THE DIALECTICS OF GENDER
AND CLASS
Aphoristic Philosophy
Copyright © 2012 John
O'Loughlin
______________
1. The
reader may recall that much of my recent philosophical activity has been
concerned with the axial distinctions between church-hegemonic and
state-subordinate society on the one hand and state-hegemonic and
church-subordinate society on the other hand, neither of which can really abide
or accept the other because they are largely if not completely opposite, as
opposite, in fact, as Ireland and Britain or, more specifically, Eire and the
United Kingdom. Therefore the one type
of society tends to marginalize if not exclude the other, since you cannot be
both psychically free and somatically free at the same time, nor indeed
psychically bound and somatically bound, the former the phenomenal counterpart,
in church-hegemonic society, to the noumenal heights of psychic freedom; the
latter the phenomenal counterpart, in state-hegemonic society, to the noumenal
heights of somatic freedom - the respective heights no less mutually exclusive
than the respective depths, so to speak, of what, in their noumenal/phenomenal
totality, constitute two entirely opposite types of axis.
2. All
this the reader should already have gleaned, and so I shall not waste his time
by repeating myself all over again, even if I think it expedient, for the sake
of a little extra clarification, to remind him that these axes come in
different guises, and that there is not, nor ever has been or could be, a
straight axial antithesis between phenomenal sensuality and noumenal
sensibility on the one hand and noumenal sensuality and phenomenal sensibility
on the other hand, the former significant of church-hegemonic criteria and the
latter its state-hegemonic counterpart and, in some sense, axial rival.
3. For
history shows us that in the more conventional worldly contexts of, for
instance, each traditional axial antithesis in the British Isles, a more
genuinely worldly, or phenomenal, position exists in relation to a
pseudo-overworldly position, be that position netherworldly in noumenal
sensuality or otherworldly in noumenal sensibility, so that far from a
phenomenally sensual/noumenally sensible antithesis on the one hand and a noumenally
sensual/phenomenally sensible antithesis on the other hand, one finds genuine
phenomenal sensuality existing in axial opposition to pseudo-noumenal
sensibility and, conversely, pseudo-noumenal sensuality existing in axial
opposition to genuine phenomenal sensibility, thereby confirming a worldly
status in which the phenomenal is alone genuine and the noumenal pseudo.
4. Thus
the traditional church-hegemonic axis, which is also of necessity state
subordinate, is best characterized in terms of an axial polarity between
phenomenal sensuality and pseudo-noumenal sensibility, 'the meek' and 'the
pseudo-righteous', while the traditional state-hegemonic axis, which is also of
necessity church subordinate, may be characterized in terms of an axial polarity
between pseudo-noumenal sensuality and phenomenal sensibility, 'the
pseudo-vain' and 'the just'. Such is how
it was and officially continues to be within the British Isles, where the axial
dichotomy between church- and state-hegemonic criteria takes the respective
forms of Roman Catholicism and Constitutional Monarchy, Eire being a largely
Roman Catholic country and the United Kingdom, not least Britain, a
Constitutional Monarchy with a parliamentary democracy.
5. Now
if, as I believe, phenomenal sensuality exists in relation to pseudo-noumenal
sensibility, then that is the church-hegemonic worldly position par excellence, in which things bog down in
the phenomenally sensual masses and such noumenally sensible salvation as the
Catholic Church provides is never more than pseudo, a matter merely of verbal
absolution for penitential contrition from a position centred in implicit
transcendentalism and even, where females are concerned, an equally implicit
antifundamentalism which, ever subjected to explicit constraints emanating from
the Old Testament, cannot and dare not 'come clean' about itself from fear of
exposing its pseudo-theocratic and, for females, pseudo-antiaristocratic
limitations, as having to do, in effect, with a God and an Antidevil - for the
two are correlative - that 'dares not speak its (freely psychic) name'.
6. Likewise
if, as I also believe, pseudo-noumenal sensuality exists in relation to
phenomenal sensibility, then that is the state-hegemonic worldly position par excellence, in which things bog down in
the phenomenally sensible masses and such noumenally sensual undamnation as the
Monarchic State provides and bears witness to is never more than pseudo, a
matter of constitutional figureheadship from a position rooted in implicit
materialism and even, where males are concerned, anti-idealism which, ever
subjected, for want of authoritarian independence, to explicit constraints
emanating from Parliament, cannot and dare not 'come clean' about itself from
fear of exposing its pseudo-autocratic and, for males, pseudo-antitechnocratic
limitations, as having to do, in effect, with a Devil and an Antigod - for the
two are correlative - that 'dares not speak its (freely somatic) name'.
7. Be
that as it may, neither God nor the Devil are anywhere near genuine in the
traditional noumenal contexts of theocracy and autocracy in the British Isles,
and for the very simple reason that the God that dares not reveal itself from
fear of exposing its pseudo-theocratic limitations and less than true face, and
the Devil that dares not reveal itself from fear of exposing its
pseudo-autocratic limitations and effectively ugly face are only possible in
relation to very genuine orders of woman and man or, more correctly, phenomenal
manifestations of woman and antiman on the one hand and man and antiwoman on
the other hand.
8. For
it is not just an ascent from woman to God in church-hegemonic terms, as though
from bureaucracy to theocracy, or a descent from the Devil to man in
state-hegemonic terms, as though from autocracy to democracy, both of which
axial interpretations would be grossly reductionist in their respective
oversimplifications, but rather (when once the genuine vis-à-vis pseudo
dimensions have also been taken into account) of an ascent from antiman to pseudo-God
and woman to the pseudo-Antidevil in the one case, that of the church-hegemonic
axis, and of a descent from the pseudo-Devil to antiwoman and pseudo-Antigod to
man in the other case, that of the state-hegemonic axis.
9. For
what actually constitutes each type of worldly axis is not a simple antithesis
between bureaucracy and theocracy on the one hand and autocracy and democracy
on the other, but a gender link between pseudo-theocracy and antimeritocracy
where pseudo-God and antiman are concerned, as also between
pseudo-antiaristocracy and plutocracy where the pseudo-Antidevil and woman are
concerned in secondary church-hegemonic vein, and between pseudo-autocracy and
antibureaucracy where the pseudo-Devil and antiwoman are concerned, as also between
pseudo-antitheocracy and democracy where pseudo-Antigod and man are concerned
in secondary state-hegemonic vein.
10. Thus
far from a bureaucracy to theocracy axis of church-hegemonic criteria, we find
a pseudo-theocratic to antimeritocratic link of pseudo-divine and antimasculine
males in pseudo-metaphysics and antiphysics, pseudo-transcendentalism and
antihumanism, coupled, in secondary church-hegemonic vein, to a
pseudo-antiaristocratic to plutocratic link of pseudo-antidiabolic and feminine
females in pseudo-antimetachemistry and chemistry, pseudo-antifundamentalism
and nonconformism, not to mention, in state-subordinate vein, a
pseudo-technocratic to antidemocratic link of pseudo-divine and antimasculine
males in pseudo-metaphysics and antiphysics, pseudo-antiidealism and
antinaturalism, coupled, in secondary state-subordinate vein, to a
pseudo-antiautocratic to bureaucratic link of pseudo-antidiabolic and feminine
females in pseudo-antimetachemistry and chemistry, pseudo-antimaterialism and
realism.
11. Conversely,
far from an autocratic to democratic axis of state-hegemonic criteria we find a
pseudo-autocratic to anti-bureaucratic link of pseudo-diabolic and antifeminine
females in pseudo-metachemistry and antichemistry, pseudo-materialism and antirealism,
coupled, in secondary state-hegemonic vein, to a pseudo-antitechnocratic to
democratic link of pseudo-antidivine and masculine males in
pseudo-antimetaphysics and physics, pseudo-antiidealism and naturalism, not to
mention, in church-subordinate vein, a pseudo-aristocratic to antiplutocratic
link of pseudo-diabolic and antifeminine females in pseudo-metachemistry and
antichemistry, pseudo-fundamentalism and antinonconformism, coupled, in
secondary church-subordinate vein, to a pseudo-antitheocratic to meritocratic
link of pseudo-antidivine and masculine males in pseudo-antimetaphysics and
physics, pseudo-antitranscendentalism and humanism.
12. Therefore
however we evaluate the two axes, whether in general or more exactingly
comprehensive terms, we arrive at the conclusion that the phenomenal positions
are alone genuine and the noumenal ones pseudo in what amounts to a worldly
system or historical manifestation of axial polarity, and largely because it is
reflective of relativity in relation to phenomenal criteria and cannot be
simultaneously absolutist in respect of the noumenal heights, heights which are
only properly or fully noumenal, whether with a bias towards the Devil or,
conversely, towards God, either side of the worldly mean of natural/human
phenomenality, and thus in relation to either pre-historical criteria, as in
the cosmic past, or post-historical criteria, as in the cyborg present and,
doubtless to a much greater and deeper extent, future.
13. Thus the
worldly manifestation of axial polarity, being phenomenally relative, will
always signify the opposition of genuine phenomenal sensuality to
pseudo-noumenal sensibility in the one case, that of church-hegemonic and
state-subordinate criteria, and, conversely, of pseudo-noumenal sensuality to
genuine phenomenal sensibility in the other case, that of state-hegemonic and
church-subordinate criteria.
14. This
suffices to explain the traditional antitheses, on each class level, between
Ireland and Britain, as, more specifically, with regard to
15. When
we come to examine the contemporary and effectively post-historical situation
in respect of countries like America, however, we find that the axial polarity
between genuine and pseudo is reversed in favour of the noumenal heights; for
it is now that we are entering upon an age which is the converse of anything
cosmic and pre-worldly, being, to all intents and purposes, cyborgistic and
post-worldly, in which absolutism is once again as genuine, if on contrary
terms, as it was in the pre-historical past, the past, one might say, of
Eastern as opposed to Western civilization, and relativity is accordingly so
compromised by the predominating prevalence of such absolutism that its
phenomenality, so to speak, is pseudo.
16. This,
at any rate, would explain the position of both the American caucasian masses,
extrapolated out, in pseudo-phenomenal vein, from a phenomenally sensible North
European and especially British tradition, and the Americanized lapsed catholic
masses of countries like Eire, whose pseudo-phenomenal sensuality in the
democratized, urbanized, and proletarianized environments in which they live
and work entitles us to regard them as in some sense pseudo-meek, since what is
seducing them to revel in the libertarian productions of the - compared to
Britain - more genuine noumenal sensuality of the American so-called Dream,
rooted in state-hegemonic criteria, is simultaneously rendering them less than
fit for or suited to the pseudo-noumenal sensibility that would formerly have
appealed to their less urbanized counterparts in the further depths of
phenomenal sensuality, when the Catholic Church was able to 'save' from their
sins and pseudo-crimes those who had elected for salvation in what I have
called the pseudo-noumenally sensible terms of verbal absolution for
penitential contrition.
17. Little
wonder, however, that with a pseudo-phenomenally sensible to noumenally sensual
axis of state-hegemonic criteria at work in the post-historical context of
American culture, with its cinematic licence and infinite variety of celluloid
and other synthetically elevated 'stars', there is less scope for
pseudo-noumenal sensibility to go about its pseudo-righteous business than was
formerly the case, and that the lapsed catholic pseudo-meek masses accordingly
find themselves bereft of a righteous alternative to their pseudo-phenomenally
sensual shortcomings, shortcomings which, bad enough in their own sinful and
pseudo-criminal terms, pale to comparative insignificance vis-à-vis the evil
and pseudo-foolish liberties which the principal exponents of that more genuine
noumenal sensuality are able to take in their own sphere of influence and which
now rain down upon them, these lapsed catholic and even effectively atheistic
pseudo-meek masses, in a never-ending barrage of somatic freedoms, of undamned
and counter-unsaved liberties, as a testimony to the infinite ingenuity for
immorality and vice of state-hegemonic criteria.
18. Unlike
their phenomenally sensual counterparts of the Catholic tradition, however, the
pseudo-meek do not live in a state-subordinate/church-hegemonic context or society
but effectively, if not literally, in one which defers, in quasi-state
hegemonic vein, to the more genuine state-hegemonic criteria issuing from the
somatic freedoms of noumenal sensuality, not least in its American and
therefore principal contemporary manifestations. Therefore these lapsed Catholic or
un-Catholic pseudo-phenomenally sensual masses find themselves deferring, via
American and, indeed, Anglo-American pressures, to state-hegemonic criteria in
such fashion that not only is the traditional Church-hegemonic axis to which
they would formerly have pertained of less relevance to them, but the very
secular freedoms which have been opened up, in the republican-state context,
now permit alternative ideologies or movements from that of the conventional or
traditional institutions to carve a niche for themselves and effectively set
themselves up in the name of the People or, more specifically, the deliverance
of the People from commercial exploitation and moral corruption.
19. To
begin with, such alternatives tended to be socialistic or even Marxistic, but
time has found them out and exposed their limitations and even irrelevance from
an Irish point of view. By which I mean
that while the traditional church-hegemonic/state-subordinate criteria of what
is, in effect, an ascending axis from phenomenal sensuality to pseudo-noumenal
sensibility may no longer be relevant to the urbanized and proletarianized
masses, it is still responsible in no small degree for the existence of such an
axis in the first place, and that even the pseudo-phenomenally sensual masses
partly owe their origins to it and have a place on it in what I tend to regard
as a more elevated position vis-à-vis that more genuine phenomenal sensuality
of the genuine meek, whether or not any such still exist.
20. For,
in truth, there can be no Marxistic socialism for those who pertain to the
ascending axis in question, since the whole theory and practice of Marxism
stems from liberal humanism and parliamentary democracy as, in no small measure,
its proletarian and social democratic offshoot, and what is that if not the
genuine phenomenal sensibility that forms a parliamentary/puritan antithesis
to, or polarity with, the monarchic/anglican pseudo-noumenal sensuality at the
apex of traditional state-hegemonic criteria in Britain and, in particular,
England. Therefore not only is Marxism
axially irrelevant to the pseudo-meek lapsed catholic masses of countries like
Eire; it is in consequence of its secular origins ideologically and ethnically
irrelevant, since stemming from a state-hegemonic tradition which simply
transforms bourgeois relativity into proletarian absolutism, and interprets
life solely from the standpoint of economics and hence the creation and/or
distribution of wealth.
21. Besides, how woefully reductionist to humanistic criteria is
the Marxist interpretation of class warfare in terms of the exploitation of man
by man, of the proletariat by the bourgeoisie!
