STAIRWAY TO JUDGEMENT -
The Way to the Eternal
Life of Social Theocratic Truth
Aphoristic Philosophy
Copyright © 2012 John
O'Loughlin
____________
1. We have
established, in recent texts, a clear-cut distinction between the rising axis
of a church hegemonic - coupled to a state subordinate - society, as in Eire,
and the falling axis of a state hegemonic - coupled to a church subordinate -
society, as in Britain and, in particular, England, the land of autocracy and
the plutocratic subversion of democracy par excellence.
2. This
rising axis of sin to grace on the one hand, that of meritocracy-theocracy, and
of pseudo-punishment to pseudo-crime on the other hand, that of
bureaucracy-technocracy, has been characterized as signifying an overall
male-hegemonic situation in which theocracy effectively conditions the
acceptance of sin in the meritocratic 'below' in the interests of its own
grace, and therefore effectively overcomes 'the world' of what would otherwise,
in the more narrowly female-hegemonic nature of water over vegetation (earth)
in the sensual realms of bureaucracy and meritocracy, be characterized, in due
objective fashion, by relative crime.
3. Contrariwise,
the falling axis of crime to punishment on the one hand, that of
autocracy-plutocracy, and of pseudo-grace to pseudo-sin on the other hand, that
of aristocracy-democracy, has been characterized as signifying an overall
female-hegemonic situation in which autocracy effectively conditions the
acceptance of punishment in the plutocratic 'below' in the interests of its own
crime, and therefore effectively overcomes 'the world' of what would otherwise,
in the more narrowly male-hegemonic nature of vegetation (earth) over water in
the sensible realms of democracy over plutocracy, be characterized, in due
subjective fashion, by relative grace.
4. Therefore
we have found that there are two approaches to 'world overcoming' - the
omega-aspiring theocratic approach which upends the terms of reference of the
sensual 'below' ... of bureaucracy and meritocracy in its own graceful
interests, and the alpha-stemming autocratic approach which upends the terms of
reference of the sensible 'below' ... of democracy and plutocracy in the
interests of crime, albeit its interests are distinctly metachemical and fiery
rather than metaphysical and airy, and therefore stand in an antithetical light
to the interests of theocracy, and pretty much as the outer light to the inner
light.
5. For
if you ascend from sin to grace in primary, or church-hegemonic, terms and from
pseudo-punishment to pseudo-crime in secondary, or state-subordinate, terms you
effectively ascend from the outer darkness to the inner light, as though from
the church sinful to the church graceful, with the pseudo-punishment and
pseudo-crime of the subordinate states likewise reflecting this subjective
orientation of male-hegemonic criteria.
6. But
if you descend from crime to punishment in primary, or state-hegemonic, terms
and from pseudo-grace to pseudo-sin in secondary, or church-subordinate, terms
you effectively descend from the outer light to the inner darkness, as though
from the state criminal to the state punishing, with the pseudo-grace and pseudo-sin
of the subordinate churches likewise reflecting this objective orientation of
female-hegemonic criteria.
7. Clearly,
to ascend from sin to grace is to ascend from a genuine church in meritocracy
to a genuine church in theocracy, with the corollary of a pseudo-state in
bureaucracy and a pseudo-state in technocracy which are conditioned, contrary
to genuine states, by subjective criteria appertaining to the hegemonic
churches, or contrary aspects of the Church, so that they remain largely
pseudo-punishing and pseudo-criminal in consequence.
8. Likewise,
to descend from crime to punishment is to descend from a genuine state in
autocracy to a genuine state in democracy or, rather, plutocracy, with the
corollary of a pseudo-church in aristocracy and a pseudo-church in democracy
which are conditioned, contrary to genuine churches, by objective criteria
appertaining to the hegemonic states, or contrary aspects of the State, so that
they remain largely pseudo-graceful and pseudo-sinful in consequence.
9. Fear
of the dark will not be a characteristic of the rising axis of, in primary
terms, sin to grace, but of the falling axis of, in primary terms, crime to
punishment, the outer light of metachemical sensuality to the inner darkness of
chemical sensibility; for the outer light lives in fear of the inner darkness,
whether in the primary terms of state-hegemonic autocracy-plutocracy or in the
secondary terms of church-subordinate aristocracy-democracy, wherein the fear
is of the devil of pseudo-sin rather than of the justice of punishment.
10. But
if fear of the sensible darkness is characteristic of the sensual light, then
hope of the sensible light, the inner light, is what most characterizes the outer
darkness, the sensual darkness, of both sin and, in subordinate vein,
pseudo-punishment, as physical sensuality longs for the peace of metaphysical
sensibility, wherein the unholiness of sin is redeemed by the grace of God and
the injustice of pseudo-punishment by the pseudo-crime of the Law.
11. Yes,
no less surely than 'the unlawful' live in fear of Justice and 'the ungodly' in
fear of the Devil, so, in contrary vein, do 'the unholy' live in hope of God
and 'the unjust' in hope of the Law; for 'the criminal' can be sentenced down
to punishment and 'the pseudo-graceful' damned down to pseudo-sin no less
surely than 'the sinful' can be saved up to grace and 'the unjust' released up
to pseudo-crime.
12. Therefore
hope by those in the outer darkness for the inner light is no less
characteristic of the diagonally rising axis which proceeds from sin and
pseudo-punishment 'down below' to grace and pseudo-crime 'up above' than ...
fear by those in the outer light for the inner darkness is characteristic of the
diagonally falling axis which proceeds or, rather, recedes from crime and
pseudo-grace 'up above' to punishment and pseudo-sin 'down below'.
13. Those
who live in the outer light of a metachemical hegemony must ever fear the inner
darkness of a sensibly chemical (antichemical) punishment which, paradoxically,
has been engineered - at the expense of physics - by the metachemically
criminal in the interests of power, not least their own.
14. Those,
by contrast, who live in the outer darkness of a sensually physical
(antiphysical) sin should ever remain in hope of the inner light of a
metaphysical hegemony the theocratic proponents of which, paradoxically, have
engineered - at the expense of chemistry - such sin in the interests of grace,
their own not excepted.
15. I
brought in the terms 'antichemical' as shorthand for chemically sensible and
'antiphysical' for physically sensual in the above aphorisms and, to be sure,
thinking in terms of a diagonal rise from antiphysics to metaphysics and of a
diagonal fall from metachemistry to antichemistry is helpful in drawing
attention to the kind of paradoxes which obtain in the respective 'belows' by
dint of contrary conditioning influences from 'above', not least in respect of
the sidelining of chemistry in the one context and of physics in the other, so
that the nominal hegemony of female over male in respect of chemistry and
antiphysics, volumetric volume over massive mass, and of male over female in
respect of physics and antichemistry, voluminous volume over massed mass, is
overturned in 'world-overcoming' vein by the respective conditioning factors
'above', with metaphysics and antiphysics confirming the male-hegemonic
prevalence of grace and sin at the expense of chemical crime in the one case,
and metachemistry and antichemistry confirming the female-hegemonic prevalence
of crime and punishment at the expense of physical grace in the other case.
16. Treating
each axis separately, it can be maintained that the antiphysical to
metaphysical diagonally rising axis of sin and grace - to take its primary
aspects alone - is equivalent to antihumanism vis-à-vis transcendentalism or,
in slang parlance, to 'fuck*** antipricks' vis-à-vis 'snogg*** bums', since we
are dealing with the preconditions of an approach to, or hope of, God which
presupposes an antihumanist willingness to undergo self-overcoming in the
interests of that enhancement of self which is commensurate with grace and is
avowedly universal rather than personal or, in this instance, what could, in
antiphysical vein, be called antipersonal.
17. On
the other hand it must be maintained that, in like primary terms, the
metachemical to antichemical diagonally falling axis of crime and punishment is
equivalent to materialism vis-à-vis antirealism or, in slang parlance, to
'frigg*** jerks' vis-à-vis 'suck*** anticunts', since we are dealing with the
preconditions of an approach to, or fear of, Justice which presupposes a
materialist unwillingness to undergo not-self overcoming in the interests of
that reduction of not-self which is commensurate with punishment and is
avowedly anti-impersonal rather than impersonal or, in this instance,
polyversal.
18. One
can see from the above aphorism how important it is that the reader should have
familiarized himself with preceding texts in order to understand the
distinction between terms like 'polyversal' and 'universal' on the one hand,
and 'impersonal' and 'personal' on the other, quite apart from their 'anti'
versions which slot in subordinately to the prevailing reality and/or ideality,
as the case may be; for I cannot repeat myself from text to text except in a
sketchy and passing manner in order to be able to push ahead with new material
or further develop such material as already exists.
