REVELATIONARY
AFTERTHOUGHTS
Aphoristic Philosophy
Copyright © 2012 John
O'Loughlin
_____________
1. Some
time ago, in relation to the noumenal objectivity of metachemistry, I conceived
of the concrete ethereal, as though in respect of a photon-based
elemental-particle equation especially germane to free will, and in contrast to
this posited, in relation to the noumenal subjectivity of metaphysics, the
abstract ethereal, as though in respect of a proton-centred elemental-wavicle
equation especially germane to free soul, so that one had a noumenal antithesis
between the one and the other - alpha and omega of the overworld.
2. Likewise
in relation to the phenomenal objectivity of chemistry, I conceived of the
concrete corporeal, as though in respect of an electron-based
molecular-particle equation especially germane to free spirit, and in contrast
to this posited, in relation to the phenomenal subjectivity of physics, the
abstract corporeal, as though in respect of a neutron-centred molecular-wavicle
equation especially germane to free ego, so that one had a phenomenal
antithesis between the one and the other - alpha and omega of the world.
3. Obviously,
it was no longer possible for me, from that point on, to distinguish the
noumenal absolutism of space/time from the phenomenal relativity of volume/mass
in terms of abstract and concrete. For
such terms had now become synonymous with wavicles and particles, 'wavicular'
and 'particular'. That which was
noumenal, and effectively upper class, could be concrete or abstract,
'particular' or 'wavicular', but it would be so in relation to the ethereal, that
is, to the noumenal spheres of metachemistry on the one hand and of metaphysics
on the other, or, in simple elemental language, of fire and air, the vacuous
objectivity of the one contrasting with the plenumous subjectivity of the
other.
4. Similarly
that which was phenomenal, and effectively lower class, could also be concrete
or abstract, of a particle orientation or of a wavicle orientation, but it
would have to be so in relation to the corporeal, that is, to the phenomenal
spheres of chemistry on the one hand and of physics on the other, or, in simple
elemental language, of water and vegetation (earth), the vacuous objectivity of
the one contrasting with the plenumous subjectivity of the other.
5. Hence
the concrete and the abstract were opposites on both noumenal and phenomenal planes, and in no sense could it be argued that there
was a parallel between abstraction and the noumenal and concretion and the
phenomenal, as though the former were simply higher than the latter, higher,
that is, in terms of appertaining, plane-wise, to space and/or time as opposed
to volume and/or mass.
6. Nor, conversely, could it be argued that there was such a
parallel between abstraction and the ethereal and concretion and the corporeal,
as though the ethereal was invariably abstract and the corporeal concrete. A parallel there certainly was between the
ethereal and the noumenal on the one hand and between the corporeal and the
phenomenal on the other hand, but the ethereal, as with the noumenal, could be
concrete or abstract, the corporeal, as with the phenomenal, likewise.
7. Now
we argued that both the ethereal and the corporeal were concrete when
associated, in metachemistry, with the elemental particles of photons and, in
chemistry, with the molecular particles of electrons, both of which carried a
negative charge and were based, in consequence, in vacuous objectivity, and
pretty much as female elements - as female, in effect, as fire and water.
8. Conversely
we argued that both the corporeal and the ethereal were abstract when
associated, in physics, with the molecular wavicles of neutrons or, more
correctly for sensibility, neutrinos and, in metaphysics, with the elemental
wavicles of protons or, more correctly, protinos, both of which carried if not
a positive charge then a neutral charge in the one and a positive charge in the
other which were based or, rather, centred in plenumous subjectivity, and
pretty much as male elements or, more correctly in relation to sensibility,
elementinos - as male, in effect, as vegetation and air.
9. For
it should not be forgotten that we conceived a distinction, amounting to an
antithesis, between elements and elementinos, the sensually free and the
sensibly free, while still allowing for bound elements in relation to the one
context and for bound elementinos in relation to the other, the former of which
would appertain to subordinate males and the latter to their female
counterparts.
10. Be
that as it may, a free element was more likely, we argued, to be a photon in
metachemistry or an electron in chemistry than a neutron in physics or a proton
in metaphysics, whilst a free elementino, by contrast, was more likely to be a
neutrino in physics or a protino in metaphysics than an electrino in chemistry
or a photino in metachemistry.
11. In
fact, we distinguished the free from the bound in terms of metachemistry and
antimetachemistry in respect of photons and photinos, chemistry and
antichemistry in respect of electrons and electrinos, and, conversely, the
bound from the free in terms of antiphysics and physics in respect of neutrons
and neutrinos, antimetaphysics and metaphysics in respect of protons and
protinos - the sensual always an element, the sensible an elementino.
12. Therefore
in sensuality metachemistry would be freely hegemonic over antimetaphysics in
the noumenal sphere of space and time, the former spatial and the latter
sequential, while chemistry would be freely hegemonic over antiphysics in the
phenomenal sphere of volume and mass, the former volumetric and the latter
massive.
13. Considered
subatomically, the photon would reign over the proton in the noumenal sphere of
the concrete ethereal, where the elemental particle was free, whilst in the
phenomenal sphere of the concrete corporeal, where the molecular particle was
free, the electron would reign over the neutron - at least if no other factors
(about which the reader may already have learnt in connection with some
preceding texts) are taken into account.
14. Conversely,
in sensibility physics would be freely hegemonic over antichemistry in the phenomenal
sphere of volume and mass, the former voluminous and the latter massed, while
metaphysics would be freely hegemonic over antimetachemistry in the noumenal
sphere of space and time, the former spaced and the latter repetitive.
15. Considered
subatomically, the neutrino would reign over the electrino - at least if no
other factors (about which the reader may already have learnt in connection
with some preceding texts) are taken into account - in the phenomenal sphere of
the abstract corporeal, where the molecular wavicle was free, whilst in the
noumenal sphere of the abstract ethereal, where the elemental wavicle was free,
the protino would reign over the photino.
16. Such
a straightforward dominance of the one gender over the other, whether female
over male in the sensual spheres of the concrete ethereal and corporeal, or
male over female in the sensible spheres of the abstract corporeal and ethereal
is what tends to characterize each of these class or element/elementino
positions, but things are very rarely so straightforward; for, as we have seen
from previous texts (alluded to above) the lower-class, or phenomenal,
positions of chemistry over antiphysics in sensuality and of physics over
antichemistry in sensibility tend to be overcome and conditioned from contrary
upper-class, or noumenal, points of view in the interests of a more authentic
concept of freedom - and hence civilization - than could accrue to either
chemistry at the expense of antiphysics or physics at the expense of antichemistry,
each of which are merely relative and therefore temporal shortfalls from the
absolute manifestations of freedom which accord, in civilized vein, with a
certain eternality and, hence, stability and continuity, whether in respect of
soma or psyche, the dark or the light, evil or grace, metachemistry or
metaphysics, kindness to not-self or kindness to self, eternal death or eternal
life.
17. Hence
the antichemical subversion and effective overthrow of physical freedom at the
behest of metachemical freedom diagonally backwards 'on high', as the bound
energies of phenomenal sensibility are turned to combating or restricting the
noumenally free energies of a metachemistry which has antimetaphysics under its
sensual hegemonic control and is able to determine the nature of freedom,
contrary to male interests, in respect of soma.
18. Hence,
too, the antiphysical subversion and effective overthrow of chemical freedom at
the behest of metaphysical freedom diagonally forwards 'on high', as the bound
energies of phenomenal sensuality are turned to aspiring towards the noumenally
free energies of a metaphysics which has antimetachemistry under its sensible
hegemonic control and is able to determine the nature or, rather, nurture of
freedom, contrary to female interests, in respect of psyche.
19. All
this we have already encountered in my work, and it emphasizes how civilization
itself can take such diametrically opposite forms as for the one type of
stability in eternal freedom to be incompatible with and even hostile towards
the other - so much so that they drift apart and remain at ideological variance
with each other, to the end of excluding, as far as possible, any disruption of
the prevailing norm, be it evil or graceful in primary terms for the hegemonic
gender, or pseudo-foolish or pseudo-punishing in secondary terms for the
subordinate gender.
20. Therefore
a choice, for the world, between the concrete ethereal absolutism of a
metachemical control of society in the interests of somatic freedom of a
noumenally objective nature and the abstract ethereal absolutism of a
metaphysical control of society in the interests of psychic freedom of a
noumenally subjective nurture, which is a choice, in effect, between Science
and Religion for the control and subversive dominance of political and economic
alternatives more specifically germane to the world conceived as a phenomenal
mean, the mean of chemistry and antiphysics on the one hand, and of physics and
antichemistry on the other.
21. It
would be no exaggeration to say that in relation to the descending axis of the
metachemical control of society via antichemistry at the expense of physics and
in hegemonic ascension over antimetaphysics, Science dominates economics at the
expense of politics to the detriment of Religion, whereas in relation to the
ascending axis of the metaphysical control of society via antiphysics at the
expense of chemistry and in hegemonic ascension over antimetachemistry, it
would be fair to say that Religion dominates politics at the expense of economics,
and to the detriment of Science.
22. For
no such antithetical adversaries as Science and Religion could possibly
approach the 'world' of politics and economics from identical standpoints, but
solely with a view to excluding, as far as possible, their rival for world
dominance in the interests of either somatic freedom or psychic freedom, the
evil stability of eternal death or the graceful stability of eternal life, the
civilized darkness or the civilized light, the former of which has more to do with
barbarity than with civility, the latter of which more to do with culture than
with philistinism, though civility and philistinism both play their respective
subversive parts in the 'overcoming', from opposite gender standpoints, of such
relative culture and barbarity as accrue to the nominally hegemonic phenomenal
elements of physics and chemistry in which the abstract corporeal and the
concrete corporeal have their respective unstable existences.
23. Compared
with the evil stability of the concrete ethereal, the sinful instability of the
concrete corporeal is merely death-in-life, the philistine death of bound
psyche, whereas compared with the graceful stability of the abstract ethereal
the good (modest) instability of the abstract corporeal is merely
life-in-death, the civil life of bound soma.
Neither the one nor the other mode of phenomenal existence has any
justification except in relation to either the one of the other mode of
noumenal existence - evil in the case of good, grace in the case of sin.
24. Take
away either and you have not world-overcoming authentic freedoms but
world-affirming half-freedoms in which either relative evil or relative grace
are the inauthentic - and unstable - antitheses for a world in which nothing
properly scientific nor religious can arise, but in which either economics or
politics is hyped out of all proportion to its actual worth for the benefit of
a society posing as civilized but which, in reality, would be incapable of even
approaching civilization from such lowly points of view.
