganism and transcendentalism, but of a
liberal/totalitarian antithesis between the first, or diastolic, phase of the
former and the second, or systolic, phase of the latter, giving us a
distinction between pagan liberalism and transcendental totalitarianism.
3. Frankly
I am now less convinced of that than I was at the time of writing it, and for
the simple reason that I began to think of such stages of civilization's
advance in relation to colloquial expressions like 'son of a bitch' and 'son of
a gun' and realized, soon enough, that the alternation between birth and death,
positive and negative, stages of civilization couldn't be limited to such a
male-biased terminology, no matter how seemingly applicable it might be to the
three 'birth' stages, viz. the birth of Devil the Mother, the birth of man (the
father), and the birth of God the Father, corresponding to paganism, humanism,
and transcendentalism, in which one could conceivably distinguish the initial
phase from the ensuing reactionary phase in terms of the equation of the
expression 'son of a bitch' with a liberal diastole and the equation of the
expression 'son of a gun' with a totalitarian systole, the progressive
antithetical reaction to the preceding thesis which confirmed an evolutionary
centro-complexification as typifying the positive status of a 'birth' stage of
civilization, whether paganistic, humanistic, or transcendentalistic.
4. No
such expressions could logically be attached to or identified with the two
'death' stages of civilization, however, neither in respect of the death of
(worship of) Devil the Mother, which was identified with Christianity as an
antipagan phenomenon, nor in respect of the death of man which, having
reference if not exactly to worship then certainly to an increasing reliance
upon machines, or machine culture, could be identified with corporatism as an
antihumanist phenomenon, whether in its systolic or its diastolic
manifestation. For, of course, with the
'death' stages of civilization things proceeded in reverse of the 'birth'
stages, if, indeed, 'proceed' is the word!
Rather it seemed to me that they receded, or regressed, from
totalitarian to liberal, systolic to diastolic, phases in the course of their
negative unfolding, the negative synthetic attraction with a preceding positive
reaction leading to a totalitarian thesis which became subject, in the course
of devolutionary de-centralization, to a regressive reaction in the form of a
liberal diastole, the monotheism of Catholicism paving the way for the
polytheism or, rather, pluralistic pantheism, as it were, of Protestantism; the
totalitarianism of Fascism paving the way for the contemporary liberalism of
American-style corporatism, neither of which stages of civilization, whether
antipagan or antihumanist, had anything sufficiently positive and evolutionary
about them to suggest that such male expressions as 'son of a bitch' and 'son
of a gun' had much if any applicability.
5. Therefore
I began to think of new expressions which might have some applicability, and it
wasn't long before I hit upon the notion of 'daughter of a gun' for anything
negatively totalitarian, or monistic in respect of a thetic action, and
'daughter of a bitch' for anything negatively liberal, or pluralistic in
respect of an antithetic reaction (to the preceding thetic action), thereby
bringing to the all-too-familiar colloquial expressions noted above a female
counterpart in each case that would adequately suffice to describe the
devolutionary stages of civilization exemplified by either the death of Devil
the Mother or the death of man.
6. Consequently
I found that the pagan-to-antipagan stages of civilization could be
colloquially described in relation to a 'son-of-a-bitch' liberal thesis duly
subjected to a 'son-of-a-gun' totalitarian antithesis in the case of paganism
which would require that the ensuing negative synthetic attraction of antipagan
totalitarianism, or Catholic monotheism vis-à-vis Judaic monotheism, be
colloquially described in relation to a 'daughter-of-a-gun' totalitarian thesis
which was duly subjected to a 'daughter-of-a-bitch' liberal antithesis, as
things devolved, in de-centralization, from monism to pluralism, systolic
action to diastolic reaction.
7. Likewise
I found that the humanist-to-antihumanist stages of civilization could be
colloquially described in relation to a 'son-of-a-bitch' liberal thesis duly
being subjected to a 'son-of-a-gun' totalitarian antithesis in the case of
humanism, which would require that the ensuing negative synthetic attraction of
antihumanist totalitarianism, or Fascism vis-à-vis Communism, be colloquially
described in relation to a 'daughter-of-a-gun' totalitarian thesis which was
duly subjected to a 'daughter-of-a-bitch' liberal antithesis, as things
devolved, in de-centralization, from monism to pluralism, systolic action to
diastolic reaction.
8. Then,
finally, it became feasible to equate the transcendentalist stage of
civilization which was conceived as beginning via a positive synthetic
attraction vis-à-vis liberal corporatism with a 'son-of-a-bitch' liberal thesis
which would duly become subject to a progressive reaction in the form of a
'son-of-a-gun' antithesis, the latter of which would bring the birth or, more
correctly, dying birth of God the Father to a totalitarian head, commensurate
with the development of 'Kingdom Come' towards an omega point of systolic
summation in what would be a truly global phenomenon or, rather, noumenon of
transcendent universality.
9. When,
however, one comes to contrast the omega-most position of such a projected
divine totalitarianism with the alpha-most position of civilization, as
previously defined by me in The Dialectics of Synthetic Attraction, one
finds one is contrasting a 'son-of-a-gun' omega point with a 'son-of-a-bitch'
alpha point in what was described as the liberal inception of pagan
civilization. Frankly, that does not
seem to me like the beginning and end of things! For surely, the real antithesis to a
'son-of-a-gun' omega point in transcendentalism would be a 'daughter-of-a-gun'
alpha point in something fundamental to even pagan civilization, something that
could be said to have preceded pagan civilization and thus be Edenically
reflective of the Big Bang with which the Cosmos is alleged to have begun,
whether or not such a totalitarian monism was repeated on earth in the earliest
of tribal or pre-tribal communities, as, in fact, one is led to believe from
the Biblical account of Eden.
10. Therefore
if, indeed, something approximating to a 'daughter-of-a-gun' totalitarianism is
more feasibly antithetical, on absolute terms, to the 'son-of-a-gun'
totalitarianism we are equating with a transcendental omega point, and thus
effectively with Social Theocracy, this must surely mean that the real
antithesis to anything transcendentalist is not pluralistically pagan, least of
all on civilized terms, but monistically pagan on barbarous and effectively
pre-historical terms, such as would be commensurate with the colloquial notion
- somewhat unique to my thinking - of 'daughter of a gun'.
11. And
not only would there be a pre-historical and therefore barbarously pagan
'daughter-of-a-gun' totalitarianism as the absolute alpha point, but an equally
pre-historical and barbarously pagan 'daughter-of-a-bitch' liberalism as the
pluralistic offshoot, in devolutionary de-centralization, of such monism which
would have preceded its liberal counterpart in what was described as the first
phase of pagan civilization, a phase rather more polytheistic than
monotheistic.
12. For
just as the Cosmos could be said to have devolved from the Big Bang monism to a
diaspora of galaxies and solar systems over many, many millennia, so would this
process have been reflected, I believe, on earth in terms of a gradual
regression from tribal unity to tribal disunity, parity to disparity, from an
Edenic Oneness in some monistic parallel to the origin of the Cosmos which
could be colloquially described in terms of a 'daughter-of-a-gun'
totalitarianism to a post-Edenic Manifoldness of devolved tribes or communities
whose colloquial parallel would be a 'daughter-of-a-bitch' liberalism, and
which would have constituted the pre-historical precondition of that
'son-of-a-bitch' liberalism, backing away from it on synthetically attractive
positive terms, which emerges, in Hindu-like guise, with the dawn of
civilization as ...
13. But
as what in relation to what? Not as a
continuation of what could be called the living death of Devil the Mother, whether
in totalitarian or liberal, monistic or pluralistic, pre-historical terms,
wherein cosmic timelessness is the cardinal attribute of what, on earth,
becomes Edenically associated with an animal-like identification with Nature,
but in respect of a revolt against such a Living Death which, commensurate with
the beginnings of civilization, seeks to palliate the bitter pill of a gradual
devolution from cosmic fact with the sugar coating of a theological panacea,
whereby Devil the Mother is hyped as God.
14. Thus
God enters into the civilized pagan frame, whether in relation to the
polytheism of a religion like Hinduism or, subsequently, in relation to the
monotheism of one like Judaism, as a theological retort to primitive savagery
and the living death of Devil the Mother, and does so precisely as the birth of
Devil the Mother hyped as God, a situation which was to continue beyond
civilized paganism in the Christian antipaganism of the death of (sacrificial
worship of) Devil the Mother hyped as God via the sacrifice of Her Son on the
Cross, an emblem both of the rejection of free soma and of an acceptance of a
Christian alternative to pagan sacrifice in the forms of the Saviour's own body
and blood, as subsequently endorsed on the sublimated basis of the Eucharist,
with its wafer and wine. But just as
Devil the Mother was and had been hyped as God wherever civilized paganism
obtained, so the Son of Devil the Mother would have to be hyped as the Son of
God, since - except in relation to peoples still given to pagan savagery - the
hyping of Devil the Mother as God ... the Father ... was inseparable from
civilized paganism and could not be dropped or discarded - though modified it
assuredly could be to suit less-civilized peoples - with the dawn of Christianity.
15. Therefore
the civilized desirability of maintaining the theological expedience of
treating Devil the Mother as God and then, in like vein, the Son of Devil the
Mother as the Son of God was incontestable, since one cannot advance
civilization except by rejecting the living death of Devil the Mother as
symptomatic of pagan savagery, and substituting for it the birth of Devil the
Mother hyped as God and, when this proved inadequate or insufficiently
civilized, turning against such a civilized birth in the name of the Son of
Devil the Mother hyped as the Son of God in order that civilization could be
further advanced in respect of the death of Devil the Mother, though not of the
hype thereof, in antipagan vein.
16. Therefore
the pre-historical timelessness of pagan barbarity is gradually eclipsed by the
time-based chronology of both civilized paganism and antipaganism, both of
which would have been demonstrably beyond 'the Garden' of the Edenic 'Paradise'
which a timeless identification with both Nature and the Cosmos must signify,
and therefore beyond the savage, whether 'noble' and totalitarian or 'ignoble'
and liberal, 'daughter of a gun' and monistic or 'daughter of a bitch' and
pluralistic, this latter significant of a regressive reaction to the former as
devolutionary de-centralization ensued upon the original thetic action, to
become subject, in due pluralistic course, to a positive synthetic attraction
such that led to the birth of civilization as described in this and previous
texts, and thus to the birth of Devil the Mother(s) hyped as God(s).
17. But
if history is chronological in respect of the succession of paganism by
antipaganism, it is by no means, at this stage or, rather, with these stages of
its advance overly concerned with time; for time is subjective and therefore
affiliated with psyche, whereas that which is concerned with soma, whether on a
free (pagan) or a bound (antipagan) basis, can only be affiliated with space,
since soma can only be objectivized within the context of space, which enables
it to be or, more correctly, to do. Therefore even if civilized paganism and its
Christian offshoot isn't overly committed to absolute space in respect of a
cosmic-based free soma primarily having metachemical implications, its
commitment to soma, both free and bound, ensures that space takes precedence
over time, and more usually within the chemical/antiphysical context of
phenomenal sensuality, broadly identifiable with nature.
18. Consequently
noumenal sensuality is effectively superseded, through antipagan civilization,
by phenomenal sensuality, with metachemical/antimetaphysical manifestations of
soma accordingly superseded by their rather more relativistic
chemical/antiphysical counterparts which, with Christianity, embrace binding
via the Crucified, and thus stigmatize as 'sinful' that which appertains to
free soma, whether absolutely or, especially, relatively, as in the context of
phenomenal sensuality itself.
19. But
if absolute space is superseded, in such fashion, by an emphasis, within
phenomenal sensuality, upon relative space, whether in respect of free soma or,
with antipaganism, bound soma, such relative space co-exists with relative
time, and thus with a correlative manifestation of psyche, whether bound in
connection with free soma or free in connection with bound soma - the antipagan
and, more specifically, Christian ideal.
20. And
yet we cannot characterize these two stages of civilization, pagan and
antipagan, primarily in terms of time but, rather, in terms of relative space,
and thus as an extrapolation from the female actuality of space as the context
or setting in which soma objectivizes itself, and never more completely than in
the noumenally sensual context of absolute space, of metachemical
objectivity/antimetaphysical anti-subjectivity which we have identified with
pagan savagery, with the undiluted Heathenism of Devil the Mother, whether in
terms of a 'daughter-of-a-gun' monism or, following devolutionary
de-centralization, a 'daughter-of-a-bitch' pluralism.
21. The
civilized pluralism which ensues with the sugar-coating of Devil the Mother
through the birth of Devil the Mother hyped as God necessarily signifies a
positive synthetic attraction vis-à-vis the regressive reaction of
'daughter-of-a-bitch' pluralism to 'daughter-of-a-gun' monism, and such a
synthetic attraction we have identified with 'son-of-a-bitch' pluralism, the
first phase of that civilized paganism out of which not merely 'son-of-a-gun'
monism was monotheistically to emerge, but against which, in due repudiation of
pagan birth, the negative synthetic attraction of antipagan (Christian)
'daughter-of-a-gun' monism came to the fore as the bound-somatic retort not
only to paganism, but as the necessary precondition of the ensuing
'daughter-of-a-bitch' pluralism which one can only identify with a Protestant
phase of Christianity, as the totalitarianism of Catholic monism, or monotheism
in respect of the Son of Devil the Mother hyped as Son of God, becomes subject
to a regressive reaction in the guise of the Protestant schism which, in its
liberal pluralism, effectively brings the stage of civilization associated with
the death of Devil the Mother hyped as God or, more specifically, with the Son
of Devil the Mother hyped as Son of God (if not in some cases as God) to a
devolutionary close.
22. So
much for civilized birth and death in its pagan and antipagan guises! The emphasis is still, at this point in
civilization's advance, on soma rather than psyche, and therefore there is more
space than time, more objectivity than subjectivity, in accordance with either
pagan freedom of soma or Christian denial of soma (as illustrated by the
Cross), and its fixation on the avoidance of 'sin', or somatic licence.
23. Without
such a stage of civilization as antipaganism, however, there could have been no
birth of man through humanism, and therefore no positive synthetic attraction
vis-à-vis the pluralistic phase of the Son of Devil the Mother hyped as Son of
God, and consequently no liberal inception to the birth of man in terms of a
'son-of-a-bitch' pluralism which, in its emphasis on relative free psyche,
would switch the locus of civilization from bound space to free time, and thus
inaugurate the Age of Reason which was to supersede the Age of Faith (in the
Crucified) and in which the space/time dichotomy of soma/psyche would acquire a
subjective bias under a male lead of society, as of civilization, which would
eventually become subject, in various countries, to a progressive reaction
against pluralism that would take an increasingly totalitarian guise in respect
of a sort of social-democratic repudiation of liberal democracy.