19. Therefore
the reader should be aware that the polyversal and the metachemical (not to
mention the antipolyversal and the antimetachemical) are as intertwined as the
universal and the metaphysical (not to mention the anti-universal and the
antimetaphysical), while, 'down below', the impersonal and the chemical are as
deeply intertwined as the personal and the physical or, for that matter, the
antipersonal and the antiphysical, not to mention the anti-impersonal and the
antichemical.
20. And
he will know too, if he has read as advised, that being anti-self is as
contrary to being pro-self in relation to sin and grace ... as being
pro-notself is contrary to being anti-notself in relation to crime and
punishment, where the overall dichotomy between the theocratic struggle against
chemical soma in the interests of psychic freedom and the autocratic struggle
against physical psyche in the interests of somatic freedom is what chiefly
differentiates the two axial contexts - that of the male-hegemonic diagonally
rising axis on the one hand, in which bureaucracy is subverted by meritocracy
at theocracy's graceful behest, and that of the female-hegemonic diagonally
falling axis on the other hand, in which democracy is subverted by plutocracy
at autocracy's criminal behest.
21. Therefore
just as being sinfully anti-self follows from the subversion of chemical
not-self by antiphysical self acting under the lead of an omega-oriented inner light of metaphysical self, so being
punishingly anti-notself follows from the subversion of physical self by antichemical
not-self acting under the rule of an alpha-stemming outer light of metachemical
not-self, so that in the one case the antiphysical self is twisted against
itself by dint of its relationship to the chemical not-self, whilst in the
other case the antichemical not-self is twisted against itself by dint of its
relationship to the physical self, neither of which are free to be 'true' to
themselves in respect of either relatively pro-self or pro-notself behaviour
but, in binding their relatively criminal and graceful antagonists of the
chemical and physical planes above, function at cross-purposes with themselves
in the paradoxical manners described.
22. But
such is the price of theocratically maintaining sin at the expense of crime in
the one context, that of meritocracy and bureaucracy, and autocratically
maintaining punishment at the expense of grace in the other context, that of
plutocracy and democracy, so that each manifestation of 'the world' is overcome
in diametrically opposite fashions, whether
with regard to the autocratic ideal of criminal freedom (to which is bound the
pseudo-grace of the aristocratic church) on the one hand, or with regard to the
theocratic ideal of graceful freedom (to which is bound the pseudo-crime of the
technocratic state) on the other hand.
23. One
could characterize the descending axis of state-hegemonic criteria in respect
of crime and punishment as being equivalent to the female chromosomal reality
of 'XX', in which a double negativity, analogous to fire and water (photons and
electrons?), exists by dint of the vacuously-conditioned objective orientation
of both the autocratic state and the plutocratic state, whereas the ascending
axis of church-hegemonic criteria in respect of sin and grace could be
characterized as being equivalent to the male chromosomal reality of 'XY', in
which something approximating to a double positivity or, at any rate, to an
anti-negative and effectively pro-positive neutrality coupled to a
positivity, analogous to vegetation and
air (neutrons and protons?), exists by dint of the plenumously-conditioned
subjective orientation of both the meritocratic church and the theocratic
church which, contrary to their axial antitheses, tend to operate in the
indirect terms of a curvilinear divergence (sensuality) or convergence
(sensibility) rather than in the direct terms, vacuously conditioned, of a
rectilinear divergence (sensuality) or convergence (sensibility).
24. Be
that as it may, there can be no question that whereas the descending axis is
characterized by female-hegemonic criteria in which anything 'XY' is dominated
by 'XX', even to the extent of the 'Y' of church-subordinate pseudo-grace and
the 'X' of church-subordinate pseudo-sin being consigned to an inferior status
vis-à-vis the prevailing autocratic and plutocratic factors which proclaim the
primacy of crime and punishment, the ascending axis, by contrast, is
characterized by male-hegemonic criteria in which anything 'XX' is sidelined,
if not exactly dominated, by 'XY', even to the extent of the 'X' of
state-subordinate pseudo-punishment and the 'X' of state-subordinate
pseudo-crime being consigned to an inferior status vis-à-vis the prevailing
meritocratic and theocratic factors which proclaim the primacy of sin and
grace.
25. But
no less than sin and grace cannot exist without pseudo-punishment and
pseudo-crime in the shadow 'XX' to the prevailing 'XY' of male-oriented
criteria in respect of a hegemonic church, so crime and punishment cannot exist
without pseudo-grace and pseudo-sin in the shadow 'XY' to the prevailing 'XX'
of female-oriented criteria in respect of a hegemonic state.
26. You
do not just have sin and grace on the one hand and crime and punishment on the
other; for no society that calls itself civilized, however superficially or
profoundly it interprets this, can exist either solely on the basis of the
Church or solely on the basis of the State, but if church hegemonic will
require a subordinate state characterized by pseudo-punishment and
pseudo-crime, and if state hegemonic will require a subordinate church
characterized by pseudo-grace and pseudo-sin, the subordinate state of the
ascending axis no less 'pseudo' vis-à-vis the hegemonic state of the descending
axis than the subordinate church of the descending axis will necessarily be
'pseudo' vis-à-vis the hegemonic church of the ascending axis.
27. For
no society can properly and consistently function on the basis of a genuine
church and a genuine state or vice versa, as though in diagonal equilibrium,
but will tend to favour either the ascending axis of church-hegemonic criteria
or the descending axis of state-hegemonic criteria, depending on its overall
gender orientation, an orientation in which either female crime will
autocratically rule society in the interests of metachemically free soma or,
contrary to this, male grace will theocratically lead society in the interests
of metaphysically free psyche, the alpha and omega of things upper class or, as
I have also described it in the past, noumenal, whereby time and space take
precedence over volume and mass conceived, in phenomenal contrast, as
lower-class actualities which require simply to be managed from 'On High',
whether in terms of autocratic unlawfulness and aristocratic ungodliness, crime
and pseudo-grace, or in terms of theocratic godliness and technocratic
lawfulness, grace and pseudo-crime.
28. Those
who rule 'the overcome world' of plutocratically-subverted democracy from
autocratically/aristocratically 'On High' necessarily fear the justice of
punishment and the devil of pseudo-sin, to which one can be sentenced down in
state-hegemonic vein or damned down in church-subordinate vein, falling
diagonally from the outer light to the inner darkness, as from metachemistry
and antimetaphysics to antichemistry and physics, wherein plutocracy and
democracy have their lowly places.
29. Those
who lead 'the overcome world' of meritocratically-subverted bureaucracy from
theocratically/technocratically 'On High' necessarily trust that those 'down
below' will live in hope of the godliness of grace and the lawfulness of
pseudo-crime, to which they can be saved up in church-hegemonic vein or
released up in state-subordinate vein, rising diagonally from the outer
darkness to the inner light, as from antiphysics and chemistry to metaphysics
and antimetachemistry, wherein theocracy and technocracy have their exalted
places.
30. Thus
there is all the difference both in the world and above it between these two
axial orientations, each of which has a shadow which is not at cross-purposes
with it in antithetically diagonal vein but, contrary to any such equilibrium,
effectively runs parallel to it in either pseudo-state or pseudo-church terms,
depending on the axis, so that one can never infer anything genuinely
antiphysical, much less metaphysical, about the pseudo-churches of the
descending axis, or indeed anything genuinely metachemical, much less
antichemical, about the pseudo-states of the ascending axis.
31. On
the contrary, the bureaucratic and technocratic pseudo-states will be no-less
far removed from anything genuinely antichemical or metachemical in their
antiphysically-subverted chemical or metaphysically-subverted antimetachemical
dispositions for pseudo-punishment and pseudo-crime than the aristocratic and
democratic pseudo-churches ... from anything genuinely metaphysical or
antiphysical in their metachemically-subverted antimetaphysical or
antichemically-subverted physical dispositions for pseudo-grace and pseudo-sin.
32. I
believe I have, in a previous text, already described the state-hegemonic
aspect of things on the descending axis in terms of anti-idealism vis-à-vis
antirealism, though this was in order to emphasize the highness of the former
at the expense of the lowness of the latter, descending from autocracy to
plutocracy, while reserving for the state-subordinate aspect of things on the
ascending axis of bureaucracy to technocracy the terms realism vis-à-vis
idealism, so that anti-idealism stood autocratically antithetical to
technocratic idealism and, in reverse order, antirealism plutocratically
antithetical to bureaucratic realism.