25. For
you do not achieve civilization within the world but only over it and
effectively at its expense - the expense, that is, of the inauthentic evil of
chemical freedom on the one hand and of the inauthentic grace of physical freedom
on the other hand, neither of which are in a position to take freedom to the
noumenal, or eternal, heights of either metachemistry in the case of authentic
evil or metaphysics in the case of authentic grace, the former of which
appertains not to Woman the Mother but to Devil the Mother, the latter of which
appertains not to Man the Father but to God the Father.
26. But,
of course, one cannot deny that the world, considered in this phenomenal light,
divisible though it is between the concrete corporeal relativity of a chemical
female hegemony and the abstract corporeal relativity of a physical male
hegemony, has to have its day and effectively come to pass in temporal contrast
to anything eternal and therefore as an unstable retort to stability in which now
one tendency and now another of the contrasting alternatives comes to the
temporal fore as chemical and antiphysical struggle for ascendancy in the one
case, and physical and antichemical for ascendancy in the other, not least in
respect of competing economic and political alternatives which operate,
necessarily, within liberal parameters, as germane to the world.
27. Whether
socialistic or capitalistic, whether radical or conservative, whether, indeed,
a sort of androgynous cross - ironically dubbed liberal - between the two
principal economic or political options, the instability of the world has to
have its liberal or democratic way, else there would simply be too much of one
sort of relative freedom at the expense of another sort, with predictably restive
and socially destabilizing consequences - something almost inevitable in
societies which, having become too worldly for their own good, are
insufficiently liberal or democratic, as the case may be.
28. For
endeavours to establish the unqualified right of chemical freedom at the
expense of antiphysical freedom or, conversely, of physical freedom at the
expense of antichemical freedom can only backfire, sooner or later, upon the
perpetrators of such an endeavour, in light of the fact that nothing in the
world can be unqualified but must ever be qualified in relation to the temporal
relativity of the worldly contexts, wherein rights can only be relative. There is no 'divine right' in the world of
humanity or antihumanity, but only human rights or antihuman rights, and such
rights have to be qualified in relation to the instability of temporal
criteria.
29. Thus
even in worldly phases of history, of phenomenal devolution and/or evolution, it
cannot be wondered at if some form of constitutional overworldly control of
society is maintained and honoured, if only to preclude the instability of the
world from becoming either too democratically unstable or too falsely stable
and despotic, as has happened from time to time in the past and still happens
even now in certain countries which have not had the benefit of stable
political or religious traditions, but have only comparatively recently emerged
from the imperial yoke of colonial exploitation.
30. The
world, however, is broadly divisible between nature and mankind, between two
manifestations of the corporeal which we have identified with the concrete and
the abstract, free soma of a chemical disposition and free psyche of a physical
disposition in respect of the phenomenally hegemonic positions, bound psyche -
excluding secondary freedom - of an antiphysical disposition and bound soma of
an antichemical disposition in respect of phenomenally subordinate but, at the
behest of either metaphysics or metachemistry, chemically or physically
subversive dispositions which tend to make for the binding of corporeal
instability to the ethereal stabilities of either an evil approach to
civilization in free soma or a graceful approach to civilization in free
psyche, depending whether the State or the Church is hegemonic.
31. Ironically,
the stabilizing of worldly instability pits two types of female objectivity
against male subjectivity in the case of the diagonally descending axis from
metachemical sensuality over metaphysical sensuality (antimetaphysics) to the
subversion of physical sensibility by chemical sensibility (antichemistry) in
the interests of a state-hegemonic mean characterized by soma, whereas in the
case of the diagonally ascending axis from the subversion of chemical
sensuality by physical sensuality (antiphysics) to metaphysical sensibility
over metachemical sensibility (antimetachemistry), the stabilizing of worldly
instability pits two types of male subjectivity against female objectivity in
the interests of a church-hegemonic mean characterized by psyche.
32. In
both instances of 'world overcoming', however, the principle of the overturn of
worldly freedom in the interests of a bound mode of either soma or psyche
remains the same, for the world is nothing if not rendered antithetically
parallel to the overworldly control, be it in terms of bound soma vis-à-vis
free soma in the case of the state-hegemonic axis of evil and good, or in terms
of bound psyche vis-à-vis free psyche in the case of the church-hegemonic axis
of sin and grace.
33. For,
left to itself, the freedom of the world quickly becomes a disaster to the
world, a disaster in which the subordinate gender may rise up against the
hegemonic gender's control and the latter become increasingly despotic in
defence of its inauthentic freedoms, whether relatively evil in the case of
chemistry or relatively graceful in the case of physics, in an attempt to
establish or maintain some kind of stability at the expense of the other gender.
34. For
evil no more likes to be replaced by folly than grace by punishment. And folly, being male, can only resent the
hegemony of evil as punishment, being female, the hegemony of grace,
particularly as such evil and grace are too close to folly and punishment for
their own good and can only be resented,
somatic freedom being no less contrary to the male gender actuality of the
precedence of soma by psyche than psychic freedom to the female gender
actuality of the precedence of psyche by soma, neither modes of secondary
somatic or psychic freedom being acceptable to the subordinate gender for long!
35. But
once the upper-class control of the world is put into place, whether in terms
of the metachemical control of antichemistry at the expense of physics, so that
somatic freedom causes the psychic bias of physics over antichemistry to be
overturned in favour of a bound somatic emphasis which is still subject to a
degree of psychic freedom but not, as would otherwise be the case, in hegemonic
vein, or, alternatively, in terms of the metaphysical control of antiphysics at
chemistry's expense, so that psychic freedom causes the somatic bias of
chemistry over antiphysics to be overturned in favour of a bound psychic
emphasis which is still subject to a degree of somatic freedom but not, as
would otherwise be the case, in hegemonic vein, then the subordinate gender
becomes resigned, in each case, to the reality of being either somatically or
psychically, depending on the context, at parallel loggerheads with the
upper-class controlling factors without feeling that gender corruption which
comes from having to emphasize either somatic freedom or psychic freedom under
the worldly freedom of either chemical or physical upstarts, neither of whom
are now in a position to dominate the opposite gender but are obliged, while
still conditioning certain basic patterns of freedom and binding according to their gender actuality, to accept the countervailing emphasis upon
either bound psyche or bound soma as a matter of course, and precisely because
they are not in a position, having been outflanked and outmanoeuvred, to do
otherwise.
36. Thus
is worldly stability guaranteed, and only thus!
For the world, left to its own devices, spells corruption and disorder,
anarchy and despotism, and no upholder of authentic freedom, whether of soma or
psyche, the dark or the light, could possibly be resigned to worldly chaos and
unrest, which is inevitably what happens when the masses become too free for
their own good. The masses must never be
allowed to become too free, least of all in respect of the relatively evil and
graceful freedoms of the chemical and physical hegemonies which would have
their somatic or psychic ways at the expense of the antiphysical and the
antichemical, obliging them to be if not equally then unequally somatic or
psychic, foolish or punishing, as the case may be, without the benefit of being
in harmony with their gender actualities, whether psychically ideal or
somatically real, and therefore without the prospect of any long-term
satisfaction in their predicaments.
37. Consequently
freedom should never be encouraged in relation to the masses, whether meek or
just, but preserved for the metachemical and metaphysical elites, who are alone
qualified, in their elevated positions, to develop it as a hegemonic right,
whether in terms of the evil over folly or, rather, pseudo-folly of
metachemistry and antimetaphysics, or in terms of the grace over punishment or,
rather, pseudo-punishment of metaphysics and antimetachemistry, the latter of
which alone has the right, through metaphysics, to consider itself truly
civilized and the upholder of true freedom in consequence.
38. For
what is ugliness and illusion compared to truth and beauty? Simply the sensual counterparts to anything
properly cultural and civil or, rather, pseudo-civil - that is, the barbarous
and pseudo-philistine antitheses of the supreme virtues which we may classify,
by contrast, as primal vices, bearing in mind that sensuality is somewhat
anterior to sensibility.
39. Of
course, the upholders of metachemical freedom and, by default, of
antimetaphysical freedom may consider themselves to be beautiful and true, but
so what? It would be strange - would it
not? - if they were to see themselves as ugly and illusory
as a matter of course, simply because of the positions they held in
society. Few if any of them - barring
old age and senility - would wish to do that!
And yet it would be logically pusillanimous or disingenuous of me to
pretend that they were the true bearers of truth and beauty, just as it would
be philosophically unpardonable of me to strive to emulate that poet who, in
his youthful infatuation with beauty, considered truth and beauty to be one and
the same!
40. Truth is no more beauty than beauty ... truth or, indeed, than
ugliness is illusion or illusion ... ugliness. But
neither is ugliness beauty nor illusion truth!
Ugliness and illusion are not merely antithetical to beauty and truth,
but the contradiction of everything true and beautiful, the epitome, in other
words, of everything false and lying!
41. But
even truth and beauty have to be carefully distinguished from one another, not
considered equal or run together, as when ugliness poses as beauty and illusion
as truth in sensuality, and then the problem arises as to how to reconcile
beauty with God if God is indeed to be considered first mover in the Cosmos
(which some prefer to call the Universe) and more to be associated with truth
than beauty - a problem which may well have been 'solved' either by considering
truth and beauty to be one and the same 'divine' attribute or, alternatively,
by continuing to distinguish between truth and beauty in relation to a cosmic
'first mover' and a 'fallen angel', whether in terms of truth preceding beauty
or, more probably, in terms of the precedence of truth by beauty, so that not
truth but beauty is considered the 'divine' attribute and truth becomes
somewhat suspect, not to say 'morally reprehensible', in light of its
association with the Satanic 'fallen angel'.
42. Frankly
I do not wish to elaborate on such falsehoods!
For nothing goes so contrary to my grain than to follow the example of
the Old Testament and proceed to attribute such terms as beauty and truth, no matter
how arranged or even interchanged, to what are patently sensually-based cosmic
factors that, in truth, have more in common with ugliness and illusion than
with their sensible counterparts, notwithstanding the existence of sensible
manifestations of cosmic reality which would be closer to anything truthful and
beautiful without, however, being anywhere near as truthful or beautiful as
could be found in those comparable regions of nature or mankind or - at the
risk of anticipating the future - Cyborgkind which accord with both
metaphysical and antimetachemical actualities and are anything but
metachemically or antimetaphysically ugly or illusory in consequence!
43. But
when, in Biblical vein, the metachemical 'first mover' of a stellar-like
somatic freedom is identified with God and the antimetaphysical 'fallen angel'
of a solar-like (enforced) somatic freedom identified with the Devil, it is
easy to see how ugliness - the actual attribute of Devil the Mother - can hide
its stellar face behind not merely the speed of light travelling through
boundless space but - notwithstanding space itself - beauty, and how illusoriness - the actual
attribute of the Antison of Antigod - can hide its solar face behind not merely
clouds in the sky but - notwithstanding the sky itself - truth, which, if
'justice' is to be done to the relative hierarchical positions of so-called God
and so-called Devil must assume a problematic if not downright undesirable
character commensurate with Satan, as though something intrinsically evil and
perverse.
