The Dialectics of Noumenal
Sensibility and Anti-Noumenal Sensuality
Aphoristic Philosophy
Copyright © 2012 John
O'Loughlin
______________
1. Every
so often I see through a theoretical position or philosophical assumption of my
work in the past, whether of a particular (usually previous) text or, indeed,
of a succession of texts, and this prompts me – as nothing else could – to take
up the daunting challenge and proceed with another work, a new text, in the
hope of rectifying the error and extending my overall grasp of truth and, in
relation to that, philosophical competence.
2. So it
is now, and on this occasion my critical faculty retrospectively alighted on
the use to which I had put such Bunyanesque terms as Vanity Fair, Slough of
Despond, Mr Worldly Wise, and the Celestial City, treating them, as I did, as
though equivalent to the four main points of my particular philosophical
compass, albeit the compass in question is rather more the sum of bisecting
diagonals than of horizontal or vertical points.
3. Thus
Vanity Fair was equated with noumenal sensuality and the Slough of Despond with
phenomenal sensuality, whilst antithetical to the one on what was termed the
state-hegemonic/church-subordinate axis Mr Worldly Wise (of the Delectable
Mountains) was equated with phenomenal sensibility and, antithetical to the
other on the church-hegemonic/state-subordinate axis, the Celestial City was
equated with noumenal sensibility, thereby granting us an axial contrast
between the noumenal sensuality of Vanity Fair and the phenomenal sensibility
of Mr Worldly Wise on the one hand, and the phenomenal sensuality of the Slough
of Despond and the noumenal sensibility of the Celestial City on the other
hand, irrespective of any epochal distinctions between ‘pseudo’ and genuine
manifestations of each.
4. But I erred, I believe, in treating these Bunyanesque terms
in such fashion, because they are rather less than fully representative, as
things stand, of each of those four cardinal points on our axial compass. Noumenal sensuality, we discovered, was
composed, like each of the other points, of both female and male elements, with
metachemistry over antimetaphysics, and therefore should not be reduced to
what, with Vanity Fair, is effectively and fundamentally the female element
alone. It requires its male complement,
and such a complement, germane to antimetaphysics, can only be couched,
Bunyan-wise, in terms of an anti-Celestial City, thus paralleling what was
thought to be an anti-classless position in subordinate gender relationship to
an upper-class position.
5. Hence
the Vanity Fair and anti-Celestial City of noumenal sensuality should be contrasted
with what one might call the Celestial City and anti-Vanity Fair of noumenal
sensibility, wherein a metaphysical hegemony over antimetachemistry logically
permits us to infer the juxtaposition of classless and anti-upperclass
elements, the former male and the latter female.
6. Dropping
to the phenomenal positions below, it should be evident that phenomenal
sensuality, being composed of both chemistry and antiphysics, should not be
reduced to what, with the Slough of Despond, is effectively the female element
alone, but also requires that its male complement, germane to antiphysics, be
granted independent consideration, so that we also come to think in terms of an
anti-Mr Worldly Wise, not least in respect of an anti-middleclass complement to
a lower-class disposition which, as the reader may recall, would always typify
the equivocal female hegemony in chemistry as something closer to purgatory
than to anti-earthliness.
7. Hence
the Slough of Despond and anti-Mr Worldly Wise of phenomenal sensuality should
be contrasted with what one might call the Mr Worldly Wise and anti-Slough of
Despond of phenomenal sensibility, wherein an equivocal physical hegemony over
antichemistry logically enabled us to infer the juxtaposition of middle-class
and anti-lowerclass elements, the former of course male and the latter female.
8. Thus
far from our previous fourfold recourse to Bunyanesque terminology in relation
to the four principal points of our axially diagonal compass, we find that such
terms, far from exactly equating with each cardinal point, only connote with one gender aspect of them in each case, and that the subordinately
upended gender requires an equally upended approach to Bunyan’s terminology,
the product, you will recall, of his great work Pilgrim’s Progress.