33. In
reality, however, anti-idealism and antirealism could be more conventionally
described as materialism and naturalism, so that the descent from anti-idealism
to antirealism is equivalent to a descent from materialism to naturalism, and
is in that respect antithetical to the ascent from realism to idealism which we
have characterized as typifying the diagonally rising axis of
bureaucracy-technocracy.
34. Yet
there is also, I maintain, a distinction between materialism and anti-idealism
on the one hand, and between antirealism and naturalism on the other; for
materialism is, it seems to me, the female aspect of autocracy and
anti-idealism its male aspect, the aspect that stands closer, in a manner of
speaking, to aristocracy without, however, being properly aristocratic (and
church subordinate), whereas antirealism is the female aspect of plutocracy and
naturalism its male aspect, the aspect that stands closer, in a manner of
speaking, to democracy without, however, being properly democratic (and church
subordinate).
35. Contrariwise,
I believe I have elsewhere described the church-subordinate aspect of things on
the descending axis in terms of antitranscendentalism vis-à-vis humanism, in
order once again to emphasize the highness of the former at the expense of the
lowness of the latter, descending from aristocracy to democracy, while
reserving for the church-hegemonic aspect of things on the ascending axis of
meritocracy to theocracy the terms antihumanism vis-à-vis transcendentalism, so
that antitranscendentalism stood aristocratically antithetical to theocratic
transcendentalism and, in reverse order, humanism democratically antithetical
to meritocratic antihumanism.
36. In
reality, however, antitranscendentalism and antihumanism could be more
conventionally described as fundamentalism and nonconformism, so that the
descent from antitranscendentalism to humanism is equivalent to a descent from
fundamentalism to humanism, and is in that respect antithetical to the ascent
from antihumanism, or nonconformism, to transcendentalism which we have
characterized as typifying the diagonally rising axis of
meritocracy-theocracy.
37. Yet there
is also, in a sense, a distinction between antitranscendentalism and
fundamentalism on the one hand, and between humanism and antinonconformism on
the other hand; for it seems to me that antitranscendentalism is the male
aspect of aristocracy and fundamentalism its female aspect, the aspect that
stands closer, in a manner of speaking, to autocracy without, however, being
properly autocratic (and state hegemonic), whereas humanism is the male aspect
of democracy and antinonconformism its female aspect, the aspect that stands
closer, in a manner of speaking, to plutocracy without, however, being properly
plutocratic (and state hegemonic).
38. However
that may be, what anti-idealism is to materialism and naturalism to
antirealism, namely the male side of a diagonally-descending
autocratic-plutocratic state-hegemonic integrity, so, in gender reverse,
realism is to antinaturalism and antimaterialism to idealism, namely the female
side of a diagonally-ascending bureaucratic-technocratic state-subordinate integrity;
for realism is the female aspect of bureaucracy and antinaturalism its male
aspect, the aspect that stands closer, in a manner of speaking, to meritocracy
without, however, being properly meritocratic (and church hegemonic), whereas
antimaterialism is the female aspect of technocracy and idealism its male
aspect, the aspect that stands closer, in a manner of speaking, to theocracy
without, however, being properly theocratic (and church hegemonic).
39. Conversely,
what fundamentalism is to antitranscendentalism and antinonconformism to
humanism, namely the female side of a diagonally-descending
aristocratic-democratic church-subordinate integrity, so, in gender reverse,
antihumanism is to nonconformism and transcendentalism to antifundamentalism, namely
the male side of a diagonally-ascending meritocratic-theocratic
church-hegemonic integrity; for antihumanism is the male aspect of meritocracy
and nonconformism its female aspect, the aspect that stands closer, in a manner
of speaking, to bureaucracy without, however, being properly bureaucratic (and
state subordinate), whereas transcendentalism is the male aspect of theocracy
and antifundamentalism its female aspect, the aspect that stands closer, in a
manner of speaking, to technocracy without, however, being properly
technocratic (and state subordinate).
40. In
general theoretical terms, one can distinguish the nonconformism and
transcendentalism of the church-hegemonic axis from the fundamentalism and
humanism of the church-subordinate axis, but in overall practical terms what
transpires in the one case is an antihumanist subversion of nonconformism at
the behest of transcendentalism and, in the other case, an antinonconformist
subversion of humanism at the behest of fundamentalism, so that sin and grace
become no less characteristic of the diagonally-rising meritocratic-theocratic
axis than pseudo-grace and pseudo-sin of the diagonally-falling
aristocratic-democratic axis.
41. Yet,
even then, one should distinguish nonconformism from antihumanism in relation
to meritocracy as one would distinguish a female commitment to meritocracy,
always closer to bureaucracy without being state-subordinate, from a male
commitment to it which is not only properly meritocratic but the principal
conditioning aspect, within a church-hegemonic context characterized by
authentic sin, of meritocracy.
42. Likewise
one should distinguish antifundamentalism from transcendentalism in relation to
theocracy as one would distinguish a female commitment to theocracy, always
closer to technocracy without being state-subordinate, from a male commitment
to it which is not only properly theocratic but the principal conditioning
aspect, within a church-hegemonic context characterized by authentic grace, of
theocracy.
43. In
similar, if contrary vein, one should distinguish fundamentalism from
antitranscendentalism in relation to aristocracy as one would distinguish a
female commitment to aristocracy, always closer to autocracy without being
state-hegemonic, from a male commitment to it which though properly
aristocratic is not the principal conditioning aspect, within a
church-subordinate context characterized by pseudo-grace, of aristocracy.
44. Finally,
one should distinguish antinonconformism from humanism in relation to democracy
as one would distinguish a female commitment to democracy, always closer to
plutocracy without being state-hegemonic, from a male commitment to it which
though properly democratic is not the principal conditioning aspect, within a
church-subordinate context characterized by pseudo-sin, of democracy.
45. In
sum, the male aspect of a church integrity tends to take precedence over its female aspect when the
Church is hegemonic but is subverted and compromised by the more general
prevalence of crime and/or punishment in society when subordinate to the State;
for sin and grace are genuine male attributes when subjective but become
pseudo-sinful and pseudo-graceful when compromised by female objectivity in
relation to state-hegemonic criteria which render the self subordinate to the
not-self, whether as air compromised by fire in the antimetaphysical context of
aristocratic pseudo-grace or as vegetation compromised by water in the physical
context of democratic pseudo-sin.
46. Reverting
to the State, one can, again in general theoretical terms, distinguish the
materialism and naturalism of the state-hegemonic axis from the realism and
idealism of the state-subordinate axis, but in overall practical terms what
actually transpires in the one case is an antirealist subversion of naturalism
at the behest of materialism and, in the other case, an antinaturalist
subversion of realism at the behest of idealism, so that crime and punishment
become no less characteristic of the diagonally-falling autocratic-plutocratic
axis than pseudo-punishment and pseudo-crime of the diagonally-rising
bureaucratic-technocratic axis.
47. Yet,
even then, one should distinguish anti-idealism from materialism in relation to
autocracy as one would distinguish a male commitment to autocracy, always
closer to aristocracy without being church-subordinate, from a female
commitment to it which is not only properly autocratic but the principal
conditioning aspect, within a state-hegemonic context characterized by
authentic crime, of autocracy.
48. Likewise
one should distinguish naturalism from antirealism in relation to plutocracy as
one would distinguish a male commitment to plutocracy, always closer to
democracy without being church-subordinate, from a female commitment to it
which is not only properly plutocratic but the principal conditioning aspect,
within a state-hegemonic context characterized by authentic punishment, of
plutocracy.
49. In
similar, if contrary vein, one should distinguish antinaturalism from realism
in relation to bureaucracy as one would distinguish a male commitment to
bureaucracy, always closer to meritocracy without being church-hegemonic, from
a female commitment to it which though
properly bureaucratic is not the principal conditioning aspect, within a
state-subordinate context characterized by pseudo-punishment, of bureaucracy.
50. Finally,
one should distinguish idealism from antimaterialism in relation to technocracy
as one would distinguish a male commitment to technocracy, always closer to
theocracy without being church-hegemonic, from a female commitment to it which
though properly technocratic is not the principal conditioning aspect, within a
state-subordinate context characterized by pseudo-crime, of technocracy.
51. In sum,
the female aspect of a state integrity tends to take precedence over its male
aspect when the State is hegemonic but is subverted and compromised by the more
general prevalence of sin and/or grace in society when subordinate to the
Church; for crime and punishment are genuine female attributes when objective
but become pseudo-criminal and pseudo-punishing when compromised by male
subjectivity in relation to church-hegemonic criteria which render the not-self
subordinate to the self, whether as water compromised by vegetation in the
chemical context of bureaucratic pseudo-punishment or as fire compromised by
air in the antimetachemical context of technocratic pseudo-crime.