44. Far
be it from me to endorse such nonsense!
But that is still the sort of rubbish that officially prevails and would
have any number of scoundrels and idiots ready to defend it to the death, even
at the risk of war and outright mayhem.
For to them God is cosmic first mover, and the cosmic first mover is if
not true then certainly beautiful when it comes to substituting for a negative
term its positive counterpart - beauty in the case of ugliness, truth in that
of illusion, whether or not you then wish to do a sleight-of-hand in order to
bring truth into line with God.
45. And
such a sleight-of-hand, such logical interchanging of the female reality of a
cosmic first mover with the male reality of a cosmic 'fall guy' and 'fallen angel',
as effective second mover, may indeed subsequently cause certain twisted or
pedantic minds to conceive of beauty and truth as virtually synonymous, even
though nothing could be further from the case!
46. In
fact, as this point I should like to remind the reader of just how dissimilar
truth and beauty actually are, as when one distinguishes the truth of God the
Father and the joy of Heaven the Holy Soul in metaphysical psyche from the
truthful approach to beauty of the Son of God and the joyful approach to love
of the Holy Spirit of Heaven in metaphysical soma, and then distinguishes each
of these from the beauty of Antidevil the Antimother and the love of Antihell
the Unclear Spirit in antimetachemical soma which, in turn, must be
distinguished from the beautiful approach to truth of the Antidaughter of the
Antidevil and the loving approach to joy of the Unclear Soul of Antihell in
antimetachemical psyche.
47. Therefore
truth is not simply distinct from beauty; it is distinct from the beautiful
approach to truth which applies to the Antidaughter of the Antidevil in
antimetachemical psyche which, though free, is free in a secondary way to the
freedom of metaphysical psyche which one would identify, in God the Father,
with grace of a conscious, or intellectual, order rather than with
pseudo-punishment of such an order.
48. Now
if such pseudo-punishment has to be distinguished from grace, as the
Antidaughter of the Antidevil from God the Father, how much more does the
beauty of antimetachemical soma have to be distinguished from it in view of its
association with Antidevil the Antimother as that which pertains, in bound
will, to pseudo-good, to pseudo-modesty, and is not even psychic in character
but the somatic counterpart to the wisdom, in bound metaphysical soma, of the
truthful approach to beauty which has been metaphorically identified with the
Son of God.
49. In
parallel vein, joy is not simply distinct from love; it is distinct from the
loving approach to joy which applies to the Unclear Soul of Antihell in
antimetachemical psyche which, though free, is free in a secondary way to the
freedom of metaphysical psyche which one would identify, in Heaven the Holy
Soul, with grace of a soulful, or emotional, order rather than with
pseudo-punishment of such an order.
50. Now
if such pseudo-punishment has to be distinguished from grace, as the Unclear
Soul of Antihell from Heaven the Holy Soul, how much more does the love of
antimetachemical soma have to be distinguished from it in view of its
association with Antihell the Unclear Spirit as that which pertains, in bound
spirit, to pseudo-good, to pseudo-modesty, and is not even psychic in character
but the somatic counterpart to the wisdom, in bound metaphysical soma, of the
joyful approach to love which has been metaphorically identified with the Holy
Spirit of Heaven.
51. But
all this, whether psychic or somatic, of free ego and/or soul in the one case
or of bound will and/or spirit in the other, must be sharply distinguished, be
it not forgotten, from anything ugly or illusory, not to mention hateful or
woeful, which, far from appertaining to the realms of metaphysics and
antimetachemistry in noumenal sensibility, can only pertain to their
metachemical and antimetaphysical counterparts in noumenal sensuality.
52. In
fact, with this point I should like to remind the reader of just how dissimilar
ugliness and illusion actually are, as when one distinguishes the ugliness of
Devil the Mother and the hatred of Hell the Clear Spirit in metachemical soma
from the ugly approach to illusion of the Daughter of the Devil and the hateful
approach to woe of the Clear Soul of Hell in metachemical psyche, and then
distinguishes each of these from the illusion of Antigod the Antifather and the
woe of Antiheaven the Unholy Soul in antimetaphysical psyche which, in turn,
must be distinguished from the illusory approach to ugliness of the Antison of
Antigod and the woeful approach to hatred of the Unholy Spirit of Antiheaven in
antimetaphysical soma.
53. Therefore
ugliness is not simply distinct from illusion; it is distinct from the illusory
approach to ugliness which applies to the Antison of Antigod in
antimetaphysical soma which, though free, is free in a secondary way to the
freedom of metachemical soma which one would identify, in Devil the Mother,
with evil of a wilful, or instinctual, order rather than with pseudo-folly of
such an order.
54. Now
if such pseudo-folly has to be distinguished from evil, as the Antison of
Antigod from Devil the Mother, how much more does the illusion of
antimetaphysical psyche have to be distinguished from it in view of its
association with Antigod the Antifather as that which pertains, in bound ego,
to pseudo-sin and is not even somatic in character but the psychic counterpart
to the crime, in bound metachemical psyche, of the ugly approach to illusion
which has been metaphorically identified with the Daughter of the Devil.
55. In
parallel vein, hate is not simply distinct from woe; it is distinct from the
woeful approach to hatred which applies to the Unholy Spirit of Antiheaven in
antimetaphysical soma which, though free, is free in a secondary way to the
freedom of metachemical soma which one would identify, in Hell the Clear
Spirit, with evil of an impulsive, or spiritual, order rather than with
pseudo-folly of such an order.
56. Now
if such pseudo-folly has to be distinguished from evil, as the Unholy Spirit of
Antiheaven from Hell the Clear Spirit, how much more does the woe of antimetaphysical
psyche have to be distinguished from it in view of its association with
Antiheaven the Unholy Soul as that which pertains, in bound soul, to pseudo-sin
and is not even somatic in character but the psychic counterpart to the crime,
in bound metachemical psyche, of the hateful approach to woe which has been
metaphorically identified with the Clear Soul of Hell.
57. But
all that, whether somatic or psychic, of free will and/or spirit in the one
case or of bound ego and/or soul in the other, must be sharply distinguished,
be it not forgotten, from anything true or beautiful, not to mention joyful or
loving, which, far from appertaining to the realms of metachemistry and
antimetaphysics in noumenal sensuality, can only pertain to their metaphysical
and antimetachemical counterparts in noumenal sensibility.
58. The
reader will agree, I think, that I have been sufficiently thorough and
methodical in outlining the differences between the alpha of things noumenal
and the omega of things noumenal which, far from being rooted in a sort of
concrete ethereal absolutism, tend to be centred in an abstract ethereal
absolutism which is the antithesis, in every respect, of anything evil and
criminal, pseudo-foolish and pseudo-sinful, being, to all intents and purposes,
graceful and wise, pseudo-punishing and pseudo-good - the virtuous retort, in
short, to absolute vice.
59. But
when these metaphysical and antimetachemical ideals are not given their due,
when they are not honoured in respect of where and what they actually are, and therefore acknowledged independently of anything
metachemical and antimetaphysical, then it is not to be wondered at if these
latter ideals, the false ideals of a civilization rooted in and given to
somatic freedom, take their place and arrogate to themselves attributes to
which they have no moral claim whatsoever - beauty in the case of ugliness and
truth in the case of illusoriness or, even, as we have seen, beauty and truth
rolled into one or truth posing, in what is taken for God, as the precursor of
beauty.
60. However
that may be, the brute fact of the matter, which is both factual and
materialistic, is that the first mover in the cosmic scheme of things is
neither beautiful nor true but ugly - the ugliness, in the free will of metachemical
sensuality, of a photon-based elemental-particle concrete ethereal absolutism,
of Devil the Mother, who or rather which, being most devolved, is not only the per se manifestation of such somatic freedom
compared to any such freedom to be found in nature, mankind, or Cyborgkind,
where Devil the Mother would be rather more (compared to most), less (compared
to least) and least devolved in regressively decreasing degrees of somatic
freedom, but that which, once hyped as God, becomes, through specious logic,
the manifestation of God par excellence, from which it would be
difficult if not impossible logically to break away into some lesser parallel
in nature, mankind, or Cyborgkind.
61. Conversely,
if one were to be honest and logical about what is actually God ... the Father
... in the Cosmos, which would have nothing whatsoever to do with its more
prevalent aspects in metachemical sensuality but, as already intimated, only to
do with metaphysical sensibility in what, contrasted to the stellar realm, must
seem a cosmically insignificant and altogether less powerful, indeed more
beingful, realm primarily concerned with contentment, then one would have to
admit that compared with such less (compared to least), more (compared to most)
and most evolved manifestations of psychic freedom to be found in nature,
mankind, and Cyborgkind (to anticipate the future in respect of sensibility),
the degree of it that exists in the Cosmos was indeed least evolved, and
therefore hardly something one could continue to cling to - short of sufficient
environmental reasons - in the face of those progressively increasing
manifestations of such freedom as existed in comparable realms elsewhere, and
were of progressively superior orders of beingful supremacy in consequence.
62. You
cannot put a God the Father in the Cosmos above a God the Father in nature,
still less in mankind or Cyborgkind, when once you know where and what God the
Father is and how insignificant His position must be even in relation to
the less (compared to least) and more (compared to most) evolved manifestations
of Him which have no bearing whatsoever on the more, generally speaking,
significant aspects of the Cosmos, not least in respect of Devil the Mother.
63. But
if Devil the Mother is taken for God (not, of course, in relation to the Father
Who precedes the Son as psyche precedes soma in male contexts, but in a
necessarily false and mendacious sense that has no bearing on any such
precedence), then it becomes only too possible to see how people can be induced
to cling to this most devolved and therefore per se manifestation of Devil the Mother, as though the per
se manifestation of God were to be found in the Cosmos and could not, in
consequence, be 'bettered' or 'outstripped' anywhere else, including the realm
of mankind, so that it made sense to cling to His cosmic manifestation as a
matter of course.
64. In truth, nothing could be further from the case! For although God the Father does indeed exist
in the Cosmos, as in nature, in mankind, and, hopefully for the future, in
Cyborgkind, what is worshipped as such and honoured for attributes it ill
deserves is really Devil the Mother, is the most somatically free manifestation
of will that it is possible to conceive of, which becomes regressively less free
as this metachemical sensuality devolves through natural, human, and cyborg
manifestations, and therefore regressively less important or significant or
powerful, despite appearances to the contrary!
65. And
precisely as what properly pertains to the realm of God the Father becomes
progressively more important or significant or ... content, as
metaphysical sensibility evolves through cosmic, natural, and human
manifestations towards the possibility of an evolutionary consummation in the
Cyborg, in the cyborgization not so much of human (bourgeois) as of post-human
(proletarian) life in the centuries and millennia to come.