9. More
significantly, we can deduce that the context of noumenal sensuality, being
dominated in unequivocally hegemonic female fashion by metachemistry, is
primarily germane to Vanity Fair and that such a term has applicability only to
the diabolic and hellish implications of metachemistry, not to the antidivine
and antiheavenly implications of antimetaphysics, its male complement, for
which we shall require the paradoxical term anti-Celestial City, this being the
anti-classless antithesis to anything classless and properly divine or heavenly
and therefore fated to remain in a subordinate relationship to Vanity Fair, as
Anti-Eternity to Infinity, Anti-Yang to Yin, and, as we found in our previous
text, Anti-Lamb to Lion, the ‘lion’ of Devil the Mother and Hell the Clear
Spirit in metachemistry.
10. Conversely,
we can deduce from our more comprehensively exacting terminology that the
context – or overall point of our metaphorical compass – of noumenal
sensibility, being led in unequivocally hegemonic male fashion by metaphysics,
is primarily germane to the Celestial City and that such a term has
applicability only to the divine and heavenly implications of metaphysics, not
to the antidiabolic and antihellish implications of antimetachemistry, its
female complement, for which we shall require the paradoxical term anti-Vanity
Fair, this being the anti-upperclass antithesis to anything upper class and
properly diabolic or hellish and therefore fated to remain in a subordinate
relationship to the Celestial City, as Anti-Infinity to Eternity, Anti-Yin to
Yang, and, as we also found in our previous text, Anti-Lion to Lamb, the ‘lamb’
of God the Father and Heaven the Holy Soul in metaphysics.
11. Similarly,
if in relation to phenomenal sensuality, we can deduce that this context, being
dominated in equivocally hegemonic female fashion by chemistry, is primarily
germane to the Slough of Despond and that such a term has applicability only to
the feminine and purgatorial implications of chemistry, not to the
antimasculine and anti-earthly implications of antiphysics, its male
complement, for which we shall require the paradoxical term anti-Mr Worldly
Wise, this being the anti-middleclass antithesis to anything middle class and
properly masculine or earthly and therefore fated to remain – short of axial
interplay with noumenal sensibility in traditional Roman Catholic terms - in a
fundamentally subordinate relationship to the Slough of Despond, as
anti-temporality to finity (or finiteness), half-antiyang to half-yin,
half-antilamb to half-lion, the ‘half-lion’ of Woman the Mother and Purgatory
the Clear Spirit in chemistry.
12. Conversely,
we can deduce from our more comprehensively exacting terminology that the
context – or overall point of our metaphorical compass – of phenomenal
sensibility, being led in equivocally hegemonic male fashion by physics, is
primarily germane to Mr Worldly Wise and that such a term has applicability
only to the masculine and earthly implications of physics, not to the antifeminine
and antipurgatorial implications of antichemistry, its female complement, for
which we shall require the paradoxical term anti-Slough of Despond, this being
the anti-lowerclass antithesis to anything lower class and properly feminine or
purgatorial and therefore fated to remain – short of axial interplay with
noumenal sensuality in traditional Anglican Monarchic terms - in a
fundamentally subordinate relationship to Mr Worldly Wise, as anti-finity to
temporality, half-antiyin to half-yang, half-antilion to half-lamb, the
‘half-lamb’ of Man the Father and Earth the Holy Soul in physics.
13. But,
of course, axial interplay does characterize both the
phenomenally sensual and sensible positions across the Catholic/Protestant
ethnic divide, and therefore we can believe that, traditionally at any rate,
anti-Mr Worldly Wise would have taken church-hegemonic/state-subordinate
precedence over the Slough of Despond, as anti-earth over purgatory, whereas,
in phenomenal sensibility, the anti-Slough of Despond would take
state-hegemonic/church-subordinate precedence over Mr Worldly Wise, thereby
guaranteeing a certain required degree of axial stability and continuity in
which the Celestial City coupled to a rather subordinate anti-Vanity Fair would
be in overall hegemonic control in the one case, that of noumenal sensibility
vis-à-vis phenomenal sensuality, while Vanity Fair coupled to a rather
subordinate anti-Celestial City would be in overall hegemonic control in the
other case, that of noumenal sensuality vis-à-vis phenomenal sensibility, with,
as far as British Isles traditions are concerned, the noumenal positions
‘pseudo’ and the phenomenal positions alone genuine, as germane to a worldly,
and therefore Western, manifestation of civilization.