This is in effect the reductionism of phenomenal sensibility, whether or
not such reductionism ends-up straining away from its properly
parliamentary/puritan manifestation on neo-noumenally sensual terms and
reintroduces, in Bolshevik-like vein, a kind of neo-autocratic subversion of
democracy. For such a reductionism is the
product, in large part, of humanism, of the failure of Western civilization to
address 'God building' largely because it believes that 'God is dead', when all
it has actually and unwittingly turned against and effectively killed off is
the hype of Devil the Mother as God and the Son of Devil the Mother as the Son
of God, and foolishly supposed, in its humanistic fatality, religion to be a
closed issue, with humanism as its logical replacement!
22. And
consequently, in all too reductionist vein, exploitation is conceived in
humanist terms, with the exploitation of man by man, the proletariat by the
bourgeoisie, being the problem that has to be addressed and, if possible,
solved on the basis of socialist revolution and a social democratic form of
representative government that reflects the concerns of proletarian
humanism. And so they dead-end
themselves in an extrapolation from phenomenal sensibility that, far from
tending back up the diagonally descending state-hegemonic axis in
pseudo-phenomenally sensible vein, like the pseudo-worldly wisdom of the
American extrapolation from European and, in particular, British polity, tends
down from it towards a neo-noumenally sensual nadir which is the
all-too-earthly omega point of the world and, hence, of Western civilization,
the earth that is bound for an earthly hell in due Marxist-Leninist and/or
Stalinist vein.
23. Such
farcical reductionism, whilst it might suffice for those who appertain to
phenomenal sensibility, whether as liberal bourgeoisie or social proletariat,
does scant justice to the pseudo-phenomenally sensual pseudo-meek of the other,
and traditionally Church-hegemonic, axis, who have, in any case, less to do
with man and antiwoman, physics and antichemistry, than with woman and antiman,
chemistry and antiphysics, and who, as women and antimen, are preyed upon, from
the noumenally sensual heights of a more genuine 'Vanity Fair', less by
corrupted reproductions of themselves than by devils and antigods, the
metachemical and the antimetaphysical exploiters, who profit from the financial
assistance less, in the American context, of men and antiwoman than of
pseudo-men and pseudo-antiwomen, the sorts of pseudo-physical and
pseudo-antichemical elevated extrapolations from traditional or conventional phenomenally
sensible criteria that now constitute the principal partnership in the
exploitation of the pseudo-phenomenally sensual masses from a contrary axial
standpoint.
24. Therefore
far from the exploitation of man by man, of proletariat by bourgeoisie in
phenomenal sensibility, one has a situation in which pseudo-women and
pseudo-antimen are being exploited - and morally corrupted - by genuine devils
and antigods whose immoral liberties are financially aided and abetted by the
pseudo-men and pseudo-antiwomen of what is now an American-dominated
state-hegemonic axis which stretches from pseudo-phenomenal sensibility to
noumenal sensuality and even, in reverse terms, from noumenal sensuality to
pseudo-phenomenal sensibility, so much is American culture in the grip of the
metachemical/antimetaphysical Few as against the pseudo-physical/antichemical
Many.
25. However
that may be, one cannot seriously regard the quasi-state-hegemonic situation
which has opened up, or been opened up in consequence of American-type
pressures, in countries like Eire as justifying a Marxist or socialist approach
to the problem of commercial exploitation, for - Anglo-Irish exceptions to the
rule notwithstanding - the Irish people do not and cannot relate to what
properly appertains, in blatantly un-Catholic vein, to the British and, in a
wider context, Anglo-American axis of state-hegemonic criteria, and any move in
that contrary direction can only be regarded as ethnically subversive and
potentially traitorous, serving merely to advance Anglo-American criteria at
the expense of what properly characterizes Ireland as, when true to itself, a
male-led and deeply moralistic society concerned with 'world overcoming' and an
accommodation, no matter how imperfectly realized, with the salvation of the
self in the psychic freedom of grace and, for females, pseudo-punishment, as
germane to what has been characterized as pseudo-noumenal sensibility.
26. Thus
if the current gulf between traditional Church-hegemonic criteria and contemporary
state freedom is to be exploited in a way most befitting Irish interests and,
indeed, the interests of civilization in respect of a cultural lead of society,
then it cannot be on terms which derive from the 'enemy camp', the
state-hegemonic axis, but rather on terms which owe something to moral criteria
and would be determined to resurrect or renew the Church-hegemonic axis in such
fashion that the pseudo-meek acquire access to genuine righteousness; that the
pseudo-phenomenal sensuality of the lapsed catholic proletarianized masses is
appealed to from a standpoint centred in genuine noumenal sensibility, and that
their salvation and counter-damnation, in free psyche and bound soma, from the
pseudo-world to otherworldly heights will consequently be of a more lasting and
permanent character than anything available to their more inherently Catholic
counterparts in the Western past, when verbal absolution for penitential
contrition was the religious norm in what manifestly fell short - and continues
so to do - of anything genuinely noumenal and sensible.
27. The
reader will recall that I have gone into this subject in some detail in
previous texts, and that the whole context of genuine noumenal sensibility,
being global rather than Western in character, requires nothing less than the
cyborgization of life and consequent 'overcoming of man', in order that the
said pseudo-phenomenally sensual masses may be elevated above their
pseudo-worldly status in such fashion and to such an extent that the failings
of their Catholic ancestors are not repeated, but that they remain saved and/or
counter-damned up the otherworldly mountain and therefore comparatively safe
from the exploitative predations of the noumenally sensual and their
pseudo-phenomenally sensible counterparts on what has been described as the
state-hegemonic axis of contemporary American civilization.
28. Bear
that in mind, for permanent salvation and counter-damnation will not - and
cannot - occur on any other basis than that to which I have alluded above. If you want to end the exploitation of the
pseudo-meek by the Vain and their pseudo-just collaborators, you have to
engineer a new and altogether more genuine order of the Righteous, who will not
only parallel, from a church-hegemonic standpoint, the state-hegemonic changes
that have occurred, under American auspices, across the axial divide of
contemporary civilization, but effectively provide the basis whereby the
pseudo-world may be more effectively 'overcome' in the interests of enhanced otherworldly
satisfaction and an end to the exploitation of the pseudo-meek by the Vain,
thereby hastening the end of state-hegemonic civilization itself.
29. For
when there is no longer any prey for the noumenally sensual predators to avail
of, they will be 'out of business', and it will not be long before the
consequences of that begin to percolate down the entire axis of state-hegemonic
society and it collapses in upon itself for want of adequate external
nourishment. For an imperial beast,
driven, in objective vein, by female-dominated criteria, cannot long survive
the removal of its prey, and even the threat of such removal may be enough to
drive it over the brink and into the most irrational and barbarous of
manoeuvres in order to prevent or preclude the other axis from fully getting
its act together and leaving it in the lurch.
30. That,
however, remains to be seen. But one
must be aware of the possibilities and be prepared and able, moreover, to take
all necessary measures either to prevent or, if that proves impossible, deal
with them when the time comes. For one
cannot expect a fundamentally irrational and predatorily objective beast to go
away quietly when its whole immoral ethos is based around commercial exploitation
through free enterprise of an explicitly somatic nature. It will resent and, as far as possible,
resist every attempt by the New Righteous, the genuinely noumenally sensible,
to deliver the pseudo-meek from their much-put-upon predicament, especially
since the terms of deliverance, amounting to a new order of salvation and
counter-damnation, require the exploitation of democracy to a profoundly
theocratic end, the sort of end which every society rooted in Creationism
and/or Creatorism, no matter how ostensibly democratic or even republican, is
hell-bound to resist, since it flies in the face of all that would
theocratically hype autocracy and make a God out of Devil the Mother.
31. Be
that as it may, the utilization of the paradoxical subversion of contemporary
state freedom in Eire and other such countries can only be from the standpoint
of the overhauling of traditional church-hegemonic criteria in the interests
not only of a more efficacious salvation of the People from worldly sins and
pseudo-crimes than would otherwise be possible but, no less importantly, of
their deliverance from those who, ever rooted in Evil and pseudo-Folly, would
otherwise continue to prey upon and corrupt them from the libertarian
vantage-point of the more radical state-hegemonic criteria which issue from an
order of 'Vanity Fair' which puts even the libertarian audacities of British
imperialism in the pseudo-noumenally sensual shade, guilty though they are of
endeavouring to emulate their American counterparts.
32. Thus
and only thus can the pseudo-meek, lapsed catholic masses be delivered from
Evil, as well as, when once the pseudo-foolish corollary of Evil has been taken
into account, from their own pseudo-worldly shortcomings which may still be
dignified with reference to sin and pseudo-crime, not to mention, in free soma,
to folly and pseudo-evil. And this in spite of the fact that they signify a shift from
phenomenal sensuality to pseudo-phenomenal sensuality. For that is a parallel axial shift, as,
conversely, in the state-hegemonic drift from Britain to America, from
phenomenal sensibility to pseudo-phenomenal sensibility and from
pseudo-noumenal sensuality to noumenal sensuality, and does not alter the
fundamental distinctions between genuine sin and grace, coupled to pseudo-crime
and pseudo-punishment, in the bound to free psyche of church-hegemonic axial
criteria, and genuine crime and punishment, coupled to pseudo-folly and
pseudo-wisdom, in the free to bound soma of state-hegemonic axial criteria,
each of which has to be juxtaposed with subordinate criteria in respect of
either the State, as from free to bound soma, or the Church, as from bound to
free psyche, the former the foolish to wise and pseudo-evil to pseudo-good
counterparts, according to gender, of sin and grace, pseudo-crime and pseudo-punishment,
and the latter the criminal to punishing and pseudo-sinful to pseudo-graceful
counterparts of evil and good, pseudo-folly and pseudo-wisdom.
33. Therefore
while we need to distinguish pseudo from genuine in relation to the axial
transformations which have come to pass from a post-worldly standpoint, a
standpoint favouring the noumenal heights, we need not doubt that the logic of
genuine sin and grace in relation to church-hegemonic criteria and genuine
crime and punishment in relation to state-hegemonic criteria more or less
persists irrespective of whether the axial integrity is worldly or
post-worldly; for that is an altogether different logical holon, as it were,
which operates by rules determined by the particular class of hegemonic criteria,
be they of the Church or of the State, and has little or nothing to do with the
axial emphasis towards genuine or pseudo manifestations of phenomenal or
noumenal criteria, despite superficial appearances to the contrary.
34. For
that is an historical and devolutionary and/or evolutionary matter, whereas the
axes as such are established on the basis of either church-hegemonic or
state-hegemonic criteria, psyche or soma, maleness or femaleness, subjectivity
or objectivity, and cannot deviate from the principles of either a male lead of
society or a female rule of it, principles which ensure that, no matter how
pseudo-noumenal the Church may be within a worldly era, the acceptance of grace
as something one rises to from sin (as, for females, one rises, in secondary
church-hegemonic vein, to pseudo-punishment from pseudo-crime), is forever
distinct from the rejection of goodness as something one falls to from evil
(as, for males, one falls, in secondary state-hegemonic vein, to pseudo-wisdom
from pseudo-folly), no matter how pseudo-noumenal the State may be within a
worldly era.
35. For
the principal aspects of these antithetical axes are forever at cross-purposes
with each other, a male lead of society in church-hegemonic terms ensuring that
genuine sin and grace, the principal attributes of church-hegemonic society,
exist no less within the diagonally ascending axis than pseudo-sin and
pseudo-grace within its diagonally descending counterpart, while, conversely, a
female rule of society in state-hegemonic terms ensures that genuine evil and
good, the principal attributes of state-hegemonic society, exist no less within
the diagonally descending axis than pseudo-evil and pseudo-goodness within its
diagonally ascending counterpart, quite apart from the secondary positions of
female church-hegemonic and male state-hegemonic criteria within their
respective axes.
36. All
this is of course very complicated and not at all easy to understand, even
though logically incontestable. For
compared to church-subordinate criteria within a state-hegemonic society, a
society characterized by a bias for soma at the expense of psyche, only the
sins and graces of a church-hegemonic society, which rather favours a bias for
psyche at the expense of soma, will accord with a more genuine approach to and
interpretation of sin and grace, not to mention, in secondary terms, with a
less genuine approach to and interpretation of crime and punishment, the female
'pseudo' corollaries in sensuality and sensibility of the primary - and male -
manifestations of church-hegemonic criteria as applying to bound and free
psyche within antiphysical and metaphysical, as opposed to chemical and
antimetachemical, contexts.
37. Conversely,
compared to state-hegemonic criteria within a state-subordinate society, a
society characterized by a bias for psyche at the expense of soma, only the
evils and goodnesses of a state-hegemonic society, which rather favours a bias
for soma at the expense of psyche, will accord with a more genuine approach to
and interpretation of evil and good, not to mention, in secondary terms, with a
less genuine approach to and interpretation of folly and wisdom, the male
'pseudo' corollaries in sensuality and sensibility of the primary - and female
- manifestations of state-hegemonic criteria as applying to free and bound soma
within metachemical and antichemical, as opposed to antimetaphysical and
physical, contexts.
38. Therefore
despite shifts from genuine to pseudo or from pseudo to genuine manifestations
of phenomenality and noumenality, the overall attributes of each axis remain
more or less consistent with the terms under which they operate and exist, even
if degrees of genuineness or pseudoness in relation to those attributes of
state or church can be adduced from the status of the axis, a pseudo-noumenally
sensible position incapable of conferring or, more correctly, overseeing the
development of genuine grace to anything like the same extent as would
characterize a fully functioning metaphysical and antimetachemical position in
genuine noumenal sensibility and, conversely, a pseudo-noumenally sensual
position likewise incapable of encouraging the development of genuine evil to
anything like the same extent as a fully functioning metachemical and
antimetaphysical position in genuine noumenal sensuality - such comparative
distinctions also applying, in lower terms, to their phenomenal counterparts.
39. However
that may be, we can be under no doubt that evil and crime are no less genuine,
in general terms, in pseudo-noumenal sensuality than they would be in noumenal
sensuality, even if their degree of genuineness is apt to be beneficially
affected by and to reflect the worldly relativity to which they are perforce
subject by the prevalence of phenomenal sensibility.
40. Likewise
we may rest confident that goodness and punishment are no less genuine, in
general terms, in pseudo-phenomenal sensibility than they would be in
phenomenal sensibility, even if their degree of genuineness is apt to be
adversely affected by and to reflect the netherworldly absolutism to which they
are perforce subject by the prevalence of noumenal sensuality.
41. Conversely,
we can take it as axiomatic that grace and wisdom are no less genuine, in
general terms, in pseudo-noumenal sensibility than they would be in noumenal
sensibility, even if their degree of genuineness is apt to be adversely
affected by and to reflect the worldly relativity to which they are perforce
subject by the prevalence of phenomenal sensuality.