24. Be
that as it may, there can be no question that anything as evolutionary in
regard to a psychic emphasis as humanism can only undergo centro-complexification
as from 'son-of-a-bitch' pluralism to 'son-of-a-gun' monism, liberal to
totalitarian modes of democracy, and only within the framework, by and large,
of phenomenal sensibility, which is to say, of a physical/antichemical gender
dichotomy the antithesis of such chemical/antiphysical relativity as
characterizes phenomenal sensuality.
25. But
such a stage of civilization, no less historical than its pagan/antipagan
predecessors, is fated to be overtaken by its equivalent of antipaganism which,
focusing on the death of man (via worship and utilization of the machine), we
have termed antihumanism, and such antihumanism, centred around economic
corporatism, can only start in terms of a negative synthetic attraction to the
progressive reaction, antithetically, of totalitarian humanism to its liberal
thesis, and such a synthetic attraction was fated to be no-less totalitarian
than its humanistic predecessor, thereby enabling us to infer a fascist
supersession of Communism which we can describe, if rather colloquially, as a
'daughter-of-a-gun' monism in opposition to a 'son-of-a-gun' monism, always
bearing in mind that such a fascistic 'daughter of a gun' is no totalitarian
Catholic, still less an Eve-like savage, but the totalitarian manifestation of
the death-of-man stage of civilization which cannot but be subjected, in due
historical course, to a regressive reaction in the form of some
'daughter-of-a-bitch' pluralism significant of liberal corporatism, the type of
corporatism (in machine culture) which currently rules the global roost as that
which is at the cutting edge of civilization's advance - indeed, the end of
civilization as a historical phenomenon in which space/time relativity exists
not simply as the worldly retort, in paganism/antipaganism, to a space
absolutism but, effectively, as the precondition, in humanism/antihumanism, of
a time absolutism, of the coming Eternity of absolute psychic freedom in which
time is the exemplification of such freedom as a profoundly subjective experience
which cannot but take evolution to its transcendental victory over the world
... of space/time relativity.
26. However,
before I discuss any more of that, I should like to retrace my steps to the
subject of antihumanism and its opposition, in effect, to humanism, to a
man-centred world, since it is the development of the machine, and thus of
machine culture, which has made the death of man possible in respect of such
antihumanism as stems from him as the relatively bound psychic retort to psychic
freedom of a relative order, the order commensurate with intellectual knowledge
and thus significant of the Age of Reason, from parliamentary Britain right
through to the French Revolution and beyond, not least in respect of the Social
Democratic centro-complexification of humanism which culminated in
Marxism-Leninism, Stalinism, Soviet Communism, and so on, and thus brought
humanism to a totalitarian head in a sort of omega point of the world.
27. But
if a more absolutist approach to the Age of Reason results in Marxism, then
there can be no question that the negative synthetic attraction of Fascism
vis-à-vis such totalitarian humanism signifies the dawn of Unreason, of what
could be called an Age of Unreason, in which relative psyche is bound and a correlative
degree of somatic freedom comes into play on a virtually neo-pagan basis, a
basis that comparatively few worldly people would wish to emphasize, however,
at the expense of the more typical aspect of antihumanism which, whether
totalitarian or liberal, monistic or pluralistic, has to do with bound psyche,
and thus with a gradual withdrawal from the criteria of freedom originally
established by humanism, not least in Britain and France, which takes an
increasingly unreasonable guise the more it approximates, in Americanized vein,
to the noumenally sensual heights of the state-hegemonic axis upon which the
chief representative of liberal corporatism finds itself, extrapolated out from
the Anglo-French tradition of phenomenal sensibility in relation to a 'super'
backing away from any such natural/conscious physical and/or
anti-subnatural/anti-subconscious antichemical mean, which can only take a
supernatural/superconscious and/or super-antisubnatural/super-antisubconscious
gender-conditioned form which will not only be problematic for phenomenal
sensuality, for anything subconscious/subnatural and/or
anti-conscious/anti-natural (as pertaining to the base of a church-hegemonic
axis), but problematic for 'the phenomenally sensible' too, as they find that what
the Americans back-on to is no Anglican Monarchic noumenal sensuality largely
suited to a humanistic tradition, but the natural if not cosmic-based noumenal
sensuality of pre-historical paganism, as in respect of indigenous Americans.
28. For
America, though pseudo-phenomenally sensible in its supernatural/superconscious
and super-antisubnatural/super-antisubconscious extrapolation from a Protestant
or, more specifically, Puritan-inspired state-hegemonic European tradition,
comes dangerously close to being noumenally sensual as far as its connection
with indigenous paganism is concerned, and were it not for the horror with
which the latter-day descendant of the civilized European views pagan savagery,
it is altogether doubtful that civilized pagans of a monotheistic cast, like
the Jews, would have as much importance and play such a vital role in American
affairs as they do, largely, one suspects, as a buffer or wedge in between the
cosmic pagan traditions of Native Americans and the civilized traditions of
peoples of European descent, whether in respect of antipaganism, humanism, or,
more contemporaneously, antihumanism, the American civilized mean par excellence.
29. But
if America is antihumanist on liberal terms, terms which cannot but be opposed
to any totalitarian antihumanism of a fascist ilk, which in any case would
signify an anterior stage of antihumanism to where such a death-of-man phase of
historical advancement is at, 'daughter of a bitch'-wise, at present, it is not
and, in its proximity to the most basic forms of noumenal sensuality, never
could be transcendentalist, and therefore capable of affirming the next logical
stage of civilized advancement, a stage which is rather more post-historical in
its noumenally sensible commitment to the psychic freedom of absolute time, and
thus in effect beyond civilization as a historical phenomenon in space/time
relativity, whether with a bias towards space, as in paganism/antipaganism, or
with a bias towards time, as in humanism/antihumanism.
30. America,
as I've said, is more about relatively bound psyche than relatively free
psyche, in the Anglo-French (and even Social Democratic) manner, and therefore
it is rather more typified by a correlative free soma than correlative bound
soma, even if, stemming from European colonialism, it is loath to stress free
soma at the expense of bound psyche, loath, at any rate, as far as its more
representatively Caucasian and ex-European elements are concerned, though
doubtfully so the more America overlaps, both indigenously and via civilized
pagans, with noumenal sensuality, and therefore with the freely somatic aspects
of both civilized and savage paganism, the former typified by peoples like the
Jews, the latter by peoples who, in their cosmic Heathenism, could be described
as culturally pre-Hindu in their unequivocal openness, traditionally, to Devil
the Mother, and thus to a sort of unequivocal sun and/or star worship as the
quintessence of pagan savagery.
31. It is
because it backs off of phenomenal sensibility in 'super' terms that 'European'
America is twisted, the more it approaches and approximates to noumenal
sensuality, from relative free psyche and bound soma, in the, for instance,
British manner, towards bound psyche and free soma in what at times has the appearance,
if unofficially, of neo-paganism, and which therefore makes America not only
contrary to Britain, as the liberal mode of the death of man must be contrary
to the liberal mode of the birth of man, but un-antipagan to a degree which
suggests that even the 'superheroes' of the European extrapolation can prove
more than problematic to anything conventionally or traditionally antipagan,
and therefore Christian, whether or not such 'superheroes' are engaged in a
life-and-death struggle with the more blatant forms of noumenal sensuality
which typify, in savagely pagan vein, the indigenous backdrop to the 'American
Dream', and which even a civilized veneer can't entirely mask or preclude from
breaking out and wreaking havoc upon the heroes of civilization.
32. But
even the Jews are, in some sense, 'heroes of civilization', if from a
cosmic-based noumenally sensual standpoint traditionally, which renders them
posterior not only to pagan savagery and, hence, savages, but to those
categories of civilized pagans more polytheistic than monotheistic in character
and therefore arguably closer to being 'sons of bitches' than either 'daughters
of bitches' or, in some Eden-like savage monism, 'daughters of guns'. The Judaist may be a pagan 'son of a gun',
but he is at least a civilized pagan 'son of a gun', for whom the sugar coating
of Devil the Mother hyped as God is gospel, and against whom even the devotees
of the Son of Devil the Mother hyped as Son of God have traditionally been
unable to prevail, largely, one suspects, because the Jew prefers freedom to
binding, birth to death, absolutism to relativity, and positivity to
negativity, and would not, in his male instincts, take kindly to association
with either a negative synthetic attraction along the lines of Catholic
totalitarianism or a regressive reaction to such a thetic action, or what was
destined to become such, along the lines of Protestant liberalism, despite its
greater emphasis, in some denominations, upon what might be described as a
proto-humanist birth of the Son of Devil the Mother hyped as Son of God at the
expense of the more tightly antipagan death of Devil the Mother hyped as God
via the Son of Devil the Mother hyped as God, in what must reflect a less
purely Christian bias overall, one in which the relationship of Son to Mother
or even of Mother to Son is stressed at the expense of purely New Testament
criteria issuing in the Crucified.
33. However
that may be, American civilization, whether pseudo-phenomenally sensible or
noumenally sensual, 'Christian' or 'Jewish', has long been at war with, and can
only continue to war on, the remnants of pre-civilized paganism, since it has
no way of avoiding contact with such remnants and cannot escape the fatality
towards which it is drawn as it backs away from the phenomenal sensibility of,
in particular, British civilization on terms which, the more it rubs up against
noumenal sensuality, renders it the antihumanist reverse of anything
humanistic, ensuring that the cutting edge of civilization's advance paradoxically
culminates not in absolute free psyche but, all too fatalistically, in relative
bound psyche affiliated to relative free soma in respect of pseudo-phenomenal
sensibility, which is then fatalistically juxtaposed with absolute bound psyche
affiliated to absolute free soma in respect of noumenal sensuality, whether
with regard to its civilized or, in the case of Native Americans, traditionally
uncivilized manifestations.
34. Hence
history culminates antihumanistically in relative bound psyche affiliated to
relative free soma, which is inextricably bound to absolute bound psyche
affiliated to absolute free soma the more pseudo-phenomenal sensibility
degeneratively approximates to noumenal sensuality, the latter of which holds
it in a struggle between pagan and antihumanist values, between natural and
artificial, cosmic and cyborgistic alternatives which exist in parallel bound
psychic and free somatic terms, albeit the pagan is either pre-historical and
more absolutist, if along largely pluralistic lines, or historical and less
absolutist, if along comparatively monistic lines, while the antihumanist is
historical along pluralistic lines, the sort of lines that compel one to equate
representative America, 'daughter of a bitch'-wise, with corporate liberalism,
and which suggest that its pseudo-phenomenally sensible opposition to anything
noumenally sensual is somehow parallel with that 'daughter-of-a-bitch'
uncivilized paganism that both 'son-of-a-bitch' and 'son-of-a-gun' civilized
paganism would have overhauled in their theological rejection of cosmic
Heathenism.
35. But
parallel or not, America is not capable of extending beyond civilized time into
post-civilized Eternity, and for that reason it is even more problematic to
those who, rooted at the foot of a traditionally church-hegemonic axis in
phenomenal sensuality, become subject to its pagan and antihumanist vanities,
preyed upon, as outlined in previous texts, from heights that if not always
literally noumenally sensual are not far removed from it in their
pseudo-phenomenally sensible withdrawal from and elevation behind phenomenal
sensibility, from which vantage-point anything traditionally
anti-conscious/anti-natural in the antiphysics and subconscious/subnatural in
the chemistry of phenomenal sensuality is vulnerable to eclipse and corruption
at the hands of both the supernatural/superconscious pseudo-physics and the
super-antisubnatural/super-antisubconscious pseudo-antichemistry of
pseudo-phenomenal sensibility, the emphasis in the latter options being on free
soma rather than bound psyche in consequence of their proximity to the
unnatural/unconscious and anti-supranatural/anti-supraconscious metachemistry
and antimetaphysics of noumenal sensuality which, whether civilized or
barbarous, attest to a female hegemony in which soma takes precedence over
psyche in unequivocally heathen vein and in conformity, moreover, to
state-hegemonic criteria.
36. Therefore
anyone approximating to phenomenal sensuality who might be described as
traditionally Catholic is going to find his prospects of salvation to noumenal
sensibility even more reduced than would have been the case if the 'super'
integrity of American culture, and indeed America itself, had never come to
pass; for such modest salvation as the Roman Catholic Church can offer with its
implicit and altogether limited noumenal sensibility is rendered all the more
difficult, if not impossible, by dint of the extent to which more contemporary
forms of exploitative vanity in both pseudo-phenomenal sensibility and, thanks
to peoples like the Jews, noumenal sensuality are able to rain down on him and
effectively enslave him to idolatrous worship of a plethora of 'stars', both
unequivocally evil and equivocally good, thereby rendering him virtually incapable
of moral redemption in God, his traditional bound-psychic emphasis under
church-hegemonic criteria systematically undermined by the free-somatic
emphasis which accrues, paganistically, to the state-hegemonic context and,
indeed, axis in question, whether overtly or covertly.
37. Only
when such limited noumenal sensibility as that to which, with the Catholic
Church, he has been - and officially continues to be - subject ... is overhauled in respect of a new order of
transcendental righteousness, commensurate with 'Kingdom Come', will it be
possible to resurrect the church-hegemonic axis from phenomenal sensuality to
noumenal sensibility, and thereby set about saving (to
metaphysical/antimetachemical free psyche) and counter-damning (to
metaphysical/antimetachemical bound soma) the phenomenally sensual masses in
such fashion that they cease being the helpless playthings of commercially vain
predators, but become liberated from their worldly fetters and soar to the
meditative/contemplative heights of otherworldly deliverance, as they are led
up a mountain, so to speak, from which they will not return to the flat planes
of the world (to be preyed upon all over again), having opted to reject the
world in the interests of the otherworldy benefits of 'Kingdom Come', as
described in so many of my previous texts.
38. Such
a prospect is indeed properly post-historical, as much post-historical as
anything savagely pagan was pre-historical; for it is not concerned with
historical chronology from paganism to antipaganism in space-oriented
space/time or from humanism to antihumanism in time-oriented space/time, but is
the transcendental outcome of such chronological historicity, being
post-historically transcendent through and through!
39. Indeed,
in distinguishing between pre-historical, historical, and post-historical
periods in this way, I am once again effectively bringing my work into line
with Spengler, who distinguished, in such monumental tomes as The Decline of the West, between four basic
time-frames or periods of existence - viz. 'Historyless Chaos', 'Culture',
'Civilization', and 'Second Religiousness', the first preceding the historical
stages proper and the last, or fourth, succeeding them. For it seems to me that not only is there a
parallel between pagan savagery and 'Historyless Chaos', but that the ensuing
civilized distinction between paganism and antipaganism, as, for instance,
between Judaism and Christianity, can be equated with 'Culture', or a period of
religious observance and faith, while the succeeding distinction between
humanism and antihumanism, as, for instance, between democracy and corporatism,
offers itself to an equation with 'Civilization', or a time, in his view, when
life more concerns itself with man and technological advance than with the
values of faith, while the transcendental overcoming of the world via Messianic
intervention suggests a direct association with 'Second Religiousness', or the
return of religion on higher terms than had been the case with the preceding
'Culture'.