14. Consequently
one might even speak, in contrast to anything post-worldly and effectively
global, of a direct link between anti-Mr Worldly Wise and a pseudo-Celestial
City in relation to primary church-hegemonic/state-subordinate criteria and
between the Slough of Despond and pseudo-anti-Vanity Fair in relation to
secondary church-hegemonic/state-subordinate criteria, as we perceive a male
link between antiphysics and metaphysics or, more correctly, pseudo-metaphysics
on the one hand and a female link between chemistry and
pseudo-antimetachemistry on the other hand, the hand that, without
pseudo-noumenally sensible intervention, would have continued to rule over
antiphysics in equivocally heathenstic vein, principally in respect of purgatorial femininity.
15. Likewise
one might speak, across the axial divide, of a direct link between what could
be called pseudo-Vanity Fair and an anti-Slough of Despond in relation to
primary state-hegemonic/church-subordinate criteria and between a
pseudo-anti-Celestial City and Mr Worldly Wise in relation to secondary
state-hegemonic/church-subordinate criteria, as we perceive a female link
between pseudo-metachemistry and antichemistry on the one hand and a male link
between pseudo-antimetaphysics and physics on the other hand, the hand that,
without pseudo-noumenally sensual intervention, would have contrived to prevail
over chemistry in equivocally christianistic vein, principally in respect of
earthly masculinity.
16. But
with the post-worldly epoch of contemporary globalization those respective
axial positions are reversed, and we may posit a link between the
pseudo-anti-Slough of Despond and Vanity Fair in respect of primary
state-hegemonic/church-subordinate criteria and between pseudo-Mr Worldly Wise
and the anti-Celestial City in relation to secondary
state-hegemonic/church-subordinate criteria, as we perceive a female link
between pseudo-antichemistry and metachemistry on the one hand and a male link
between pseudo-physics and antimetaphysics on the other hand, the hand that, without
noumenally sensual intervention, would have contrived to prevail over
pseudo-antichemistry in equivocally pseudo-christianistic vein, principally in
respect of pseudo-earthly masculinity.
17. Be
that as it may, such a reversal of status in post-worldly civilization also
allows us to posit a link between the Celestial City and what can be called
pseudo-anti-Mr Worldly Wise in respect of primary
church-hegemonic/state-subordinate criteria and between anti-Vanity Fair and
what should be called the pseudo-Slough of Despond in respect of secondary
church-hegemonic/state-subordinate criteria, as we perceive a male link between
metaphysics and pseudo-antiphysics on the one hand and a female link between
antimetachemistry and pseudo-chemistry on the other hand, the hand that,
without noumenally sensible intervention, would have continued to prevail over
pseudo-antiphysics in equivocally pseudo-heathenistic vein, principally in
respect of pseudo-purgatorial femininity.
18. Now
since the post-worldly situation is, barring the emergence of its
church-hegemonic/state-subordinate aspect in axial overhaul of anything
traditional and therefore merely Western, the contemporary situation par excellence, it follows that life will be
rather more characterized by Vanity Fair and the anti-Celestial City vis-à-vis
a pseudo-anti-Slough of Despond and a pseudo-Mr Worldly Wise on the
state-hegemonic/church-subordinate axis than by anything approximating to their
converse, and that this more genuinely noumenal situation allied to a
pseudo-phenomenality will be responsible, in no small degree, for creating and
effectively furthering the development, on the other axis, of a pseudo-Slough
of Despond and a pseudo-anti-Mr Worldly Wise, the pseudo-chemical and
pseudo-antiphysical positions, in pseudo-phenomenal sensuality, of what might
be termed the lapsed Catholic masses of countries which, like Eire and Italy
and even France, have been and continue to be so Americanized as to be in a
largely deferential position to the imposition of noumenal sensuality, a
noumenal sensuality which, in the American case, owes not a little to its
Native American traditions coupled, for the sake of what may appear to be
Judeo-Christian continuity, to a large and powerful Jewish wedge in between
those traditions and the rather more Europeanized and therefore Christian
traditions of the majority of those whites whose ancestors hailed from the Old
World, and principally from Western Europe.