42. Likewise
we may be assured that sin and folly are no less genuine, in general terms, in
pseudo-phenomenal sensuality than they would be in phenomenal sensuality, even
if their degree of genuineness is apt to be beneficially affected by and to
reflect the otherworldly absolutism to which they would be subject by the
prevalence of noumenal sensibility.
43. In
actuality, where this latter eventuality is concerned, we may well believe that
such sin and folly, together with its female complements in pseudo-crime and
pseudo-evil, would be subject to progressive reduction and even eventual
elimination, the more the vain powers that currently prevail over them were
countered by that enhanced order of righteousness accruing to genuine noumenal
sensibility, the objective of which would be to save and counter-damn the
pseudo-phenomenally sensual masses up to free psyche and bound soma more
efficaciously and lastingly than would otherwise be possible, and precisely by
transforming them, bit by bit, into mirror images of the Righteous themselves,
whose grace and wisdom, coupled for females to pseudo-punishment and
pseudo-goodness, would owe much if not everything to the progressive
cyborgization of life over which they were destined to preside following the
revolutionary supersession of the world or, more correctly, the new
pseudo-world of the pseudo-meek and, ironically, the old pseudo-otherworld of
the pseudo-righteous, all those priests and other religious traditionalists
whose grace and wisdom, though comparatively genuine, was insufficiently such
as to accord with or permit of 'world overcoming' on a more than relative and,
indeed, provisional basis, the basis owing much, if not everything, to verbal
absolution for penitential contrition on the part of the meek, the more
genuinely phenomenally sensual forerunners of today's much-preyed upon
Americanized, democratized, urbanized, and proletarianized lapsed catholic
masses, whom we have accordingly termed 'pseudo-meek' and believe - indeed know
- to be in line for direct access to that more genuine order of righteousness
which will only come, in 'Kingdom Come', with genuine noumenal sensibility,
following a majority mandate for religious sovereignty in what has been
described as a paradoxical utilization of the democratic process in countries with
the right kind of axial precondition of such a utilization, commensurate, as
has often been said, with 'Judgement'.
44. Of
course, one cannot take the staging of such a paradoxical election for granted
even in countries which would seem to be most likely to permit or encourage it;
for this would not be in consequence of just another political party
manoeuvring itself towards power but would be a development that had the
potential to put an end to democracy once and for all, in the event, sooner or
later, of a majority mandate for religious sovereignty, such as I have
identified, all along, with an ultimate mode of sovereignty as germane to the
furthermost development of republicanism in what would seem to be the nearest
ideological equivalent to 'Kingdom Come', a rather inadequate, because
traditional, term for a society led by the most credible approximation to a
Second Coming, a Messianic leader who desires nothing less than the democratic
overthrow of worldly or, more correctly, pseudo-worldly society in the
interests of the utmost otherworldly salvation and counter-damnation of the
pseudo-meek to genuine righteousness, an eventuality only likely to transpire
in conjunction with the elevation and advancement of theocracy to its most
genuine level and stage of existence, a stage commensurate with what has been
termed Social Theocracy, or the theocracy of a religiously sovereign People who
are their own approximations to God the Father and, for females, the
Antidaughter of the Antidevil, as well, as in state-subordinate terms, to the
Son of God and Antidevil the Antimother, as described in previous texts.
45. Therefore
those who are now the pseudo-phenomenally sensual pseudo-meek have the
prospect, with this paradoxical utilization of the democratic process in
countries like Eire, of becoming, following a majority mandate for religious
sovereignty, germane to a genuinely righteous order of noumenal sensibility, an
order overhauling the pseudo-noumenal sensibility of the pseudo-righteous
priests that currently still function, if less credibly and effectively so than
of old, but are unable to prevail over the pseudo-meek, even if elements of the
genuine meek are still subject to their influence and persuasions.
46. That
matters little! For in the overall picture
the genuine phenomenally sensual are of small account beside that greater
proportion of antimen and women who constitute the pseudo-meek of contemporary
Americanized civilization, and who can be persuaded, I firmly believe, to use
the democratic process to vote, paradoxically, for religious sovereignty in the
event of the Movement for Social Theocracy not only 'setting up shop', so to
speak, among them, but appealing to them to opt, via such a vote, for
deliverance from their pseudo-worldly predicament to a salvation and
counter-damnation that will follow from religious sovereignty, since one must
first opt for religious sovereignty if one wishes to be saved and
counter-damned from the political sovereignty of the pseudo-world in which one
remains trapped, not merely in relation to one's own sinful and/or
pseudo-criminal bound psychic shortcomings, never mind the more state-oriented
foolish and/or pseudo-evil free somatic corollaries thereof which take on an
increasingly significant role and standing in the pseudo-world but, no less
importantly, in relation to the genuine evils and crimes, not to mention
pseudo-follies and pseudo-sins, that 'rain down' upon one from above, not, to
be sure, in terms of pseudo-noumenal sensibility, still less the as-yet-nonexistent
noumenal sensibility of the coming righteous, but in terms of the noumenal
sensuality that is everywhere the fount of all somatic licence and libertarian
immorality, and thus the focus of that which corrupts and degrades those whose
fate it is to suffer the exploitations of the netherworldly Vain, call them
predators, wolves, devils, antigods, celluloid 'stars', or what have you.
47. Yes,
it is the Vain who are the primal cause of the pseudo-meek, for the pseudo-meek
have not been created by the (as yet nonexistent) Righteous the way the meek
were largely the product of the pseudo-righteous, but thanks to the extent to
which noumenal sensuality, appertaining to state-hegemonic criteria and thus to
the opposite axis from anything Catholic or lapsed Catholic Irish, is able to
do its business at their expense, financially aided and abetted by the
pseudo-just, so that they are the product, in large measure, of its
exploitative zeal and ability to induce them to 'suck up', in
quasi-state-hegemonic vein, to an idolatrous worship of its neo-heathenistic
liberties, liberties which, no matter how superficial and ethnically corrupt,
exert a fascinating influence over their lives and, indeed, keep them in that
comparatively elevated position over their traditional counterparts which
portends, it seems to me, the possibility of a genuinely noumenal sensible
overhaul of church-hegemonic/state-subordinate criteria in due course, as
outlined here and elsewhere in my works.
48. Thus
far from a situation in which antimen and women are saved to and/or
counter-damned by pseudo-gods and/or pseudo-antidevils or, more correctly, the
pseudo-godly and/or pseudo-antidevilish, the revolutionary overhaul of the
church-hegemonic and state-subordinate axis would indicate that, with the
establishment of 'Kingdom Come', the salvation and counter-damnation diagonally
up the said axis will be from the pseudo-phenomenally sensual world of
pseudo-antimen and pseudo-women to the genuinely noumenally sensible otherworld
of the godly and antidevilish, who, in their grace and wisdom,
pseudo-punishment and pseudo-goodness, will encourage the cyborgization of what
had formerly been the pseudo-meek masses towards a level of righteousness not
only transcending that of the principal religious tradition of the West, but
going beyond its Eastern counterpart in transcendental meditation, so that
things actually move forward, in synchronization with global criteria, beyond
mankind to the properly universal heights of what has, in previous texts, been
called Cyborgkind, the rightful - and righteous - destiny of antiman and woman
or, rather, pseudo-antiman and pseudo-woman, since genuine godliness and
antidevilishness is nothing if not intensively cyborgistic in its transcendence
of what approximates to mankind in terms less of man and antiwoman, still less
pseudo-man (superman) and pseudo-antiwoman (super-antiwoman), than of their
pseudo-phenomenally sensual counterparts in what is, by all accounts, the
pseudo-worldliness of the Americanized, democratized, urbanized,
proletarianized lapsed catholic present.
49. Therefore
two critical points arise from the above statement. The first is that the Catholic priesthood are
there to be overhauled by a religiously sovereign People who will have rights
in relation to such sovereignty, and the second is that it is not so much, in
Nietzschean parlance, man who has to be overcome as, from the standpoint of the
pseudo-meek, the pseudo-antimen and pseudo-women of pseudo-phenomenal
sensuality, who are precisely those for whom a more genuine noumenal
sensibility is both possible and desirable.
Of course, in the broader species perspective, 'man' is something that
has to be overcome ... if godliness, for example, is to prevail. But there is a world of difference, all the
difference of the mass positions, or position of the masses, at the foot of
each axis, between the antimen and women or, in contemporary terms,
pseudo-antimen and pseudo-women of pseudo-phenomenal sensuality and the men and
antiwomen or, again in contemporary terms, pseudo-men and pseudo-antiwomen of
pseudo-phenomenal sensibility. For while
the latter are hand-in-glove with the noumenally sensual (not merely the
pseudo-noumenally sensual), in the mutual exploitation of the former, the
pseudo-phenomenally sensual pseudo-meek in question are bereft of religious
guidance, and thus the possibility of salvation, not to mention its
state-subordinate corollary of counter-damnation, so long as there is no
godliness and antidevilishness in genuine noumenal sensibility to appeal to
them and thereby save them from their pseudo-worldly predicament.
50. This
is and must be the otherworldly task of Social Theocracy. This is what those dedicated to the
advancement and consolidation of religious sovereignty in the People must set
about overseeing. For the
pseudo-phenomenally sensual People can no more save and/or counter-damn
themselves to noumenal sensibility than the pseudo-righteous save and/or
counter-damn them to pseudo-noumenal sensibility, when the Catholic priesthood
are merely an anachronism that is powerless to intervene on their behalf, their
clerical remit only extending as far as the phenomenally sensual, and such
traditional Catholics are hardly representative of life in the contemporary
urban contexts of ongoing secularity, being, if anything, a dwindling minority
of largely rural and provincial types who have been overtaken by the march of
contemporary civilization as it advances to the tune of an American horn.
51. Frankly,
the traditional Catholic minority are of small historical or, rather,
post-historical account, being, if anything, a Western shortfall from the
steady tramp of globalization, which can also be heard in the East, to the
detriment of traditional religious values, not least in respect of Buddhism. It therefore cannot be the business of Social
Theocracy to drum up support from the rural backwaters of Catholic tradition;
for such people can get along relatively well with such salvation and
counter-damnation - comparatively genuine on its own church-hegemonic terms -
as the pseudo-righteous priesthood contrive to offer them. For them, contemporary life is less of a
problem precisely because they are not really contemporary. But for the great majority of democratized,
urbanized, Americanized, and proletarianized lapsed catholic pseudo-meek
masses, contemporary life is one hell of a problem, or so it should be if they
still have any self-respect or capacity for judgement! And it is on them that Social Theocracy must
focus its appeal, drawing the great urban masses towards its promise of
otherworldly redemption, making them aware of just how much they need to be
delivered not only from their own pseudo-worldly shortcomings, but from the
netherworldly predations which rain down upon them in increasingly ruthless,
merciless, and shameless fashion, elevating them, paradoxically, over their
traditional faithful counterparts but leaving them stranded in an exploited
secular wilderness and in dire need of such salvation and counter-damnation as
would owe nothing to Roman Catholicism, still less to Buddhism, and everything
to Social Theocracy!
52. For
until they come to religious sovereignty, until they become subject to the
possibility of religious sovereignty and provide, via the paradoxical utilization
of the electoral process, a majority mandate for it, nothing can be done to
ameliorate their predicament and deliver them from those who can only prey upon
them in their power-oriented obsession with fame and influence, status and
wealth. What the great Bunyan called the
'Slough of Despond' but which I shall call, in relation to the pseudo-meek, the
pseudo-Slough of Despond could never be an end in itself, an ideal condition,
but something to be delivered from, and for them, the pseudo-phenomenally sensual,
it can be only a genuine 'Celestial City' On High which will deliver them from
the somatically free Evils and pseudo-Follies of the noumenally sensual 'Vanity
Fair' to something which not merely has the capacity to become an ideal
condition but is of the essence of such a condition, a condition at once
transcendentalist and antifundamentalist, idealist and antimaterialist, as we
distinguish the male from female, divine from antidiabolic aspects of noumenal
sensibility in both free psyche and bound soma of both metaphysics and
antimetachemistry.
53. Thus
and only thus will the church-hegemonic/state-subordinate axis be overhauled
and renewed, so that it will not merely match, genuine to pseudo, noumenal to phenomenal,
the American overhaul and renewal of the largely British-based
state-hegemonic/church-subordinate axis, but proceed to pull the pseudo-meek
masses away from the grip of the Vain and their pseudo-just accomplices so that
the co-existence of axial alternatives, whether renewed or otherwise, becomes
merely a temporary or temporal matter
subject to eclipse as and when the renewed church-hegemonic axis has
sufficiently 'got its act together' that it effectively puts the
state-hegemonic - and schismatic - axis out of business, the deliverance of the
pseudo-meek to genuine righteousness in the cyborg 'On High' removing from the
Vain the pool of prey which they are accustomed to exploiting, and thus
effectively invalidating state-hegemonic criteria which, as the evidence would
suggest, cannot function, or remain in business, without a large pool of the
pseudo-meek to exploit.
54. However,
the 'On High' of genuine noumenal sensibility cannot function independently of
both an administrative aside, also effectively 'on high', and the two lower
tiers of what has been called the triadic Beyond, since it will be necessary to
accommodate phenomenal sensibility in relation, by and large, to persons of
Protestant, and in particular, Puritan denominational descent who, together
with their Low Anglican counterparts, will constitute the modified humanistic
and antinonconformistic manifestations of the Beyond in question, thereby
slotting in beneath that more genuine transcendentalism and antifundamentalism
which will give a lead to the phenomenal as they strive to accommodate
themselves, as best they can, to noumenal criteria, the kind of criteria
crucial to the development of Eternity.
55. Therefore
much as Social Theocracy is about redemption of pseudo-antimen and pseudo-women
in godliness and antidevilishness, it cannot ignore those who would
traditionally have been more akin to men and antiwomen, but must strive to
integrate them, as best it can, within the overall pluralistic parameters of
the triadic Beyond, in order that the phenomenally sensible may be brought, by
degrees, closer to noumenal sensibility as the world is progressively
overhauled by otherworldly criteria centred in grace and pseudo-punishment,
wisdom and pseudo-goodness, transcendentalism and antifundamentalism on the one
hand, and idealism and antimaterialism on the other, that of the
state-subordinate aspects, in bound soma, of what can only be chiefly
characterized by the free psyche of church-hegemonic criteria, as germane to
God the Father and the Antidaughter of the Antidevil.
56. Be
that as it may, Social Theocracy is not about the building of castles in the
air or pie in the sky, at least not initially!