40. Be
that as it may, it is evident that the advance from pre-historical savagery to
post-historical beatitude via the historical chronologies of
paganisn/antipaganism and humanism/antihumanism is significant of an immense
struggle between opposing realities, the netherworldy reality of absolute space
on the one hand, and the otherworldly reality of absolute time on the other
hand, in between which the world runs its historical course in relation to a
kind of space/time relativity which is more slanted towards space in
paganism/antipaganism and, conversely, more slanted towards time in
humanism/antihumanism, the gender implications of which are inescapable, since
it is in the nature of females, as of the female side of things, to utilize
space for the objectivization of soma, whereas it is no less in the nature or,
more correctly, nurture of males, and thus of the male side of life, to expand
the subjectivization of psyche through time, time being instrumental to the
subjective enhancement of psyche, just as space, its great rival, is
instrumental to the objective enhancement of soma, which wars on time from the
standpoint of space.
41. Therefore until space is vanquished, time will not achieve eternity
but continue to be vitiated, in worldly vein, by space, its mortal and even, in
pre-historical terms, immortal enemy. But
there is all the difference above the world ... of historical unfolding ...
between the absolutism of space and the absolutism of time, spacefulness and
timefulness, which can also be indirectly described in terms (preceding
space/time relativity) of timelessness and in terms (succeeding space/time
relativity) of spacelessness, of timeless anti-subjectivity as the bound
psychic corollary of spaceful objectivity, and of spaceless anti-objectivity as
the bound somatic corollary of timeful subjectivity, even though, at the utmost
limits of absolutism, neither bound psyche nor bound soma exist as anything but
demonstratively subordinate complements to free soma and free psyche
respectively, the former identifiable with elemental particles of a
metachemical order, the latter with elemental wavicles of a metaphysical order,
the ratio of particles to wavicles in the former context in the region of 3:1,
which is to say, most particles/least wavicles; the ratio of wavicles to
particles in the latter context in the region of 3:1, which is to say, most
wavicles/least particles, both of which absolutely contrast with the 2½:1½
ratio of particles to wavicles and/or of wavicles to particles which
characterize the molecular relativity of the phenomenal, and thus of historical
space/time.
42. For
if noumenal sensuality is a context dominated, through metachemistry, by the
rule of elemental particles, and noumenal sensibility, by contrast, a context
characterized by the lead, through metaphysics, of elemental wavicles, both of which are
ethereal in their antithetical ways, then phenomenal sensuality and sensibility
stand as their corporeal counterparts in which either molecular particles are
chemically hegemonic (though capable of being subverted by noumenal/phenomenal
axial interaction of a church-hegemonic order) over the molecular antiwavicles
of antiphysics or, in phenomenal sensibility, molecular wavicles are physically
hegemonic (though capable of being subverted by noumenal/phenomenal axial
interaction of a state-hegemonic order) over the molecular antiparticles of
antichemistry.
43. Therefore
if Space Absolutism accords with an elemental-particle integrity in which soma
is absolutely free on the basis of most particles/least wavicles, and Time
Absolutism accords with an elemental-wavicle integrity in which psyche is
absolutely free on the basis of most wavicles/least particles, the former
corresponding to the concrete ethereal and the latter to the abstract ethereal,
then space-oriented space/time relativity accords with a molecular-particle
integrity in which soma is relatively free on the basis of more (compared to
most) particles/less (compared to least) wavicles, and time-oriented space/time
relativity accords with a molecular-wavicle integrity in which psyche is
relatively free on the basis of more (compared to most) wavicles/less (compared
to least) particles, the former corresponding to the concrete corporeal and the
latter to the abstract corporeal.
44. Of
course, that is not the full picture as regards the opposite kinds of
space/time relativity, because we also have to bear in mind the antipagan
(Christian) emphasis on free soma as sinful which stems from a bound-psychic
opposition to free soma in relation to an antiphysical subversion of chemistry
at the behest, axially speaking, of some degree of metaphysical ascendancy over
antimetachemistry in noumenal sensibility, together with the antihumanist
(corporate) emphasis on free psyche as self-indulgent which stems from a
bound-somatic opposition to free psyche in relation to an antichemical
subversion of physics at the behest, axially speaking, of some degree of
metachemical ascendancy over antimetaphysics in noumenal sensuality, both of
which, considered independently, give us the bound somatic antipagan rejection
of somatic freedom in the one case, and the bound psychic antihumanist
rejection of psychic freedom in the
other case, thereby completing the historical chronology which leads from
paganism to antipaganism in respect of the alpha stages of worldly civilization
and, conversely, from humanism to antihumanism in respect of the omega stages
of worldly civilization, the two stages which, in contrast to anything
alpha-stemming, appertain to sensibility.
45. Returning
from chronological successions of a Spenglerian nature to the axial integrities
which bisect phenomenal and noumenal planes and elements from the contrary
standpoints of either a state-hegemonic consistency characterized by female criteria
or a church-hegemonic consistency characterized by male criteria, the former
tending from noumenal sensuality to phenomenal sensibility and the latter, by
contrast, from phenomenal sensuality to noumenal sensibility, it soon becomes
evident to me that the subversion of physics by antichemistry at the behest of
metachemistry over antimetaphysics in respect of the diagonally descending axis
of state-hegemonic (and church-subordinate) criteria is no less susceptible to
being identified with a Bunyan-like distinction between 'Vanity Fair' and 'Mr
Worldly Wise' ... than the subversion of chemistry by antiphysics at the behest
of metaphysics over antimetachemistry in respect of the diagonally ascending
axis of church-hegemonic (and state-subordinate) criteria ... with a
Bunyan-like distinction between 'the Slough of Despond' and 'the Celestial
City', since whereas 'Mr Worldly Wise' (of 'the Delectable Mountains') is
hand-in-glove, so to speak, with 'Vanity Fair' in the collusion between
phenomenal sensibility and noumenal sensuality, 'the just' and 'the vain', for
the morally dubious privilege of exploiting and corrupting 'the meek', the
latter, as the phenomenally sensual embodiments of 'the Slough of Despond',
have every reason and right, through faith, to live in hope of deliverance from
such a despondent predicament, a deliverance which can only come via 'the
Celestial City' of heavenly redemption which it is the privilege of 'the
noumenally sensible' both to uphold and encourage them towards, since without
the assistance of 'the righteous' there is no way that 'the meek' can be saved
not only from the bogs of worldly sin and pseudo-crime to which they
phenomenally appertain, but, no less significantly, from the dogs of
netherworldly crime and pseudo-sin that prey upon them and commercially rip
them off, rendering them all the more incapable of and indisposed to heavenly
redemption than would be the case were they simply the victims of their own
worldly shortcomings.
46. But,
of course, any traditional salvation offered by the Roman Catholic Church is of
scant avail in stemming or countering the extents to which 'the phenomenally
sensual' fall prey to the more contemporary forms of phenomenal sensibility
which, stemming from a British-type parliamentary/puritan tradition, interact
and overlap, in pseudo-phenomenally sensible vein, with altogether older types
of noumenal sensuality which, whether or not transmuted along more contemporary
(neo-pagan) lines, have the effect of rendering even the Anglican Monarchic
kind of noumenal sensuality comparatively less threatening to or subversive of
church-hegemonic ideals, far from partial to such ideals as it is and has long
shown itself, in British hands, to be!
Frankly, there is nothing the conventional or traditional 'righteous'
can do to counter the predatory gains being made, on an ever-bolder and more
flagrantly exploitative basis, by the combined efforts of both 'the
phenomenally sensible', whether genuine or, in American vein, pseudo, and 'the
noumenally sensual', whether genuine or, in British vein, pseudo, when they
themselves are hamstrung by limitations placed upon noumenal sensibility which
stem, Old Testament-wise, from noumenal sensuality, not least in respect of the
Judaic Creator, and preclude all but an implicit adherence to transcendentalist
and/or antifundamentalist alternatives, as confirmed by the rather limited
efficacy and metaphysical and/or antimetachemical significance of verbal
absolution for penitential contrition.
47. Frankly,
'the meek' are less disposed to penitential contrition these days than in times
when they were less divided and ruled by black sheep posing as shepherds who
perversely flatter them and inflate their egos the better to control and
mislead them from a standpoint that, far from having anything genuinely
shepherd-like about it, is all too willing to sell both itself and the sheep
out for personal gain and make it easier, in consequence, for the wolf-like
predators of the state-hegemonic axis to 'rip them off' from vantage-points
that tower above the world of the democratic sheep-pens in which the disparate
mobs of misled sheep get bogged down, to the detriment not only of their souls
but of their very chemical/antiphysical existences in phenomenal sensuality!
48. I
have said it before and I shall say it again: that not until the misled sheep
are liberated from their disunity in disparity by a genuine shepherd, a
theocratic leader, and not a democratic representative posing as a leader, will
it be possible to lead them, reunited into a homogeneous flock, to superior
pastures 'On High', from which contrary elevation over the world to anything
noumenally sensual, and eagle-eerie-like, they will be safe from the rapacious
exploitations of the vicious predators that currently prey upon them with
increasingly savage intent, caught, as these predators invariably are, in a
vicious circle of escalating greed from which there is no escape.
49. Needless
to say, such a liberation of the disparate mobs of sheep or, to be less
metaphorical, democratized electorates of certain countries, not least those I
have provisionally earmarked, in the past, as being most suited to a radical
overhaul of the existing church-hegemonic axis, cannot happen without what has
been described as a majority mandate for religious sovereignty in a paradoxical
election designed to give the People an alternative to democracy, an
alternative that, in the event of such a majority mandate, would pave the way,
under Social Theocracy, for the establishment of the type of society that could conceivably set about devising means whereby the People were
saved (to metaphysical and/or antimetachemical free psyche) and counter-damned
(to metaphysical and/or antimetachemical bound soma) more efficaciously and
lastingly than had ever been the case before, and on the basis, moreover, of an
explicit affirmation of the birth or, more correctly, dying birth of God the
Father ... conceived in per se terms as that which not only overhauls previous
stages of God the Father, whether tangential to the world ... of historical
chronology or anterior to history in even more tangential vein to
pre-historical savagery, but signifies the coming to pass of God the Father as
the logical successor to the death of man and absolute antithesis to the living
death of Devil the Mother, there being nothing posterior to the definitive
manifestation of God the Father that, issuing from a post-historical directive
in suitably Messianic terms, can only take an increasingly cyborgistic guise
the more it is developed towards its logical conclusion within the framework,
broadly commensurate with Spengler's 'Second Religiousness', of 'Kingdom Come',
the framework, that is, of a religiously sovereign people in what must, if
universal justice is to be done, become a federation of supra-national centres,
the post-state antithesis to those pre-church societies which one can identify,
again alluding to Spenglerian terminology, with 'Historyless Chaos', the
pre-historical period in which not the absolute free psyche of eternal time but
the absolute free soma of infinite space ruled life, and did so, needless to
say, from the heathenistic standpoint of Devil the Mother, in which naked
star-worship would have been the factual norm.
50. I
teach the absolute antithesis to the living death of Devil the Mother; for that
is what the dying birth of God the Father actually is, a period of eternal
duration in which time will triumph utterly and completely over space, as the
psyche wings its way heavenwards on the bliss of afterlife experiences which
will be the finer and purer the more one dies to the flesh and is reborn in the
transfigured 'body' of such cyborg-like supports for and sustains of the self,
the brain stem and spinal cord, as will permit of ever-more enhanced visionary
and transcendental experience, not least in respect of the dependence of such
experience on synthetically artificial stimulants that could never be
administered or utilized to anything like the same extent were one still human
and thus somehow fated to persevere with the limitations of the flesh, both as
regards the limits of what it is capable of sustaining in respect of such
artificial stimulants, and what it succumbs to in the event of what is termed
'drug abuse', 'drug overdose', 'drug addiction', and so on, when people push
themselves beyond those limits and experience not heaven but something more
akin to hell.
51. To
their eternal credit such 'drug addicts' are intimating of the future
post-historical stage of life, for they are striving to get beyond the
religious traditions which prepare one for death, whether intellectually or
spiritually, through prayer or meditation, cogitation or contemplation, of the
West or of the East, and thus are effectively living, as atheistic
proletarians, as though they were already in 'Kingdom Come', or a society,
legitimized by a majority mandate for religious sovereignty, that was
determined to set about establishing the dying birth of God the Father (not to
mention of His female complement, the Antidaughter of the Antidevil), together
with His heavenly resurrection and redemption, which presupposes afterlife-type
experiences no less synthetically artificial than everything else
post-historical, if the contemporary stage of historicity is, indeed, to be
overhauled and countered on analogous terms which really will save and
counter-damn the phenomenally sensual masses more efficaciously than would
otherwise be possible, thereby assisting not only in the overcoming of the
world ... to which they pertain in their sinful/pseudo-criminal shortcomings,
but, as a consequence of that, in the defeat and damnation of that which
currently preys upon them from heights of commercial vanity and enhances its
fame and wealth in proportion as it successfully rips them off, aided and abetted,
be it not forgotten, by both 'the phenomenally sensible' and a significant
proportion of 'the pseudo-phenomenally sensible' alike, who are axially aligned
with the more blatant manifestations of noumenal sensuality and hand-in-glove,
like 'Mr Worldly Wise' vis-à-vis 'Vanity Fair', with the criminally vain in
their mutual collusion against 'the meek', the phenomenally sensual
divided-and-ruled 'sheep' of the 'Slough of Despond' who are powerless,
seemingly, to do anything to protect themselves.
52. Frankly
they cannot protect themselves, for their 'divided-and-ruled' predicament in
democratic pluralism plays no small part in their weakness, in their
vulnerability to predation, in keeping them ignorant and misguided, mislead by
the black sheep who would have them believe that they were really shepherds,
and thus genuine leaders! They will
remain victims of this collusion against them, both directly in respect of
their political representatives, and indirectly, in respect of the more
ethnically-aligned opposition of the state-hegemonic 'just' and/or
'pseudo-just' with 'pseudo-vain' and/or 'vain' elements, until such time as,
open to the teachings of the Messianic Shepherd who would save and counter-damn
them from their predicament, they elect, under a paradoxical election
commensurate with Judgement, to vote for religious sovereignty, and thus reject
their worldly predicament in return for rights accruing to such a sovereignty
in 'Kingdom Come', in the type of society that Social Theocracy would set about
establishing in the event of a majority mandate for the sovereignty of
sovereignties, the sovereignty that would lift church-hegemonic republicanism
to an otherworldly level beyond the world of phenomenal sensuality which would
be commensurate with a radically new - and indeed revolutionary - level of
noumenal sensibility, the noumenal sensibility neither of the Christian West
nor of the Buddhist East, but transcending each of these in what would be
orientated, diastolically, towards the global universality of a post-historical
stage of time in which absolute free psyche would signify the dawn of Eternity
and the eclipse, in consequence, of both temporal and finite sufferings, of
space/time relativity in the time absolutism of the dying birth of God the
Father.