52. Therefore
as far as the principal conditioning aspects of church integrities are
concerned, antihumanism takes precedence over nonconformism in relation to
meritocracy and ... transcendentalism over antifundamentalism in relation to
theocracy, as we progress in diagonal ascent from sin to grace in the
church-hegemonic contexts of meritocracy-theocracy, whereas fundamentalism
takes precedence over antitranscendentalism in relation to aristocracy and ...
antinonconformism over humanism in relation to democracy as we regress in
diagonal descent from pseudo-grace to pseudo-sin in the church-subordinate
contexts of aristocracy-democracy, wherein the Church is pseudo rather than
genuine, and it can become one's fate
not to be saved up by God, but damned down to the Devil.
53. As
far, on the other hand, as the principal conditioning aspects of state
integrities are concerned, antinaturalism takes precedence over realism in
relation to bureaucracy and ... idealism over antimaterialism in relation to
technocracy, as we progress in diagonal ascent from pseudo-punishment to
pseudo-crime in the state-subordinate contexts of bureaucracy-technocracy,
whereas materialism takes precedence over anti-idealism in relation to
autocracy and ... antirealism over naturalism in relation to plutocracy as we
regress in diagonal descent from crime to punishment in the state-hegemonic
contexts of autocracy-plutocracy, wherein the State is genuine rather than
pseudo, and it can become one's fate not to be released up by the Law, but
sentenced down to Justice.
54. For
that which rises diagonally in church-hegemonic vein rises, in salvation, from
antihumanism and nonconformism to transcendentalism and antifundamentalism, as
from sin to grace in primary and secondary
(according to gender) manifestations, whereas that which falls
diagonally in church-subordinate vein falls, in damnation, from antitranscendentalism and fundamentalism to
humanism and antinonconformism, as from pseudo-grace to pseudo-sin in primary
and secondary (according to gender) manifestations, wherein not God but the
Devil has his throne.
55. Contrariwise,
that which rises diagonally in state-subordinate vein rises, in releasing, from
realism and antinaturalism to idealism and antimaterialism, as from
pseudo-punishment to pseudo-crime in primary and secondary (according to
gender) manifestations, whereas that which falls diagonally in state-hegemonic
vein falls, in sentencing, from materialism and anti-idealism to antirealism
and naturalism, as from crime to punishment in primary and secondary (according
to gender) manifestations, wherein not the Law but Justice has her throne.
56. Such
contrary fates have been outlined in the previous text, so I shall not further
elaborate on them here! Suffice it to
say that those who are saved and released must ever contrast with those who are
sentenced and damned, as a rising progressive disposition with a falling
regressive one; for their fates are so contrary as to be incompatible, and we
may be sure that just as the diagonally descending axis can descend, or
regress, all the way to Social Democracy, so the diagonally ascending axis can
ascend, or progress, all the way to Social Theocracy, the heavenly retort to
anything so hellish as to be the lowest possible form of earthly regression.
57. Fortunately
for autocracy-plutocracy and aristocracy-democracy the existence of a
well-entrenched autocracy/aristocracy tends to preclude plutocracy/democracy
from regressing beneath a liberal parliamentary/puritan level to anything
radically Social Democratic and effectively communistic in a Marxist or
economic way. For the opposition to the
plutocratic subversion of democracy at autocracy's behest tends to make for a
democratic orientation which is anti-plutocratic and hence socialistic,
scorning capitalism as contrary to the interests of the People conceived, by
and large, in relation to a physical or democratic disposition, which is of
course male in a masculine and if not humanistic then, in state terms,
naturalistic way; albeit the religious aspect of such a position, which more
typifies males in any case, will tend to take precedence over its political
aspect by dint of the greater significance attaching to humanism from a male
point of view (antinonconformism being subversive of humanism in relation to
the bound church, antirealism subversive of naturalism in relation to the free
state), so that a tendency towards a religious interpretation of physical
freedom from antichemical and metachemical subversive constraints can be read
into terms like 'proletarian humanism', even when it operates, falsely and
contrary to its own interests, within a political and/or economic framework
determined by the State.
58. But
that is the dilemma for males at the foot of the descending axis of
autocracy-plutocracy and aristocracy-democracy; for no matter how much they may
strive for freedom within the context of a 'People's state', these masculine
males, these 'pricks' as one might colloquially call them, are fighting a
losing battle vis-à-vis a context that can only be state-hegemonic by dint of
its broadly female nature in which physics alone is insufficient to guarantee
anything but a kind of radical puritan commune, or communalism, which embraces
both humanism and, to a lesser extent, naturalism in the interests of relative
grace, the sort of grace which has escaped from the antinonconformist
(antichemical) subversion, pseudo-sinfully, of humanism at the behest of
fundamentalism in the aristocratic 'above' but which, in its man-centred
knowledgeableness, is merely a humanistic shortfall, held back by naturalism,
from anything transcendentalist and therefore properly godly, whether Catholic
or Buddhist or, to anticipate the future, beyond both in a post-human order of
transcendentalism (neither transcendentalized humanism nor humanized
transcendentalism) commensurate, in its cyborg orientation, with
transcendentalism per se, and thus with the most evolved manifestation of
God/Heaven in a truly universal religion.
59. However
that may be, even radical puritanism cannot escape its humanistic limitations
and climb beyond and above the sphere of relative grace towards the
transcendent grace which is metaphysically absolute and properly germane to
God/Heaven, and hence religion. It
remains a victim of its own physical limitations in respect of masculine males
who, with the best intentions in the world, remain fundamentally earthly and
besotted, in their physical dispositions, with an overvaluation of knowledge
which, like the earth hyped as Heaven, they hype as Truth, confounding physics
with metaphysics!
60. All
that, however, is by way of a puritan exception, the communal dropping out of a
minority of physically-oriented persons from the generality of puritan
experience in the state-dominated, so-called free churches which, ever subject
to the subversion of humanism by antinonconformism at fundamentalism's behest,
revolves around the damnable reality of pseudo-sin, in which the physical are
not free but decidedly bound (not least in male contraceptive terms) by the
antichemical acting under a religious guise at the behest not only of fundamentalism
but, on the other side of the aristocratic gender fence, the more
aristocratically representative, or primary, form of pseudo-grace which has
been called antitranscendentalism.
61. Nevertheless,
even if male freedom necessarily takes a physical turn or is subject to such an
interpretation by masculine - as opposed, for instance, to divine - males, the
prospects of Social Democracy taking a radical puritan line and trying to go it
alone independently of the State can only be pretty slim; for radical democrats
wish to take over the State in order to run it, in the interests of physical
freedom, from a masculine point of view, and therein lies the contradiction and
paradoxical fatality which results from having, once again, to reinstate those
female attributes and influences which, whether diabolic or antifeminine, are
always going to condition such a State by dint of its inability to be other
than state-hegemonic for want of proper and adequate religious guidance and
control - something that applies, after all, to the theocratic aspect of the
diagonally rising axis of meritocracy-theocracy and not at all to the
plutocratic, much less democratic, aspect of the diagonally falling axis of
autocracy-plutocracy out of which the regressive drive towards Social Democracy
tends to emerge in the somewhat male-oriented paradoxical vein we have outlined
above.
62. Unfortunately,
Social Democracy is a delusory dead-end which promises paradise and delivers
only a corruption of the earth which becomes, compared to any radical puritan
'heaven on earth' of relative grace achieved independently of society in
general, a sort of earthly hell in which the People are punished under the
criminal auspices of a socialistic dictatorship posing as democratic while
behaving in a neo-autocratic fashion in the interests of that collectivized
plutocracy which is identifiable with state capitalism and which comes to pass
when once the anarchy of physical idealism - call it Marxist or whatever - has
been supplanted by that state-hegemonic stability which requires not only an
antichemical subversion of physics, as of democracy, from below but that some
form of metachemistry should be autocratically in place to legitimize such a
subversion in its own criminal interests, thereby reinstating a disguised form
of plutocracy - state capitalist - at the expense of those who yearn, no matter
how self-deceivingly, for physical freedom in overly humanistic vein.
63. Outside
the narrow parameters of radical puritan sects who drop out of 'the world' of the plutocratic subversion
of democracy in favour of some more narrowly democratic orientation which,
being humanistic and to a lesser extent naturalistic, is neither
antirealistically punishing within the bounds of an autocratically-ruled state
hegemony nor antinonconformistically pseudo-sinful within the bounds of a
subordinate church which exists in a damnable relationship to its
pseudo-graceful aristocratic sister 'above' but, on the contrary, relatively
graceful in a purer puritanical sense, such physical freedom is impossible, and
therefore they yearn in vain, if yearn they do, within a Social Democratic
context, for which read: anything broadly Marxist-Leninist and economically and
politically communistic.