For even if it is gradually destined to evolve towards a transcendent
omega point, we must see to it that its interpretation of the Beyond is based
on firm structures which extend down as well as up, and which therefore do not
seek the immediate eradication of pluralism but, rather, utilize such pluralism
as it is necessary to utilize in order to create a viable and lasting structure
capable of indefinite extension and modification in the course of time or, more
correctly, that manifestation of time commensurate with Eternity.
57. Thus
one might speak of a pluralistic approach to the religious totalitarianism of
Social Theocracy which, as described in previous texts, will take over from
where antihumanist pluralism, or liberalism, leaves off and only very gradually
develop towards anything more monistic and hence properly totalitarian in character,
as what remains of a 'new earth' is transmuted towards the 'New Heaven'. For while a noumenally sensible
totalitarianism is the goal of Eternity, it is not and cannot be its means,
which rather require to be firmly based in a pluralistic approach to Social
Theocracy, something which, in my weaker moments, I have occasionally thought
of as Liberal and Social Theocracy, though the term 'Liberal' should not be
taken out of context to mean anything other than a pluralistic approach to
Social Theocracy, the sort of approach which should eventually be overhauled,
as and when circumstances permit, by a less pluralistic and possibly more
puristic approach to the theocracy in question, thereby bringing globalization
to a totalitarian head.
58. However
that may be, Social Theocracy is the theocracy which, centred in the People
once they opt for religious sovereignty, takes the 'God building' process and
its antidevilish corollary to its ultimate stage, a stage beyond anything godly
or, for that matter, antidevilish to be found in mankind, as already described,
and therefore destined to culminate in the utmost cyborgization of life towards
a truly universal end, which is the only reasonable and desirable end from a
post-historical and thus effectively eternal point of view. For nothing else can save and counter-damn
the pseudo-meek to genuine righteousness, and thus deliver them from the
predatory clutches of the Vain and their financial backers, the pseudo-just.
59. And
much as we cannot underestimate the existence of the meek and the
pseudo-Righteous, much less of the just and the pseudo-Vain, we should not be
fooled into treating them as anywhere near as relevant to the post-historical
scene of contemporary civilization as their American and Americanized counterparts,
a scene which is less Western than global, less phenomenal than noumenal, less
worldly than overworldly, and therefore antithetical to the pre-historical East
in all of its traditional permutations.
60. If
the West is a problem for global civilization, how much more so is the East,
with its more inveterate Creator-based religious traditions and even, in some
sense, primitivity, traditions stretching back behind mankind and even nature
into the Cosmos, the very throne and root foundation, in somatic licence, of
Devil the Mother and the Antison of Antigod!
61. Globalization
will not reach its desired end of universal fulfilment without an ongoing
struggle with all that would stand in the way of the transcendentalization, the
cyborgization of life from standpoints, whether Eastern or Western, rooted in
some primitive Godhead associated with the Cosmos. Such a Godhead, besides being a metachemical
lie, is the enemy of religious progress, the first tyranny, and until the
coming of religious sovereignty to democratically sovereign peoples who freely
elect to be delivered from secular sovereignty to the sovereignty in question,
the sovereignty of sovereignties, it will also be the last, the one to hold out
even in the face of democratic progress, as the West clearly proves.
62. For
you can be as democratically sovereign as you like, even to a republican
degree, and still be subject to the oldest of all tyrannies, a tyranny
stretching all the way back to Jehovah and behind, and thus be in want of true
freedom, of that ultimate deliverance from subjection of the worst and most
insidious kind, a kind that wears a mask, through its priestly acolytes, of
theocracy, but is fundamentally aristocratic and even autocratic in its
noumenally sensual foundation in metachemistry.
63. And
that, after all, is what was also at the roots of Western civilization as it
embraced the New Testament of Christianity, but failed, by and large, to
repudiate the Old Testament of what preceded Christianity in Judaic-like vein,
so that for every inch of implicit transcendentalism or, more correctly,
pseudo-transcendentalism the Catholic priesthood gave to the penitential
confessee of sins, imaginary or otherwise, not to mention such
pseudo-antifundamentalism as may well have complemented it with regard to the
female stake in anything remotely noumenally sensible, there was always a mile
of explicit fundamentalism and antitranscendentalism, not to mention
materialism and anti-idealism in the freely somatic and therefore
state-hegemonic aspects of noumenal sensuality, in back of such relative
salvation, to take its aristocratic and antitheocratic toll on the limited
extent to which theocracy and anti-aristocracy could flourish in such
paradoxical circumstances, circumstances in which, when push came to shove,
criteria applying to the Old Testament would override whatever appertained, in
New Testament fashion, to Christ, so that the focus of power remained where one
would expect it to remain in any untransvaluated institution - right back with
the nearest equivalent, on earth, to the Creatoresque 'First Mover', call Her
Jehovah, Devil the Mother, the Almighty, the First Cause in the Cosmos, or
whatever.
64. For
what is the Church hierarchy, after all, but an
extrapolation from cosmic primitivity, in which solar-like bodies revolve
around a stellar-like body, like cardinals around a pope, with other so-called
'heavenly bodies' waiting in the wings, like archbishops and bishops, for their
elevation to positions of higher if not supreme eminence in the overall
hierarchy which wears a theocratic mask, like Devil the Mother, but is really
somewhat other than theocratic in its noumenally sensual disposition towards
upper-class and anticlassless criteria, the criteria, it may well be, of pope
and cardinals, white- and red-robbed personifications of a structure which, in
its cosmic origins, is frankly antithetical to anything genuinely theocratic
and anti-autocratic, classless and anti-upperclass, such that the rank-and-file
priests implicitly intimate of when they grant verbal absolution to the
penitential confessee, but which, as intimated earlier, is as a
pseudo-theocratic 'inch' compared with or, rather, contrasted to the
aristocratic 'mile' which falls-in behind the autocratic basis of freely somatic
criteria in noumenal sensuality, as the slender New Testament is dwarfed by the
greater bulk of the Old Testament and its ton-weight of Jehovahesque criteria,
of the cosmic 'First Mover' and 'Creator' of the so-called 'Universe'.
65. Really,
this is the sort of infallible tyranny which the People, no matter how
politically sovereign, are still up against, and it will not go away
voluntarily or make way for a new interpretation of God and religion which
flies in the face of everything it fundamentally stands for and upholds. Devil the Mother hyped as God, which is
justified in relation to the anterior want of such hype in pagan savagery, has
a tendency to uphold autocratic and aristocratic criteria hyped as technocratic
and theocratic criteria, by which I mean that if you dig beneath the theocratic
and technocratic veil you will find autocracy and aristocracy, not God the
Father and the Son of God in the free psyche and bound soma of metaphysics, but
Devil the Mother and the Daughter of the Devil in the free soma and bound
psyche of metachemistry; while, correlatively, if you dig beneath the
anti-aristocratic and anti-autocratic veil you will find antitheocracy and
antitechnocracy, not the Antidaughter of the Antidevil and Antidevil the
Antimother in the free psyche and bound soma of antimetachemistry, but the
Antison of Antigod and Antigod the Antifather in the free soma and bound psyche
of antimetaphysics.
66. In
fact, it is actually worse than that!
For in the above I have switched across on a plane-like basis from omega
to alpha, when, in point of fact, these planes do not extend from alpha to
omega or vice versa but remain at sensual/sensible variance with what is
immediately antithetical to any given position, be it sensual or sensible in
noumenal or phenomenal terms.
67. There is no straight progression from spatial space to spaced space
or from sequential time to repetitive time, much less from volumetric volume to
voluminous volume or from massive mass to massed mass. Space exists
over time in noumenal sensuality to be sure, as spatial space over sequential
time, the latter a kind of spatial approach to time, but, by a converse token,
time exists over space in noumenal sensibility, as repetitive time over spaced
space, the latter a kind of repetitive approach to space.
68. And
what one has here is less space and time than, in noumenal sensuality, space
and antitime, spatial space and sequential 'time', absolute alpha and absolute
anti-omega, as in relation to metachemistry and antimetaphysics, the latter
being the subordinate corollary of a metachemical hegemony in spatial space
which is autocratic in its free soma and aristocratic in its bound psyche,
materialist and fundamentalist, and therefore prevails over the antimetaphysical
antitime of that which is antitechnocratic in its free soma and antitheocratic
in its bound psyche, anti-idealist and antitranscendentalist.
69. Conversely
what one has in noumenal sensibility is less time and space than time and
antispace, repetitive time and spaced 'space', absolute omega and absolute
anti-alpha, as in relation to metaphysics and antimetachemistry, the latter
being the subordinate corollary of a metaphysical hegemony in repetitive time
which is theocratic in its free psyche and technocratic in its bound soma,
transcendentalist and idealist, and therefore prevails over the
antimetachemical antispace of that which is anti-aristocratic in its free
psyche and anti-autocratic in its bound soma, antifundamentalist and
antimaterialist.
70. Contrariwise,
what one has in phenomenal sensuality is less volume and mass than volume and
antimass, volumetric volume and (contrary to how I used to think) massed
'mass', relative alpha and relative anti-omega, as in relation to chemistry and
antiphysics, the latter being the subordinate corollary of a chemical hegemony
in volumetric volume which is bureaucratic in its free soma and plutocratic in
its bound psyche, realist and nonconformist, and therefore prevails over the
antiphysical antimass of that which is antidemocratic in its free soma and
antimeritocratic in its bound psyche, antinaturalist and antihumanist.
71. Conversely
what one has in phenomenal sensibility is less mass and volume than mass and
antivolume, massive mass and voluminous 'volume', relative omega and relative
anti-alpha, as in relation to physics and antichemistry, the latter being the
subordinate corollary of a physical hegemony in massive mass which is
meritocratic in its free psyche and democratic in its bound soma, humanist and
naturalist, and therefore prevails over the antichemical antivolume of that
which is antiplutocratic in its free psyche and antibureaucratic in its bound
soma, antinonconformist and antirealist.
72. Of
course, the latter two aphorisms have been conceived in parallel vein to the
previous two which, being absolute, are noumenal and therefore symptomatic of
unequivocal hegemonies in both sensuality and sensibility, whereas in reality
anything that is relative, and therefore phenomenal, will be made subject,
sooner or later, to the interaxial integrities described in certain earlier
texts, so that the hegemonies of chemistry over antiphysics in phenomenal
sensuality and of physics over antichemistry in phenomenal sensibility are
anything but unequivocal but, rather, subject to under-plane subversion by the
upended gender as it falls into line with its unequivocally hegemonic
gender-counterpart in the noumenal plane to which such a counterpart
appertains, metachemistry linking with antichemistry and antimetaphysics with
physics in the state-hegemonic/church-subordinate axis that descends, in
worldly mode, from pseudo-noumenal sensuality to phenomenal sensibility and/or
counter-ascends, in post-worldly mode, from pseudo-phenomenal sensibility to
noumenal sensuality; metaphysics linking with antiphysics and antimetachemistry
with chemistry in the church-hegemonic/state-subordinate axis that descends, in
worldly mode, from pseudo-noumenal sensibility to phenomenal sensuality and/or
counter-ascends, in post-worldly mode, from pseudo-phenomenal sensuality to
noumenal sensibility - this latter eventuality rather more potential than
actual or latent at present, given the current want of Messianic intervention
along lines guaranteed to lead to a more genuine noumenal sensibility 'On High'
commensurate with the Second Coming, and thus with criteria appertaining not to
the Roman Catholic Church but to a 'Church' to end all Churches, what, in
previous texts, I have termed the Social Theocratic Centre, and believe to be
commensurate not only with 'Kingdom Come' as the furthermost reach of
republican freedom from tyranny but, in confirmation of this, with a
religiously sovereign People, whose right it would be to remain independent of
all Creator-based religion - all false religion rooted in Devil the Mother -
now and for ever more, and whose prerogative would be to develop, according to
gender, divine being and antidiabolic antidoing to their logical conclusions,
their utmost extents of transcendentalism and antifundamentalism.
73. However,
before we proceed further, let us take a closer look at each of these main
axial positions - the positions of noumenal sensuality (whether pseudo or
genuine) and phenomenal sensibility (whether genuine or pseudo) on the one
hand, and of phenomenal sensuality (whether genuine or pseudo) and noumenal
sensibility (whether pseudo or genuine) on the other hand.
74. We
found - did we not? - that although parallel planes exist they are not
homogeneously or even heterogeneously of space or time or volume or mass but
divisible between space and time in metachemistry and metaphysics, between
antitime and antispace in antimetaphysics and antimetachemistry, between volume
and mass in chemistry and physics, and between antimass and antivolume in
antiphysics and antichemistry.
75. Thus
space, which is ever spatial, contrasts in hegemonic noumenal fashion with
time, which is ever repetitive, no less than antitime, which is ever
sequential, contrasts in subordinate noumenal fashion with antispace, which is
ever spaced. Space is not, strictly
speaking, over time but, rather, over antitime, just as time is not strictly
speaking over space, but over antispace.
So much for the gender antagonists of noumenal sensuality and noumenal
sensibility!
76. When
we turn to their worldly counterparts 'down below', we find that volume, which
is ever volumetric, contrasts in hegemonic phenomenal fashion with mass, which
is ever massive, no less than antimass, which is ever massed, contrasts in
subordinate phenomenal fashion with antivolume, which is ever voluminous. Volume is not, strictly speaking, over mass
but, rather, over antimass, just as mass is not strictly speaking over volume,
but over antivolume. So much for the
gender antagonists of phenomenal sensuality and phenomenal sensibility!
77. Noumenal sensuality, we discovered, is divisible between space and
antitime, spatial space and sequential 'time', as between metachemistry and
antimetaphysics, the former diabolically female and the latter antidivinely
male. There is the primary free soma, in particle
space, of materialism and the primary bound psyche, in wavicle space, of
fundamentalism, the former according with a state-hegemonic upper-class
position and the latter with a church-subordinate upper-class position, the
former autocratically evil and the latter aristocratically criminal. But there is also, in under-plane
subservience, the secondary free soma, in particle antitime, of anti-idealism
and the secondary bound psyche, in wavicle antitime, of antitranscendentalism,
the former according with a state-hegemonic anticlassless position and the
latter with a church-subordinate anticlassless position, the former
antitechnocratically pseudo-foolish and the latter antitheocratically
pseudo-sinful. For noumenal sensuality
is the context, par excellence, whether
in genuine or pseudo terms, of upper-class and anticlassless positions, and
these are precisely correlative with metachemistry and antimetaphysics, fire
and anti-air, whether primarily in metachemical respect of evil and crime or
secondarily in antimetaphysical respect of pseudo-folly and pseudo-sin.