53. For,
of course, the world is not only relativistic in terms of space/time, but the
very relativity of space/time ensures that space is finite and time temporal,
whether with a bias towards space in pagan/antipagan historicity or with a bias
towards time in humanist/antihumanist historicity, the former more concerned
with soma, whether free or bound, than psyche, the latter more concerned with
psyche, whether free or bound, than soma.
Thus the world of historical chronology, whether alpha sensual or omega
sensible, can be regarded, from a certain theoretical elevation, as being
flanked by the anterior absolutism of Infinite Space and by the posterior
absolutism of Eternal Time, by indefinite modes of extension through space and
intention through time, and is symptomatic of a devolution, in overall terms,
from the former and, certainly where omega sensibility is concerned, of an
evolution towards the latter, whether or not it is conscious of such an
evolution. For a bias towards time in
space/time relativity is closer to Absolute Time (eternity) than is a bias
towards space in space/time relativity which, by contrast, in stemming from
Absolute Space is closer to the infinity thereof, even though committed,
through worldly relativity, to finite space, to relative soma, which takes
precedence, as we have seen, over relative psyche, or temporal time. Finite space taking precedence over temporal
time, whether freely pagan or unfreely antipagan (Christian) can only differ antithetically
from temporal time taking precedence over finite space, whether freely humanist
or unfreely antihumanist (corporate), and therefore, conceived chronologically,
the world of omega sensibility stands closer, in linear terms, to the
otherworld of omega sensibility than would its sensual counterpart.
54. But
therein lies its disadvantage; for it is not, as we have seen, concerned with
the attainment to Eternity, to the absolute time of noumenal sensibility, but
stands axially apart from the prospect of any such attainment as its
antihumanist offshoot backs away, in pseudo-phenomenal sensibility, from its
humanist precursor, and draws closer to noumenal sensuality of a more
paganistically authentic cast than anything to be found, in Anglican Monarchic
terms, in European tradition, and does so with a fatality that can't but hold
it fast to such noumenal sensuality in defiance not only of the more authentic
mode of phenomenal sensibility, but as a threat to phenomenal sensuality and
effective antithesis to noumenal sensibility, which is precisely that which
would - and is intended - to save 'the phenomenally sensual' from their worldly
predicament, and thus liberate them from such predations as can only rain down
upon them from pseudo-phenomenally sensible/noumenally sensual heights of
state-hegemonic criteria.
55. Therefore,
despite what a chronological overview of history, and indeed of pre- and
post-historical, factors tells us, the axial realities of life, as significant
of divergent types of civilization and society, show us that it is precisely
'the alpha first' who can be Omega Last and 'the Alpha First' who will be omega
last, since it is the destiny of 'the phenomenally sensual' to be saved (in
church-hegemonic terms) and counter-damned (in state-subordinate terms) by and
to noumenal sensibility, and the fate of 'the phenomenally sensible' or, more
correctly, 'noumenally sensual' to be damned (in stage-hegemonic terms) and
counter-saved (in church-subordinate terms) by and to phenomenal sensibility,
provided the salvation and counter-damnation of the former is sufficiently
thorough and permanent as to entail, sooner or latter, the correlative
damnation and counter-salvation of the latter, of 'the noumenally sensual',
whether genuine or pseudo, to their correlative phenomenally sensible
counterparts.
56. Thus
in spite of the alpha world chronologically emphasizing space at the expense of
time, it is still closer to the possibility of salvation in absolute free time
due to the part played by noumenal sensibility in axially subverting the
heathenistic bias of chemistry over antiphysics, which makes, in female
hegemonic vein, for free soma and bound psyche, towards a bound psychic
emphasis which is the precondition of absolute free psyche in metaphysical
and/or antimetachemical salvation from such a phenomenally sensual predicament.
57. And,
conversely, in spite of the omega world chronologically emphasizing time at the
expense of space, it is still germane to the actuality of damnation in relative
bound space due to the part played by noumenal sensuality in axially subverting
the humanistic bias of physics over antichemistry, which makes, in male
hegemonic vein, for free psyche and bound soma, towards a bound somatic
emphasis which is the post-condition, so to speak, of absolute free soma in
metachemical and/or antimetaphysical undamnation for such a phenomenally
sensible predicament.
58. Thus
whereas the female side of phenomenal sensuality is effectively 'screwed', or
subverted, by its male side in response to the hegemonic male pressures in
noumenal sensibility of metaphysics over antimetachemistry, the male side of
phenomenal sensibility is no-less effectively 'screwed', or subverted, by its
female side in response to the hegemonic female pressures in noumenal
sensuality of metachemistry over antimetaphysics. The former is brought, through faith, to the
possibility of Salvation and counter-Damnation through the noumenally sensible
efforts of the Saved and counter-Damned, the latter is fated, through reason,
to persist in the actuality of Damnation and counter-Salvation at the
noumenally sensual hands of the Undamned and counter-Unsaved, who fear
Damnation and falsely hope for counter-Salvation from an
upper-class/anti-classless elevation above what are in effect
anti-lowerclass/middle-class criteria.
59. Just
so, the hope of the Unsaved for Salvation and the pseudo-fear of the
counter-Undamned for counter-Damnation attaches to an
anti-middleclass/lower-class position, in phenomenal sensuality, below the
classless/anti-upperclass position of noumenal sensibility, so that while,
within church-hegemonic society, it is logical for the psychically-bound
Unsaved to hope for Salvation to the psychic freedom of noumenal sensibility,
and correlatively logical, within the state-subordinate aspect of such a
society, for the somatically free counter-Undamned to falsely fear
counter-Damnation to the somatic binding of noumenal sensibility, it is just as
logical, within state-hegemonic society, for the somatically free Undamned to
fear Damnation to the somatic binding of phenomenal sensibility, and
correlatively logical, within the church-subordinate aspect of such a society,
for the psychically bound counter-Unsaved to falsely hope for counter-Salvation
to the psychic freedom (duly subjected through antichemical subversion to a
subordinate standing vis-à-vis bound soma) of phenomenal sensibility.
60. Therefore
'the noumenally sensual', whether genuine or pseudo, will continue to resist
Damnation (and counter-Salvation) to phenomenal sensibility, whether pseudo or
genuine, since state-hegemonic criteria are ever characterized by a female
control of society in respect of free soma for the privileged Few, 'the Alpha
First', and bound soma for the underprivileged Many, 'the omega last', and few
of the former, especially when female, could ever logically wish to become
equivalent to the latter, in what would amount to a virtual change of class
down from upper-class to anti-lowerclass in the case of primary state-hegemonic
criteria (female) in respect of metachemical free soma to antichemical bound
soma and from anti-classless to middle-class in the case of secondary
state-hegemonic criteria (male) in respect of antimetaphysical free soma to
physical bound soma.
61. Conversely,
'the phenomenally sensual', whether genuine or pseudo, will continue to embrace
Salvation (and counter-Damnation) to noumenal sensibility, whether pseudo or
genuine, since church-hegemonic criteria are ever characterized by a male
control of society in respect of free psyche for the privileged Few, 'the Omega
Last', and bound psyche for the underprivileged Many, 'the alpha first', and
few of the latter, especially when male, could ever logically not wish to
become equivalent to the former, in what would amount to a virtual change of
class up from anti-middleclass to classless in the case of primary
church-hegemonic criteria (male) in respect of antiphysical bound psyche to
metaphysical free psyche, and from lower-class to anti-upperclass in the case of
secondary church-hegemonic criteria (female) in respect of chemical bound
psyche to antimetachemical free psyche.
62. Actually,
now that I have copied the structure of the preceding aphorism (or essayette)
in respect of church-hegemonic criteria, I realize that I cannot distinguish
between genuine and pseudo criteria for its state-hegemonic counterpart without
logically being obliged to do the same here, since if we can distinguish
between pseudo-noumenal sensuality and phenomenal sensibility on the one hand
and noumenal sensuality and pseudo-phenomenal sensibility on the other hand
with regard to the state-hegemonic (and church-subordinate) axis, then we must
surely do the same for the axis which diagonally ascends, as it were, from
phenomenal sensuality to noumenal sensibility, distinguishing, I maintain, the
genuine phenomenal sensuality of the Catholic 'meek' and the pseudo-noumenal
sensibility of the Catholic 'righteous', the priestly absolvers of penitential
contrition whose transcendentalism and/or antifundamentalism is implicit rather
than explicit on account of the extent to which more genuinely fundamentalist
and/or antitranscendentalist criteria in the Old Testament still have an
explicit grip on what properly appertains to Christianity in regard to a
certain more elevated approach to the New Testament, distinguishing between
that, I repeat, and the pseudo-phenomenal sensuality of the lapsed Catholic
much preyed-upon (from an American-like noumenally sensual/pseudo-phenomenally
sensible vantage-point at or towards the apex of the other, or state-hegemonic,
axis) democratized and proletarianized electorate and the genuine noumenal
sensibility of those who, identifying with Social Theocracy, with the concept
of a triadic Beyond and administrative aside to said Beyond in and as the
religiously-oriented structure of 'Kingdom Come', stand as an altogether freer
and more radical manifestation of theocratic righteousness that, rejecting any
limitation placed upon transcendentalism and/or antifundamentalism by
fundamentalist and/or antitranscendentalist (not to mention materialist and/or
anti-idealist) criteria of noumenal sensuality, portend the possibility of a
much more efficacious Salvation and counter-Damnation of the said
pseudo-phenomenally sensual masses than would otherwise be possible or, indeed,
has ever been demonstrated by their pseudo-noumenally sensible counterparts,
all those Catholic priests whose hands were tied by Creator-based noumenal
sensuality to a degree which precluded all but a sort of correlative
pseudo-Salvation (and counter-Damnation) of the more genuine phenomenally
sensual Unsaved (and counter-Undamned) masses of conventional Catholic
meekness, or piety, or faith.
63. Thus
it is not those who overly identify, in conventional Church-going fashion, with
phenomenal sensuality who can be saved more efficaciously but, rather, their
pseudo-phenomenal counterparts, all those democratized 'divided-and-ruled'
sheep who will have to be prevailed upon to reject the Americanization of life,
as of their lives, and vote, when the appointed hour finally comes, for
religious sovereignty, in order that, in the event of a majority mandate for
such an ultimate sovereignty, steps can then be taken by their Social
Theocratic leaders and servants to institutionally develop a more genuine order
of noumenal sensibility that will not only overhaul anything Christian, and
confession-based, but anything Buddhist, and TM-based, since beyond both
Western and Eastern levels of mankind-centred religion in what I like to think
of as the cyborgistic stage of life that would be properly commensurate not
only with global universality, but with the dying birth of God the Father in
respect of post-historical Eternity, the Eternity of 'Kingdom Come', and a
supra-national federation of psychically free peoples which, if all goes
according to evolutionary plan, should end-up stretching right the way around
the globe and eventually culminate, more Social Theocratically, in a
space-centre Omega Point of definitive transcendence.
64. Be
that as it may, a distinction has to be drawn between the phenomenally sensual
'meek' of Catholic convention and the pseudo-noumenally sensible
'pseudo-righteous' of priestly intercession on the one hand, and between what
we may call the pseudo-phenomenally sensual 'pseudo-meek' of democratic
confusion and the noumenally sensible 'righteous' of an altogether
post-Christian - and post-historical - order of religious guidance who,
scorning the limitations placed upon religion by the extent to which noumenal
sensuality still officially obtains in Old Testament-like vein, seek the
deliverance of the masses from such limitations and their elevation to a new
order of Salvation (and counter-Damnation) which will simultaneously deliver
them from both their political corrupters and commercial exploiters,
effectively 'overcoming' the world of phenomenal sensuality or, more correctly,
pseudo-phenomenal sensuality in the process.
65. For,
in actuality, the world of phenomenal sensuality has already been if not
exactly 'overcome' then certainly eclipsed by the pseudo-phenomenal sensuality
of the democratized and commercialized masses of what I have called 'the
pseudo-meek', and they are even less partial to the rather limited salvation
(and counter-damnation) traditionally offered by 'the pseudo-noumenally
sensible' than would be 'the phenomenally sensual'-proper, so to speak,
presuming upon the continued existence of such traditional souls in a world
which is now awash with Americanization and the altogether more synthetically
artificial forms of noumenal sensuality and pseudo-phenomenal sensibility.
66. Thanks
- or no thanks - to such commercial pressures as are brought to bear on them
via their democratized divisions, 'the pseudo-meek' exist in a more elevated
position on what remains of the church-hegemonic/state-subordinate axis of
phenomenal sensuality to pseudo-noumenal sensibility (in mankind) than their
more authentically phenomenally sensual counterparts, having been wrenched
apart, as urban proletariat, from any anti-conscious/anti-natural subversion,
in antiphysics, of the chemically subconscious/subnatural phenomenal sensuality
at the behest of such pseudo-noumenal sensibility as was able to pressurize
them into such a paradoxical procedure (the antiphysical subversion of a
chemical hegemony making for bound psychic emphasis, contrary to what would
otherwise be a heathenistic emphasis - female conditioned - on free soma) by
the pseudo-phenomenally sensible pressures being exerted, in American-like vein,
by both the supernatural/superconscious and
super-antisubnatural/super-antisubconscious aspects of a state-hegemonic
antihumanism which has the effect, with 'the pseudo-phenomenally sensual', of
reversing church-hegemonic criteria towards a state-hegemonic, or quasi-state
hegemonic, situation in which the antinatural is fatally attracted, like a
magnet (with unlike gender poles), by the super-antinatural and the subnatural
by the supernatural, and is no longer capable of functioning within a
church-hegemonic context characterized, via bound-psychic emphasis, by the
anti-conscious subversion of subconsciousness but, in succumbing to such
antihumanist pressures, becomes pseudo-phenomenally sensual, and thus draws
closer, within its own axial integrity, to the pseudo-phenomenal sensibility
which overlaps with that older form of noumenal sensuality characterizing, in
outright free soma, the more genuinely pagan aspects of American culture.
67. But
precisely in being drawn closer to the pseudo-phenomenally sensible/noumenally
sensual integrity of American antihumanism/neo-paganism does it find itself not
only in a more elevated axial position than anything genuinely phenomenally
sensual, in traditional Catholic vein, but has the potential, in respect of
that elevation, of subsequently embracing a more genuine order of noumenal
sensibility, an order overhauling anything Christian and pseudo-noumenally
sensible such that, traditional exceptions to the contemporary rule
notwithstanding, is demonstrably incapable of appealing to 'the pseudo-meek',
whose pseudo-phenomenal sensuality places them 'beyond the pale' of
conventional salvation and/or counter-damnation and makes them candidates,
instead, for that genuine salvation and counter-damnation which can only
transpire, following a majority mandate for religious sovereignty in a
paradoxical election, with the dawn, through Social Theocracy, of 'Kingdom
Come', and thus with the end of the world conceived, most especially, in
pseudo-phenomenally sensual terms.