19. But such
a false deference on the part of the pseudo-phenomenally sensual to noumenal
sensuality portends the possibility of that more genuine noumenal sensibility
which will be no pseudo-Celestial City coupled, to all intents and purposes, to
a pseudo-anti-Vanity Fair, but the very genuine Celestial City of ‘Kingdom
Come’ coupled to an anti-Vanity Fair such that would save and counter-damn the
said pseudo-phenomenally sensual masses not only from themselves, but from
those who currently prey upon them from the contrary axial position in noumenal
sensuality and effectively rip them off through the utilization of somatic
freedom for purposes of immoral gain.
20. The
pseudo-phenomenally sensual already conform to what the Bible would call a ‘new
earth’, albeit such a ‘new earth’ – in reality the coupling of a
pseudo-purgatorial quasi-hell with a pseudo-antiearthly quasi-antiheaven – is,
for them, the precondition of a new heaven, a heaven which, of necessity, will
co-exist with a new antihell, the antihell of all that is antimetachemical and
therefore not properly germane to the Celestial City and its metaphysical
elevation, but destined to remain its female complement in and as anti-Vanity
Fair.
21. Rather
than repeat myself from past texts dealing with this subject, I should like to
return to our new and more comprehensive findings in respect of the four main
aspects of our axial compass, which we augmented from a simple fourfold
division between Vanity Fair and Mr Worldly Wise in respect of
state-hegemonic/church-subordinate criteria and the Slough of Despond and the
Celestial City in respect of church-hegemonic/state-subordinate criteria to one
in which, whether with a genuine ‘below’ and a pseudo ‘above’ or vice versa,
should be divisible between Vanity Fair coupled to an anti-Celestial City
vis-à-vis Mr Worldly Wise coupled to an anti-Slough of Despond on the one hand
and the Slough of Despond coupled to an anti-Mr Worldly Wise vis-à-vis an
anti-Vanity Fair coupled to the Celestial City on the other hand, with the
axial distinction being between noumenal sensuality and phenomenal sensibility
in the one case and phenomenal sensuality and noumenal sensibility in the
other.
22. So far
so good. What I now find, on further
reflection, is that our four cardinal points of this axial compass, stretching,
as it were, from North West to South East and from South West to North East,
are themselves divisible on a like basis.
For if one is to characterize any given point of the overall compass in
terms of a gender division between the hegemonic gender and its upended and
effectively subordinate counterpart, this must surely apply just as much to
each of the positions that characterize such a division. Therefore if we have, for example, Vanity
Fair and an anti-Celestial City in the North West point of our axial compass,
such positions must surely be reflected in terms of noumenal sensuality and
what can be called anti-noumenal sensibility.
Likewise with its phenomenal counterpart, the division between Mr
Worldly Wise and an anti-Slough of Despond makes it necessary for us to expand
the
23. Turning
to the other axis, the church-hegemonic/state-subordinate axis of a Catholic
country or tradition, we can posit a phenomenally sensual and anti-phenomenally
sensible parallel to the Slough of Despond and anti-Mr Worldly Wise, while
reserving for its noumenal counterpart a like distinction, in general terms,
between noumenal sensibility and anti-noumenal sensuality, this latter the
anti-Vanity Fair complement to the Celestial City.
24. Consequently
far from a simple fourfold distinction between noumenal sensuality and
phenomenal sensibility on the one axis and … phenomenal sensuality and noumenal
sensibility on the other, we now find ourselves with a more comprehensively
exacting distinction between noumenal sensuality coupled to anti-noumenal
sensibility in respect of the North West point of our axial compass and …
anti-phenomenal sensuality coupled to phenomenal sensibility in respect of the
South East point of such a compass, with a gender link, diabolic female to
antifeminine female, between noumenal sensuality and anti-phenomenal
sensuality, Vanity Fairy and an anti-Slough of Despond, on the one hand and,
antidivine male to masculine male, between anti-noumenal sensibility and
phenomenal sensibility on the other hand, the anti-Celestial City and Mr
Worldly Wise.