78. Contrariwise,
noumenal sensibility, we discovered, is divisible between time and antispace,
repetitive time and spaced 'space', as between metaphysics and antimetachemistry,
the former divinely male and the latter antidiabolically female. There is the primary free psyche, in wavicle
time, of transcendentalism and the primary bound soma, in particle time, of
idealism, the former according with a church-hegemonic classless position and
the latter with a state-subordinate classless position, the former
theocratically graceful and the latter technocratically wise. But there is also, in under-plane
subservience, the secondary free psyche, in wavicle antispace, of antifundamentalism
and the secondary bound soma, in particle antispace, of antimaterialism, the
former according with a church-hegemonic anti-upperclass position and the
latter with a state-subordinate anti-upperclass position, the former
anti-aristocratically pseudo-punishing and the latter anti-autocratically
pseudo-good (modest). For noumenal
sensibility is the context, par excellence, whether in genuine or pseudo terms, of
classless and anti-upperclass positions, and these are precisely correlative
with metaphysics and antimetachemistry, air and antifire, whether primarily in
metaphysical respect of grace and wisdom or secondarily in antimetachemical
respect of pseudo-punishment and pseudo-goodness.
79. Phenomenal sensuality, we discovered, is divisible between volume
and antimass, volumetric volume and massed 'mass', as between chemistry and
antiphysics, the former femininely female and the latter antimasculinely male. There
is the primary free soma, in particle volume, of realism and the primary bound
psyche, in wavicle volume, of nonconformism, the former according with a
state-hegemonic lower-class position and the latter with a church-subordinate
lower-class position, the former bureaucratically weak and the latter
plutocratically humble. But there is
also, in under-plane subservience, the secondary free soma, in particle
antimass, of antinaturalism and the secondary bound psyche, in wavicle
antimass, of antihumanism, the former according with a state-hegemonic
anti-middleclass position and the latter with a church-subordinate
anti-middleclass position, the former antidemocratically foolish and the latter
antimeritocratically sinful. For
phenomenal sensuality is the context, par excellence, whether in genuine or pseudo terms, of
lower-class and anti-middleclass positions, and these are precisely correlative
with chemistry and antiphysics, water and antivegetation (anti-earth), whether
primarily in chemical respect - barring axial subversion - of weakness and
humility or secondarily in antiphysical respect - again barring axial
subversion - of folly and sin.
80. Contrariwise phenomenal sensibility, we discovered, is divisible
between mass and antivolume, massive mass and voluminous 'volume', as between physics
and antichemistry, the former masculinely male and the latter antifemininely
female. There is the primary free psyche, in wavicle
mass, of humanism and the primary bound soma, in particle mass, of naturalism,
the former according with a church-hegemonic middle-class position and the
latter with a state-subordinate middle-class position, the former
meritocratically pseudo-graceful and the latter democratically
pseudo-wise. But there is also, in
under-plane subservience, the secondary free psyche, in wavicle antivolume, of
antinonconformism and the secondary bound soma, in particle antivolume, of
antirealism, the former according with a church-hegemonic anti-lowerclass
position and the latter with a state-subordinate anti-lowerclass position, the
former anti-plutocratically punishing and the latter anti-bureaucratically good
(modest). For phenomenal sensibility is
the context, par excellence, whether
in genuine or pseudo terms, of middle-class and anti-lowerclass positions, and
these are precisely correlative with physics and antichemistry, vegetation and
antiwater, whether primarily in physical respect - barring axial subversion -
of pseudo-grace and pseudo-wisdom or secondarily in antichemical respect -
again barring axial subversion - of punishment and goodness.
81. But,
of course, neither of the worldly positions can be exempted from axial
subversion or, more correctly, interaction with their corresponding noumenal
counterparts - noumenal sensibility in the case of phenomenal sensuality and,
across the axial divide, noumenal sensuality in the case of phenomenal
sensibility, and therefore free soma does not prevail at the expense of bound
psyche in phenomenal sensuality or, conversely, free psyche at the expense of
bound soma in phenomenal sensibility, each phenomenally hegemonic position
being rendered subject to subversion from beneath at the behest of the overall
hegemonic element in the noumenal position which contrives to lead or rule, as
the gender case may be, the phenomenal 'below' from the self-same gender
standpoint as that which characterizes the under-plane subservient, be they
male in phenomenal sensuality or female in phenomenal sensibility.
82. Thus
the link of metaphysics with antiphysics guarantees that bound psyche takes
precedence over free soma for antiphysics as the precondition of salvation to
metaphysical free psyche and counter-damnation (of antiphysical free soma) to
metaphysical bound soma, the link of antimetachemistry with chemistry obliging
the female positions to follow suit, so that in overall
church-hegemonic/state-subordinate axial terms one has the prospect of a
progression (psychically) and counter-regression (somatically) from
anti-middleclass criteria in antiphysics to classless criteria in metaphysics
and, correlatively, from lower-class criteria in chemistry to anti-upperclass
criteria in antimetachemistry, as described above.
83. Contrariwise,
the link of metachemistry with antichemistry guarantees that bound soma takes
precedence over free psyche for antichemistry as the precondition of
undamnation to metachemical free soma and counter-unsalvation (of antichemical
free psyche) to metachemical bound psyche, the link of antimetaphysics with
physics obliging the male positions to follow suit, so that in overall state-hegemonic/church-subordinate
axial terms one has the prospect of a progression (somatically) and
counter-regression (psychically) from anti-lowerclass criteria in antichemistry
to upper-class criteria in metachemistry and, correlatively, from middle-class
criteria in physics to anti-classless criteria in antimetaphysics, as described
above.
84. Obviously,
in a worldly or phenomenal age, broadly identifiable with historical
civilization, 'the below', being genuine, tends to be the rule rather than the
exception; for to climb to one kind of freedom or another, male in the case of
the church-hegemonic axis which diagonally descends from noumenal sensibility
to phenomenal sensuality and female in the case of the state-hegemonic axis
which diagonally descends from noumenal sensuality to phenomenal sensibility,
is diametrically contrary to the axial mean in which the phenomenal positions
are alone genuine and the noumenal positions pseudo, such ideals as continue to
exist in relation to the prevalence of a phenomenal mean can only, in the
nature of their pseudo standings, remain the preserve of the noumenal Few,
whether in the freely somatic terms of pseudo-noumenal sensuality or, across
the axial divide, in the freely psychic terms of pseudo-noumenal sensibility,
where they are apt to take the respective gender forms of grace and
pseudo-punishment coupled, in bound soma, to wisdom and pseudo-goodness, as
opposed to evil and pseudo-folly coupled, in bound psyche, to crime and
pseudo-sin.
85. However
that may be, the fulcrum of historical civilization remains, and in the nature
of its phenomenal relativities, can only remain on the meek in the one case and
on the just in the other, neither the pseudo-Righteous nor the pseudo-Vain
being in a position to prevail against the worldly mean. And consequently the emphasis in the one type
of society, call it church-hegemonic/state-subordinate, tends to be on
lower-class and anti-middleclass criteria, whereas the emphasis in the other
type of society, call it state-hegemonic/church-subordinate, tends to fall on
middle-class and anti-lowerclass criteria, irrespective of the axial subversion
of the nominally hegemonic gender - lower-class female (feminine) in the case
of phenomenal sensuality, middle-class male (masculine) in the case of
phenomenal sensibility - from its gender adversary at the behest of the overall
hegemonic gender whose correspondence to the under-plane subservient guarantees
that, although more immediately conditioned from a contrary gender standpoint,
the emphasis obtaining with them will be antithetically in sync with what
emanates from above, thus overriding what would otherwise be a worldly
partisanship favouring the phenomenally hegemonic.
86. Consequently
free psyche above links with bound psyche below, and offers to 'the below' the
prospect of salvation (from unsalvation) on primary (male) and secondary
(female), terms, as from antiphysics to metaphysics and from chemistry to
antimetachemistry, while, across the
axial divide, free soma above links with bound soma below, and offers to 'the
below' the prospect of undamnation (from damnation) on primary (female) and
secondary (male) terms, as from antichemistry to metachemistry and from physics
to antimetaphysics.
87. The
mean, or rule, is ever below in a worldly society or age, but the exception to
that rule is elevation up the axis from a condition of being unsaved to one of
comparative salvation in the case of antiphysics to metaphysics and,
secondarily, of chemistry to antimetachemistry, and from a condition of being
damned to one of comparative undamnation in the case of antichemistry to
metachemistry and, secondarily, of physics to antimetaphysics - each axis
governed, or characterized, by antithetical criteria - male, and therefore
psychic, in the case of the church-hegemonic axis; female, and therefore
somatic, in the case of the state-hegemonic axis, bound psyche being as much
something to be saved from from a male standpoint as bound soma is something to
be undamned from from a female standpoint, salvation attaching to the Church in
relation to church-hegemonic criteria, undamnation attaching to the State in
relation to state-hegemonic criteria, since one can only be saved from a
condition of being unsaved in the one case and undamned from a condition of
being damned in the other case, unsalvation as much about bound psyche in
relation to psychic freedom diagonally forward 'On High' as damnation is about
bound soma in relation to somatic freedom diagonally backward 'On High',
neither of which elevated positions would wish to be anything other than either
freely psychic in relation to the male lead, in noumenal sensibility, of
church-hegemonic criteria or, conversely, freely somatic in relation to the
female rule, in noumenal sensuality, of state-hegemonic criteria, freedom being
the Ideal whether that ideal happens to be soulfully graceful, as in the case
of the Saved, or wilfully evil, as in the case of the Undamned.
88. But
that is another story and one which I have gone into often enough before. The noumenally sensible 'above' will resist
the unsalvation of sin and, for females, pseudo-crime no less than, across the
axial divide, the noumenally sensual 'above' will resist the damnation of
goodness and, for males, pseudo-wisdom.
'The above' are not there to transform themselves into 'the below', but
to hold out to the latter the prospect of higher things while maintaining, as
far as possible, the status quo in order both to protect the world from itself
and to sustain their own unequivocally hegemonic positions over the rival
gender - upper-class metachemistry over anti-classless antimetaphysics in
noumenal or, more correctly, pseudo-noumenal sensuality, classless metaphysics
over anti-upperclass antimetachemistry in pseudo-noumenal sensibility.
89. Yet,
in relation to these antithetical worldly/pseudo-overworldly axial integrities
we also have the logical right, I believe, to regard both metachemistry and
antimetaphyiscs as pseudo vis-à-vis antichemistry and physics and, across the
axial divide, metaphysics and antimetachemistry as pseudo vis-à-vis antiphysics
and chemistry, so that the upper-class and anti-classless positions are no less
pseudo vis-à-vis their anti-lowerclass and middle-class axial counterparts than
the classless and anti-upperclass positions vis-à-vis their axial counterparts, who are of course anti-middleclass and
lower-class.
90. But
all this changes, we have argued, with post-historical society, with the
extrapolation of pseudo-phenomenal sensibility from phenomenal sensibility and
its axial accommodation of a more genuine or, at any rate, elevated noumenal
sensuality such that, in typically American vein, owes not a little to the
Native American backdrop to contemporary American civilization which, as
suggested in a previous text, is more than willing to avail itself of a kind of
Jewish, if not Judaic, wedge in order if not exactly to cushion the effect,
from a European standpoint, of having to co-exist with what remains of such a
traditionally primitive culture (though that cannot be entirely ruled out), as
to find a more acceptable, from a Christian standpoint, alternative to it which
continues to anchor American civilization to civilized cosmic criteria even as
contemporary America strains away from all things cosmic on a cyborg-leash, so
to speak, which at this point in time is more sensual than sensible but no less
absolutist than its pre-historical antithesis.
91. Yet
even the absolutism of cyborg-oriented America is a far cry from the absolutism
of the Native American traditions or, indeed, of anything savagely
primitivistic, whereby Devil the Mother is not hyped as God, neither
polytheistically nor monotheistically, in Hindu or Judaic vein, but is simply
worshipped in the naked spirit of cosmic pantheism, whether in relation to
stars generally or a certain star in particular, and insofar as this
contemporary absolutism which we have identified with America is effectively
cyborgistic in its post-humanist orientation, we may say that it is yet
another, indeed the final manifestation of noumenally sensual 'bovaryization',
beyond both natural and human stages of what has been called pseudo-noumenal
sensuality and strictly antithetical to the cosmic variety, thereby suggesting
not merely more (compared to most) or less (compared to least) devolved stages
of somatic freedom but the least devolved stage of such freedom which can only
exist in relation to a context which, being cyborgistic, has the potential to
achieve the most evolved stage of psychic freedom in noumenal sensibility, a
stage not merely more (compared to most) evolved, as in the case of mankind,
still less less (compared to least) or least evolved, as in the cases of nature
and the Cosmos, but capable of attaining to a per se manifestation of transcendentalism,
and thus of God the Father, in the utmost sensible cyborgization of life in the
decades or centuries to come.
92. Such
is what the future portends, even if the present is rather more of a character
as to suggest that Devil the Mother is far from finished, or on the rubbish
heap of history, to coin a well-known phrase, but that thanks in part to the
fatality of America to back away from pseudo-phenomenal sensibility towards
noumenal sensuality, has undergone a sort of metamorphosis commensurate with
the spirit of Hollywood and, indeed, of mainstream American culture
generally. For, unlike Britain, America
is more the apex of the state-hegemonic axis than its nadir, its phenomenally
sensible base, being, as it were, more rugby than football, which of course
translates into a kind of gridiron vis-à-vis soccer polarity where the
distinction between noumenal sensuality and phenomenal sensibility is concerned
- genuine phenomenal sensibility placing the focus of attention or fulcrum of
sporting activity on association football, pseudo-phenomenal sensibility
allowing it to gravitate to the apex of the state-hegemonic axis in terms of
gridiron, even if Americans generally give the impression that if, exceptions
to the contemporary rule notwithstanding, they are noumenally sensual in a
post-historical way they more usually prefer to identify with the bottom of the
top, so to speak, and to favour baseball and even basketball over its more
spatially elevated sporting counterpart, the inevitability of perpendicular
triangular criteria suggesting a kind of 'fall guy' status in connection with
baseball, and the wielder of the baseball bat most especially, which, accruing
to the bottom left-hand corner of the triangle in question, it would be
difficult to dissociate from Democratic as opposed to Republican criteria, and
thus from what is properly male, even if such maleness necessarily has, under
pseudo-upperclass criteria, to take a kind of pseudo-anticlassless status
which, from a male standpoint, confirms an unenviable predicament, the
predicament of one who is always going to be under pressure from the spatial
space of a metachemical hegemony which, when push comes to shove, even the
antispace of antimetachemistry will bow to and turn against him, as against the
antitime of antimetaphysics.