68. For
only when 'the pseudo-meek' have been saved and counter-damned more
efficaciously and permanently through 'the righteous' than ever their
traditional counterparts, 'the meek', were by 'the pseudo-righteous' ... will
they experience that liberation from both political and commercial exploitation
which keeps them pegged to some worldly bog of shame and soar heavenwards on
wings of psychic freedom from such bound psyche as is the antihumanist
corollary of free soma, whether in pseudo-phenomenal sensibility or, more
paganistically, in noumenal sensuality, where a female-based vanity is 'writ
large'.
69. But
such psychic freedom, being noumenally sensible, will be absolute, not relative
like its humanistic counterpart in historical chronology, and therefore
properly germane to a post-historical age or society that, in rejecting space,
will achieve and be permanently entitled to Eternity, to the blessed peace of a
supreme level of being in the utmost psychic freedom of an intensive duration
of psyche in time.
70. But
even Eternity, as subjective intention (the opposite of objective extension) of
an absolutely free psyche whose condition is heavenly, will have to co-exist
with what might be called Anti-Infinity, since noumenal sensibility, on any
genuine basis, is not just metaphysics, much as that would be the hegemonic
factor, but must also embrace antimetachemistry, its female counterpart, if a
virtuous circle of truth and joy leading to a truthful approach to beauty and a
joyful approach to love is to have an element, namely antimetachemistry, upon
which to encourage the development of beauty and love leading to a beautiful
approach to truth and a loving approach to joy, the truth and joy coupled to
the beautiful approach to truth and loving approach to joy constituting free
psyche on primary (hegemonic) and secondary (subordinate), male and female,
terms; the truthful approach to beauty and joyful approach to love coupled to
beauty and love constituting bound soma on primary (direct) and secondary
(indirect), female and male, terms within what is then a sort of
state-subordinate complement to church-hegemonic criteria as exemplified by
free psyche, and by free psyche of the utmost beingful order - at any rate, where
the metaphysical mode of such freedom is concerned!
71. For
females are different, and even in noumenal sensibility there is no way that
the beautiful approach to truth and loving approach to joy is anywhere near as
beingful, or time-centred in subjective psyche, as truth and joy: the female
mode of noumenal sensibility, viz. antimetachemistry, having to contend with a
gender ratio which is, in many respects, the reverse of the male where
subatomic criteria are concerned, being, if properly antimetachemical,
significant of the inversion of a 3:1 ratio of particles to wavicles, and thus
functioning on the basis of a wavicle emphasis, in secondary free psyche, under
hegemonic pressure from metaphysical males whose subatomic integrity should be
more in the region of a 3:1 ratio in favour of wavicles over particles, and
thus be capable, through a primary order of free psyche, of achieving truth and
joy.
72. However
that may be, Absolute Time will not be independent, even in a post-historical
context, of what may be called Absolute Antispace, since while the female will
be able to emphasize a commitment, if paradoxically, to time, in the form of
the beautiful approach to truth and loving approach to joy, much of her
attention will be taken-up with an opposition to space (spatially) which will
constitute the (spaced) antispace complement to Absolute Time, much as mention
was made, above, of an Anti-Infinity complement to Eternity. In truth, Eternity and Anti-Infinity 'hang
together', in complementary modes of noumenal sensibility, as much as Infinity
and what can be called Anti-Eternity do in noumenal sensuality, the great
materialist/anti-idealist and fundamentalist/antitranscendentalist enemy of
such transcendentalism/antifundamentalism and idealism/antimaterialism as that
to which I am alluding.
73. If,
in their respective psychic and somatic manifestations, Eternity has reference
to repetitive time and Anti-Infinity to spaced space, the antimetachemical
complement to metaphysics, then Infinity has reference, on the basis of a
somatic/psychic dichotomy, to spatial space and Anti-Eternity to sequential
time, the antimetaphysical complement to metachemistry.
74. Strictly
speaking, there is both time and antispace in metaphysics as well as in
antimetachemistry, free psyche and bound soma, but, as we have seen, they do
not take exactly the same forms, since the repetitive time of truth and joy has
to be contrasted with what may be called the repetitive-time approach to spaced
space in respect of a truthful approach to beauty and a joyful approach to
love, while the spaced space of beauty and love has to be contrasted, in
antimetachemistry, with what may likewise be called the spaced-space approach
to repetitive time in respect of a beautiful approach to truth and a loving
approach to joy, so that Eternity is of repetitive time in metaphysical free
psyche but of a spaced-space approach to repetitive time in antimetachemical
free psyche, the former church-hegemonic on primary terms and the latter such
on secondary terms, while, in state-subordinate contrast to each, Anti-Infinity
is of a repetitive-time approach to spaced space in metaphysical bound soma but
of spaced space in antimetachemical bound soma, the former primary and the
latter secondary, albeit of an indirectly bound (via the male) secondariness
that, properly according with spaced space, is arguably more influential in the
greater prevalence of bound somatic factors vis-à-vis its metaphysical
counterpart.
75. Now
what applies to the elemental components of noumenal sensibility applies in
reverse fashion to their antitheses in noumenal sensuality, where space and
antitime are to be found no less in metachemistry than in antimetaphysics, free
soma and bound psyche, if, once again, on a dissimilar basis largely
conditioned by gender differentials within each of the prevailing elements.
76. Consequently
there is both space and antitime in metachemistry as well as in
antimetaphysics, free soma and bound psyche, but, once again, they do not take
exactly the same forms, since the spatial space of ugliness and hatred has to
be contrasted with what may be called the spatial-space approach to sequential
time in respect of an ugly approach to illusion and a hateful approach to woe,
while the sequential time of illusion and woe has to be contrasted, in
antimetaphysics, with what may likewise be called the sequential-time approach
to spatial space in respect of an illusory approach to ugliness and a woeful
approach to hatred, so that Infinity is of spatial space in metachemical free
soma but of a sequential-time approach to spatial space in antimetaphysical
free soma, the former state-hegemonic on primary terms and the latter such on
secondary terms, while, in church-subordinate contrast to each, Anti-Eternity
is of a spatial-space approach to sequential time in metachemical bound psyche
but of sequential time in antimetaphysical bound psyche, the former primary and
the latter secondary, albeit of an indirectly bound (via the female)
secondariness that, properly according with sequential time, is arguably more
influential in the greater prevalence of bound psychic factors vis-à-vis its
metachemical counterpart.
77. No
greater contrast could therefore be imagined or conceived of than that between
Absolute Space/Absolute Antitime and Absolute Time/Absolute Antispace,
pre-historical doingfulness/antibeingfulness in free soma/bound psyche of a
noumenally sensual complementarity between metachemistry and antimetaphysics on
the one hand, and post-historical beingfulness/antidoingfulness in free
psyche/bound soma of a noumenally sensible complementarity between metaphysics
and antimetachemistry on the other hand, the former absolutism characterized,
in metachemistry, by materialism/fundamentalism and, in antimetaphysics, by anti-idealism/antitranscendentalism;
the latter absolutism characterized, in metaphysics, by
transcendentalism/idealism and, in antimetachemistry, by
antifundamentalism/antimaterialism.
78. Therefore
a distinction, in the fullest possible sense, between upper-class/anti-classless
criteria in respect of the most particles/least wavicles of metachemical and
least particles/most wavicles of antimetaphysical noumenal sensuality ... and
classless/anti-upperclass criteria in respect of the most wavicles/least particles
of metaphysical and least wavicles/most particles of antimetachemical noumenal
sensibility, with primary and secondary orders of state-hegemonic criteria with
regard to metachemical (most-particle upper class) and antimetaphysical
(least-particle anti-classless) free soma, and primary and secondary orders of
church-subordinate criteria with regard to metachemical (least-wavicle upper
class) directly bound and antimetaphysical (most-wavicle anti-classless)
indirectly bound psyche; in complete contrast to the primary and secondary
orders of church-hegemonic criteria with regard to metaphysical (most-wavicle
classless) and antimetachemical (least-wavicle anti-upperclass) free psyche,
and the primary and secondary orders of state-subordinate criteria with regard
to metaphysical (least-particle classless) directly bound and antimetachemical
(most-particle anti-upperclass) indirectly bound soma.
79. Verily the absolutism of Infinity is not incompatible with the
subordination of what has been called Anti-Eternity, whether in primary or
secondary, female or male, terms, while the absolutism of Eternity is not
incompatible with the subordination of what has been called Anti-Infinity,
whether in primary or secondary, male or female, terms.
80. The
ugliness/hatred of the primary, or metachemical, manifestation (materialist) of
Infinity has to be seen against the illusory approach to ugliness/woeful
approach to hatred of its secondary, or antimetaphysical, manifestation
(anti-idealist), while the ugly approach to illusion/hateful approach to woe of
the primary, or metachemical, manifestation (fundamentalist), of Anti-Eternity
has to be seen in parallel juxtaposition
with the illusion and woe of its secondary, or antimetaphysical,
manifestation (antitranscendentalist), as we contrast primary and secondary,
hegemonic and subordinate, modes of free soma with their primary and secondary,
directly and indirectly bound, psychic counterparts in noumenal sensuality.
81. Contrariwise,
the truth/joy of the primary, or metaphysical, manifestation
(transcendentalist) of Eternity has to be seen against the beautiful approach
to truth/loving approach to joy of its secondary, or antimetachemical,
manifestation (antifundamentalist), while the truthful approach to beauty/joyful
approach to love of the primary, or metaphysical, manifestation (idealist), of
Anti-Infinity has to be seen in parallel juxtaposition with the beauty and love
of its secondary, or antimetachemical, manifestation (antimaterialist), as we
contrast primary and secondary, hegemonic and subordinate, modes of free psyche
with their primary and secondary, directly and indirectly bound, somatic
counterparts in noumenal sensibility.
82. Having
discussed the pre- and post-historical antitheses of Space and Time,
principally in respect of a hegemonic spatial space over sequential time where
the noumenally objective/anti-subjective alpha of Infinity/Anti-Eternity in
metachemistry and antimetaphysics is concerned, and, conversely, in respect of
a hegemonic repetitive time over spaced space where the noumenally
subjective/anti-objective omega of Eternity/Anti-Infinity in metaphysics and
antimetachemistry is concerned, I shall now attempt to do the same with regard
to their historical counterparts, in which space and time are relative, and
relative precisely because they exist not in ethereal relation to themselves,
still less to an upended complementary gender antithesis, but in relation, more
crudely, to volume and mass, the male/female corporeal embodiments of worldly
relativity.
83. Hence
the existence in the worldly alpha of what could be called finite/anti-temporal
space/time relativity is only possible because both space and time, soma and
psyche, extension and intention, exist in relation to mass and volume in a
phenomenal parallel to the noumenal absolutism of Infinity/Anti-Eternity. And they do so precisely in terms of
phenomenally objective/anti-subjective embodiments of spatial space/sequential
time which take the forms of massive mass and volumetric volume, massive mass
being mass per se and volumetric
volume its subordinate complement as in effect antivolume, the antiphysical
corollary of a chemical hegemony, a hegemony which ensures that phenomenal
sensuality, the alpha-worldly context in question, is conditioned from a female
standpoint towards free soma and bound psyche, even if, with the axial
subversion of what would otherwise be a paganistic mean, the emphasis duly
falls, for Christian antipagans, on the avoidance of sin, or freely somatic activity,
and the attainment, via penitential contrition, of psychic freedom from guilt,
the counter-damned corollary of which salvation through grace is somatic
binding in imitation or emulation of the Saviour, whose Crucifixion epitomizes
such a bound-somatic rejection of pagan criteria.
84. Be
that as it may, if both massive mass, appertaining to chemical free soma, and
volumetric volume, its antiphysical counterpart, are significant of a
mass/antivolume compromise in which the finite/anti-temporal phenomenality of
space/time relativity is embodied in relation to a chemical hegemony over
antiphysics, then, on the opposite, or sensible, side of worldly relativity,
one will find a situation in which voluminous volume, appertaining to physical
free psyche, and massed mass, its antichemical counterpart, are significant of
a volume/antimass compromise in which the temporal/anti-finite phenomenality of
space/time or, more correctly, of time/space relativity is embodied in relation
to a physical hegemony over antichemistry.
85. Hence
the existence in the worldly omega of what could be called temporal/anti-finite
time/space relativity is only possible because both time and space,
psyche and soma, intension and extension, exist in relation to volume and mass
in a phenomenal parallel to the noumenal absolutism of
Eternity/Anti-Infinity. And they do so
precisely in terms of phenomenally subjective/anti-objective embodiments of
repetitive time/spaced space which take the forms of voluminous volume and
massed mass, voluminous volume being volume per se and massed mass its subordinate complement as in effect
antimass, the antichemical corollary of a physical hegemony, a hegemony which
ensures that phenomenal sensibility, the omega-worldly context in question, is
conditioned from a male standpoint towards free psyche and bound soma even if,
with the axial subversion of what would otherwise be a humanistic mean, the
emphasis duly falls on bound soma, and the ground is prepared for the
antihumanist retreat from phenomenal sensibility in terms of that
pseudo-phenomenal sensibility which, in drawing closer to a more genuine order
of noumenal sensuality, becomes ever more partial, America-wise, to bound
psyche and free soma, if, from an antihumanist standpoint, with a bound-psychic
emphasis, than to its freely psychic counterpart, no matter how subordinated
such humanistic freedom may be to the bound somatic mean which prepares the
ground, willy-nilly, for antihumanist criteria.
86. However
that may be, both the mass/antivolume of phenomenal sensuality and the
volume/antimass of phenomenal sensibility exist in relation to historical
chronology from relatively opposite points of view, that of a pagan/antipagan
concern with soma at the expense of psyche, mass at the expense of antivolume,
and that, conversely, of a humanist/antihumanist concern with psyche at the
expense of soma, volume at the expense of antimass, and thus as
finite/anti-temporal and temporal/anti-finite antitheses which can never see
'eye to eye' but will always remain apart, on opposite sides of a worldly
divide which is conditioned, via axial subversion of the phenomenal hegemonies,
by either ruling or leading elements above, corresponding to
Infinity/Anti-Eternity in what may be called the Netherworldy Alpha and to
Eternity/Anti-Infinity in what is effectively germane, in one degree or
another, to an Otherworldly Omega.
87. But
it is precisely because they are phenomenal, and therefore corporeally distinct
from either kind of ethereal absolutism, that the opposite manifestations of
worldly relativity, corresponding to historical chronology, signify a dip
and/or shortfall from the elements which conspire to control them from 'On
High', be that control autocratic/anti-theocratic in the noumenal alpha or
theocratic/anti-autocratic in the noumenal omega; that which is of the
phenomenal alpha, and therefore both lower-class and anti-middleclass, axially
linked to the classlessness/anti-upperclassness of the noumenal omega; that, on
the contrary, which is of the phenomenal omega, and therefore both middle-class
and anti-lowerclass, axially linked to the upper-classness/anti-classlessness
of the noumenal alpha.