66. Therefore
a devolution of ugliness has to be juxtaposed with an evolution of truth, just
as a devolution, in enforced vein, of illusoriness has to be juxtaposed with an
evolution, in secondary vein, of beauty or, more correctly, of a beautiful
approach to truth as the psychic complement to metaphysical truth from an
antimetachemical point of view, not to mention of a loving approach to joy as
the psychic complement to metaphysical joy from the exact same upper-class
female standpoint, both of which tower psychically above beauty and love in
bound antimetachemical soma as truth and joy tower psychically above the
truthful approach to beauty and the joyful approach to love which, in the Son
of God and the Holy Spirit of Heaven, are the preconditions, in metaphysical
bound soma, of anything beautiful and loving, of Antidevil the Antimother and
Antihell the Unclear Spirit.
67. But
what is Antidevil the Antimother compared with the Antidaughter of the
Antidevil or Antihell the Unclear Spirit compared with the Unclear Soul of
Antihell? No more and no less than the
Son of God compared to God the Father or the Holy Spirit of Heaven compared to
Heaven the Holy Soul! For, ultimately,
what really counts, from a noumenally sensible standpoint, is the psychic
monism that is achieved in grace and pseudo-punishment by the metaphysical and
antimetachemical forms of free psyche.
68. And
this it is that contrasts, absolutely, with the somatic monism that is achieved
in evil and pseudo-folly by the metachemical and antimetaphysical forms of free
soma, as and when Devil the Mother and Hell the Clear Spirit take somatic
precedence over the Antison of Antigod and the Unholy Spirit of Antiheaven, as
ugliness and hatred over not merely illusion and woe but over the illusory
approach to ugliness and the woeful approach to hatred that constitute the
focus of 'fall guy' denigration for any 'fallen angel', whether cosmic or
otherwise, of an antimetaphysical cast.
69. For
of course it follows, as night the day, that when Devil the Mother is hyped as
God, the Antison of Antigod will be castigated, through Satan or Lucifer or some
such equivalent, as the Devil, just as, in phenomenal sensuality, when Woman
the Mother is hyped as if not God then as the Mother of God, the Antison of
Antiman will be denigrated as if not the Devil then as the Son of the Devil,
as, in other words, the Antichrist.
70. Which
would, of course, be the sort of denigration that would accrue to the Catholic
male position in antiphysics under chemistry were not the female hegemony
subverted from below at the behest of the metaphysical 'above' in terms of a psychic emphasis,
contrary to gender reality, that permitted males to primarily identify, through
sin, with the antiphysical psychic binding of Antiman the Antifather and
females to identify, through pseudo-crime, with the chemical psychic binding of
the Daughter of Woman if not to the exclusion then certainly to the somatic
detriment of Woman the Mother, not to mention, in the male context, of the
Antison of Antiman, the somatic freedom of which can only take a subordinate
status to the sinful emphasis on psychic binding which, in church-hegemonic
vein, entitles males to the grace, through penitential contrition, of psychic
freedom in metaphysical sensibility via what I hold to be a human stage,
implicitly acknowledged through the Catholic clergy, of God the Father, and
females, by contrast, to the pseudo-punishment, likewise, of psychic freedom in
antimetachemical sensibility via what I hold to be a human manifestation,
whether implicitly acknowledged or not, of the Antidaughter of the Antidevil.
71. However
that may be, salvation would not be possible to either gender were there not
this paradoxical psychic emphasis for chemistry and antiphysics which, though
bound, prepares the way for either grace or pseudo-punishment as and when
penitential contrition is granted absolution and the confessee achieves the
gift of psychic freedom primarily from God the Father in respect of
metaphysical grace and, in secondary vein for females, from the Antidaughter of
the Antidevil in respect of the antimetachemical pseudo-punishment of renewed
psychic emphasis (contrary to the female gender actuality of soma preceding and
predominating over psyche) via the priestly intercessor who dares not, for a
variety of reasons, not least scriptural, 'come clean' about the nature or,
rather, nurture of either manifestation of God the Father and the Antidaughter
of the Antidevil, which, quite apart from their human standing for a mankind
(Christian) stage of religion beyond anything cosmic or natural, owe nothing,
after all, to the sensual protagonists of the Old Testament, where, as we have
seen, Devil the Mother and the Antison of Antigod hold not psychic but somatic
freedom in the highest regard, with consequences for both evil and
pseudo-folly.
72. Evil,
above all, in the metachemical somatic freedom of Devil the Mother,
pseudo-folly in the antimetaphysical somatic freedom of the Antison of Antigod
who has the dubious privilege of playing 'fall guy' for diabolic denigration as Devil, whether satanically in the Cosmos or in what may be called
Davidian terms in nature, where David would be no less under Saul than Satan
under Jehovah, the original 'first mover' not in the truth of God the Father
but in the ugliness of Devil the Mother, which will nevertheless be hyped,
God-wise, in respect of truth, and hence grace, joy, supreme being, etc.
73. For
no-one with any ounce of dignity or self-respect is going to worship ugliness
and hatred, evil and crime, as God but will prefer to ascribe godly attributes
to a context which, in metachemical sensuality, is in point of fact the
absolute antithesis to anything godly, while likewise ensuring that everything
evil and undesirable is fobbed off onto the 'fallen angel' that, as Lucifer or
Satan, is simply in the unfortunate position of having to tag along with
somatic freedom from a secondary point of view, whereof somatic emphasis
(contrary to the gender actuality of psyche preceding and predominating over
soma for anything male, whether metaphysical or physical), puts him at a
pseudo-foolish disadvantage to anything genuinely evil and ensures that he
remains confused and resentful, even rebellious towards the female hegemonic
status quo without ever having the benefit of salvation from sensuality to
sensibility, from the pseudo-folly of the Antison of Antigod to the grace of
God the Father, and precisely because such a salvation presupposes psychic
emphasis and therefore a rejection of the bound psyche of Antigod the
Antifather as the sinful precondition of the free psyche of God the Father -
something the antimetaphysical 'fall guy' is not in a position to achieve by
dint of the somatic emphasis to which he is perforce condemned under the
hegemonic pressure of that metachemically somatic freedom which, in accordance
with her gender actuality, Devil the Mother is able to exert without hindrance
from anything above, there being nothing above the spatial space of a noumenal
objectivity in the concrete ethereal absolutism of the stellar plane; though
even in the Cosmos there still exists, if at a least evolved and therefore
least significant manifestation, an antithesis to it in the noumenal
subjectivity of an abstract ethereal absolutism which, appertaining to spaced
space, would be more Saturnalian in character, though hardly in a position to
save anything solar from a stellar hegemony, bearing in mind its own
comparative cosmic insignificance vis-à-vis the stellar 'almighty' whose
unbridled free will powerfully rules the unhappy lot of the solar 'fallen
angel' and keeps him pegged to the unenviable fate of cosmic rebel.
74. So
nothing antimetaphysical gets saved from a metachemical hegemony to a
metaphysical hegemony over antimetachemistry, transferring from noumenal
sensuality to its sensible counterpart.
Salvation requires the paradox, from a female standpoint, of psychic
emphasis, and that can only transpire when the nominal hegemony of chemistry
over antiphysics, in the volumetric volume over massive mass of phenomenal
sensuality, is subverted from the antiphysical below at the behest of a metaphysical
'above' which, diagonally ascendant over antiphysics in antithesis to anything
metachemical, is able to condition the female-conditioned free soma and bound
psyche of 'the below' towards a psychic emphasis which, though still bound,
becomes the precondition, for both males and females alike, of salvation from
sensuality to sensibility, as an emphasis, paradoxically, on bound psyche
prepares the ground for salvation to the graceful and/or pseudo-punishing
psychic freedoms above, following due contrition on the part of those for whom
the sin of antiphysical psychic binding and the pseudo-crime of chemical
psychic binding had become, through church-hegemonic criteria, the paradoxical
norm for a context that, characterized by a female hegemony, would otherwise
have remained freely somatic in primary and secondary terms, and in no position
to achieve salvation.
75. But
the chemical/antiphysical positions of the sensual world are, fortunately, not
in the positions of the metachemical/antimetaphysical overworld of noumenal
sensuality, but, thanks to the noumenal sensibility of both - and I stress both
- metaphysics and antimetachemistry diagonally forward 'on high', are capable
of salvation from sensuality to sensibility, even if this does imply a class
leap from the phenomenal to the noumenal, and such salvation is only available
to those who, whether chemical or antiphysical, weak or ignorant, are
sufficiently of the worldly meek to be capable of embracing, no matter how
intermittently or temporarily, both the truth and beauty or, more correctly,
beautiful approach to truth, that the metaphysical and antimetachemical
positions of God the Father and the Antidaughter of the Antidevil have to
offer, since they are the ones who have not sold out or been sold 'down river'
to the knowledge and strength of physics and antichemistry to such an extent
that there is no place for beauty and truth in their lives but only a merciless
opposition to ugliness and illusion, the very same vices which characterize the
metachemical and antimetaphysical positions in noumenal sensuality and in
contrast to which strength and knowledge are sensible virtues, albeit no less
immoral, in the state-hegemonic objectivity of their female-conditioned
phenomenality, than anything patently noumenal in the vicious objectivity of
somatic licence which upholds the civilized ideal of freedom from a
metachemical and antimetaphysical vantage-point diagonally backwards 'on high',
and does so in the face of such somatic opposition as proudly proclaims its justice
and goodness 'down below', wherever the worldly clamorous hold parliamentary or
puritan counsel, to the detriment of anything evil and criminal, not to mention
pseudo-foolish and pseudo-sinful, but also to the effective exclusion of
anything sinful and foolish, not to mention pseudo-criminal and pseudo-evil,
across the worldly chasm that divides the just from the meek, the virtuously
immoral from the viciously moral, and precludes the former from achieving what,
to the latter, is a God-given right.
76. For
salvation in primary terms from sin to grace and in secondary terms from
pseudo-crime to pseudo-punishment is only open to the ignorant and the weak,
not to the strong and the knowledgeable, and no amount of goodness or
pseudo-wisdom on the part of the latter can ever compensate for a want of
psychic emphasis or enable them to do more than oppose the ugliness and
pseudo-folly of somatic freedom from a standpoint rooted in somatic binding,
which attests to the fact of metachemistry effectively 'calling the gender
shots' from diagonally backwards 'on high', and at the expense, necessarily, of
the nominal male hegemony of physics over antichemistry 'down below', so that
it duly falls into somatic line with antichemical strength in terms, more
correctly, of a knowledgeable approach to strength which is the antithetical
counterpart to the illusory approach to evil characterizing the
antimetaphysical 'fall guy'.