93. However
that may be, America, like all societies rooted in noumenal sensuality, is
ruled by the Few, is a culture of the Few, whether such be film stars, jazz
stars, sports stars, fashion stars, star dancers, performers, politicians, criminals,
or what have you, and thus it contrasts, once again, with Britain as a society,
no less state-hegemonic, in which the emphasis tends to fall, more often than
not, on the Many, not least in consequence of the parliamentary/puritan status
of phenomenal sensibility and its adherence to more genuinely worldly criteria,
the sort of criteria which the New World effectively left behind as it forged
its own more elevated appeal at the expense, by and large, of pseudo-phenomenal
sensibility.
94. Yes, one
looks up to America, as most Americans look up to their culture, and it looms
toweringly over them from a plethora of synthetic stars who dwarf not only the
generality of their own people but the noumenally sensual elites of most other
countries,
95. America
has much to fear from its noumenally sensual antithesis, as from those overseas
manifestations of noumenal sensuality which, in typically Eastern mode, dance
to a pre-historical tune which resents all attempts that America or its allies
and clones might make to eclipse it and replace it by a more alluring tune
which owes much if not everything to the synthetic artificiality of
contemporary civilization. But while on
the one hand America fears and loathes the cultural black hole in back of its
own less than plenumous approach to life, it is to some extent conditioned by
and indebted to it for being what it is, for being as powerful and brutal as it
is, and one can't help but note that the American Dream would not remain long
in Hollywood or Hollywood-type criteria if America wasn't in some sense
supported by the noumenally sensual antithesis to itself which precludes it, by
its very existence, from overreaching itself and turning against that very same
absolutist pseudo-noumenal sensuality which currently rules a global roost from
a standpoint inimical to noumenal sensibility.
96. America
is not the catalyst for noumenal sensibility, that is to say, for the next big
leap of post-historical civilization, because it remains in the grip, for all
its somatic licence and free enterprise, of religious fundamentalism, of that
Creatoresque alpha which, in Judeo-Christian terms, is Devil the Mother hyped
as God, and which it dare not and cannot repudiate, never mind expose as
religiously false, because its fatality is towards noumenal
sensuality, and noumenal sensuality continues to loom over it from the darker
regions of both cosmic mysticism and barbarism as it looms over both its own
people and the greater part of the globe.
You cannot repudiate noumenal sensuality from the standpoint of
pseudo-noumenal sensuality, no matter how contemporaneously synthetically
artificial the latter may happen to be; for so long as Devil the Mother hyped
as God remains God to those whose fatality is towards noumenal sensuality, no
extrapolation from that has the right or ability to turn against and reject it. On the contrary, one can only remain
terrifyingly fascinated by it, as by a nightmare of atavistic proportions.
97. Neither
can one go in the opposite direction, the direction of the phenomenally
sensible when, besotted by their own humanistic gains at the expense of
Christian antipaganism, they convince themselves that a more radical humanism
is the logical retort to the 'death of God' and wind-up committing bolshevistic
suicide, morally speaking, by striving to make the atheistic proletariat the
outcome of all history, reducing history to the Marxist parameters of
proletarian humanism.
98. But
of course proletarian humanism is the end of history when
history is conceived in relation, by and large, to Western civilization, as
that which stands chronologically in between the infinite alpha of
pre-historical civilization and the eternal omega of post-historical
civilization, as in between the paganistic East and the future universal
culmination of globalization in the utmost transcendentalism. Humanism is, by and large, the rational retort
to what Nietzscheans and other repudiators of traditional religion regard as
the 'death of God'. But such a concept
is self-contradictory and fundamentally irrational. For God is the one thing, the one condition
or, more correctly, mode of egoistic taking, that does not and cannot die,
being by definition of Eternity, and never more so than in the coming context
of the Cyborg, once the psychic freedom of noumenal and more specifically
metaphysical sensibility is at its most as opposed to least (in noumenally
sensible cosmos), less (compared to least in noumenally sensible nature), or
more (compared to most in noumenally sensible mankind) evolved stage of
existence, and therefore attains to what this writer tends to equate with a
definitive manifestation not only of godliness but of Eternity in relation to
godliness, Eternity being commensurate with the hegemony of time over
antispace, of repetitive time over spaced 'space', as in the noumenally
sensible context of metaphysics over antimetachemistry, as classless criteria
keep anti-upperclass criteria in their gender subordinate antimetachemical
place within a context led and characterized by metaphysics. And it is only in the most evolved
manifestation of noumenal sensibility, commensurate with the intensive
cyborgization of life to a universal end, that such a context can be prevalent
to a degree which precludes any alternative scenario, be it phenomenally
intermediate in volume over antimass, volumetric volume over massed 'mass' at
the foot of the church-hegemonic axis, or, indeed, across the axial divide, in
the mass over antivolume of massive mass and voluminous 'volume', not to
mention, diagonally backwards 'On High', the space over antitime of spatial
space and sequential 'time', both of which female-conditioned positions,
whether genuine or pseudo, appertain to state-hegemonic criteria to an extent
which preclude all but the most deferential church-subordinate corollaries in
both the noumenal and phenomenal spheres.
99. Obviously,
since the Cyborg is the context of noumenal sensibility par excellence, and since noumenal
sensibility only comes into its own on a fully universal basis commensurate, as
has been argued, with globalization, post-historical civilization can only
culminate in the most unequivocal transcendentalism coupled, in females, with
antifundamentalism, as church-hegemonic criteria are renewed and taken to an
altogether new and unprecedented level that will require correlative
state-subordinate criteria in both idealism and antimaterialism, in the wisdom
and pseudo-goodness, as it were, that will constitute the bound somatic
counterparts to the grace and pseudo-punishment of the primary (male) and
secondary (female) modes of psychic freedom.
100. All
this has of course been described by me before, but it is necessary to
reiterate it here in order to demonstrate that much as America is not about to
make a gender-conditioned leap from noumenal sensuality to noumenal
sensibility, its own fatalistic predilection towards noumenal sensuality is
precisely what has conditioned the lapsed catholic world towards that
pseudo-phenomenally sensual pseudo-meekness which now stands above any
traditional phenomenal sensuality as it deferentially strains towards noumenal
sensuality from a standpoint still affiliated, no matter how paradoxically, to
a society or world-position having its origins in church-hegemonic criteria, no
matter how quasi-state-hegemonic its debased extrapolation may now happen to
be.
101. But
that is, after all, to be expected in a post-worldly age, in an age dominated
by antihumanist criteria to an extent which is no longer genuine in the
phenomenal 'below' but increasingly pseudo, and therefore partial to what
towers above it in genuinely noumenal terms.
America, as I said, signifies a tendency on the part of the
pseudo-phenomenally sensible masses to ethnically defer to noumenal sensuality,
both in contemporary pseudo- and cosmically or savagely genuine terms, and this
in turn has wrenched the phenomenally sensual from their traditional Catholic
moorings in the world and 'elevated' them to a quasi-state-hegemonic secular
deference to all things noumenally sensual, making them both the playthings and
contrived victims of the sort of commercial exploitation which stems from free
enterprise of an explicitly somatic nature.
102. But
they portend, in spite of themselves, the possibility - indeed, the
inevitability - of noumenal sensibility, of a no less synthetically artificial
order of noumenal sensibility to that which now obtains in noumenal sensuality,
and it is in the establishment and development of this contrary order of
noumenal freedom that their future salvation and counter-damnation lies; for it
is this alone that can restore church-hegemonic criteria to them as it resurrects
the axis in question and lifts them from pseudo-phenomenal sensuality to
genuine noumenal sensibility, the sort of sensibility which is not only beyond
mankind, and therefore the Catholic Church, in its explicit commitment to God
the Father and, for females, the Antidaughter of the Antidevil, but
antithetical to anything rooted, Old Testament-wise, in Devil the Mother and,
for males, the Antison of Antigod, and therefore only possible on the
understanding that everything applying to metachemical and antimetaphysical
sensuality, including their bound psychic corollaries, is repudiated and
utterly rejected.
103. Therefore
this genuine manifestation of noumenal sensibility, commensurate with the
overhauling of human criteria in the supra-human criteria of true godliness and
beautifully true antidevilishness, can only come to pass via utilization of the
secular freedom that has opened up, like a crack, in the edifice of
church-hegemonic/state-subordinate tradition, by those concerned, as Social
Theocrats, with the bringing of religious sovereignty to the
pseudo-phenomenally sensual masses, that the masses in question may come to
vote, at the appointed time, for religious sovereignty as the solution both to
their pseudo-worldly limitations and to the exploitation of those limitations
by the noumenally sensual elites of the American or Americanized 'Vanity Fair'
who currently prey upon them with such devastating commercial success.
104. Thus
it is that, in the event of a majority mandate for religious sovereignty in the
most paradoxical of elections, the pseudo-phenomenally sensual can expect to be
saved and counter-damned from their pseudo-worldly predicament to an
otherworldly Paradise equating, at its topmost level, with genuine noumenal
sensibility, which, in both metaphysics and antimetachemistry, will give a lead
to whatever transmutations of phenomenal sensibility in physics and
antichemistry may also transpire in respect of what I have customarily
described as the lower (two) tiers of the triadic Beyond and conceive to be
primarily for persons of Protestant descent, such as Puritans and Low
Anglicans.
105. However
that may be, the concept of religious sovereignty in connection with a triadic
Beyond and, where any fobbed off 'sins and/or pseudo-crimes of the world' are
concerned, administrative aside to the said Beyond, is one that takes
republican freedom from tyranny, from autocracy and aristocracy, coupled to
antitechnocracy and antitheocracy, to its logical resolution in a context
equivalent to 'Kingdom Come'; for it is only in relation to Messianic
intervention of an order equating with the Second Coming that such a concept is
possible, since this sovereignty is truly godly in its theocratic freedom from
worldly 'sin', and only a godly individual has the right, never mind
wherewithal, to conceive of such a sovereignty and to help, in the interests of
the liberation of the People from Evil, bring it to pass.
106. Thus
you know, when once the concept of religious sovereignty is put before you,
that you are dealing not only with a credibly Messianic concept, but with the ne plus ultra of republican freedom, freedom
not merely from political tyranny, as in conventional republicanism, but from
such religious tyranny as continues to exist and to wear a theocratic mask over
its fundamentally aristocratic and even autocratic disposition, an upper-class
disposition confirmed by the hierarchical structures of the Roman Catholic
Church, as a dogmatically infallible pope reigns over his red-robed cardinals
like Jehovah (not Christ!) over a plethora of satanic 'fallen angels' whose
revolutions about the central axis is more than slightly suggestive of cosmic
precedent and all that, in noumenally sensual vein, proclaims a disposition at
complete variance from everything truly sacred and divine, which is to say,
everything removed, in re-born fashion, from the brute realities of
metachemical/antimetaphysical savagery.
107. Thus
until the People, the electorate of countries like Eire, come to vote in a paradoxical
election for religious sovereignty, and a majority mandate for such an ultimate
sovereignty is forthcoming, the job, as they say, will not have been finished,
and they will continue to languish under the oldest tyranny of all, a tyranny
that, these days, has been renewed and replenished with the fresh blood of that
pseudo-noumenal sensuality we have equated with the American Dream, not least
in its Hollywood guise, and which now tyrannizes over the People or, at any
rate, over those of a pseudo-phenomenally sensual disposition, with such a
ruthless tenacity for authoritarian solutions to every problem that even the
Creator-God Jehovah can afford to take a back seat and rest its case while its
more contemporary extrapolation goes about its predatory business seemingly
unfettered by moral constraints.
108. But
Jehovah-as-Creator-God or Cosmic First Mover is still there in a variety of
religious contexts, not least Judaic, and the pseudo-phenomenally sensual
masses of countries that may once have been more genuinely Catholic are still
subject, from time to time, to His or, more correctly, Her recall from the
shadows of religious convention as and when it suits those who preach Christ's
gospel to lay whatever sections of the Old Testament they choose to cite upon
the minds of those who would ordinarily consider themselves either
atheistically indifferent to such a Testament or sufficiently lapsed from
strict Catholic observance as not to be much interested in it or, for that
matter, in religious traditions generally.
No matter! the Bible, the so-called Book of Books, is still there, still
officially obtains, and can be cited at the drop of a hat and imposed upon the
masses under a variety of pretexts and with scant regard for their political
freedom as 'People', 'electorate', 'republicans', or what have you. The People of countries like Eire may be
relatively free, as from political tyranny, but they are not absolutely free,
as from religious tyranny, no matter how disguised or attenuated it may now seem
over two thousand years after Christ, and until they vote for religious
sovereignty such disguised tyranny, underpinned by papal infallibility and an
authoritarian will to prevail at all costs, can only persist ... to their moral
and spiritual detriment, their bound somatic and free psychic loss.
109. But
in the event of a majority mandate for religious sovereignty - what a
difference! For steps could then be
taken to seriously develop not only the means whereby that sovereignty could be
honoured and advanced, but to remove all traditional obstacles to such a
development, the Bible and other such religious books not least! For no matter how politically sovereign you
may now be you are still subject to religious impositions of a traditional
order, and so you will continue to be until, with the coming to pass of that
paradoxical election which I have equated with Judgement, a majority mandate
for religious sovereignty permits the Social Theocratic servants of the
religiously sovereign People to act on their behalf and set about encouraging
the removal of such books and related matter from society as would obstruct the
development of the Centre, or the context, as already outlined, in which
religious sovereignty would be encouraged to develop, the context, that is, of
the triadic Beyond and, behind this, of the administrative aside to the said
Beyond which would be the focus of the Social Theocratic bearing of the 'sins
and pseudo-crimes', not to mention 'follies and pseudo-evils', of what had been
the pseudo-phenomenally sensual 'world', as it sought to develop in the
religiously sovereign masses an enhanced sense of their true destiny in Social
Transcendentalism.
110. For
religious sovereignty cannot develop in a vacuum, nor should it be left to
one's individual whim as to whether or not one chooses to be religiously
sovereign in the privacy of one's home.
One can only be and remain religiously sovereign if one confirms one's
religious sovereignty by partaking of one's rights in respect of the Social
Theocratic Centre, and thus by actively participating in the development and
functioning of the Centre conceived, primarily, in relation to the triadic
Beyond, with its three tiers subdivided three ways in order to permit of both
gender segregation and, for males, an intellectual/emotional, or
egoistic/psychoistic distinction between an attenuated humanism and a more
intensive transcendentalism, as previously described in several texts, such
that would constitute the basis of Social Transcendentalism, which is nothing
less than the religious aspect of the Centre conceived in relation to both
politico-economic and religio-scientific affairs.