64. The only
context in which such masculine males could be relatively free would be one led
and characterized by Social Theocratic criteria. But then their freedom would be conditional
upon an acceptance of the primacy of absolute psychic freedom for the metaphysically
sensible and not independent of that ultimate freedom which, besides being
godly and heavenly, would be of an order of grace that was commensurate with
the overcoming of man and thus of all worldly criteria, even that which
pertains, in somewhat exceptional vein, to a radical order of puritanism that
would put man in the place of God and earth in the place of Heaven in the
interests of a humanistic triumph over transcendentalism conducted in closer
proximity, by and large, to nature, or that which was avowedly vegetative and
hence - compared to the femininity of water - of a masculine disposition.
65. That
is obviously contrary to the wishes of anything genuinely godly, which, in
transcending vegetation from the standpoint of air, has to be transcendentalist
and requires not a humanist but an antihumanist precondition to world
overcoming if 'the world' is indeed to be 'overcome' in the interests of a
godly and, more importantly, heavenly outcome to life.
66. Such
an 'overcoming' typifies, in some measure, the rising meritocratic-theocratic
axis of sin to grace on which the Roman Catholic Church has traditionally taken
its place, and that is the same axis which Social Theocracy would be determined
to utilize to the end of an enhanced kind and degree of grace which would be
beyond anything even Buddhist in character, never mind Catholic, as it sought
to develop transcendentalism on a more synthetically artificial basis
commensurate, for the urban proletariat, the majority populations of
post-humanist and post-modernist contemporary civilization, with the
cyborgization of life and the more complete overcoming of man that such a
procedure would inevitably entail.
67. For
if man is destined to be overcome, to revert to our Nietzschean bias, it must
surely be in terms of the overcoming not only of sin by grace but, in a
narrower context, of the ego by the soul which an antihumanist stance permits,
albeit to a relatively limited extent as yet in relation to both verbal
absolution for penitential contrition and, at a higher level, the practice of
transcendental meditation to a soulful end which, in any case, is usually
conducted independently of anything antihumanist in the East when once one
understands the difference between a transcendentalized humanism, after the
manner of the Catholic Christ, and a humanized transcendentalism in which 'man'
achieves a closer relationship to God, as to godliness, by dint of having his
starting point in grace rather than sin and being comparatively otherworldly
not simply in relation, as a sinner, to relatively upper-class, highlander
criteria, but in an actual upper-class, highlander type of lifestyle
commensurate with that of, say, a Tibetan monk.
68. Obviously
the sense of overcoming man from above in relation to godliness, whether
liberal or radical, needs to be distinguished from the sort of overcoming of
man that takes place less on a class than on a gender basis at the behest of
hegemonic female criteria as pertaining to the descending diagonal of the
autocratic-plutocratic axis, where that which is masculine, and manly, is
'overcome', or subverted, by what is antifeminine, antichemical, antirealist,
antinonconformist, etc., acting, more usually, at the behest of the diabolic,
metachemical, materialist, fundamentalist, etc. interests of an upper-class
order of female whom I have, in previous texts, identified with Devil the
Mother, meaning that which is rooted, in noumenal objectivity, in the vacuum of
a criminally free soma whose only psychic attribute, being bound, is evil and
therefore committed to a more or less passive acquiescence in such somatic
freedom.
69. There
is quite a difference, to be sure, between the male who is overcome by females
in due objective subversion of subjectivity and the male who overcomes females
in due subjective subversion of objectivity, and does so not in the interests
of crime, as germane to Devil the Mother, but in the interests of grace, as
germane to God the Father.
70. In
truth, this latter type of male, whom we have called antihumanist and therefore
recognize to be antimasculine rather than masculine, wishes himself to be
overcome as far as he can be identified, in antiphysical vein, with genuine
sin; for he lives in eternal hope of genuine grace and the salvation from sin
that such psychic freedom promises, albeit not the mere physical grace of the
radical puritan, the disillusioned with pseudo-sin who drops out of mainstream
Protestant society, but that metaphysical grace which, whether mediated through
a priest on behalf of what is godly or achieved independently of such an
intermediary via transcendental meditation, brings one into the presence of
godliness and the prospect thereby of heavenly redemption.
71. For
God, in truth, has no other business than to acquire a taste, as it were, of
heavenly joy which comes when once one passes, in metaphysics, from the ego to
the soul and is resurrected to a higher and deeper level of the self which
permits of perfect self-unity in universal peace, God the Father at this more -
as opposed in the Cosmos and nature to least and less - evolved manifestation
achieving his self-overcoming of ego and self-realization of soul in Heaven the
Holy Soul.
72. God
has no other business, at this penultimate, or humanized, stage of his
evolution than to get from the brain stem to the spinal cord via the relevant
meditative technique and to experience, in a timeless 'shot' of bliss, that
perfect self-unity which is the reward for those who have turned away from the
world and ceased to pander to or be affected by its distractions, whether for a
little while or, more authentically, for ever.
73. In
previous texts I have suggested methods whereby this self-overcoming from ego
to soul may be achieved on a necessarily post-human basis for those who, as
urban proletariat, could be regarded as being in the vanguard of evolutionary
progress and therefore as especially eligible, in their windy-city
cosmopolitanism, for the kind of cyborg-oriented transcendentalism which,
according with a most evolved degree and type of metaphysical sensibility,
would leave even the humanized transcendentalism of transcendental meditation
behind as it developed a more synthetically artificial approach to Eternity and
thus the whole problem of afterlife-type experience, the solution to which may
require not only a triadic Beyond, as outlined in earlier texts, but the
three-way subdivision of each tier, as it were, of this projected Beyond to
allow not only for gender differentiation and even segregation, as relative to
the distinction between, for instance, transcendentalism and
antifundamentalism, but a distinction between those males who would formerly
have been more partial to the transcendentalized humanism of penitential
contrition and their rather more radically transcendentalist counterparts
within the universal framework of global civilization for whom the humanized
transcendentalism of transcendental meditation would have been the methodology
underlining the pursuit of grace on a rather more elevated and what could, in
some sense, be called radically highlander basis.
74. Be
that as it may, this projected triadic Beyond and administrative aside to the
said Beyond, which would have the responsibility of bearing the sins and
pseudo-punishments of 'the world' (conceived in relation, be it not forgotten,
to meritocracy and bureaucracy) in the event of a majority mandate for
religious sovereignty in those countries where, on account of their Catholic
traditions, such a paradoxical election - provisionally equated with
'Judgement' - might reasonably be entertained, would attest to the lead of
transcendentalism for a context that, in its otherworldly orientations, was
beyond 'the world' of the antihumanist subversion of nonconformism and thus an
ultimate mode of 'world overcoming', one that not merely subverted the female
hegemony or planar advantage (of bureaucratic volume over meritocratic mass)
'below' in the name of theocratic grace of a comparatively liberal, or
confessional, order, but sought to reduce and eventually eliminate everything
worldly and likely to hold back from God and Heaven, the first stage on the
road to doing which would be to ensure that not meritocracy and bureaucracy
effectively 'called the shots' at the expense of theocracy and technocracy but,
on the contrary, that a new theocracy coupled to a new technocracy,
commensurate with Social Theocracy, 'called the shots' at the expense of
meritocracy and bureaucracy, thereby preparing the way for the more complete
overcoming of 'the world' that destiny would seem to have in store for
progressive humanity as otherworldly criteria gradually got the better of it,
as of the urban proletariat, in the interests of its salvation to a level and
type of heavenly grace that genuinely transcended man and was reflective of a
godly per se.
75. For
'the world' is not an end in itself, at least not in the
sinful/pseudo-punishing context of meritocracy/bureaucracy, but a means to a
higher and altogether more perfect end, or if that sounds too facile or
complacent is, rather, a low and despicable thing that no self-respecting
person who also happened to be pro-godly and disposed to the prospect of
heavenly grace could possibly take for granted but, aware of the extent to
which its existence both undermined and restricted his own orientation and even
self-respect, was determined that it should be overcome in the interests of
that theocracy and technocracy which is not merely liberal and relative but
radical and absolute, and therefore social theocratically beyond the Roman
Catholic Church and effectively the fulfilment of its Christian promise of
'Kingdom Come'.