25. Crossing
to the other axis, we find such a more comprehensively exacting distinction
taking the form of anti-phenomenal sensibility coupled to phenomenal sensuality
in respect of the South West point of our axial compass and … noumenal
sensibility coupled to anti-noumenal sensuality in respect of the North East point
of it, with a gender link, antimasculine male to divine male, between
anti-phenomenal sensibility and noumenal sensibility, anti-Mr Worldly Wise and
the Celestial City, on the one hand and, feminine female to antidiabolic
female, between phenomenal sensuality and anti-noumenal sensuality on the other
hand, the Slough of Despond and anti-Vanity Fair.
26. Such
generalizations do not, of course, address the epochal distinction between a
genuine ‘below’ and a pseudo ‘above’ in the case of traditional worldly
criteria or, in more contemporary vein, between a genuine ‘above’ and a pseudo
‘below’, where the respective gender links between any two antithetical points
of the overall axial compass will be rather more from ‘the above’ down than
from ‘the below’ up. However that may
be, even the distinctions between overworldly and underworldly positions,
between a noumenal netherworldliness and otherworldliness for ‘the above’ and
what, in previous texts, was called an anti-worldliness vis-à-vis worldliness
proper for ‘the below’ can be modified in such fashion that a more
comprehensively exacting methodology is the logical result.
27. For
surely that which is netherworldly in noumenal sensuality must also be
accompanied by what could be called an anti-otherworldly position in
anti-noumenal sensibility, the anti-Celestial City position which complements,
in antimetaphysics, the unequivocally metachemical hegemony of Vanity
Fair. And by a like token that, across
the ethereal divide,
which is otherworldly in noumenal sensibility must also be accompanied by what
should be called an anti-netherworldly position in anti-noumenal sensuality,
the anti-Vanity Fair position complementing, in antimetachemistry, the
unequivocally metaphysical hegemony of the
28. Now in
the case of the phenomenal or, better, corporeal ‘below’, our previous
anti-worldly vis-à-vis worldly division will not suffice to illustrate or
promulgate a more comprehensive perspective, insofar as it fails to do adequate
justice to ‘the below’ to begin with, and this despite my previous confidence
in the terms! For if ‘the above’ is
divisible between netherworldly and otherworldly positions in the
aforementioned way, then ‘the below’ must surely be divisible between
alpha-worldly and omega-worldly positions, albeit the alpha-worldly position in
phenomenal sensuality would have to be accompanied by what could be called an
anti-omegaworldly position in anti-phenomenal sensibility, the anti-Mr Worldly
Wise position which complements, in antiphysics, the equivocally chemical
hegemony of the Slough of Despond. And
by a like token that, across the corporeal divide, which is omega worldly in
phenomenal sensibility must also be accompanied by what can be called an
anti-alphaworldly position in anti-phenomenal sensuality, the anti-Slough of
Despond position complementing, in antichemistry, the equivocally physical
hegemony of Mr Worldly Wise.
29. Therefore
far from a simple distinction between netherworldly and worldly criteria on the
state-hegemonic/church-subordinate axis, we now find ourselves with a
gender-conditioned axial distinction between netherworldly and
anti-alphaworldly positions in respect of metachemistry and antichemistry
coupled to anti-otherworldly and omega-worldly positions in respect of
antimetaphysics and physics, the latter pair of course the subordinate male
complements to the female hegemonic and subversive positions corresponding to
Vanity Fair and an anti-Slough of Despond.
30. Likewise,
far from a simple distinction between antiworldly and otherworldly criteria on
the church-hegemonic/state-subordinate axis, we now find ourselves with a
gender-conditioned axial distinction between anti-omegaworldly and otherworldly
positions in respect of antiphysics and metaphysics coupled to alpha-worldly
and anti-netherworldly positions in respect of chemistry and antimetachemistry,
the latter pair of course the subordinate female complements to the male
subversive and hegemonic positions corresponding to an anti-Mr Worldly Wise and
the Celestial City.