111. Now
much as no-one could force anyone to attend the Centre conceived in relation to
the triadic Beyond that it would be the duty of the ideological leadership, the
Social Theocrats proper, to both protect and advance, a religiously sovereign
People would have something approaching a moral duty to attend the Centre at
certain times, varying from individual to individual, in order both to confirm
their sovereignty and protect their rights, not least from the threat of
reaction in the event of a perceived want of enthusiasm on their part and a
call, from some quarters, for a restoration of tradition, even unto the extent
of bringing back priests and Bibles, cassocks and altars, and all the rest of
it.
112. For
of course priests and Bibles and other such ecclesiastical matters are deeply
intertwined, and if you want to be rid of them, and thus free from the curse of
Creatoresque primitivity which both holds religion back from its full potential
and plays into the hands of a plethora of noumenally sensual predators and
exploiters, whether traditional or contemporary, then you have to ensure that,
in the event of opting, come Judgement, for religious sovereignty, you are
prepared to assert your rights in regard to such a sovereignty, and thereby
protect and advance it by attending the Centres and confirming your new-found
enhanced republican freedom from all modes of tyranny, not least the priestly
and Bible-based forms of it.
113. Therefore
it would be incumbent upon the People to demonstrate their resolve to remain,
once they had opted for religious sovereignty, religiously free of all forms of
ecclesiastic tyranny, and to do this it would be necessary for them both to
support at the developmental stage and then attend the Centres that would be
erected in their name, pretty much as an extrapolation from the kinds of Health
or Leisure Centres which now exist and which, being anything but cinema-like,
this writer regards as a sort of prototype of or blueprint for the Centres to
come, when once the People elect for religious sovereignty and acquire rights
in relation to it, not the least of which would be freedom from any form of priestly
tyranny and, hence, priests in general.
114. For
priests are a symptom of a want of religious sovereignty in the People, just as
feudal barons and other autocrats and aristocrats were a symptom of a want of
political sovereignty in the People or, at any rate, the labouring masses, and
they will not go away by themselves, any more than did the feudal barons and
other so-called nobles who tyrannically oppressed the masses before the coming
of democracy and, most especially, republicanism as the political form of
democracy par excellence.
115. Therefore
backing for and attendance of the Centres that would be developed within the
overall Centre, or state/church context of a religiously sovereign people,
would be crucial to their future success and guarantee of long-term
viability. But all this could only be
voluntary, not compulsory, since a people that is sovereign cannot be coerced
to do anything, whether that implies voting or demonstrating or whatever, and
only they have the right to decide how much or how often they choose to attend
such a context as would be officially established in the event of a majority
mandate for religious sovereignty.
116. But
there would be incentives, not just negative ones, as alluded to above, but
also, and more importantly, positive ones, such that put the existence or
non-existence of clerics and all their 'stock in trade' somewhat in the
shade. Even the fact of the
pseudo-meek's exploitation by predators of a noumenally sensual cast is a
massive incentive, insofar as such creatures - film producers and the like -
are responsible, in no small degree, for keeping the People, as
pseudo-phenomenally sensual masses, in the particular kind of slough of worldly
despond to which their shortcomings also confine them, albeit their elevation
above the traditional 'Slough of Despond' to which the more conservatively
Catholic masses still in some degree pertain is indicative, in itself, of a
decision on the part of the pseudo-meek to acquiesce in such
quasi-state-hegemonic elevation rather than remain bogged down in the mire of
traditional meekness to which the pseudo-noumenal sensibility of the Church
confines their conservative counterparts for want of a more efficacious - I
might even say 'elevated' - deliverance from sinful and pseudo-criminal, not to
mention foolish and pseudo-evil, shortcomings.
117. Yet
caught in a sort of No Man's Land, a kind of paradoxical Limbo, in between
traditional meekness and the pseudo-righteousness of the clerical dispensers of
verbal absolution for penitential contrition, it is no wonder if the majority
of contemporary 'Catholics' of countries like Eire resign themselves to the
more elevated pseudo-meekness which the Americanization of contemporary life
has engendered and thereby continue to persevere with the fact of their
exploitation for want of a viable alternative which, unlike the Church, really
would set about substantially saving and counter-damning them from the
predicament in which they inevitably find themselves.
118. For,
given the environmental circumstances in which these urban proletarians live,
it really is nothing short of inevitable that they should be in the predicament
they are now in, unable to take the religious traditions seriously, but equally
unable to resist and reject the moral corruptions and seductive blandishments
that the great enemy of religion, the focus of all evil and pseudo-folly,
coupled to crime and pseudo-sin, is able to inflict upon them more or less at
will. And so it will continue until,
with the coming of Social Theocracy, the possibility of a more elevated order
of noumenal sensibility affiliated to the concept and hopefully, one day,
actuality of religious sovereignty provides the pseudo-meek masses with a
viable alternative to their predicament, enabling them to reject both their own
worldly shortcomings and the exploitative predations to which they are subject
in the interests, following a majority mandate for religious sovereignty in the
paradoxical election that has been equated with Judgement, of Righteousness and
hence deliverance from the pseudo-Slough of Despond of their pseudo-meekness to
a very genuine 'Celestial City' of godly and antidevilish righteousness 'On
High', such as Social Theocracy would be instrumental in furthering.
119. For
there is no other way that the exploitation of pseudo-women and pseudo-antimen
by devils and antigods who are themselves aided and abetted by pseudo-antiwomen
and pseudo-men can be ended ... except through a paradoxical election for
religious sovereignty in countries, like Eire, with a fairly strong Catholic
tradition, in which the politically sovereign People elect to fob off their
'sins and/or pseudo-crimes' on to the Messianic advocate of the Social
Theocratic Centre, the most credible interpretation of 'Kingdom Come' there
could ever be, in return for rights accruing to religious sovereignty which
would deliver them not only from the last bastion of religious tyranny, going
all the way back, via the Old Testament, to the so-called Creator or
'Almighty', but, as hinted at above, from those who currently prey upon them
with such a callous disregard for their moral well-being and force them to
grovel before the spectacles of an unceasing barrage of the most disgusting and
disgraceful somatic licence, transforming them into the pseudo-meek playthings
of barbarities and vanities and profanities and aridities which, in their
vacuous negativities, could only be the product of devils and antigods!
120. Thus
if the pseudo-meek People are to be delivered from the Evil and pseudo-Folly of
the noumenally sensual exploiters, they must elect to be delivered, first of
all, from their own sins and pseudo-crimes, twisted, so paradoxically, towards
those very quasi-state-hegemonic follies and pseudo-evils which genuine Evil,
triumphant over pseudo-Folly like Devil the Mother over the Antison of Antigod,
is able so ruthlessly to exploit, and opt for religious sovereignty in that
most paradoxical of elections which I have outlined as being commensurate with
Judgement, so that they can fall progressively back into line with
church-hegemonic/state-subordinate criteria and increasingly live in a society
that will be characterized by the grace and pseudo-punishment of God the Father
and the Antidaughter of the Antidevil, a society centred in noumenal
sensibility and taking every measure it can to ensure that Righteousness
triumphs over pseudo-meekness and, via the salvation and counter-damnation of
the pseudo-meek, over the Vanity and pseudo-justness of those ranged against
them on what has been called the state-hegemonic/church-subordinate axis of
Anglo-American, but most especially American, secular imperialism.
121. For
America is an outward-tending country rooted in the Star, as in cosmic stars and
the synthetically artificial 'stars' of which so-called 'film stars' are
especially conspicuous, and such a country, deriving as it does from Europe in
general but Britain in particular, can only impose its will upon other
countries and peoples, making them if not more akin to itself then, at any
rate, prepared to defer to its somatic licence and idolatrously worship at the
shrine of its particular brand of free enterprise, which, in typically female
vein, knows how to seduce and exploit and mesmerize and allure and, finally,
defeat utterly and uncompromisingly! All
that America fundamentally stands for will not go away peacefully, and those
who strive to combat it on its own terms are playing, as historically in the
case of opposition to Britain, a very dangerous and potentially self-defeating
game!
122. One
can only reject it, and in rejecting it from the standpoint of Righteousness,
of the 'Celestial City', of 'Kingdom Come', one can begin to develop that inner
alternative to its plethora of outer freedoms, and never more determinedly than
when the rejection is official because stemming from a rejection of one's own
worldly limitations which are responsible, in no small measure, for exposing
one to the netherworldly seductions and liberties of noumenally sensual
countries like America anyway, and thus of adding insult to injury.
123. But
only Social Theocracy can effect the counter-strategy, as it were, to such
noumenal sensuality; for nothing short of that more elevated order of noumenal
sensibility which has been identified with the Centre, and thus with a context
of religious sovereignty in the People, will have the wherewithal to save and
counter-damn them to enhanced free psyche and bound soma to the extent
necessary to deliver them from Evil and pseudo-Folly, not to mention, more
pertinently to a feminine/antimasculine dichotomy, their own somatically free
pseudo-evil and folly and, in what would be a church-hegemonic context,
psychically bound sin and pseudo-crime, and thereby lead them up a mountain of
righteousness from which they will not return, in traditional Catholic fashion,
to be sinful and pseudo-criminal (not to mention preyed upon) all over again,
but stay up on, stay as within the Celestial City-proper that would constitute
their deliverance from the pseudo-Slough of Despond, as though in consequence
of a transmutation in keeping with an ever-increasing commitment to
synthetically artificial criteria of a sensible order and thus to the
'overcoming of man', as Nietzsche would say, in terms of the Cyborg, as of the
systematic cyborgization of life to a noumenally sensible end, the end, in
short, of the Omega Point, and thus the most universally transcendent of
celestial cities of which it would be possible to conceive, a 'city' set not merely
on earth but, ultimately, in the so-called heavens, meaning in space and
therefore at a transcendent remove from everything earthly.
124. But
that is rather long term. We must
content ourselves, in the event of a majority mandate for religious sovereignty,
with short-term measures to improve the lot of the pseudo-meek masses, even if
this does mean that their elevation to the righteousness of noumenal
sensibility will be by degrees and only very gradually, given the immense
complexities of the undertaking.
Nevertheless with the requisite systemic orientation following official
backing from the People, one may be confident that significant progress would ensue, and it would not be long before the religiously sovereign People
found themselves in a better position, morally and socially, than they had been
prior to the paradoxical election which I am opting to approach, in
anticipation, from an optimistic standpoint.
For once the necessary trends have been set in motion, the
transformation of society will gather momentum, and what in other circumstances
might have been thought impossible will prove otherwise within an actual system
or society characterized by religious sovereignty in the masses and
specifically geared to their notself-overcoming in the interests of the Self.
125. But
such a system would also be characterized, at its topmost, or noumenally
sensible, level by the triumph of time over antispace, as of Eternity over
Anti-Infinity, and thus be significant of the hegemony of metaphysical
classlessness over antimetachemical anti-upperclassness, pretty much, in gender
terms, as divine males over antidiabolic females, the former epitomized by the
Truth of God the Father and the Joy of Heaven the Holy Soul in the transcendentalism
of primary church-hegemonic criteria and the latter by the beautiful approach
to Truth of the Antidaughter of the Antidevil and the loving approach to Joy of
the Unclear Soul of Antihell in the antifundamentalism of secondary
church-hegemonic criteria, each of which would be coupled, needless to say, to
the truthful approach to Beauty of the Son of God and the joyful approach to
Love of the Holy Spirit of Heaven in the idealism of primary state-subordinate
criteria and, for females, to the Beauty of Antidevil the Antimother and the
Love of Antihell the Unclear Spirit in the antimaterialism of secondary
state-subordinate criteria, so that a virtuous circle of primary and secondary
orders of free psyche and bound soma would be the benevolent consequence of
such an overall noumenally sensible lead of society as germane to the
attainment of 'Kingdom Come'.
126. That
much should by now be obvious, as should be an understanding of the necessity
of the pseudo-meek masses being saved (through free psyche) and counter-damned
(through bound soma) in church-hegemonic and state-subordinate vein from the
pseudo-world to a very genuine otherworldly context if they are to escape both
their own pseudo-phenomenally sensual limitations and those who avail of such
limitations in order to exploit them so shamelessly from a noumenally sensual
point of view such as has been identified with Devil the Mother and the Antison
of Antigod, though one must also allow for the bound-psychic corollary of
metachemical and antimetaphysical modes of free soma in terms of the Daughter
of the Devil and Antigod the Antifather, neither of which are of any comfort to
those who would prefer to be psychically free and somatically bound in due
sensible fashion.
127. However
that may be, one can only counter the somatic liberties of noumenal sensuality
with the aid of the psychic liberties of noumenal sensibility, and thus ensure
that, in the event of a majority mandate for religious sovereignty, the People
have access to such liberties as would be commensurate with the psyche,
including, not least of all, the requisite synthetically artificial visionary
and unitary and/or sedative experience as would be compatible with Eternity and
Anti-Infinity, and thus with a rejection of everything stemming from Infinity
and Anti-Eternity, with the whole plethora of videographic and audiographic
media, though especially in relation to what properly appertains, cinema-wise,
to noumenal sensuality and is thus somewhat less than DVD or CD-like.
128. Without
wishing to be too specific, I can say - as I have many times before - that
nothing short of certain drugs of an hallucinatory or unitary or (in the case
of females, for example) soporific order would be sufficient to enable a viable
alternative to filmic media in general to prevail, and, besides, to such a
well-trodden argument on my part can be added the more pertinent one, in
relation to 'Kingdom Come', of being able to provide afterlife-type experience
for those whose religious rights, in Eternity and Anti-Infinity, would qualify
them for such experience, since noumenal sensibility is nothing if not a
context in which one can, as a metaphysical male, be true to one's self (not to
be confused, in somatic vein, with 'oneself'), and in being true to one's self,
which is after all the essence of Truth, one will, as a godly individual, have
recourse to techniques which reveal the Self as a profound state of being
amounting to joy, if not bliss.
129. But such techniques cannot be Christian or Buddhist, and thus
in a sense pre-proletarian in their want, through cogitation or meditation, of
synthetic artificiality. On the
contrary, they must avail of the utmost hallucinogenic and psychogenic means to
bring the Afterlife alive for those who had not literally died - except to the
'sins of the world', etc. - but opted for salvation from all that would prey
upon them and hold them back from the realization of their full potential in
relation to the Self, be it brain stem or spinal cord or, indeed, a combination
of both.