76. For
'Kingdom Come' is no mere figment of the imagination, nor need it be confined
to the restricted afterlife - more usually visionary rather than unitive - of
Christian burial, as though that alone were commensurate with the 'reign of
Christ on or over the earth', but can and should be interpreted in relation to
the prospect of a more genuinely heavenly orientation which stems from a
metaphysically upper-class control and lead of society that, whilst allowing
for vegetative and watery shortfalls from metaphysical airiness (duly
reinterpreted in synthetically artificial terms), would be determined to
advance a transcendent mean as that which was alone commensurate with Truth and
the prospect of heavenly redemption in Joy, the most essential aspect of the
self, namely the soul, requiring to be intimately associated, one way or
another, with the most essential element, namely the breathy transmutation of
air, if any harmonious correlation between the two, manifesting in perfect
self-harmony, is forthcoming.
77. Consequently
only that which is metaphysically sensible can lead society, in perfect psychic
freedom, towards God and Heaven, and thus uphold the ultimate or supreme ideal,
the omega ideal which has nothing whatsoever to do with the primal ideal, the
alpha ideal of Devil the Mother and Hell the Clear Spirit as germane to
metachemical sensuality, and hence the rule of somatic freedom, but is as far
removed from such crime as it's possible
to be, being all about grace and thus the advancement of God the Father and
Heaven the Holy Soul as the form and contentment of such psychic freedom, a
freedom which would not be possible without the bound power and glory, the
antipower and antiglory, of that soma according with metaphysical sensibility
which we have equated, in earlier texts, with the Son of God and the Holy
Spirit of Heaven, not least at the highest human level in terms of lungs and
breath, which are the modes of not-self necessary to the self in question as it
strives to transcend ego in soul and thus depart, no matter how temporarily or
intermittently, the sphere of God the Father for the deeper and more genuinely
metaphysical sphere of Heaven the Holy Soul, having passed through, in a manner
of speaking, the Son of God and the Holy Spirit of Heaven en route to that sublime End, the goal of
all genuinely religious aspiration.
78. All
of this will be given more encouragement within a context characterized by religious
sovereignty than ever it would outside the parameters of such a context, and
therefore it will be necessary that the peoples of those countries which would
be capable, in their antihumanist and nonconformist religious integrities, of
aspiring towards enhanced grace, in the transcendent rejection of sin, should
be granted the opportunity to vote for religious sovereignty and enter the
institutional framework of what has provisionally been called 'Kingdom Come'.
79. But
such a 'Kingdom' should not be taken too literally; for it is not to set up a
Kingship, in the conventional monarchic sense, that I have fashioned a Social
Theocratic solution to 'the world', always bearing in mind just what that is
and what, in comparison to plutocracy/democracy down the descending diagonal
axis, it is not! No such Kingship would
be relevant to a context in which the People were religiously sovereign and
therefore masters - and mistresses - of their own religious fate and destiny. On the contrary, if I have used such a term
in deference to the Christian tradition, it is to be taken metaphorically
rather than literally.
80. For I
have already stated, in a previous text, that the implications of a majority
mandate for religious sovereignty would be a change, in Eire for example, the
country of my birth and nationality, from the titular presidency characterizing
the existing Republic to an executive presidency which would be held
responsible, in administrative aside-like terms vis-à-vis our projected triadic
Beyond, for bearing the fobbed-off sins and pseudo-punishments of 'the world'
that the People, as electorate, had surrendered of their own volition in return
for the rights accruing to religious sovereignty in respect of the said Beyond,
not the least of which would be the right to experience grace to a higher and
altogether more genuine degree than had previously been the case, and largely
through the development, by the relevant authorities, of a more synthetically
artificial approach to transcendentalism, commensurate with transcendentalism
per se, such that took religion beyond human limitations and into the
post-human or, rather, cyborg realm of universal evolution that has been
characterized as constituting its most evolved, and therefore definitive,
realization, a realm in which God and Heaven would surpass anything previously
characterizing the godly and the heavenly whether in the Cosmos (least
evolved/supreme), in nature (less -
relative to least - evolved/supreme), or in man (more - relative to most - evolved/supreme),
since in the Cyborg, as in the cyborgization of the post-humanist urban
proletariat, being would have the capacity to become most supreme and therefore
of an order that was definitively universal, beyond anything previously
achieved by and in contexts of metaphysical sensibility.
81. Be
that as it may, the 'Kingdom' that Social Theocracy would institute and advance
in the event of the People as electorate in Eire and similar
religiously-oriented countries paradoxically opting for the possibility of
deliverance from 'the world' of sin and pseudo-punishment, meritocracy and
bureaucracy, antiphysics and chemistry, to the heavenly 'otherworld' of
enhanced grace and pseudo-crime, theocracy and technocracy, metaphysics and
antimetachemistry, would be one in which a presidential executive,
representative of the Law, presided over the administrative aside of
pseudo-criminal state responsibility to the triadic Beyond of enhanced church
grace as signified by 'the Centre', or context of a religiously sovereign
People.
82. It
would not be an autocracy, and thus conventional monarchy, but an elevation of
the existing republican framework from that in which the Many held the
political balance of power in what is effectively a theocratic republic to that
in which the Few took greater political responsibility in the graceful
interests of the Many in what would become a republican theocracy, in the
interests of the gradual transmutation of the masses, cyborg-wise, from the
human-all-too-human limitations characterizing 'the below' to the divine and
sublime possibilities that would come to typify 'the above' of a religiously
sovereign People who had opted for salvation from 'the world' in the name of
otherworldly redemption.
83. Now
obviously it will take time to both institute and develop the framework of a
religiously sovereign People such as has been provisionally identified with
'Kingdom Come', but only on that basis can any such otherworldly framework be
substantially developed, not merely as a radical-puritan retort to the worldly
mean, but as the characteristic structure and ideal of a society that has
become social theocratically aware, and which requires to be served, in
executive vein, from a state aside that would be both antimaterialist and
idealist, determined, in its antimetachemical pseudo-criminality, to uphold the
Social Theocratic Law and both protect and advance the metaphysical grace of
God and Heaven within the religiously sovereign People for ever more, a grace
that would be their divine right and not something characterizing those who, as
priests, had been empowered to absolve from sin in the name of God - ranged, in
post-resurrectional vein, transcendently above the antihumanist and/or
nonconformist limitations of the confessee - without being in a position to do
away with the causes of sin - not excepting the part played by theocratic grace
in maintaining it at the expense of relative crime - by overcoming man to a
degree and in a way that made him or, rather, what emerged from him truly godly
and in no need of external guidance from priestly intercessors.
84. Therefore
if 'the world' is to be overcome in this more radical way than anything
pertaining to the subversion of bureaucracy by meritocracy, of feminine females
by antimasculine males, of nonconformism by antihumanism, at theocracy's divine
behest, it will not be in order that the priestly Few may continue to have a
premium on grace at the expense of the sinful Many, but that the Many
themselves may, in the elevation of state republicanism from bureaucracy to
technocracy-fullblown in response to the extension of church ecclesiasticism
from meritocracy to theocracy-fullblown, come into the fullness of a grace
which surpasses anything Christian and prayer-centred, never mind Buddhist and
breath-centred, as it is developed in conjunction with the cyborgization of
mankind in its post-humanist and post-modernist urban permutation to
ever-greater synthetically artificial extents, culminating, one may believe, in
the omega point of the most perfect and definitive universal cyborgization of
life some centuries or millennia hence, when 'the Centre' will have long since
departed the earth to take up its rightful place in space, to become the
definitive manifestation of Heaven.
85. For
Heaven is nothing if not transcendent and, hence, intended for a space-centre
omega point, an omega point that, though sited in space, would be anything but
spatial, in the stellar-based cosmic sense, but the home of that which was most
spaced-out and therefore characterized by psychic freedom of a metaphysical
order. And because Social Theocracy has
the salvation of the sinful/pseudo-punishing 'world' as its principal concern
and task, it will be determined that 'the meek', the worldly masses, should be
elevated to Heaven and inherit Heaven as their rightful destiny when once they
have turned against their worldly shortcomings and democratically opted, at
'Judgement', for religious sovereignty and the rights accruing to it in respect
of an entitlement to enhanced grace of a revolutionary new order.
86. It is
not the earth that this manifestation of ‘the meek’ has inherited; for they are
anti-earthly in their antihumanist subversion of purgatorial
nonconformism. Nor should we regard the
inheritance of the earth by 'the meek' as anything but a humanist damnation
which more typifies the Many of that other 'world', the plutocratic/democratic
'world' which some would like to take further down the diagonally descending
axis of autocracy-plutocracy to a Social Democratic nadir commensurate with
'hell on earth'.