77. Therefore
no more than the meek are to be envied from the standpoint of the just ... are
the just to be envied from the point of view of the meek; for while virtuous
immorality may seem morally superior to vicious morality, it is really a
worldly dead-end which does not have the benefit of salvation from vicious
morality to its virtuous counterpart 'on high' but, rather, remains in temporal
opposition to the false and lying eternity of the viciously immoral, all those
metachemical and antimetaphysical proponents of somatic freedom and, hence, of
kindness to not-self.
78. Verily,
the strong and the knowledgeable are not to be envied from the standpoint of
the ignorant and the weak; for strength and knowledge is no solution to the
worldly problem of ignorance and weakness (or, more correctly from a bound
psychic chemical standpoint, of a weak approach to ignorance), of vicious
morality in sin and pseudo-crime, but simply a solution, on a temporal and
intermittent basis, to the vicious immorality which rules a diabolic and
antidivine roost diagonally backwards 'on high', which it strives to contain and
render accountable to the administration of justice as the due retort of
goodness to evil and, psychically, of punishment to crime, not to mention, in
secondary terms, of pseudo-wisdom to pseudo-folly and, psychically, of
pseudo-grace to pseudo-sin, without, however, ever being in a position to
vanquish the vicious immorality of that to which it owes its lowly, albeit
comparatively virtuous, position.
79. But
while the two axes, the ascending church-hegemonic axis of vicious morality to
virtuous morality, and the descending state-hegemonic axis of vicious
immorality to virtuous immorality, are in theory - and even to some extent in
practice - quite separate and significant of opposite types of society, the
society that sees virtue in otherworldly redemption on the one hand and the
society that sees virtue in worldly opposition to netherworldly vice on the
other hand, in practice there is often, not least these days, an overlap and
interplay between them which makes the
weak and ignorant vulnerable to predation by what I would call the ugly and the
illusory, while the strong and the knowledgeable, though in cahoots with their
ethnic sisters against anything alien, contrive to curb and constrain the
predatory freedoms of the viciously immoral as they prey upon the viciously
moral from an evil and/or pseudo-foolish vantage-point 'on high', while
simultaneously having to fear damnation, in the event of justice being brought
to bear on them from the good and/or pseudo-wise should they overstep their
bounds or, rather, exploit their freedom in a manner likely to prejudice the
reputation of their phenomenal adversaries and bring state-hegemonic society
into disrepute.
80. Of
course, such a society is already in disrepute from a church-hegemonic
standpoint; for it is somatically immoral through and through and thus the
product of schismatic heresy. But it
cannot be denied that there has often been collusion, in the past, between the
virtuously moral and their viciously immoral counterparts as incompatible
manifestations of church and state have come into conflict or been obliged to
compromise with each other to the detriment of the meek, something which one
would hesitate to entirely exclude from contemporary society in view of the
extents to which the meek - often effectively embracing Protestants as well as
Catholics - are nowadays exposed to the predatory instincts of a most ruthless
technological exploitation which, unable to prevail against the strong and the
knowledgeable to any appreciable extent, least of all exclusively, is obliged
to cast its nets farther afield with the intention of entrapping and enslaving
persons whom one might ordinarily associate with the foot of the diagonally
rising axis but who, for all that, are insufficiently sinful and/or pseudo-criminal
or, more significantly from the standpoint of salvation, graceful and/or
pseudo-punishing to be immune to such predation, whether through some somatic
defect on their own part which renders them vulnerable to the greater somatic
freedoms sensually at large 'on high' or because the official religion is
unable to prevail against the competing attractions of those who have managed
to turn science to their economic advantage and is now reduced, in increasingly
passé vein,
to looking helplessly on and, in paradoxical desperation, perhaps even driven
to exhorting the just, the virtuously immoral, to take more vigorous steps in
their approach to curbing the noumenal forms of somatic licence.
81. Be
that as it may, there can be no doubt that many if not most Catholics, or
nominal Catholics, now face a temptation, in our secular age, which is worse
than merely sinful or pseudo-criminal but downright evil and pseudo-foolish, as
they languish under the state-hegemonic rapprochement, like Eire vis-à-vis Britain and America, between
economics and science for control of people's minds and bodies, their very
souls, and overall lifestyles.
82. For
the economic subversion of politics at the behest of a hegemonic science over
religion is precisely what most characterizes the descending axis of
state-hegemonic criteria, in which the female side of life dominates its male
side, and nothing that the political subversion of economics at the behest of a
hegemonic religion over science can do, on the ascending axis of church-hegemonic
criteria, is of much avail, seemingly, in reversing this trend and preventing
the worldly meek from being diverted from their rightful path and delivered not
simply from their own psychic bindings but from the somatic freedoms which
shamelessly parade before their hypnotized eyes and ears in a display of vanity
the likes of which the world has never before witnessed, even though vanity
has, in every age, been the foundation of civilization and the eternal scourge
of the peoples.
83. For this
vanity will not hear it said that it is ugly and illusory or, rather, given to
an illusory approach to ugliness, the twin scourge of Devil the Mother and the
Antison of Antigod, but everywhere parades itself as though it were beauty or,
rather, the beautiful approach to truth ... and truth, the Antidaughter of the
Antidevil and God the Father, with special claims to recognition and reverence.
84. But nothing, alas, could be further from the case! For truth and beauty or, more psychically,
the beautiful approach to truth, that antimetachemical corollary of the loving
approach to joy, could never be 'out there' in the
metachemical/antimetaphysical realms of a noumenal sensuality dominated by
objectivity, but always so intensely sensible and subjectively biased, on
noumenal terms, as to be not merely incompatible with but diametrically
antithetical to anything viciously immoral and, hence, merely ugly and hateful
or, in secondary somatic vein, of an illusory approach to ugliness and a woeful
approach to hate, the pseudo-folly that plays 'second fiddle' to the evil of
ugliness and hatred as it tramples the world underfoot in the name of freedom,
whilst all the time being no more than the somatic manifestation of freedom
which wears a hegemonic female face and sits barbarously atop an
antimetaphysical 'fall guy' who doesn't even have the possibility of salvation
from sensuality to sensibility but is fated to remain grossly at cross-purposes
with his gender reality in a spirit of perpetual resentment and thwarted
revolt.
85. Therefore
the struggle towards what is genuinely truthful and beautiful by the meek is
rendered all the more difficult of lasting attainment by the counterclaims
which the vanity of the ugly and the illusory, the metachemical and the antimetaphysical,
make on behalf of such ideals, and the worldly meek find themselves torn
between conflicting claims on their attention, all the more poignantly ironic
in respect of the encouragement which Scripture, not least in the Old
Testament, provides to the netherworldy vain to adopt an image for themselves
which is in no sense commensurate with their ruling positions but, all the
same, highly convenient diplomatically.
86. But
we who know the truth know well enough that it is never to be found in the antimetaphysical
context of the somatic rebel and 'fall guy', still less in the hegemonic
metachemical context of the somatic 'first mover' whose power is absolutely
ugly, but only in the antithetical noumenal context of metaphysical
sensibility, together with not simply beauty but the beautiful approach to
truth (and loving approach to joy) which is the antimetachemical complement, in
secondary psychic freedom, to the primary order of psychic freedom which is the
sole attribute of God, whether conceived in relation to the Cosmos, nature,
mankind, or, to anticipate the future, Cyborgkind, where such ego-centred truth
that is only too ready to achieve its redemption - and vindication - in the
soul-centred joy of Heaven is not merely in a least or less evolved stage of
Eternal Life, or even in a more (compared to most) evolved stage of it, but
germane to the most evolved stage of Eternal Life which is
commensurate with God and/or Heaven per se, and not merely in some formative stage that has to
co-exist with other types of per se, be they diabolic in the Cosmos,
feminine in nature, or masculine in mankind.
87. When
I spoke in my last text about 12 being an inadequate number compared to the 16
basic divisions that I had come up with, I forgot to add that the probable
reason religion had settled for 12 was that, when once everything metaphysical
and/or antimetachemical has been arrogated by and subsumed into things
metachemical and antimetaphysical, there is bound to be a want of at least four
factors, whether these be germane to what properly appertains to metaphysics in
truth and joy or to what properly appertains to antimetachemistry in beauty and
love or, more probably, to the mysterious absence or denial, despite copious
evidence to the contrary, of ugliness and hatred in relation to metachemistry
and of illusion and woe in relation to antimetaphysics, each of which would be
only too willing, in the hands of their devotees, to pose as the sole
guarantors of those positive values one would prefer, in my case at least, to
associate with their sensible counterparts, whether truth precedes beauty or
beauty truth or, indeed, truth and beauty are rolled into the 'first mover' and
ugliness and illusion partially if not completely fobbed off onto the 'fallen
angel' and effective antimetaphysical 'fall guy' for diabolic denigration.
88. However
that may be, there can be no getting away from the fact that there are 16 basic
divisions, as between materialism and fundamentalism in metachemistry and
anti-idealism and antitranscendentalism in antimetaphysics, which constitute
the four divisions of noumenal sensuality, the former most particle/least
wavicle objective and the latter their least particle/most wavicle
anti-subjective complements; as between realism and nonconformism in chemistry
and antinaturalism and antihumanism in antiphysics, which constitute the four
divisions of phenomenal sensuality, the former more (compared to most)
particle/less (compared to least) wavicle objective and the latter their less
(compared to least) particle/more (compared to most) wavicle anti-subjective
complements; as between humanism and naturalism in physics and
antinonconformism and antirealism in antichemistry, which constitute the four
divisions of phenomenal sensibility, the former more (compared to most)
wavicle/less (compared to least) particle subjective and the latter their less
(compared to least) wavicle/more (compared to most) particle anti-objective
complements; as between transcendentalism and idealism in metaphysics and antifundamentalism
and antimaterialism in antimetachemistry, which constitute the four divisions
of noumenal sensibility, the former most wavicle/least particle subjective and
the latter their least wavicle/most particle anti-objective complements.
89. Doubtless
when these latter divisions are arrogated by the four divisions of noumenal
sensuality, it must surely follow that the divisions of noumenal sensuality
will be either fobbed off onto the 'fall guy' or conveniently dropped or
brushed under the carpet, as we say, or maybe even reserved for the upholders
of metaphysics and antimetachemistry, so that they effectively pass 'beyond the
pale' and are dropped from consideration as worthy of serious discussion - just
the opposite, it could be said, of what would happen to the actual metachemical
and antimetaphysical attributes in the event of metaphysics and
antimetachemistry coming properly and genuinely into play in their own right
and, with the systematic encouragement given to truth and beauty, duly
consigning every manifestation of ugliness and illusion to the 'rubbish heap of
history', preparatory, one may suppose, to its being set alight and burnt out
of existence!