88. Therefore
a distinction, in the fullest possible sense, between
lower-class/anti-middleclass criteria in more (compared to most) particles/less
(compared to least) wavicles and less (compared to least) particles/more
(compared to most) wavicles of chemical/antiphysical phenomenal sensuality, and
middle-class/anti-lowerclass criteria in more (compared to most) wavicles/less
(compared to least) particles and less (compared to least) wavicles/more
(compared to most) particles of physical/antichemical phenomenal sensibility,
with metaphysically/antimetachemically-conditioned primary and secondary orders
of church-hegemonic criteria in respect of antiphysical (more-wavicle
anti-middleclass) and chemical (less-wavicle lowerclass) bound psyche, and
metaphysically/antimetachemically-conditioned primary and secondary orders of
state-subordinate criteria in respect of antiphysical (less-particle
anti-middleclass) and chemical (more-particle lowerclass) free soma; in
complete contrast to the metachemically/antimetaphysically-conditioned primary
and secondary orders of state-hegemonic criteria in respect of antichemical
(more-particle anti-lowerclass) and physical (less-particle middleclass) bound
soma and metachemically/antimetaphysically-conditioned primary and secondary
orders of church-subordinate criteria in respect of antichemical (less-wavicle
anti-lowerclass) and physical (more-wavicle middleclass) free psyche.
89. Verily
the relativity of the finite (finity? as opposed to infinity) is not
incompatible with the subordination of what has been called the anti-temporal,
whether in primary (male) or in secondary (female) terms, while the relativity
of the temporal (temporality? as opposed to eternity) is not incompatible with
the subordination of what has been called the anti-finite, whether in primary
(female) or in secondary (male) terms.
90. Strictly
within the context of phenomenal sensuality (and therefore independently of
axial subversion from noumenal sensibility), the weakness/humility of the
primary, or chemical, manifestation (realist) of the finite has to be seen in
parallel juxtaposition with the ignorant approach to weakness/painful approach
to humility, if not humiliation, of its secondary, or antiphysical,
manifestation (antinaturalist), while the weak approach to ignorance/humble
approach to pain of the primary, or chemical, manifestation (nonconformist) of
the anti-temporal has to be seen in parallel juxtaposition with the ignorance
and pain of its secondary, or antiphysical, manifestation (antihumanist), as we
contrast primary (hegemonic) and secondary (subordinate) modes of free soma
with their primary and secondary, directly and indirectly bound, psychic
counterparts in phenomenal sensuality.
91. Contrariwise
and therefore strictly within the framework of phenomenal sensibility (and
therefore independently of axial subversion from noumenal sensuality), the
knowledge/pleasure of the primary, or physical, manifestation (humanist) of the
temporal has to be seen in parallel juxtaposition with the strong approach to
knowledge/proud approach to pleasure of its secondary, or antichemical,
manifestation (antinonconformist), while the knowledgeable approach to
strength/pleasurable approach to pride of the primary, or physical,
manifestation (naturalist) of the anti-finite has to be seen in parallel
juxtaposition with the strength and pride of its secondary, or antichemical,
manifestation (antirealist), as we contrast primary (male hegemonic) and
secondary (female subordinate) modes of free psyche with their primary and
secondary, directly and indirectly bound, somatic counterparts in phenomenal
sensibility.
92. Strictly
speaking, there is both mass and antivolume in chemistry as well as in
antiphysics, free soma and bound psyche, but, as we have seen, they do not take
exactly the same forms, since the massive mass of weakness and humiliation has
to be contrasted with what may be called the massive-mass approach to
volumetric volume in respect of a weak approach to ignorance and a humble
approach to pain, while the volumetric volume of ignorance and pain has to be
contrasted, in antiphysics, with what may likewise be called the
volumetric-volume approach to massive mass in respect of an ignorant approach
to weakness and a painful approach to humility, so that the finite is of
massive mass in chemical free soma but of a volumetric-volume approach to
massive mass in antiphysical free soma, the former, once axial subversion has
been acknowledged, state-subordinate on secondary terms (feminine female) and
the latter such on primary terms (antimasculine male), while, in
church-hegemonic contrast to each, the anti-temporal is of volumetric volume in
antiphysical bound psyche but of a massive-mass approach to volumetric volume
in chemical bound psyche, the former primary (antimasculine male) and the
latter secondary (feminine female).
93. Now
what applies to the elemental components of phenomenal sensuality applies in
reverse fashion to their antitheses in phenomenal sensibility, where volume and
antimass are to be found no less in physics than in antichemistry, free psyche
and bound soma, if, once again, on a dissimilar basis largely conditioned by
gender differentials within each of the prevailing elements.
94. Consequently
there is both volume and antimass in physics as well as in antichemistry, free
psyche and bound soma, but, once again, they do not take exactly the same
forms, since the voluminous volume of knowledge and pleasure has to be
contrasted with what may be called the voluminous-volume approach to massed
mass in respect of a knowledgeable approach to strength and a pleasurable
approach to pride, while the massed mass of strength and pride has to be
contrasted, in antichemistry, with what may likewise be called the massed-mass
approach to voluminous volume in respect of a strong approach to knowledge and
a proud approach to pleasure, so that the temporal is of voluminous volume in
physical free psyche but of a massed-mass approach to voluminous volume in
antichemical free psyche, the former, once axial subversion has been
acknowledged, church-subordinate on secondary terms (masculine male) and the
latter such on primary terms (antifeminine female), while, in state-hegemonic
contrast to each, the anti-finite is of massed mass in antichemical bound soma
but of a voluminous-volume approach to massed mass in physical bound soma, the former primary (antifeminine female) and
the latter secondary (masculine male).
95. No
greater worldly contrast could therefore be imagined or conceived of than that
between mass/antivolume and volume/antimass, alpha historical givingness/antitakingness
in the free soma/bound psyche of a phenomenally sensual complementarity between
chemistry and antiphysics, and omega historical takingness/antigivingness in
the free psyche/bound soma of a phenomenally sensible complementarity between
physics and antichemistry, the former relativity characterized, in chemistry,
by realism/nonconformism and, in antiphysics, by antinaturalism/antihumanism;
the latter relativity characterized, in physics, by humanism/naturalism and, in
antichemistry, by antinonconformism/antirealism.
96. Looked
at from a phenomenal standpoint, those on the omega side of the worldly divide
must feel themselves smugly superior to their alpha-worldly counterparts; for
there is every suggestion of a male hegemony and of the triumph of volume over
mass (antimass), as of relative time over relative space (antispace), and thus
of criteria congenial to free psyche and bound soma. But the parallel smugness of 'the omega
worldly' is symptomatic of their own phenomenal - whether middle-class or
anti-lowerclass, physical or antichemical - limitations; for they are generally
incapable, exceptions to the general rule notwithstanding, of seeing above
themselves to the noumenal heights, except - and then often begrudgingly -
where their own noumenal rulers are concerned, the upper-class/anti-classless
spurners of free psyche/bound soma in favour of free soma/bound psyche, who
naturally resist criteria appertaining to 'the phenomenally sensible' from the
noumenally sensual standpoints of metachemistry and antimetaphysics, and
subvert the 'lower orders' accordingly.
97. Therefore
the resistance from those diagonally 'above' is parried by a certain resentment
or envy from those diagonally 'below', and they prefer, when possible, to
favourably compare themselves, across the phenomenal divide, with their
alpha-worldly counterparts, all those Catholics and lapsed Catholics of a
phenomenally sensual disposition. But it
is the latter who are really in a more favoured axial position, a position
which, despite its worldly shortcomings, is open to salvation and
counter-damnation vis-à-vis the noumenally sensible 'On High', as and when
people turn against bound psyche of a phenomenal order and embrace free psyche
of a noumenal order, and turn, in consequence of having done so, against free
soma of a phenomenal order and embrace bound soma of a noumenal order, this
latter the state-subordinate counterpart, paradoxically, of a church-hegemonic
ethos conditioned from above.
98. These
phenomenally sensual people cannot be properly evaluated independently of
noumenal sensibility, for that is why it makes sense, within the world, to be
phenomenally sensual, and that is why, for them, perfection is more to be
attained to 'On High' than, like their phenomenally sensible counterparts,
'down below', in a democratic revolt against and implicit if not explicit
rejection of autocracy, their ruling factor.
99. And
once axial criteria are properly taken into consideration, then the terms of
gender-reference are usually reversed, and what was heathenistically primary in
free soma becomes secondary under church-hegemonic criteria, females to males,
as the emphasis switches, contrary to purely phenomenal criteria, to bound
psyche as the necessary (unsaved) precondition of salvation, whereas what was
humanistically primary in free psyche becomes secondary, for 'the phenomenally
sensible', under state-hegemonic criteria, males to females, as the emphasis
switches, contrary to purely phenomenal criteria, to the bound soma as the
necessary (damned) post-condition of undamnation, which, contrary to the male
control of the other axis, is only possible by dint of a female control of
society in free-to-bound somatic terms, as noumenal sensuality continues to
rule phenomenal sensibility on a monarchic-to-parliamentary basis, reducing the
correlative regression or, more correctly, counter-progression from bound to
free psyche to a church-subordinate standing, in complete contrast to the
church-hegemonic progression from bound to free psyche which characterizes the
salvation of 'the phenomenally sensual' to noumenal sensibility, and
simultaneously ensures that the correlative progression or, more correctly,
counter-regression from free to bound soma will never be more than state
subordinate for their somatic counterparts.
100. So
while it is possible to take a linear, or chronological, perspective where the
antitheses of historical chronology are concerned, the axial realties of
society, as of opposite approaches to civilization, are such that neither
phenomenal sensuality, a largely antipaganistic context, nor phenomenal
sensibility, its humanistic antithesis, can escape being conditioned by
noumenal factors 'On High' which, whether autocratic/anti-theocratic in
noumenal sensuality or theocratic/anti-autocratic in noumenal sensibility,
change the respective terms of existence of the phenomenal positions and ensure
that what is alpha-first in the world can become Omega-Last in otherworldy
salvation/counter-damnation from the condition of being unsaved/counter-undamned,
whereas what is omega-last in the world exists in a condition of
damnation/counter-salvation by dint of the extents to which what is Alpha-First
in netherworldly undamnation/counter-unsalvation continues to rule over it from
a standpoint rooted, state-hegemonically, in free soma, the kind of freedom
which is to autocracy what free psyche is to theocracy and, hence, to the
noumenally sensible antithesis (to noumenal sensuality) of a male ideal of
freedom which contrasts, absolutely, with what can only be described as the
female ideal of freedom, the freedom not of Eternity but of Infinity, not of
God the Father but of Devil the Mother, not of metaphysics but of
metachemistry, not of grace and holiness but of evil and clearness, not of truth
and joy but of ugliness and hatred, not of the Omega Last but of the Alpha
First, not of the post-historical but effectively if not literally of the
pre-historical, not, in colloquial parlance, of someone corresponding, in his
cultural monism, to a 'son of a gun' but of someone corresponding, in her
barbarous monism, to a 'daughter of a gun', not of psychic peace but of somatic
war, not of Heaven the Holy Soul but of Hell the Clear Will, not of repetitive
time but of spatial space, not of noumenal subjectivity but of noumenal
objectivity, not of elemental wavicles but of elemental particles, not of the
abstract ethereal but of the concrete ethereal, not of air but of fire, not of
music but of painting, not of Eternal Life but of Infinite Death, not of what
is classless but of what is upper-class, not of mind but of matter, not of
transcendentalism but of materialism, not of the Omega Point but of the Alpha
Point, not of blessed intention but of uncursed extension.
101. For,
of course, that which is undamned in the noumenal sensuality of metachemical
free soma is uncursed compared to or, rather, contrasted with whatever is
damned to or in antichemical bound soma, its primary state-hegemonic
counterpart in phenomenal sensibility.
Just as, from a contrary axial standpoint, that which is unsaved in the
phenomenal sensuality of antiphysical bound psyche is unblessed compared to,
or, rather, contrasted with whatever is saved to or in metaphysical free
psyche, its primary church-hegemonic counterpart in noumenal sensibility. 'The Evil' are not cursed by free soma, the
way 'the good' are cursed by bound soma, which, from a female standpoint, a
standpoint characterized by the precedence of psyche by soma (as, in
metaphorical terms, of daughter by mother), is nothing short of damnation. But neither, conversely, are 'the sinful'
blessed by bound psyche, the way 'the Graceful' are blessed by free psyche
which, from a male standpoint, a standpoint characterized by the precedence of
soma by psyche (as, in metaphorical terms, of son by father), is nothing short
of salvation.
102. Therefore
we are presented, as before, with the actuality of two diametrically opposite
kinds of society, a society rooted in the somatic freedom of the Undamned and
extending, in axial descent, to the somatic binding of the Damned in what
amounts to a state-hegemonic partnership between metachemical and antichemical
elements on primary terms and, for males, antimetaphysical and physical
elements on secondary terms, and a society, by contrast, which is rooted in the
psychic binding of the Unsaved and extends, in axial ascent, to the psychic
freedom of the Saved in what amounts to a church-hegemonic partnership between
antiphysical and metaphysical elements on primary terms and, for females, chemical
and antimetachemical elements on secondary terms.
103. But
correlatively with each kind of axial integrity we find that the first type of
society is also rooted in the psychic binding of the counter-Unsaved and
extends, in axial descent, to the psychic freedom of the counter-Saved in what
amounts to a church-subordinate partnership between metachemical and
antichemical elements on primary terms, and, for males, antimetaphysical and
physical elements on secondary terms, and a society, by contrast, which is
rooted in the somatic freedom of the counter-Undamned and extends, in axial
ascent, to the somatic binding of the counter-Damned in what amounts to a
state-subordinate partnership between antiphysical and metaphysical elements on
primary terms and, for females, chemical and antimetachemical elements on
secondary terms.
104. And
in being presented with the actuality of two diametrically opposite kinds of
society, we find that the state-hegemonic/church-subordinate type of society is
divisible between upper-class/anti-classless elements in noumenal sensuality
and between middle-class/anti-lowerclass elements in phenomenal sensibility,
whereas the church-hegemonic/state-subordinate type of society is divisible
between lower-class/anti-middleclass elements in phenomenal sensuality and
between classless/anti-upperclass elements in noumenal sensibility.