87. Therefore
I do not, myself, see the inheritance of the earth by 'the meek' as
constituting anything likely to lead up and forwards towards Heaven but,
rather, as signifying what happens when state-hegemonic criteria take
precedence over religion, and democracy is accordingly subverted by plutocracy
at autocracy's criminal behest, with the inevitable corollary of humanism being
subverted by antinonconformism at fundamentalism's pseudo-graceful behest, with
pseudo-sinful consequences which we have equated with damnation and regard as
paralleling, in religious terms, the principal form of axial descent in regard
to the hegemonic State as a sentencing down from crime to punishment,
unlawfulness to justice, the autocratic outer light to the plutocratic inner
darkness.
88. Consequently
'the meek', the Many, the People, the electorate, etc., who have inherited the earth are in no position, as already intimated, to
inherit Heaven, and one cannot regard their position in 'the world' as one
likely to encourage optimism or faith in the prospect of a heavenly
alternative, particularly as the only alternatives to which they normally
subscribe are different approaches, from a male standpoint, to the problem of
earthly freedom, neither of which do anything much to advance the 'Kingdom of
God' but, rather, either isolate man in radical puritanism or reintroduce Devil
the Mother in the guise of socialist dictatorship, and neither of which are
very popular with those who would 'hold back' the plutocratic/democratic
masses, the earthly 'meek', from any such fate in the interests of their own
criminal ideal of somatic freedom in respect of autocratic/aristocratic
criteria.
89. I do
not, in effect, object to the earthly 'meek' being held back from the pitfalls
of Social Democracy in any totalitarian sense; for anything so radically
regressive down the diagonally descending axis of autocracy-plutocracy is
bound, sooner or later, to invite a counter-regressive backlash in the generic
form of Social Autocracy, which in an earlier text I characterized as
scientifically fascist, and frankly such people have a case, bearing in mind
that they appertain, in their upper-class metachemical freedom, to the ideal of
that axis, the alpha ideal par excellence,
and will feel obliged to take action in defence of that criminal ideal against
anyone so deluded as to suppose that it permits of an omega ideal, and that
such an ideal is commensurate, no matter how low even in relation to liberal
plutocracy/democracy, with Social Democracy.
90. Frankly,
nothing could be further from the case!
For such an omega ideal is only possible on the basis of grace, and for
that one has need of theocracy, not democracy and certainly not the
neo-autocratic subversion of democracy in plutocracy's stead which, no matter
how seemingly ideal for those who
practise it, can only result in state crime taking the place of state
punishment and a certain correlative elitist pseudo-grace replacing such
pseudo-sin as would have more prevalently, and puritanically, obtained, thereby
resurrecting the alpha ideal in a modified and somewhat less credible guise.
91. It
could be said that the criminality and pseudo-grace of the autocratic/aristocratic
Few is entitled to exist 'On High' as long as the People are besotted with
punishment and pseudo-sin, and have not turned, or been encouraged to turn,
from the earth towards that anti-earthly stance in antihumanism which is the precondition
of transcendentalism and thus of any graceful or heavenly alternative to 'the
world'.
92. For
although I do not subscribe to the descending axis of autocracy-plutocracy and
aristocracy-democracy, which simply results in 'world overcoming' of a type
which keeps females in somatic charge of society to the detriment of male
subjectivity and hence psychic freedom, I see no advantage in its being opposed
from a Social Democratic standpoint and every advantage in its being undermined
in consequence of an extension of the ascending axis of meritocracy-theocracy
and bureaucracy-technocracy towards a Social Theocratic apex such that not only
overcomes 'the world' ... that 'the meek' might inherit the 'Kingdom of
God/Heaven', but exposes the limitations and disadvantages of the descending
axis in the process, so that even the earthly 'meek' come to question the
justification of their position and either desist from Social Democratic
agitation or do everything in their power to 'turn the tables' on the powers-that-be
by democratically assisting in the struggle to do away with state-hegemonic
society in the name of church-hegemonic values and a closer approximation to
the kind of antihumanist, anti-earthly precondition of heavenly
transcendentalism which typifies the ascending axis of meritocracy-theocracy
and bureaucracy-technocracy.
93. Otherwise,
without the possibility of ideological flexibility and a mood-swing, an
attitude-change, from what characterizes the status quo to what stands in
opposition to it, and not merely in liberal theocratic terms, one would be
obliged to conclude that an inability on the part of those who might ordinarily
associate themselves or be associated - as puritans and parliamentarians,
mainstream protestants and democrats - with the descending axis ... to
contemplate an alternative future or fate was in large measure systemic and, in
some sense, tribal, with the likelihood that the one - say tribal - was in some
degree responsible for conditioning the other and couldn't really be redressed
without substantial changes in society at large, both socially and racially,
before any prospect of an alternative and superior ideological dispensation
could be envisaged such that would lead, democratically, to a dismantlement of
the old order and to its replacement by something closer to what Social
Theocracy has in mind for Eire and countries like Eire which, whether Celtic or
Catholic, should be capable, one feels, of making the necessary adjustments
without too much difficulty, and precisely because they would be closer, both
tribally and systemically, to the necessary antihumanist precondition of
transcendentalism which confirms 'the meek', in this other manifestation of
'the world', as potential inheritors of Heaven, as of 'Kingdom Come', rather
than simple earth-grubbers who would remain content with 'the world' in liberal
democratic-social democratic terms even though it remains its fate to be
subverted by antichemical and metachemical agents and not - radical puritan
exceptions to the rule notwithstanding - exist on a more physically democratic
basis commensurate with unadulterated humanism.
94. In
fact, it is the extent to which the physical, the 'pricks', are subverted by
both antichemical and metachemical agents of what might be called 'anticunts'
and 'jerks' that makes so many of them gender-muddled and prone to cross-gender
abuse of a kind which would be inconceivable in male-hegemonic societies, the
proverbial 'cunt' addressed at other males who are perceived to be other than
'pricks' being a case in point.
95. Obviously
the logical subtlety required to distinguish male 'antipricks' from female
'cunts' in respect of what I have called the antihumanist and nonconformist
and/or antinaturalist and realist church/state modes of 'the meek' is unlikely
to be found in such persons, and so they adopt the most appropriate - as they
see it - generalization to hand. But the
overriding reality of their situation remains subject to the fact that they
have been subverted, in their masculinity, to such an antichemical extent by
the antifeminine female and diabolic female autocratic-plutocratic factors to
which anything physical and basically democratic is prone ... that they are
grossly resentful of the female aspects of life which they regard, rightly, as
responsible for their predicament, and are consequently inclined to express
that resentment in colloquial or expletive terms, which are necessarily
exaggerated.
96. Hence
a male can be abused as 'cunt' irrespective of the fact that males are usually,
in lower-class or worldly terms, either 'pricks', like themselves, or
'antipricks' and therefore effectively Catholic antihumanists who should not be
confounded with - though evidently are - the sorts of antirealist and/or
antinonconformist persons, avowedly antifeminine 'anticunts', who undermine
their own naturalist and/or humanist gender integrities in the interests of
state punishment and church pseudo-sin.
97. Be
that as it may, the only way that kind of mentality can be overcome, rather
than continue to exist as a symptom of male-overcoming in respect of a
manifestation of 'the world' which is anything but in line for heavenly
transcendence, is if the system which is in no small degree responsible for it
is undermined and eventually done away with - a major undertaking, by any
stretch of the progressive imagination, but not inconceivable, least of all
from the standpoint of that which could advance 'Kingdom Come' in relation to
the other axis, the diagonally rising axis of Catholic countries like Eire, and
set about establishing the basis not only for Irish unity but, what in previous
texts, I have called a Gaelic federation of Ireland, Scotland, Wales, the Isle
of Man, etc., which would democratically chip away at the United Kingdom and
reduce the justification of monarchy - and hence the autocratic/aristocratic
control of plutocratic/democratic society - proportionately, making England
rethink her position and possibly even democratically opt for a theocratic
republic, the sort of republic that could conceivably be in line, within the
European Union, for Social Theocratic salvation to republican theocracy in the
event of a majority mandate for religious sovereignty, come 'Judgement'.
98. Of
course, the prospects for the English people democratically opting for a
theocratic republic, for a republic in which a disestablished Anglican Church
drew closer to Rome than would otherwise be possible, are pretty slim so long
as the United Kingdom remains politically intact, with Scotland and Wales very
much part of the overall justification for a unitary state, a state effectively
governed from Westminster. But Scottish
and Welsh devolution is and can be viewed as a step along the way to greater
independence from the Crown, provided the Scotch and Welsh peoples can be
prevailed upon to join with Eire and Northern Ireland in a united Ireland made
possible by the establishment of a new union, or federation of the respective
countries, which would be the pristine manifestation, as already intimated in
earlier texts, of 'Kingdom Come', a union presupposing a majority mandate for
religious sovereignty and the coming to pass of a republican theocracy in which
an executive presidency, commensurate with the administrative aside, served the
rights and interests of such a religiously sovereign People in what has been
described as the triadic Beyond of 'the Centre'.