90. For
then there would still be twelve, albeit a twelve that was posterior to the
desirability of metachemistry and antimetaphysics rather than anterior to the
possibility of metaphysics and antimetachemistry, with everything phenomenal
being brought to some more permanent deliverance from worldly error, whether
viciously moral or virtuously immoral, under the guiding light of that noumenal
sensibility which is alone commensurate
with truth and beauty or, more correctly, a beautiful approach to truth in the
interests of a loving approach to joy as the antimetachemical complement to
metaphysical joy, the joy of joys and heaven of heavens, to which the god of
gods and truth of truths is alone entitled.
91. But,
in the meantime, much must be done to unseat Devil the Mother and the Antison
of Antigod from their viciously somatic thrones, and that presupposes the
resurrection of the rising axis in keeping with the synthetically artificial
requirements of contemporary civilization in relation to the urban proletariat
and their transmutation, bit by bit, ever more sensibly forwards and upwards,
upwards from out the pit of worldly sin and pseudo-crime in which the meek
generally find themselves, and not simply in the interests of salvation to
grace and pseudo-punishment, cardinal as that is, but in order that they may be
delivered from the predatory exploitation of the vain, of the ugly and
illusory, whose metachemical and antimetaphysical predilections for free soma
currently rule the world and prevent the meek from attending to their true
destiny, a destiny, alas, which the Church is increasingly unable to encourage,
try as it might, in the face of the overwhelming noumenal power and
anti-contentment being shamelessly exerted by the evil and the pseudo-foolish,
a wilful power and instinctively emotional anti-contentment whose fatal
attraction is at once reactive to and destructive of everything fine and noble.
92. The
Church, alas, is no match for the contemporary State, the
materialist/fundamentalist state which parades its ugliness and hatred in a
seemingly unending march of optical and audio barbarity, and is hand-in-glove
with the antirealist/antinonconformist state whose strength and pride play no
small part in providing the economic incentive for scientific technology to do
its cursed uttermost to enslave the masses to its evil will.
93. The
Church was, in effect, overhauled many centuries ago, and though it limps on,
and is responsible in no small degree for the existence in certain countries of
the diagonally rising axis that would elevate the sinful and/or pseudo-criminal
Many to the blessings of the graceful and/or pseudo-punishing Few, still, the
Church, the Roman Catholic Church, cannot hope to prevail against the
state-hegemonic forces that were originally unleashed by Protestantism and
which now, under New World auspices, have gathered secular momentum to a point
where they are running away with themselves and seemingly unable to apply the
brakes.
94. For
nothing that is characterized by female hegemonic domination and subversion can
possibly cease but to be on a perpetual war-footing and, as far as the just
retort to criminal evil is concerned, anti-war footing, as germane to either a
'pro' or an 'anti' approach to soma, to not-self, and such a predicament, ever
at loggerheads with itself and fundamentally in opposition to anything psychic,
can only persist in its objective aggression and counter-aggression, its evil
and good, to the exclusion of peace and the possibility of lasting contentment,
but with an Eve-like agitative fatality to egg-on and coerce and rush in 'where
angels fear to tread' not merely like a bull but more like a bully 'in a china
shop', goaded-on by unreasoning instinct and lust for power, by greed and
concupiscence - in a word, by vanity.
95. Therefore
this bulwark of immorality which bears the stamp of state-hegemonic secular
society will continue to wreak havoc in pursuit, ever more relentlessly and
restlessly, of economic gain from scientific expertise; for science has ensured
that politics is in no position to interfere with its freedom and put a halt to
its frantic struggle for world dominion, economics of an antichemical nature
having turned the tables on the nominal political hegemony of the physical and
ensured that knowledge is never encouraged to break away into self-contentment
or complacency but must ever remain the servant of strength and a restless
quest both to curb and abet the ugliness of metachemical power as it pursues
its unreasonable course at the expense of religion, both false and true, and to
the detriment if not exclusion of the soul.
96. Much less
detrimental to the life of the soul is the anti-peace of sin and pseudo-crime,
the psychic binding in antiphysics and chemistry, that attests to an 'anti'
approach to psyche, to the self, and which requires only contrition and
repentance on the part of those who have succumbed to it for salvation to be
forthcoming in the form of grace and pseudo-punishment, metaphysics and
antimetachemistry, as germane to that which is pro-peace and capable, in
everlasting psychic freedom, of lasting contentment, thanks, in no small part,
to the lead and control of society that follows from a male ascendancy in
church-hegemonic vein.
97 For
those who are psychically bound in the anti-peacefulness of sin and/or
pseudo-crime are psychically in line for the pro-peacefulness of grace and/or
pseudo-punishment, and can be saved up from the worldly bog of anti-self shame
to the heavenly heights of pro-self blessedness, wherein only truth and joy on
the one hand and a beautiful approach to truth and a loving approach to joy on the
other are the metaphysical and antimetachemical manifestations, according to
gender, of psychic freedom.
98. This
is effectively what the Church has to offer, but the Catholic Church, as we
have seen, is no match for the freely secular State which exists on a pro-war
footing of somatic licence which makes war on the People, not least in terms of
the Catholic meek, and seduces them from their true interests, exploiting their
moral vices to the end of imposing upon them as much of that vicious immorality
as is commensurate with the further development of scientific power through
economic gain, so that the world may be made 'safe' not for the triumph of
peace over it through God the Father and the Antidaughter of the Antidevil in
the metaphysical and antimetachemical modes of free psyche, but for the eternal
perpetuation of war over it through Devil the Mother and the Antison of Antigod
in the metachemical and antimetaphysical modes of free soma, and most
especially, where these latter entities are concerned, in a contemporary and
therefore effectively synthetically artificial, or cyborg-like, guise; one
necessarily still bereft of soul and in the grip of an implacable will which
drives it to ever greater extremes of barbarity and pseudo-philistinism, and this
in spite of the just retort posed by civility and pseudo-culture as, devoid of
any real conscience, they prefer to let the ruling factors take their toll on
the worldly meek in the interests both of their own economic security and of
the displeasure which that toll must surely cause those who would save the meek
from such an exploitative predicament were they in a position to do so, which,
to judge by the results, would not appear to be the case.
99. For
the Church, as was noted, has been overhauled, and what has been superseded and
effectively eclipsed by a raging bully in a china shop cannot expect to redress
the balance and restore the meek to their rightful destiny in salvation. Besides, the Church was never able to do
more, even at the best of times, than deliver the worldly meek from their sins
and/or pseudo-crimes on an intermittent and temporary basis, verbal absolution
for penitential contrition hardly being sufficient to lift them out of their
lowly predicaments on anything approaching a permanent basis, which would
presuppose, after all, an effective change of class on the part of the Catholic
Many, so that they became more akin to those who, corresponding to the Catholic
Few, claimed to be interceding on behalf of God the Father and/or the Antidaughter
of the Antidevil as representatives of metaphysical and/or antimetachemical
blessedness, their own ecclesiastical varieties notwithstanding.
100. That,
you might say, was the inevitable result of a human stage of religion, a stage
which, whilst indubitably beyond cosmic and natural stages of it, like the
Christian New Testament beyond the contrastingly Judaic Old Testament, was
still short of the sort of stage which I have been advocating in my texts for
many a long year, a post-mankind and effectively cyborg stage of religion in
which things godly and antidevilish would be not merely more evolved, in
penultimate vein, but most evolved and therefore antithetical to anything
less and, in particular, least evolved, as befitting a cosmic approach to such
metaphysical and antimetachemical entities.
101. But,
of course, that human stage of religion which we identify with Christianity was further hampered and even
scripturally hamstrung by the persistence of approaches to religion in both the
Cosmos and nature that were anything but metaphysical and/or antimetachemical,
being implicitly if not, in the Old
Testament, explicitly metachemical and/or
antimetaphysical, so that an implicit transcendentalism in the grace of
verbal absolution - short, though it be, of the more genuinely upper-class
grace of transcendental meditation - had to contend with the rather more
explicit fundamentalism and even materialism more specifically, antitranscendentalism
and even anti-idealism more specifically, of those freely somatic entities
which bear all the hallmarks of Devil the Mother and the Antison of Antigod,
whether in respect of the stellar/solar Cosmos or of the blossom/fruit on
certain trees in what would be nature's
upper-class sensual guises, so to speak.
102. Held
back through Scripture by the tyrannical power of 'the Almighty', of the cosmic
First Mover, of Devil the Mother hyped as God, the Catholic clergy were in no
position to explicitly affirm God the Father, least of all in respect of the
transcendental meditation of Buddhism, which is the human stage of religion
that achieves the most authentic and highest form of transcendentalism, albeit
still as something that falls short of what I hold to be its per se manifestation in the coming
cyborgization of proletarian life to a sensible peak within the framework of
the extension of globalization towards a genuinely universal point which will
be neither Western nor Eastern but the logical development beyond
both, as each, in turn, is democratically overhauled by global universality in
a civilization that, to all intents and purposes, is neither lower class nor
upper class but a combination, for the foreseeable future, of both lower- and
upper-class elements in which the lower are led by the upper and the upper is
conceived as the ideal to which all may expect to be more permanently raised in
the course of time or, rather, eternity.
103. For
it has always been the intent of the diagonally rising axis, the axis of
church-hegemonic criteria, to bring the lower to an accommodation with the
upper, to save the antimasculine and feminine meek from their sins and
pseudo-crimes to the divine grace and antidiabolic pseudo-punishment which the
virtuous circle of metaphysics and antimetachemistry has to offer, and that
intent can only be stepped up and brought to an altogether new and more radical
pitch when once the axis in question is resurrected in relation to synthetic
artificiality and everything that now takes its synthetically artificial modes
of somatic immorality for granted, whether for virtuous better or vicious
worse, is called into question and brought to judgement, exposed for the
war-mongering lie it fundamentally is and gradually undermined and rendered
untenable, prevented from pursuing its unreasoning course of global expansion
at the expense of the meek, and all because they will be given every
encouragement, short of outright coercion, to prefer the prospect of religious
salvation to the contemporary and all-too-prevalent factual dominion which
science holds over them to the detriment of their rightful destiny in truth, to
the detriment, in a word, of their meekness.
104. For
this hegemonic science, aided and abetted by the illusorily false religion of
antimetaphysics, is able to exploit their moral weakness in the psychic binding
of an ignorant and/or a weak anti-peacefulness which is ever vulnerable to free
soma, and to do so, moreover, in terms of the pro-war brutality of somatic barbarism,
as evidenced by the never-ending plethora of expletive-barbed violent films
which, through its predilection towards evil, America, in particular, spews out
of its nightmarish film industry of synthetically artificial drama with a
terrible vengeance upon the world, so that, even with the most anti-American
political bias, it would be difficult to convince oneself that there wasn't a
lot more wrong with America than just its government or political rulers!