105. Hence
the primary resistance of the upper-class to anti-lowerclass criteria in an
axial descent from the materialist aspect of metachemistry to the antirealist
aspect of antichemistry has to be set against the secondary resistance of the
anti-classless to middle-class criteria in respect of an axial descent from the
anti-idealist aspect of antimetaphysics to the naturalist aspect of physics,
and this in turn contrasted, church-hegemonically, with the primary
acquiescence of the anti-middleclass in classless criteria in an axial ascent
from the antihumanist aspect of antiphysics to the transcendentalist aspect of
metaphysics, which can be set against the secondary acquiescence of the lower
class in anti-upperclass criteria in respect of an axial ascent from the
nonconformist aspect of chemistry to the antifundamentalist aspect of
antimetachemistry.
106. Not
forgetting that what, in church-subordinate terms, could be called the primary
false acquiescence of the upper class in anti-lowerclass criteria in respect of
an axial descent from the fundamentalist aspect of metachemistry to the
antinonconformist aspect of antichemistry has to be set against the secondary false
acquiescence of the anti-classless in middle-class criteria in an axial descent
from the antitranscendentalist aspect of antimetaphysics to the humanist aspect
of physics, and this in turn contrasted, state-subordinately, with the primary
false resistance of the anti-middleclass to classless criteria in respect of an
axial ascent from the antinaturalist aspect of antiphysics to the idealist
aspect of metaphysics, which can be set against the secondary false resistance
of the lower class to anti-upperclass criteria in an axial ascent from the
realist aspect of chemistry to the antimaterialist aspect of antimetachemistry,
underlying gender realities notwithstanding.
107. Be
that as it may, there can be no question that the female control of society in respect
of state-hegemonic criteria ensures that soma takes precedence over psyche in
any state/church relativity, thereby relegating the Church to a correlatively
subordinate standing which, no matter how male-oriented it may unofficially
become in relation to the psychic predominance on the part of males in both
antimetaphysical and physical contexts, can never be allowed to usurp the
hegemonic dominance of the State, while, in complete contrast, the male control
of society in respect of church-hegemonic criteria ensures that psyche takes
precedence over soma in any church/state relativity, thereby relegating the
State to a correlatively subordinate standing which, no matter how
female-oriented it may unofficially become in relation to a somatic predominance
on the part of females in both chemical and antimetachemical contexts, can
never be allowed to usurp the hegemonic dominance of the Church.
108. If
the Devil, to speak in simple terms, is directly the enemy of anyone or
anything, it is not God but the Antigod, the antimetaphysical complement to
metachemistry, which is directly subverted (towards somatic emphasis in the
Antison of Antigod) from a hegemonic standpoint in which the noumenally
diabolic female has the better of the noumenally antidivine male, with
consequences which make for the triumph of Infinity over Anti-Eternity. But if Devil the Mother is unequivocally the
enemy of Antigod the Antifather, She is axially - and therefore equivocally -
the enemy of man, of man the father, whom she indirectly subverts (towards
somatic emphasis in the son of man) via antiwoman, specifically with regard to
antiwoman the antimother, Her bound-somatic accomplice in state-hegemonic
opposition to male values, and thus to the possibility, if not actuality, of relatively
free psyche.
109. Contrariwise
if God, to speak in simple terms, is directly the enemy of anyone or anything,
it is not the Devil but the Antidevil, the antimetachemical complement to
metaphysics, which is directly subverted (towards psychic emphasis in the
Antidaughter of the Antidevil) from a hegemonic standpoint in which the
noumenally divine male has the better of the noumenally antidiabolic female,
with consequences which make for the triumph of Eternity over Anti-Infinity. But if God the Father is unequivocally the
enemy of Antidevil the Antimother, He is axially - and therefore equivocally -
the enemy of woman, of woman the mother, whom He indirectly subverts (towards
psychic emphasis in the daughter of woman) via antiman, specifically with
regard to antiman the antifather, His bound-psychic accomplice in
church-hegemonic opposition to female values, and thus to the possibility, if
not actuality, of relatively free soma.
110. That
which is genuinely phenomenally sensual has hitherto been saved and
counter-damned by 'the pseudo-noumenally sensible', but a time is fast
approaching when, contemporary actuality being what it manifestly is, the
much-preyed upon 'pseudo-phenomenally sensual' will have to be saved and
counter-damned by a genuinely noumenally sensible elite, if they are to escape
the predatory seductions of 'the pseudo-phenomenally sensible' who are
themselves in cahoots with a more genuine order of noumenal sensuality which
differs, as America vis-à-vis Britain, from the pseudo-noumenal sensuality that
has tended if not to literally reign over then certainly to rain down upon 'the
genuinely phenomenally sensible', as from an Anglican Monarchic height.
111. Verily,
that which is genuinely phenomenally sensual on the alpha side of the world,
the side of antipaganism, and that which is genuinely phenomenally sensible on
the omega side of the world, the side of humanism, have only existed in
relation to pseudo-noumenally sensible and sensual elites, whose respective
modes of pseudo-transcendentalism and pseudo-paganism have never been anything
more or less than relative to the world and its phenomenal shortcomings.
112. But
thanks or no thanks to America, the pseudo-phenomenal sensibility which
currently exists in relation to a more genuine order of noumenal sensuality has
led to the development of a pseudo-phenomenal sensuality in the pseudo-meek
masses of lapsed and democratized Catholics which now finds itself in desperate
need of a genuine order of noumenal sensibility to counteract the influence of
that more genuine paganism, less psychically fundamentalist than somatically
materialist in metachemistry and less psychically antitranscendentalist than
somatically anti-idealist in antimetaphysics, in terms of an equally genuine
transcendentalism/antifundamentalism, an order of church-hegemonic
transcendentalism/antifundamentalism that is no mere penultimate, or mankind,
approach to God the Father/the Antidaughter of the Antidevil in Eternity, still
less, with state-subordinate idealism/antimaterialism, such an approach to the
Son of God/Antidevil the Antimother in Anti-Infinity, but the ultimate, or
cyborg, approach to such male/female manifestations of noumenal sensibility
which, in being post-historical, is commensurate with a universal per se, with the coming, via
the Second Coming, of 'Kingdom Come', and thus with the realization of the
'Kingdom of Heaven' as that which attests to the utmost psychic freedom through
the metaphysical lead of society for all Eternity, a lead which will only be
possible so long as antimetachemistry is constrained to psychic emulation (of
metaphysics) of a secondary church-hegemonic order and its correlative order of
state-subordinate bound soma remains steadfastly committed to the subordination
of Anti-Infinity to the hegemonic control of Eternity in respect of God's
mastery of the Antidevil in what will become the ultimate virtuous circle of
yang/anti-yin in the ultimate noumenal sensibility of a definitive metaphysical/antimetachemical
perfection.
113. Thus
will a primary order of Eternity prevail over a secondary order of Eternity,
the eternity of truth and joy over the eternity of a beautiful approach to
truth and a loving approach to joy, primary church-hegemonic criteria over its
secondary counterpart in what will be metaphysical and antimetachemical
manifestations of free psyche, while a primary order of Anti-Infinity directly
stemming from psychic freedom, the anti-infinity of a truthful approach to beauty
and a joyful approach to love, will prevail over beauty and love, its secondary
state-subordinate counterpart in what will be metaphysical and antimetachemical
manifestations of bound soma, the latter of which, though inescapably
conditioned by a subatomic female gender actuality which favours soma at the
expense of psyche, will remain respectful of the wishes and priorities of its
primary manifestation and not endeavour to deflect attention from psyche to
soma, realizing that the truthful approach to beauty and joyful approach to
love of its male counterpart are the bound-somatic corollaries, in metaphysics,
of truth and joy, which must remain forever sacrosanct, and that the indirectly
bound somatic modesties of beauty and love exist primarily to ensure that the
pseudo-punishingness of a beautiful approach to truth and a loving approach to
joy not only exist in antimetachemistry, but continue to complement, in
secondary church-hegemonic terms, the truth and joy which is alone, in Eternal
classlessness, of God the Father and Heaven the Holy Soul, psychic superiors,
in every way, to whatever secondary Eternity may be forthcoming from the
Antidaughter of the Antidevil and the Unclear Soul of Antihell in
anti-upperclass vein.
114. Thus
does God the Father have the free-psychic better of the Antidaughter of the
Antidevil, even as Antidevil the Antimother has the bound-somatic worse,
subatomically speaking, of the Son of God, who is primarily of Anti-Infinity in
the directly-bound soma of His truthful approach to beauty but not, on that
account, as categorically of bound soma as His female counterpart; and just so
does Heaven the Holy Soul have the free-psychic better of the Unclear Soul of
Antihell, even as Antihell the Unclear Spirit has the bound-somatic worse,
subatomically speaking, of the Holy Spirit of Heaven, which is primarily of
Anti-Infinity in the directly-bound soma of its joyful approach to love but
not, on that account, as categorically of bound soma as its female counterpart.
115. Yet
it is altogether doubtful that either beauty or love would properly and
deferentially exist were it not for the truthful approach to beauty and the
joyful approach to love which, directly stemming from truth and joy, condition
the ensuing beauty and love to acquiesce, via secondary eternal values, in the
beautiful approach to truth and the loving approach to joy, and not, assuredly
not, to exist by and for themselves in a bound-somatic repudiation of psychic
freedom from an anti-infinity standpoint centred, rather more unequivocally
than its male counterpart, in somatic binding.
116. However
that may be, I should like, finally, to return to what prompted me to start
this work, this world-shattering text, by reminding the reader that no such
omega point/anti-alpha point of Eternity/Anti-Infinity can properly come to
pass unless everything that appertains to Infinity/Anti-Eternity is renounced,
repudiated, and, if necessary, defeated and utterly destroyed or, at the very
least, deconstructed, so that its devotees can be reconstructed, where
possible, on terms which bring them fully into line with post-historical
criteria. For the proper unfolding of
the post-historical is only possible on the basis of outright rejection of the
pre-historical, since it is the continued existence of the pre-historical, in
whatever manifestations of noumenal sensuality, that obstructs and impedes the
progress of post-historicity, which properly comes out of the world in one of
its historical manifestations, the manifestation, as we have seen, of
phenomenal or, rather, pseudo-phenomenal sensuality, the contemporary form of
phenomenal sensuality par
excellence which can only be saved and counter-damned by reference to a more
genuine order of noumenal sensibility that, transcending the Catholic Church,
will take salvation and counter-damnation to their logical conclusions in the
utmost supra-conscious/supra-natural metaphysical and
anti-unconscious/anti-unnatural antimetachemical omega/anti-alpha points of the
virtuous circle of that definitive noumenal sensibility outlined above.
117. Therefore as long as the pre-historical persists in
existing, there can be no global universality in the post-historical, no
ultimate globalization such that must take a properly universal, and therefore
noumenally sensible, form. But the
pre-historical led, as we saw, to the historical, and that in turn leads, or
makes possible, the post-historical, even if such post-historicity as arguably
already exists cannot expect to advance towards full globalization of a universal
order while both the pre-historical and the historical are also still in
existence.
118. But
we need to look a little more closely at this distinction between the three
broad periods or stages of noumenal and phenomenal existence, some of which are
more or less civilized than others, and the extremes arguably not civilized at
all but, for instance, either unnaturally barbarous, as in pre-historical
infinity, or, at the risk of anticipating the future, supra-consciously
cultural, as in post-historical eternity.
Frankly my previous approach to this subject, though praiseworthy in its
almost Spenglerian distinctions between four broad categories, the category of
the pre-historical (corresponding to 'Historyless Chaos'), the categories, in
paganism/antipaganism and humanism/antihumanism, of the historical (which would
have been roughly equivalent to 'Culture' and 'Civilization' in Spengler's Decline of the West), and, finally, the
category of the post-historical (corresponding to 'Second Religiousness'),
still leaves something to be desired, and not just in terms of the rather more
Bunyan-like applications of axial divisions or distinctions which both
criss-cross the world and what have been described as their netherworldly and
otherworldly counterparts in the realms of noumenal sensuality and sensibility
above anything demonstrably phenomenal, and therefore worldly; criss-cross it
in terms of a state-hegemonic collusion between 'Mr Worldly Wise' and 'Vanity Fair' in the one instance, and of
a church-hegemonic collusion between 'the Slough of Despond' and 'the Celestial
City' in the other instance.
119. While
that was an important correction to anything overly chronological or linear in
scope, it still leaves room for an alternative perspective which, while
embracing the role of such axial divisions, somehow manages to cast the whole
process of a linear or chronological overview of pre-historical, historical, or
post-historical categories in a fresh light; one, I mean, which, while broadly
accepting the established data, also revises and enlarges upon it, with quite
spectacular results!
120. But
before I proceed with that, let me briefly recapitulate our established
findings in respect of such categories.
Certainly we found, through a process of logical deduction, that the
real alpha and omega of things was indeed equivalent, in colloquial parlance,
to a 'daughter-of-a-gun' totalitarian alpha and a 'son-of-a-gun' totalitarian
omega, roughly corresponding to the utmost fundamentalist (or, more correctly,
materialist) and transcendentalist values, and with these extreme points in
mind we were able to deduce a devolution from the one and an evolution towards
the other, such that took the respective forms of a 'daughter-of-a-bitch'
pluralism in the one case and of a 'son-of-a-bitch' pluralism in the
other. In between which pre- and
post-historical categories we placed four broad historical categories, starting
with a 'son-of-a-bitch' to a 'son-of-a-gun' category of pagan civilization, in
which the living death of Devil the Mother was no longer savagely naked but
hyped as God, whether on polytheistic or monotheistic terms; proceeding to a
rejection of this in terms of a 'daughter-of-a-gun' to a 'daughter-of-a-bitch'
category of antipagan civilization, in which the death of Devil the Mother
hyped as God became possible through the hype of a Son of Devil the Mother as
Son of God, so that one had what I called a pagan/antipagan chronology of
alpha-worldly historicity; after which it was the turn of the birth of man to
enter the world in the guise of, first, a 'son-of-a-bitch' liberalism and then,
with Marxism, a 'son-of-a-gun' totalitarianism, as first bourgeois humanism and
then proletarian humanism, its social democratic antithesis, signified a
positive retort to anything antipagan, or Christian, in which the emphasis on
birth displaced any lingering concern with death; but that was only an
historically temporary situation or, at any rate, a situation that, with the
untenability of its global pretensions, was soon to be challenged as first
totalitarian and then liberal manifestations of what has been called the death
of man (via worship of the machine) staked their antihumanist claim on the
world, and things regressed from a kind of 'daughter-of-a-gun' totalitarianism
to a 'daughter-of-a-bitch' liberalism, the contemporary situation of civilized
advance par excellence, which
brings us to the border, via America, of the liberal, or pluralist,
manifestation of the dying birth of God the Father, the positive retort to antihumanist
death which, as suggested above, would signify the next and final stage of
civilization's advance the other side of any humanist/antihumanist historical
chronology, a stage necessarily post-historical in its transcendentalist
overcoming of the world and determination to bring life to an eternal head.