31. How
things can change! I was convinced, only
a few weeks ago, that I had said the last word and nailed my philosophy to a
definitive mast of logical certitude.
Nothing could have been further from the case as far as these final and
conclusive divisions of each point of our axial compass are concerned! Noumenal sensuality is no more a definitive
unitary point of the compass in question than its ethereal counterpart in
sensibility. Neither
will phenomenal sensuality and phenomenal sensibility suffice to define
‘the below’ on unitary terms. Such terms
are more elusive than I had initially suspected, being reducible to our four
axial points, viz. North West, South East, South West and North East. But one point in particular still lends itself
to an overall unitary term which is not without Messianic value, and that is of
course the North East point of the axial compass which, destined to save and
counter-damn the anti-phenomenally sensible and phenomenally sensual from their
South West point, has been identified with ‘Kingdom Come’, a rather
metaphorical term, I admit, but one that is still valid in defining the sphere
in which God would prevail for all Eternity, and prevail over, it has to be
remembered, the Antidevil and Her Anti-Infinity as the Celestial City over
anti-Vanity Fair and, as we now know, as noumenal sensibility over
anti-noumenal sensuality, as otherworldly absolutism over anti-netherworldly
absolutism, in reflection of the fact or, rather, truth that this point of the
overall axial compass is characterized by the lead of antimetachemistry by
metaphysics, and thus of the anti-upperclass position by a truly classless
position, the position of the divine ‘lamb’ whose antidiabolic gender
complement, being female, is an ‘anti-lion’, the ‘anti-lion’ of Antidevil the
Antimother coupled to Antihell the Unclear Spirit in antimetachemical bound
soma which, thanks to the Son of God coupled to the Holy Spirit of Heaven in
metaphysical bound soma, makes possible the Antidaughter of the Antidevil
coupled to the Unclear Soul of Antihell as the secondary church-hegemonic
complement to God the Father and Heaven the Holy Soul in the Truth and Joy of
that which is first and foremost, the essential raison d’être of the entire context, without
which no truthful approach to Beauty of the Son of God and no joyful approach
to Love of the Holy Spirit of Heaven would be possible in primary
state-subordinate terms, and therefore no Beauty of Antidevil the Antimother
and Love of Antihell the Unclear Spirit to support, on secondary
state-subordinate terms, the beautiful approach to Truth of the Antidaughter of
the Antidevil and the loving approach to Joy of the Unclear Soul of Antihell
which complete the virtuous circle of noumenal sensibility and anti-noumenal
sensuality, of God and Antidevil, Heaven and Antihell, omega point and
anti-alpha point, ethereal subjectivity and ethereal anti-objectivity.
32. Yes,
but axially contrasted to everything cultural and civil or, in antimetachemistry,
pseudo-civil, we shall find everything barbarous and philistine or, more
correctly, pseudo-philistine in noumenal sensuality and anti-noumenal
sensibility, the ethereal objectivity, in metachemical free soma, of Devil the
Mother and Hell the Clear Spirit coupled, with the ethereal anti-subjectivity
of antimetaphysical free soma, to the Antison of Antigod and the Unholy Spirit
of Antiheaven, which would not be possible without the prior conditioning to
bound psyche of Antigod the Antifather and Antiheaven the Unclear Soul by the
Daughter of the Devil and the Clear Soul of Hell, which rather set them up as
secondary church-subordinate preconditions of the Antison of Antigod and the
Unholy Spirit of Antihell, the secondary state-hegemonic complements of the
original free soma which, being metachemical and diabolically female, has
everything antimetaphysical and antidivinely male in its evil and criminal
grip.
33. And it
is this somatically evil and psychically criminal grip that holds not only
antimetaphysics in its predatory clutches, as pseudo-foolish and pseudo-sinful
complements to its primary state-hegemonic/church-subordinate rule, but also,
by extrapolation, everything civil and pseudo-cultural, anti-phenomenally
sensual and phenomenally sensible, whose corporeal anti-objectivity and
corporeal subjectivity can only remain subject to its immoral reign, as the
female gender link between metachemistry and antichemistry, ethereal
objectivity and anti-corporeal objectivity, establishes primary state-hegemonic
and church-subordinate criteria in good and punishing contrast to its own evil
and criminal disposition, a contrast which, on the male side of the gender
fence, pits the pseudo-wisdom and pseudo-grace of the physical against the
pseudo-folly and pseudo-sinfulness of the antimetaphysical, as though in
secondary state-hegemonic and church-subordinate contrast to itself.