130. Ultimately,
as cyborgization gathers pace, the religiously sovereign People will not die,
the way persons tend to die in naturalis, but live, as artificially supported and sustained
brain stem/spinal cord self-oriented units, for ever, and not for the mere sake
of existence, as though cyborgization should be pursued for its own sake and
therefore independently of church-hegemonic criteria, but in order to
experience their Self more fully, to realize Self-perfection through unity with
the Self on either an hallucinogenic or a psychogenic basis, which is to say,
in relation to either the brain stem or the spinal cord, the ego or the soul,
though always with the lead emphasis on and long-term totalitarian goal of the
latter, the sole context in which the Self actually achieves heavenly
resurrection, which is nothing less than the redemption of godly ego.
131. However
that may be, it all comes down or, rather, adds up to the ego and the soul,
less in relation to the middle-class ego of physics and the classless soul of
metaphysics, personality and universality, than in terms of the ego and soul
(coupled to utilization, by the self-same ego, of bound will and spirit), of
metaphysics, which is the only context in which ego, being godly and thus
transpersonal, strives for self-overcoming in soul as its heavenly, or
universal, reward. Physics, by contrast,
tends to subordinate soul to itself and thus signifies a false end, an end in
which ego is top dog and one has a context in which not God but man exists ...
as the measure of all things on earth if not, I would argue, in Heaven. This, however, would be irrelevant to
'Kingdom Come', and therefore any remaining humanism, coupled to
antinonconformism, would be made subordinate, through modification, to the lead
of transcendentalism coupled to antifundamentalism, in order that godly
criteria could prevail over everything else and set the tone of the triadic Beyond as a context led by God.
132. For
only when godliness is able to lead by dint of a metaphysical hegemony over
antimetachemistry in noumenal sensibility ... will what remains to man in
physics and antichemistry be brought to an accommodation with God in such
fashion that it can look forward to being transmuted upwards via a gradual
undermining of humanist and antinonconformist criteria in favour of
antihumanist and nonconformist criteria which, as with the phenomenally sensual
masses, and the pseudo-meek not least of all, are preconditions of subsequent
transcendentalist and antifundamentalist salvation.
133. Therefore
it will take longer for people of a phenomenally sensible background and
integrity to reach an accommodation, according to gender, with godliness and
antidevilishness than for those who have been earmarked, as lapsed catholic
pseudo-meek masses, for such a privileged destiny; longer not only because, as
things stand, they are on the wrong axis for the overhaul of church-hegemonic
criteria in suitably contemporary terms, but because, that fact
notwithstanding, the pseudo-phenomenally sensual masses are first in line,
being approximately germane to the right axis, for salvation and
counter-damnation, and can expect to end up in what has been described as the
top tier of our projected triadic Beyond, the tier in which noumenal
sensibility would have its metaphysical and antimetachemical freedom and give a
lead to those indigenous Protestants who, within countries especially qualified
for Social Theocracy, would be predestined for the lower tiers of the said
Beyond.
134. But
that is still a far cry from countries characterized by state-hegemonic
criteria on 'the other axis', and one cannot envisage their admittance to such
a triadic Beyond within the parameters of 'Kingdom Come' while that secular
axis persists in existing and they are not in a position to be saved and
counter-damned in consequence. Only a
sufficient salvation of the pseudo-meek of countries traditionally
characterized by church-hegemonic criteria will do anything to bring the
state-hegemonic themselves closer to collapse and ultimate dissolution, less in
the sense of the demise of everyone than of the collapse, for want of
sufficient pseudo-phenomenally sensual prey, of the noumenally sensual into the
pseudo-phenomenally sensible, and of the damnation (indirectly by God in
relation to what actually transpires on the church-hegemonic axis) that such a
collapse would signify. It is only after
such an eventuality, such a catastrophe for 'Vanity Fair', that the pseudo-just
of such phenomenal sensibility as survived in formerly state-hegemonic
countries could expect or look forward to any kind of rapprochement with those already germane to
'Kingdom Come', to the renewed church-hegemonic axis, and then only within the
lower tiers of the triadic Beyond, as befitting their lowly humanistic and
antinonconformistic status.
135. But
such tiers would be subject, as already noted, to gradual modification and
elevation towards criteria appertaining to noumenal sensibility 'On High', and
therefore even many of those who are now ranged against church-hegemonic
criteria may find themselves eligible for inclusion within the context led by
noumenal sensibility in the long term, presuming upon the collapse, at some
future time, of the axis to which they more justly pertain as aiders and
abettors of the Vain, or those who directly prey upon the pseudo-phenomenally
sensual masses from a noumenally sensual height, a height in which somatic
licence, now as before, wears a godly mask over the evil face of Devil the
Mother as she metachemically controls a 'fall guy for slag' who, in truth, is
less the Devil than the Antison of Antigod in relation to somatic freedom of an
antimetaphysical cast, the pseudo-folly of a secondary state-hegemonic standing
which will always suffer the indignity of having to kow-tow to the evil which
primary state-hegemonic criteria inflicts upon it in the interests not only of
its hold over the phenomenally sensible just and/or pseudo-just of its own axis
but also, and by default, over the meek and/or pseudo-meek, not least in
respect of the pseudo-evil of the chemically hegemonic females to which it more
directly corresponds, thereby undermining and even undoing such
church-hegemonic criteria as would subordinate free soma to bound psyche in the
interests of the salvation of antiphysical males from their own sin to
metaphysical grace and, via such a male lead, of chemical females from
pseudo-crime to the pseudo-punishing secondary free psyche of
antimetachemistry.
136. All
this has been discussed in my work before, so I shall not labour the point
here. What characterizes any society led
by God, however, will be its tendency to elevate the lowly to positions of
noumenal height, to oversee the transmutation of the pseudo-meek into the
Righteous, and thereby acquiesce in the transformation of the Many into the
Few, as of outer collectivism into inner individualism, sensual collectivity
into sensible individuality, in the sense that synthetically artificial
centro-complexification will gradually replace the collectivized individuals of
the democratized present with communal entities that, in their universal
elevation above the world, will more resemble a unitary being transcending the
plurality of individuals as they become indistinguishably part of a larger
whole, call it a superbeing or a suprabeing or even an ultrabeing, as the
triadic Beyond is developed not only beyond its initial pluralistic structures
as the antihumanist and nonconformist are brought to an accommodation with
transcendentalism and antifundamentalism, and the humanist and
antinonconformist, in turn, to an accommodation with antihumanism and
nonconformism prior to their subsequent elevation to transcendentalist and
antifundamentalist standings as pluralism is superseded by an increasingly
totalitarian absolutism, but, no less significantly, as the Centre shifts its
axial integrity from the earth to space and what may have been the antithetical
equivalent of trees on earth becomes antithetically equivalent to the stars of
the Cosmos itself, thereby achieving its definitive manifestation in what
Teilhard de Chardin would call the Omega Point, or furthermost reach of godly
perfection, something to which I would of course add an antidevilish corollary
in order to ensure a virtuous circle in the utmost degree and type of noumenal
sensibility, as germane to what has been described as the Cyborg both in
respect of metaphysical classlessness and antimetachemical anti-upperclassness,
transcendentalism/idealism and, for females, antifundamentalism/antimaterialism,
without which no final solution to the gender dichotomy can be attained to,
since noumenal sensibility is not just a context of Eternity but also, as
already noted, of Anti-Infinity, time and antispace being as complementary as
their great adversaries in the space and antitime of noumenal sensuality, the
beast that must be rejected and, if necessary, destroyed, if the best of what
life has to offer is to come to pass and Truth and the beautiful approach to
Truth, coupled to the truthful approach to Beauty and Beauty, enable the joyful
approach to Love and Love to co-exist, for all Eternity and Anti-Infinity, with
Joy and the loving approach to Joy as the free psychic rewards for those who
have elected to make their peace with the Self and live out their destiny in
the ultimate Celestial City on the basis of the most synthetically artificial
transmutation of the Not-Self, of soma, as could be imagined, dying to organic
Not-Self cyborgistically in order to be reborn more fully into inorganic Self
psychogenetically, which is to say, in relation to enhanced hallucinogenic and,
ultimately, psychogenic Self-realization.
137. For those rooted in Not-Self, the freely somatic, this will
of course seem mad. For they have always
been quick, as females or female-conditioned types, to denigrate efforts on the
part of genuine males to achieve psychic freedom at the expense of their own
somatic freedom, and what to certain others would be regarded as saintly is for
them insane, sanity being equated with the maintenance of somatic freedom and
of the psyche that, in binding, defers to such freedom rather than rejects it
from a contrary standpoint. The
naturally healthy, or 'sane', have never endorsed this standpoint, for to them
it flies in the face of reality and threatens the bedrock of life itself in
sexual reproduction. Therefore they have
cast aspersions of madness upon every tendency towards psychic freedom on the
part of sophisticated male individuals, and any attempt by the latter or by
certain enlightened individuals to equate insanity with insight as a sort of
inner sanity, an alternative, or psychic, sanity, which could be said to stand
to sanity as insight to sight ... has been dealt a blow from which it has yet
to recover!
138. But
it nevertheless seems reasonable to me that, if the concept of inner sanity is
not to be tarnished for ever more by the word 'insanity', one should dissociate
inner sanity from such aspersions and, in demystifying or debunking it, think
of insanity the way one would think of insight, not in derogatory terms that
owe as much to the sports field as to the bedroom, but as the sensible
alternative to sight, and thus to sanity conceived on merely somatic terms as
that which everywhere prevails as a sensual and more basic, even heathenistic, norm,
one governed less by ego and soul than, in typically female vein, by will and
spirit, those organic manifestations of, in particular, metachemical and
chemical dispositions. For they will not
have it said, these somatically free individuals, that psychic freedom, when
not arbitrary or clearly a product of some psychological or physiological
derangement, is equally if not more sane than the type of freedom they take so
much for granted. They will not have the
word 'insane' put on a par with insight, as something sensibly and internally
sane, but persist in identifying the word with madness.
139. Well,
they are doubtless justified up to a point in doing so, since a want of
cyborgization in life always plays into the hands of propagative nature and thus
of a covert if not overt female dominion. But we who believe, quite logically,
in inner sanity, in the freedom of psyche to achieve emotional redemption of
the ego, will reserve our right to be sceptical if not contemptuous of their
objective perspective, deeming inner sanity to be the prerogative of the godly
and antidevilish, even if not always, for axial reasons, of man and antiwoman,
and maintaining that circumstances could conceivably arise, or be engineered to
arise, in which it was possible to dissociate the word 'insane' from
derogatory detractions on the part of 'the sane', and simply because the
cyborgization of life made it possible so to transform the terms of existence,
not least in respect of the superfluous nature of propagation, that one could
be 'insane' with impunity, 'insane', that is, in relation to the development of
inner sanity as something that owes little or nothing to outer sanity but, on
the contrary, requires that such sanity be rejected, as one would reject free
soma, free will and free spirit, if its psychic antithesis in free ego and,
most especially, free soul is to become the mean, and godly and antidevilish
criteria prevail for ever more, turning contemporary life and, by implication, all life around, or akin to what Christians would
call a 're-birth', in such fashion that the Self-revelations of Eternity and
Anti-Infinity confirm the salvation of the pseudo-meek to that ultimate
righteousness which is nothing less than being as true to one's self as one
can, as a godly or an antidevilish universalized or antipolyversalized
individual, possibly be, true in the Truth of God the Father and 'true' in the
beautiful approach to Truth of the Antidaughter of the Antidevil which are the
transcendentalist and antifundamentalist church-hegemonic approaches to Self
and to the possibility, thereby, of the Joy of Heaven the Holy Soul and the
loving approach to Joy of the Unclear Soul of Antihell in the primary and
secondary modes of psychic freedom, of inner sanity, which only a metaphysical
hegemony over antimetachemistry in the utmost noumenal sensibility can
vouchsafe, thereby bringing universality to a classless peak of inner
perfection in conjunction with the antipolyversality of the anti-upperclass
position as antiyin dances to the repetitive time of yang in the antispace of
her final not-self negation.
140. Yes,
it is only by her dying to not-self, to soma, that the psychic freedom of the
male self can lead the dance of Anti-Infinity from the standpoint of Eternity,
and thus reconcile civility to culture, and precisely as pseudo-civility to
genuine culture, the primary culture of Truth that paves the way for the
primary pseudo-civility of the truthful approach to Beauty in Eternity, before
the secondary pseudo-civility of Beauty can permit of the secondary culture of
the beautiful approach to Truth, and all alike achieve their respective
spiritual and emotional redemptions in the heavens and antihells of that which,
in metaphysics, will be definitively holy in its classless universality and
that which, in antimetachemistry, will be definitively unclear in its
anti-upperclass antipolyversality.
141. So
be it! May godliness and
antidevilishness prevail, that salvation and counter-damnation may come
righteously to pass for those who deserve it; that, following which, damnation
and counter-salvation may justly come to pass for those who deserve to be
damned and counter-saved, as described in these and other texts of the
'Philosopher King' and advocate, through religious sovereignty, of 'Kingdom
Come' and thus of that ultimate freedom which can alone deliver the People from
worldly travail and netherworldly exploitation, bringing to pass a New Heaven
and a new earth, as the pseudo-meek are elevated up to the Righteous and the
Vain cast down to the pseudo-just, though such a status need not obtain for
ever.
142. For
ultimately it is God's will that Heaven coupled to Antihell should prevail, and
for that to transpire the new earth and antipurgatory of the pseudo-just will
have to be made over in such pseudo-meek fashion that Social Theocratic
pluralism is superseded by Social Theocratic monism, and the triadic Beyond by
the Omega Point of the Celestial City 'On High', as one by one the lower tiers
are raised to the level of the top tier and that which is truly high finds its
appropriate resting place in space, where the Centre will universally flower as
never before, bringing Eternity and Anti-Infinity to their logical conclusions
in the utmost evolutionary and counter-devolutionary distance from Infinity and
Anti-Eternity, the Alpha and Anti-Omega of free somatic Death and
Antilife.
143. For
what, after all, is Eternity and Anti-Infinity but the Omega and Anti-Alpha of
free psychic Life and Antideath, as germane to the sanity which, being within,
is alone capable of lasting for ever in the virtuous circle of Yang and
Antiyin, God/Heaven and the Antidevil/Antihell of a Being Supreme and an
Antidoing so Antiprimal that it will be reconciled, for all Anti-Infinity, to
the triumph of Eternity in the blessed transpersonality of the Truth and holy
universality of its Joy - the Divinity, in short, of God the Father and the
Sublimity of Heaven the Holy Soul.
LONDON 2004 (Revised 2012)
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