121. Therefore
we alternated, it could be said, from a 'daughter-of-a-gun' monism to a
'daughter-of-a-bitch' pluralism in savage primitivity; from a 'son-of-a-bitch'
pluralism to a 'son-of-a-gun' monism in paganism; from a 'daughter-of-a-gun'
monism to a 'daughter-of-a-bitch' pluralism in antipaganism; from a
'son-of-a-bitch' pluralism to a 'son-of-a-gun' monism in humanism; from a
'daughter-of-a-gun' monism to a 'daughter-of-a-bitch' pluralism in
antihumanism; and, in anticipation of things to come, from a 'son-of-a-bitch'
pluralism to a 'son-of-a-gun' monism in transcendental futurity, zigzagging, it
could be said, from primitive devolution to pagan evolution; from antipagan
devolution to humanist evolution; from antihumanist devolution to unitive
evolution - six stages of devolution and evolution subdivided, in each case,
between totalitarian and liberal, or monistic and pluralistic, phases, whether
in respect of a devolution from totalitarian to liberal, monistic to
pluralistic, or, contrariwise, in respect of an evolution from liberal to
totalitarian, pluralistic to monistic, depending, as we found, upon the gender
significance of each stage in the overall regression or progression of
humankind in relation to death or birth, negative or positive approaches to
life which, at their alpha/omega extremes, took the relativistically absolutist
forms of either the living death of Devil the Mother or the dying birth of God
the Father, absolute free soma or absolute free psyche.
122. Such
six stages subdivided into their respective monistic or pluralistic phases make
for a grand total of twelve phases, and it now seems to me that this number is
rather significant in that it logically lends itself to a division into three
lots or four - in short, into three quadruplicities. For when we start thinking of these twelve
phases of monistic and pluralistic and/or pluralistic and monistic alternation,
it isn't long before we are drawn to another way of thinking of the
pre-historical, the historical, and the post-historical from that outlined
above: namely in terms of the first four phases in relation to the
pre-historical; the second four phases in relation to the historical; and the
third four phases in relation to the post-historical, which somewhat modifies
the aforementioned perspective!
123. For
there we had a savage pre-historical precondition of pagan/antipagan and
humanist/antihumanist stages of historical chronology, after which it was
possible to infer a post-historical post-condition of such a worldly
antithesis. Yet if we think in terms of
three lots of four, then what we find is that the savage primitivity of the
fundamentalist if not materialist stage of devolution from a Big-Bang and/or
Edenic monism to a diaspora pluralism of cosmic and/or tribal significance is
the negative precondition of pagan positivity, of the Hindu-like pluralism
(polytheism) to the Judaic-like monism (monotheism), which was no
'daughter-of-a-gun' or 'daughter-of-a-bitch' naked worship of Devil the Mother,
but the 'son-of-a-bitch' to 'son-of-a-gun' civilized coating of the bitter pill
of primitive savagery through Devil the Mother being hyped as God, the positive
fulfilment, so to speak, of a negative premise, the 'heads' side of a
metaphorical coin that necessarily began with female 'tails'. Therefore if all this is to be equated with
the pre-historical, with the alpha and omega of a society, or type of
civilization, based around Devil the Mother, then it is somewhat more germane
to what we would now call Eastern civilization, which, as we all know, was
where civilization effectively began, in the dark days of somatic freedom.
124. But
if civilization began on savage/pagan terms, then it was fated to continue on
what I can now call antipagan/humanist terms, terms one would sooner associate
with the West than with anything Eastern, even when Graeco-Roman criteria were
at large in what must seem like a pagan overlap with or extrapolation from the
East which was nevertheless more closely associated with the West and even,
ultimately, with the coming of antipaganism to the West in the guise of
Christianity, the Romans themselves fated to embrace antipaganism in the face
of their particular kind of pagan traditions which, as we now know, were
anything but Hindu or Judaic in character!
125. Be
that as it may, the second quadruplicity leads us to distinguish antipaganism
from humanism as the negative precondition, 'daughter of a gun' and 'daughter
of a bitch'-wise, of subsequent humanist positivity, as though the Death of
Devil the Mother hyped as God via the Son of Devil the Mother hyped as Son of
God necessarily prepared the ground for the birth of man per se, and thus for an altogether more
enlightened stage of civilization's advance commensurate, as already noted,
with the Age of Reason, whether this is interpreted in liberal or, with Marx,
totalitarian terms.
126. For
if this particular quadruplicity, with a devolutionary negativity in
antipaganism and an evolutionary positivity in humanism, is significant of
anything, it must be of Western civilization, and thus of a space/time
relativity of bound soma and free psyche, in contrast to the spatial absolutism
of pagan free soma. For out of the death
of Devil the Mother hyped as God stepped man, first indirectly, via Christian
antipaganism, and then directly, in the aforementioned humanist terms, as the
negativity of Catholic 'daughter-of-a-gun' totalitarianism and Protestant 'daughter-of-a-bitch'
liberalism was eclipsed by, first, parliamentary 'son-of-a-bitch' liberalism
and, then, communistic 'son-of-a-gun' totalitarianism, and the historical
period of life, characterized by space/time relativity, overtook anything
rooted, pre-historically, in absolute space.
Another metaphorical coin, one might say, with negative tails and
positive heads, the former effectively female and the latter male, the former
the worldly pre-condition of the latter.
For, unlike savagery/paganism, antipaganism/humanism is rooted in man,
both in the man-god and the self-made free man, who epitomizes the summation,
the omega-point, as it were, of a civilization which is more worldly than
pre-worldly or ...
127. But
that is to anticipate the next stage of civilization's advance, which has
reference to the death of man (via worship of the machine), and such a stage is
not only antihumanist, as we have hitherto characterized it, but really quite
distinct from both the West and the East alike, being somewhat global, even if
issuing from states that have the appearance of being Western or even Eastern,
as the case may be, but which, in reality, are sufficiently multiracial and
internationalist as to be effectively global in character, and thus the logical
successor to both Eastern and Western traditions alike. I refer, not least, to contemporary America,
even to Japan, though I realize that before anything remotely resembling the
contemporary liberal modes of corporatism came significantly to pass on the
world stage, as it were, there was a totalitarian manifestation of such
corporatism, of the death of man, which took the form of Fascism, and was dead
against anything communist!
128. For,
with our final quadruplicity, we have to start with the totalitarian manifestation
of antihumanism, which would seem to be the beginning, the real starting-point,
of the next stage of civilization's advance, before things devolved from a
'daughter-of-a-gun' totalitarianism to a 'daughter-of-a-bitch' liberalism, and
Fascism was more or less globally eclipsed by its liberal counterpart, somewhat
more American in character, and the effective resolution of the devolutionary
stage of the post-historical civilization in question. For it now seems to me, on the basis of this
new logical structure, that antihumanism is no less post-historical than
paganism was largely pre-historical, bearing in mind the historical
intermediate quadruplicity, so to speak, of antipaganism/humanism, as germane
to Western civilization-proper.
129. But
if this new type of civilization devolves to a liberal phase of antihumanism,
it does not culminate there; for like antipaganism before it, such
antihumanism, premised upon the death of man, is but the indirect, and
negative, precondition of the liberal manifestation of the dying birth of God
... the Father, and thus of a male-oriented positive counterpart to such
negativity which should issue in Social Theocracy or, more correctly, in the
liberal approach to Social Theocracy as the first phase of Centrism's evolution
towards a totalitarian omega point, an omega point which will be no mere
humanistic culmination, in radical Social Democratic fashion, but the
furthermost reach, ultimately, of divine transcendence of the world, as already
discussed, and thus the furthermost reach of the post-historical, call it a
'son-of-a-gun' climax to something that can only begin, pluralistically, on
'son-of-a-bitch' terms, as germane to a positive synthetic attraction vis-à-vis
the 'daughter-of-a-bitch' liberalism which wears a corporate face in the
advancement of antihumanism towards the borders with transcendentalism.
130. Thus
if primitivity/paganism is one metaphorical coin, the 'coin' of a
pre-historical kind of civilization which one would broadly identify with the
East traditionally, and antipaganism/humanism is another metaphorical coin, the
'coin' of a historical kind of civilization broadly identifiable with the West,
then antihumanism/transcendentalism or, better (with an antithesis to
'primitivity' in mind) antihumanism/divinity is the final such 'coin', as
symptomatic of a negative/positive, death/birth, devolutionary/evolutionary
distinction between female and male manifestations, successively, of what, in
post-historical terms, can only be a global approach to civilization which is
destined to culminate, with the dying birth of God the Father, in transcendent
universality, the transcendent universality of positive globalization, which,
in attaining to its goal, its universal objective, can only displace and consign
to the rubbish bin of historical and pre-historical civilization both Western
and Eastern traditions alike.
131. This
is assuredly what began with Fascism, not least in its Hiterian, or Nazi,
mould, and it would be quite impossible for me, on the basis of this new
approach to the distinctions between pre-worldly, worldly, and post-worldly
stages of civilization, to regard Hitler as anything other than an enemy of
Western civilization in both its liberal and socialist manifestations,
attacking it on both fronts - the Western Front-proper of the liberal
democracies and the Eastern Front of the social democratic, or Marxistic,
extrapolation from Western civilization whose intention, in proletarian
humanism, was to bring the Age of Reason to a totalitarian head, the very head
which the great advocate of Fascist Unreason and Nietzschean 'Superman' was
determined to lop off, as he sent his armies deep into the Soviet Union.
132. Ironically,
it was largely through American intervention and involvement in the Second
World War, a necessarily global war for a global age or incipient global stage
of civilization, that Hitler ultimately failed in his antihumanist objectives;
for America did more than any other country to finance and bolster the Allied
war effort, subsequently spearheading the liberation of Western Europe and thus
playing a major role in bringing about the demise of Fascism. But if America was and continues to be
liberal, it is not on humanist terms, like Great Britain and even France, but
as the antihumanist successor, in effect, to its fascist counterpart and in
some sense precursor, and while it contributed, largely out of self-interest,
to the demise of Fascism in Europe, and even in the Far East, it more than
atoned for any suspicion of disloyalty to the antihumanist cause by
subsequently playing a major role in bringing about the downfall of the Soviet
Union and thus of Communism in Eastern Europe, as it fought and won the 'Cold
War' that divided West from East for more than four decades.
133. Thus
the Allies of the Second World War do not present a humanistic united front,
contrary to what might at first seem to be the case, but rather the
co-operation of humanistic and antihumanistic forces against a brand of
antihumanism that, more ideologically antagonistic towards the totalitarian
version of humanism than towards its liberal counterpart, was the totalitarian
precursor of such antihumanism as has since become more globally entrenched as
the acceptable face of antihumanism from a largely American-led point of view,
a point of view that could never have resigned itself to living in a world
dominated, militaristically, by its totalitarian counterpart in view of its own
liberal traditions stemming, with due modifications, from Britain and France,
and embracing corporatism from the standpoint, in consequence, of the free
market.
134. America,
despite its immense military capabilities, is not overly militaristic, and it
was partly to make the world safe from overt militarism that
135. Our
new way of looking, via successive negative/positive quadruplicities of
devolutionary and evolutionary alternatives, at the development of societies
from pre- to post-historical via an historical realm of worldly relativity may
be superior to any previous investigation of chronological development, but we
cannot do so independently of axial considerations and of the ongoing axial
distinction between post-historical noumenal sensuality and pseudo-phenomenal
sensibility on the one hand, that of the Americanized state-hegemonic
antihumanism, and post-historical pseudo-phenomenal sensuality and - more for
the Messianic future than the immediate present - noumenal sensibility on the
other hand, that of an Irish-led but pan-European church-hegemonic
transcendentalism which, in uniting Europe along the utmost religiously
progressive lines, will set about countering and, eventually, overhauling and
superseding American influence in the world at large, thereby bringing the
peoples of this planet closer to that global unity which is the hallmark of
post-historical civilization - indeed, of whatever conduces towards the maximum
universality of Eternity in the noumenal sensibility of God the Father, whose
anti-polyversal companion in Eternity will be the Antidaughter of the
Antidevil, in that secondary free psyche we have characterized as the beautiful
approach to truth, fit companion for God as He seeks His redemption in the joy
of Heaven the Holy Soul and She finds Hers in the loving approach to joy which
is the Unclear Soul of Antihell, the secondary supreme complement, in the
anti-upperclassness of antimetachemical psychic freedom, to the
church-hegemonic classless supremacy of its metaphysical manifestation.
136. But
where there is the Eternity of God the Father/Heaven the Holy Soul and of the
Antidaughter of the Antidevil/the Unclear Soul of Antihell, there must also be
the Anti-Infinity of the Son of God/the Holy Spirit of Heaven and of Antidevil
the Antimother/Antihell the Unclear Spirit, as the truthful approach to beauty
and the joyful approach to love of a directly-bound soma bring a primary
antiprimacy, in metaphysical classlessness, to bear on the indirectly-bound
secondary state-subordinate somatic antiprimacy of beauty and love in
antimetachemical anti-upperclassness, without which there could be no beautiful
approach to truth (in the Antidaughter of the Antidevil) and no loving approach
to joy (in the Unclear Soul of Antihell) and therefore no secondary supremacy,
in antimetachemical free psyche, to complete the virtuous circle of noumenal
sensibility in respect of the metaphysical hegemony of truth and joy, God the
Father and Heaven the Holy Soul, in the supreme taking and being of a form and
contentment without repetitive-time end.
137. Therefore
the ultimate virtuous circle is precisely that in which, church-hegemonically,
the truth and joy of repetitive time are eternally hegemonic over the beautiful
approach to truth and loving approach to joy of the spaced-space approach to
repetitive time, the supremacy of church-hegemonic Eternity being primary in
metaphysics and secondary in antimetachemistry, while it is also that,
state-subordinately, in which the truthful approach to beauty and the joyful
approach to love of a repetitive-time approach to spaced space are
anti-infinitely ascendant over the beauty and love of spaced space, the
antiprimacy of state-subordinate Anti-Infinity being primary in metaphysics and
secondary in antimetachemistry, even as the latter attests to a greater
preponderance of somatic factors in relation to females.
138. Thus
do the godly and the antidevilish, divine male and antidiabolic female modes of
noumenal sensibility achieve something like a primary and secondary parallel
complementarity in both church and state, free-psychic supremacy and
bound-somatic anti-primacy; though always with the overriding understanding
that, although arguably more somatically prevalent in state-subordinate terms
vis-à-vis its male counterpart, beauty and love are not - nor ever should be
falsely turned into - ends in themselves, but, if church and state are not to
be torn asunder from their common partnership in the virtuous circle of noumenal
sensibility, remain means, in secondary state-subordinate vein, whereby the
beautiful approach to truth and loving approach to joy may be rendered
eternally complementary, in secondary church-hegemonic vein, to the truth and
joy which are alone significant of God the Father and Heaven the Holy Soul, and
thus of that which is eternally supreme on primary rather than secondary terms.
LONDON 2004 (Revised
2012)
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