105. Frankly,
America is the country where the contemporary manifestations of Devil the
Mother and her Antison of Antigod 'fall guy' are most in evidence in the world,
and although countries like Britain and Israel are not without similar
failings, they cannot be compared, for sheer scale and degree of somatic
licence, with this remaining superpower which currently rules the descending
axis of state-hegemonic society in the most shamelessly metachemical and
antimetaphysical fashions, with a fatally destabilising influence on Britain's
traditional preference for physical and antichemical predilections which, never
characteristic to any appreciable extent of America, she increasingly finds
herself sacrificing to the evil and pseudo-foolish fatal attractions of somatic
freedom, as she follows America on its barbarous course of world conquest and
dominion over other nations.
106. Remember
what I said about female hegemonies!
They do not rein themselves in and put a stop to their somatic
aggression and expansion, despite occasional - and politically expedient -
appearances to the contrary. It was
precisely what she inherited from
107. America
remains the land of the Liberty Belle, of the Statue of Liberty, and that
statue is not male but decidedly female, and the starry reality of its 'stars
and stripes', its national flag, is not male but fundamentally female - akin to
the stellar 'first mover' in the cosmic scheme of things that makes a 'fall
guy' out of the solar 'fallen angel', be he Satanic or Luciferian, or in
successively more devolved manifestations of a metachemical ascendancy over
antimetaphysics (excluding for the sake of structural convenience the
antimetachemical component of perpendicular triangularity), the Saulian 'first
mover' in the natural scheme of things who makes a 'fall guy' out of David,
pretty much like blossom vis-à-vis fruit on certain trees, or, for the
humanized New Testament, the so-called Father who exists under a so-called
Risen Virgin pretty much as ears under eyes, or, indeed, beyond the New
Testament in the cyborg New World secularity properly characteristic of things
American, more like a bugging device or a microphone than a camera, and much
more likely to be a Democrat than a Republican, where this antimetaphysical
'fall guy' for a metachemical slating is concerned.
108. Frankly,
it can be said that if Britain is female with an antichemical bias for good and
punishment, America is female with a metachemical bias for evil and crime, the
exact immoral opposite of Britain, where it could be argued that the majority,
according with phenomenal sensibility, are innocent until proven guilty,
innocent of somatic freedom but not, alas, of virtuous immorality! Unfortunately, with America it can only be
assumed that the majority, according with noumenal sensuality, are guilty until
proven innocent, guilty of somatic freedom and, thus, of vicious immorality, of
evil and/or pseudo-folly, crime and/or pseudo-sin.
109. And
yet, for all her civil and pseudo-cultural innocence, her championing of the
good and the pseudo-wise, the punishing and the pseudo-graceful, Britain shares
with America and one or two other countries the guilt of being immoral in her
state-hegemonic orientation towards soma at the expense of psyche, towards
not-self at the expense of self, and thus, in her fallen status from
church-hegemonic criteria, prone to a refusal to take morality seriously but to
carry-on struggling for and against her own somatic fatality towards war, which
makes the achievement of lasting peace all but impossible.
110. The
British are not a happy people, nor have they ever been; for no people can be
happy whose system precludes the attainment of lasting peace through its refusal
or inability to entertain church-hegemonic criteria in Catholic vein because,
in consequence of a heretical tradition in Protestantism, it is overwhelmingly
dominated and subverted by female criteria and in no position to put politics
and religion, but especially religion, above economics and science. It is not the Last things but the First
things which characterize Britain, and what is true of the so-called 'Land of
Hope and Glory' is even more characteristic of America, the 'Home of the Brave'
whose inability to achieve lasting contentment derives in no small part from
her colonial past as an offshoot of Britain and even more somatically flawed
nation which is only too ready to act as the standard-bearer of Western
civilization while being tragically unaware of the extent to which the freedom
it stands for is not the freedom of psychic expression in grace and
pseudo-punishment but the freedom, by contrast, of somatic impression in evil
and pseudo-folly, in which a female hegemony is more directly involved in
determining the course of immoral events to a vicious end.
111. If
the greater part of the world, of the global community, fingers Britain and
America at the present time as the chief threat to global peace and unity, it
is demonstrably correct to do so! The
Anglo-American alliance is bad for the world of peace-loving peoples, for such
peoples are characterized by a male bias and lead of society, whereas the
Anglo-Americans are the very opposite of such a bias and lead, and are not, in
consequence, capable of converting from war to peace, whether on 'pro' or
'anti' terms. They, together with their
principal allies overseas, are the ones for whom freedom - and therefore
civilization - is primarily perceived as somatic, whether for, as in America,
or against, as traditionally (though to a lesser extent these days) in Britain,
whose parliamentary/puritan opposition to its own forms of somatic freedom in
royalism/high anglicanism has hitherto prevented it from following America all
the way back up the diagonally descending axis to a point of unbridled
materialism and fundamentalism with consequences for war-mongering which put
anti-war predilections in the virtuous shade, even though Britain herself is
far from innocent of immorality, both 'pro' and 'anti', as her imperial record
as creator of the world's greatest empire to-date adequately attests, an empire
upon which it was not altogether unreasonably said that 'the sun never sets'
and for which she was prepared to wage war with every major continental and
overseas threat to her island or imperial security that came to pass.
112. But
the ultimate solution, of course, to the problem of the so-called
democratization and capitalization of the globe is not to play Britain and,
especially, America at their own imperialist game, which one is bound, sooner
or later, to lose, being of a less aggressive stamp, but to join together in
the development of a new self-orientedness which can overhaul the old
manifestations of church-hegemonic criteria, whether Christian or otherwise,
and make it obvious to even the most purblind of war-mongering reactionaries
that peace must be the proper end of life, and that such peace is only
achievable on the basis of respect for self, for a psychic orientation which
requires that the worldly meek should be saved from sin and pseudo-crime,
according to gender, to grace and pseudo-punishment as the diagonally rising
axis is renewed in what I have called Social Theocracy, and ceases to be
anachronistically at a disadvantage, whether in Catholicism or Buddhism, to the
state-hegemonic crusaders of democratic capitalism and capitalistic democracy
who, in their protestant-cum-secular waywardness, are even now convinced that
they are the solution to the world's problems and that only when the world is
made-over in their secular image will it be at peace with itself.
113. Nothing,
however, could be further from the truth!
For the world will not go quietly into the dark night of a soulless
materialism presided over by this final manifestation of Devil the Mother who
is able to draw all previous manifestations of metachemical sensuality after
her and to subsume them into her post-human synthetic artificiality in the name
of freedom; albeit the freedom, as we have seen, is anything but virtuous and
moral, being the very opposite, whose will, now as before, is martial and
imperialistic, determined to use brutality as the means to achieving her
viciously immoral end of somatic freedom for all, irrespective of class or
nationality.
114. But such freedom is the worst of all possible freedoms and
no more than a sort of juvenile beginning to the overall development of that
civilization which, because of its synthetic artificiality in relation to the
urban proletariat, has the capacity to become global and truly universal. Such freedom, stemming in the main - though
by no means exclusively - from America, is the freedom of the eagle, not the
freedom of the dove, and until the eagle is defeated and ceases therewith the
dominate the world stage, the dove cannot be at peace with itself or in any
degree confident for its own lasting peace and security.
115. We
who are of the diagonally ascending axis, the axis of church-hegemonic criteria
traditionally rising, in primary salvation, from sin to grace and, in secondary
vein for females, from pseudo-crime to pseudo-punishment (the punishment of
psychic emphasis contrary to the female gender actuality of soma preceding and
predominating over psyche), have no choice but to stand up for what we believe
to be right and likely to conduce towards world peace in truth and beauty or,
more correctly, the beautiful approach to truth that is the antimetachemical
concomitant of a metaphysical hegemony,
and that behoves us to accept, through Social Theocracy, the resurrection of
the ascending axis from out the Roman Catholic shadow under which it has
languished for many a long century and, in the interests of globalization, to
bring it to a new and revolutionary stage in which it is not simply beyond
anything Catholic but also distinct from Buddhism, so that it is both higher
and more radical than anything that has characterized Western civilization
traditionally, as well as simultaneously beyond what has characterized the best
of what the East has had to offer, and thus something that has the capacity to
become fully and truly global, transcending and superseding both East and West
alike in the interests of what is genuinely universal.
116. Such
a resurrection can only transpire once democracy is recognized, by those countries
and peoples which have a traditional bias towards transcendentalism, whether
Western or Eastern, not as an end-in-itself but as a means to a new and
altogether higher end, an end resurrecting the concept of republicanism itself
from politics to religion, so that the People can be delivered from the worldly
bog of political sovereignty to the otherworldly salvation of religious
sovereignty in which they would have rights applicable to that ultimate
sovereignty, not the least of which would ensure their liberation, for ever
more, from such religious falsehoods and scientific tyrannies as is evidenced
by the presumption of Godhead in a cosmic first mover, which I have equated
with Devil the Mother and logically maintain to be the antithesis of everything
divine and genuinely godly.
117. For
genuine godliness is not to be found in metachemical sensuality, whether in the
Cosmos, in nature, in mankind, or in Cyborgkind, but only - and for ever - in
metaphysical sensibility, the sphere of God the Father and, via the bound soma
of the Son of God in antiwill and the Holy Spirit of Heaven in antispirit, the
free psychic redemption of divine ego and resurrection of self in Heaven the
Holy Soul, the actual raison
d'être of the meditative process in which transcendentalism achieves,
through utilization of idealism, of the relevant soma, its psychic goal in the
maximum freedom from all that is not self and unity, by contrast, with that
which is most profoundly self, the emotional seat of which can only be in the
spinal cord and not at all in the egoistic brain stem from which, through the
godly ego, one has sought heavenly release.
118. Therefore
the urban proletariat should be brought to an accommodation with the concept of
religious sovereignty if the diagonally ascending axis is to be resurrected on
terms which will enable it to legitimately and credibly challenge the
contemporary manifestations of the diagonally descending axis for global
control and what might be called alternative globalization, the globalization
not of Devil the Mother but of God the Father, not of somatic freedom for evil
but of psychic freedom for grace, not of vicious immorality but of virtuous
morality, the only morality which is commensurate with eternity and thus the
possibility not merely of lasting but of everlasting peace, of joyful
contentment in the soul.