99. Obviously,
I am aware of the racial or tribal implications of such a 'Kingdom'; for all
the countries initially concerned are Celtic and therefore of the sort of
highlander disposition which, in rising-diagonal vein, cries out for heavenly
salvation from sin and 'the world' as previously defined; although I am well
aware that many Scots and Welsh would view themselves, as Protestants, in
relation to the descending axis which more typifies England and what England
imposed upon the Celtic countries in pursuance of her own
autocratic-plutocratic interests.
100. That,
however, is another matter, and one which can be addressed in due course,
though it should not be forgotten that I have maintained all along that Celts
in general are more likely to favour church-hegemonic criteria than
state-hegemonic criteria whatever their national disposition, even when the
churches to which they are affiliated would, in England, be decidedly
church-subordinate to a state hegemony.
I have sought to give Protestant Celts, as it were, the benefit of the
ideological doubt, and nothing has changed in that respect.
101. Therefore
I do not regard the formation of a Gaelic federation as a fanciful aspiration
which religious divisions could only obstruct, because although I fully
acknowledge the existence of such divisions - and have allowed for them in the
overall structural integrity of our projected triadic Beyond - it is important,
it seems to me, to distinguish the Celts from their Anglo-Saxon neighbours, as
one would, in topographical terms,
distinguish highlanders from lowlanders, and to grant them the benefit
of the doubt that, when push comes to shove, they would rather cooperate with
one another in a new order that ideologically did away with Catholic/Protestant
divisions than continue to be divided and ruled by the English from
Westminster, the seat not only of Her Majesty's Government but of the Monarchy
itself.
102. Such
a new order would of course be Social Theocratic, and it would have to take the
form of a Gaelic federation which was fundamentally republican, though of a new
elevated order of republicanism compared to that which exists in the current
Irish Republic, capable of adequately serving the religiously sovereign People
should the electorates so elect, in the paradoxical election or series of
elections we have equated with 'Judgement', and thereby acquire rights in
relation to religion which would not only absolve them from worldly sin and
deliver them from all forms of religious tradition and primitivity, but ensure,
where applicable, that such pseudo-grace and pseudo-sin as some of them might
alternatively have been partial to would find a redemptive niche in the triadic
Beyond of 'Kingdom Come', in reality a republican theocracy with an executive
presidency responsible to the religiously sovereign People and their future
spiritual (or, rather, antispiritual), intellectual, and emotional well-being.
103. Therefore
if 'Kingdom Come' is not really a 'Kingdom', neither would the Gaelic
federation be a monarchy, even under a sort of Messianic 'Philosopher-King' or
'God-King', the nearest equivalent to a Second Coming, but a new type of
republic which is able to address the heights as well as the depths, with a
bias for the heights in true Celtic, highlander fashion. Strictly speaking, I guess a term like
Federation of Social Theocratic Centres would make more sense within the
ideological context of 'the Centre'; though it should not be forgotten that
before any such Centrist federation could be forged, the Celts themselves,
particularly in Ireland, must be persuaded of the desirability and even moral
necessity of it, in order that it can develop from there to the other proposed
countries of the federation and, hopefully thereafter, even abroad, not least
in respect of the European Union, or certain countries thereof, like France and
Germany, which might initially be more enthusiastic about such a prospect and
desirous that Europe in general should become more civilized, which is to say,
sensibly orientated.
104. But
in England, even in the not altogether implausible event of a truncated England
following regional devolution, there would be opposition to such a development,
not least in terms of the extent to which monarchy still persisted and either
prevented or inhibited, through its executive government, any democratic move
by the People to vote for a republic.
105. Frankly,
even in the event of England democratically losing Scotland, Wales, etc., to a
Gaelic federation (which in any case might initially be under legal constraints
in respect of the position of monarchy vis-à-vis the Scots and Welsh and the
position of the Scots and Welsh, as subjects of the Crown, vis-à-vis the
monarchy), there would still be those in power who would resist the threat, as
they saw it, of republicanism and maintain that the People, as electorate, had
no right to vote to get rid of the Monarchy when they were subjects of the
reigning monarch and had voted, in the General Election, for a specific HM
Government which, as a manifestation of the overall state-hegemonic integrity
of Great Britain, would be unable, if not unwilling, to put forward meaningful
legislation in that regard, the acting Government not being in a position to
'bite the hand that feeds it', so to speak, but being an executive instrument
of the monarch's reign.
106. Therefore
short of the Monarchy opting to wind itself up, with the People's consent, it
is difficult if not impossible to foresee a situation (even in the event of
England being threatened with the loss of Scotland, Wales, etc., should the
peoples of those countries succeed in democratically ridding themselves of monarchic
constraints in the interests of religious freedom), in which the English people
could just vote, at parliament's behest, to get rid of the monarchy.
107. It
will, I think, be necessary for the Monarchy to make a gesture to that end
before any meaningful prospect of republican change can be entertained in
England, never mind Scotland, Wales, and Northern Ireland. And if the Monarchy, or leading members of
the Royal Family, do come to any such decision in the interests of the English
or British people, it would not be independently of what has been outlined in
this and other texts concerning the desirability, if true progress is to be
achieved, of 'Kingdom Come' as here interpreted, but in relation to confidence
in both the logical necessity and moral desirability of such a 'Kingdom', both
as an alternative to the sinful/pseudo-punishing 'world' of the existing Irish
Republic and as a means of making amends for the heretical aberration of Henry
VIII which, subsequently reinforced 'down below' by Cromwell, led to the
schismatic autocratic-plutocratic diagonally descending axis in the first place
and ensured that the Church, whether Anglican or Puritan, would ever afterwards
remain subordinate to the State, whether monarchic or parliamentary, with
pseudo-graceful and pseudo-sinful consequences, not least in terms of damnation
from the fiery ungodliness of the one to the he-devil earthly profanity of the
other.
108. It
is, I think, for the monarchy, for the reigning British Monarch, to decide at
the end of the day whether or not the time has come to right the wrongs of the
past and assist in the dismantlement of the system which has barred the greater
percentage of the British people from any prospect of salvation from authentic
sin to authentic grace, as from unholiness to God, and politics itself of any
likelihood of release from pseudo-punishment to pseudo-crime, as from injustice
to the Law, as germane to the diagonally rising axis of meritocracy-theocracy
and, in state-subordinate vein, bureaucracy-technocracy.
109. It
is for the Monarchy, I maintain, to admit of its own responsibilities in
relation to this heretical situation which an English monarch foisted, through
his own wilful perversity, upon England and subsequently the peoples of the
British Isles in general, at a terrible cost to peace and stability, and for
both it and the Royal Family in general to take the necessary steps to
facilitate the rectification of this heathenistic aberration which, several
centuries later, still leaves a majority of the people of these islands in want
of true self-respect and an end to the female-hegemonic freedoms of pro-notself
- wrongly identified with selfishness to the detriment of the true self - and
anti-notself which twist the male against himself, as against his self, and
render him physically subordinate to the reign of crime and punishment in
state-hegemonic vein.
110. Only
when the majority of people on these isles - and not only on the island of
Ireland - are in a position to vote for religious sovereignty at the expense of
such worldly sovereignty as, contrary to what punishingly and pseudo-sinfully
obtains on the other side of the worldly fence, holds them to sin and
pseudo-punishment at the expense of enhanced grace and pseudo-crime ... will
there be any prospect of true self-respect, and such self-respecting
selfishness, no longer compromised or eclipsed by a false concept of self owing
much if not everything to the somatic not-self, will bring them the grace not
simply of God but, more importantly, of that resurrection of metaphysical ego
in metaphysical soul which is commensurate with Heaven the Holy Soul and thus
with the universal goal of life in the bliss of perfect being, transcendent and
supreme for ever and ever and ever ... eternity-without-sublime-end.
111. So
be it! May history provide and leave the
People to decide for themselves in what will be the biggest turning point, the
greatest decision in their lives. For
afterwards, if judgement favours Heaven, there will be no more history but
simply ... eternal being of an ever-more perfect and summational order, a
beingful supremacy destined to culminate in the 'space-centre' omega point of
our projected ultimate universality.
LONDON 2003 (Revised
2012)
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