119. I
have described the terms by which this can happen often enough in previous
texts for the reader not to require any repetition here, but the People of such
traditionally and predominantly religious countries as alluded to above will
come to believe that, for them, democracy is simply a means to a higher end,
the end of religious sovereignty which will make both their liberation from
religious falsehood and elevation to religious truth possible within the
framework of what has been metaphorically described as 'Kingdom Come' but
which, in actuality, would be the furthermost development of republicanism
whereby a religiously sovereign People had rights in relation to religious self-determination
which ensured that never again would the People have to bow before falsehoods,
whether worldly or netherworldly, overly physical or overly metachemical, and
all because they had opted for an ideology that, in the event of a majority
mandate for religious sovereignty in an election so paradoxical as to be
effectively commensurate with judgement, would take steps to remove the
evidence of such falsehoods from society, as well as to deliver them, more
lastingly and satisfactorily, from the predations to which they are perforce
now exposed in consequence of their worldly status and want of a viable
alternative, an alternative ultimately presupposing the extension of synthetic
artificiality to sensibility in such fashion that the afterlife itself will
eventually become a product, in large measure, of synthetic artificiality and
be subject to both technocratic and transcendentalist control.
120. For until they are given both the necessary incentive and
means to stay up rather than to slide back down the ascending diagonal, they
will continue to be easy prey to the unscrupulous predators whose eagle-like
attributes ensure that nothing dove-like stands much of a chance of surviving,
never mind being taken seriously as a viable alternative to themselves.
121. Therefore
their incentive to opt for this new and ultimate type of salvation is not
simply in order to achieve a superior graceful and/or pseudo-punishing deal
than anything they might have received, via penitential contrition, in the past
but, bearing in mind the extent to which even that is rendered all but
impossible by the scientific distractions that currently rule the metachemical
roost at their expense, in order to be delivered from those very predations
which currently 'rip them off' with such merciless cynicism, with such
eagle-like venom, and keep them confused and bemused, ever vulnerable to the
latest evil distraction which can only drive the nail deeper into the coffin of
their soul and render them all the more unlikely of turning from the
war-mongering glitter of noumenal objectivity towards the peace-loving numinous
freedom of noumenal subjectivity, not least in traditional Catholic or even
Buddhist terms.
122. Therefore
only the resurrection of this church-hegemonic axis in relation to the Social
Theocratic Centre - the concept of 'the Centre' being for me as posterior to
the Church as that of the Temple was arguably anterior to it - can ultimately
deliver them from Devil the Mother in order, as Nietzsche would say,
that they may be free for God the Father in what, through sensible
cyborgization, I hold to be His most evolved and therefore per se manifestation, the manifestation that
alone has the capacity to take universality to its global and even space-centre
omega point in which transcendentalism and idealism, coupled be it not
forgotten to the secondary salvation of antifundamentalism and antimaterialism,
will culminate in a heavenly joy the likes of which no God or godly individual
has ever known, and thus bring evolution to its graceful peak in the most
supreme being there could ever be or, for that matter, ever has been.
123. When
I began this text, I spoke about the distinctions between the concrete ethereal
absolutism of metachemical sensuality and the abstract ethereal absolutism of
metaphysical sensibility, of noumenal objectivity and noumenal subjectivity,
and to this was added the phenomenal distinction, lower down, between the
concrete corporeal relativity of chemical sensuality and the abstract corporeal
relativity of physical sensibility, of phenomenal objectivity and phenomenal
subjectivity.
124. That
is all very true and logically credible but not, alas, very revelatory of the
other positions which accompany, in subordinate vein, each of these cardinal
positions in the overall elemental compass of death and life.
125. For
in apparent complementarity to the concrete ethereal absolutism of metachemical
sensuality one must allow for the anti-abstract ethereal absolutism of
metaphysical sensuality, of antimetaphysics, which has less to do with evil and
crime than with pseudo-folly and pseudo-sin, the anti-idealist and
antitranscendentalist least particle/most wavicle corollaries of materialism
and fundamentalism which, in metachemistry, have a most particle/least wavicle
subatomic structure.
126. Likewise
in apparent complementarity to the concrete corporeal relativity of chemical
sensuality one must consider the anti-abstract corporeal relativity of physical
sensuality, of antiphysics, which has less to do with pseudo-crime and
pseudo-evil than with sin and folly, the antihumanist and antinaturalist more
(compared to most) wavicle/less (compared to least) particle corollaries of
nonconformism and realism which, in chemistry, paradoxically take a less
wavicle/more particle guise.
127. Contrariwise,
in seeming complementarity to the abstract corporeal relativity of physical
sensibility one should consider the anti-concrete corporeal relativity of
chemical sensibility, of antichemistry, which has less to do with pseudo-wisdom
and pseudo-grace than with goodness and punishment, the antirealist and
antinonconformist more (compared to most) particle/less (compared to least)
wavicle corollaries of naturalism and humanism which, in physics, paradoxically
take a less particle/more wavicle guise.
128. Similarly,
in seeming complementarity to the abstract ethereal absolutism of metaphysical
sensibility one should allow for the anti-concrete ethereal absolutism of metachemical
sensibility, of antimetachemistry, which has less to do with grace and wisdom
than with pseudo-punishment and pseudo-goodness, the antifundamentalist and
antimaterialist least wavicle/most particle corollaries of transcendentalism
and idealism which, in metaphysics, have a most wavicle/least particle
subatomic structure.
129. Therefore
wherever the concrete holds hegemonic sway, whether in elemental particles or
molecular particles, its subordinate concomitant can only be anti-abstract,
being either the antimetaphysical complement of metachemistry or the
antiphysical complement of chemistry, whereas wherever the abstract holds
hegemonic sway, whether in molecular wavicles or elemental wavicles, its
subordinate concomitant can only be anti-concrete, being either the
antichemical complement of physics or the antimetachemical complement of
metaphysics.
130. In
the two aphorisms treating of the phenomenal positions above, the reader will
divine that I have conceived of them in relation to the respective axes to
which they properly appertain, so that a psychic emphasis at the behest of
metaphysics over antimetachemistry in the one instance and a somatic emphasis
at the behest of metachemistry over antimetaphysics in the other instance has
been paradoxically recognized and duly affirmed as the means by which the
nominal hegemonies of chemistry over antiphysics and of physics over
antichemistry are subverted from below and obliged to adopt an emphasis which
would not be in accordance with their own gender reality, be it psychic or
somatic, but which brings the respective worldly positions to a viable
compromise that avoids the sort of one-sided domination of the one gender by
the other that would otherwise materialize to the detriment of worldly
stability and, indeed, of the reputation of freedom, for better or worse, in
relation to civilization as something that, by definition, stems from above
rather than pertains to the below.
131. Thus
we return to the distinction between the diagonally descending axis from
noumenal sensuality to phenomenal sensibility and the diagonally ascending axis
from phenomenal sensuality to noumenal sensibility, which is akin to a
distinction between war and peace, immorality and morality, darkness and light,
soma and psyche, female and male, which has to be distinguished, be it not
forgotten, from pro-notself and anti-notself behaviour in relation to soma and
from anti-self and pro-self behaviour in relation to psyche, vice and virtue,
which, in contrast to the axial overview that I now believe should include
wrong and right, cut both ways, being indicative of a distinction in the one
case between the double somatic wrong of evil and good (two wrongs, now as
before, not making a right), and in the other case between the double psychic
right of sin and grace, not to mention their respective subordinate
concomitants in soma and psyche and parallel corollaries with regard to the
opposite gender, whose approach to wrongness or rightness, as the case may be,
can only be of a secondary order.
132. For
the society that is primarily characterized by state-hegemonic criteria will be
divisible between free soma in the Few and bound soma in the Many, as between
pro-war and anti-war darkness, whereas the society that is primarily
characterized by church-hegemonic criteria will be divisible between bound
psyche in the Many and free psyche in the Few, as between anti-peace and
pro-peace light, so that freedom will in each case appertain primarily to the
Few rather than to the Many, who for the sake of worldly stability can only be
bound, though more so in respect of the anti-war Many of bound soma than in
respect of the anti-peace Many of bound psyche who, traditionally at any rate,
would have been encouraged towards psychic freedom in the salvation from the
world of grace and pseudo-punishment.
133. Frankly
such an encouragement can, as I have said, be resurrected, albeit on a much
different basis from that appertaining to verbal absolution for penitential
contrition, and it is in terms of a new and revolutionary approach to
encouraging the meek towards the blessings of salvation that I have dedicated
my intellectual energies in order that freedom for all, whether phenomenal or
noumenal, may become a permanent reality and not remain merely the preserve of
the noumenal Few, whether priestly or monkish.
But this is only possible, I have maintained, in relation to the
synthetically artificial transmutation, bit by bit, of the urban proletariat,
and to their gradual elevation, in consequence, above and beyond the worldly
parameters of sin and pseudo-crime to which, notwithstanding predatory
complications from without, they are still perforce attached, not least in
respect of political sovereignty and its economic or judicial concomitants
within the world.
134. For
if the diagonally descending axis of state-hegemonic criteria is to be
undermined, the diagonally ascending axis of church-hegemonic criteria must
throw off its Catholic past and be reborn in a new and altogether more relevant
contemporary guise which will alone be capable of showing the way to peace and
evolutionary fulfilment, not as symptomatic of some 'eternal' struggle between
Evil and Good, even though there is a limited place for such reductionist
logic, but rather as emblematic of the eternal distinction that exists between
the darkness and the light, soma and psyche, wrong and right, an axial context
ruled by evil on the one hand and an axial context led by grace on the other
hand, the latter of which does not engage in any struggle with the former, the
way good and evil wage unceasing war upon each other within the diagonally
descending axis of state-hegemonic society, but simply goes about getting its
own act together and putting its own house in order so that, somewhere further
up the line, it will be sufficiently far developed as to be more than capable
of not only exposing the limitations and drawbacks of the other type of
civilization but, more importantly, of providing a truly viable alternative to
it which will appeal so much to the generality of people that they will prefer
its concept and manifestation of freedom to the other one and render the
continuation of the fundamentally evil society all but impossible, impossible
because untenable and, frankly, undesirable from a male and genuinely
progressive standpoint, a standpoint centred in evolutionary ascent and far
removed, in consequence, from such devolutionary descent as would still typify
the regressive axis in which the Few are falsely free and the Many anti-falsely
bound, and neither have any prospect of true freedom from out the anti-true or
anti-peaceful binding of that psychic emphasis which is the precondition, now
and for ever more, of salvation, whether in God the Father/Heaven the Holy Soul
or, for females, in the Antidaughter of the Antidevil/the Unclear Soul of
Antihell which, as we have seen, is the beautiful approach to truth and the
loving approach to joy which stand to truth and joy as antimetachemistry to
metaphysics in the virtuous circle of noumenal sensibility, the ultimate
destiny of evolution in Eternal Life which contrasts absolutely with the
vicious circle or, more correctly, square ... of noumenal sensuality and with
all that, somatically languishing under the netherworldly shadow of Eternal
Death, would hold the world back from its self-overcoming heavenly destiny in
the otherworldy Beyond.
LONDON 2003 (Revised
2012)
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