34. Be
that as it may, it is now possible for us to establish a very comprehensively
exacting perspective at each of the four overall points of our axial compass,
notwithstanding the distinctions between the genuine and ‘pseudo’ modes of
either ‘the below’ or ‘the above’, depending on the epochal and, in effect,
civilized context. For that which is
genuine in a worldly age or context will be ‘pseudo’ in a post-worldly and
therefore effectively netherworldly or otherworldly one, while that, by
contrast, which is ‘pseudo’ in the former age will be genuine in the latter
one, the age not of Western, still less Eastern, civilization, but of global
civilization, the contemporary mode of civilization par excellence.
35. We
have in our North West point of the compass not only noumenal sensuality but,
in unequivocal subordination to this, the upended male gender position,
corresponding to the antidivine, of anti-noumenal sensibility, and therefore we
find an ‘anti-lamb’ to a ‘lion’, an anti-Celestial City to Vanity Fair, an
anti-otherworldly absolutism to a netherworldly absolutism, anti-Eternity to
Infinity, anti-ethereal subjectivity to ethereal objectivity, ‘Anti-Yang’ to
‘Yin’, Antigod to the Devil, Antiheaven to Hell, antimetaphysics to
metachemistry.
36. By
phenomenal contrast to that, our South East point of the said compass furnishes
us not just with phenomenal sensibility but, in equivocal subordination to
this, with the upended female gender position, corresponding to the
antifeminine, of anti-phenomenal sensuality, and therefore we find a
‘half-antilion’ to a ‘half-lamb’, an anti-Slough of Despond to Mr Worldly Wise,
an anti-alphaworldly relativity to an omega-worldly relativity, an anti-finite
position to a temporal position, anti-corporeal objectivity to corporeal
subjectivity, ‘anti-halfyin’ to a ‘half-yang’, antiwoman to man, antipurgatory
to the earth, antichemistry to physics.
37. In
lateral contrast to this, the South West point of our axial compass furnishes
us not just with phenomenal sensuality but, in equivocal subordination to that,
with the upended male gender position, corresponding to the antimasculine, of
anti-phenomenal sensibility, and therefore we find a ‘half-antilamb’ to a
‘half-lion’, an anti-Mr Worldly Wise to the Slough of Despond, an
anti-omegaworldly relativity to an alpha-worldly relativity, an anti-temporal
position to a finite position, anti-corporeal subjectivity to corporeal
objectivity, ‘anti-halfyang’ to a ‘half-yin’, antiman to woman, anti-earth to
purgatory, antiphysics to chemistry.
38. In
noumenal contrast to that, the North East point of our axial compass furnishes
us not just with noumenal sensibility but, in unequivocal subordination to
this, with the upended female gender position, corresponding to the
antidiabolic, of anti-noumenal sensuality, and therefore we find an ‘anti-lion’
to a ‘lamb’, an anti-Vanity Fair to the Celestial City, an anti-netherworldly
absolutism to an otherworldly absolutism, anti-Infinity to Eternity,
anti-ethereal objectivity to ethereal subjectivity, ‘Anti-Yin’ to ‘Yang’,
Antidevil to God, Antihell to Heaven, antimetachemistry to metaphysics.
39. This
last it is which, when it attains to fruition in and with ‘Kingdom Come’,
following a majority mandate for religious sovereignty in various ethnically
predisposed countries, will save and counter-damn the lapsed Catholic masses
from their pseudo-antiphenomenal sensibility and pseudo-phenomenal sensuality,
now complicated by noumenally sensual and anti-noumenally sensible factors, to
noumenal sensibility and anti-noumenal sensuality, saving and counter-damning
the males from pseudo-antiphysics to metaphysics and the females from
pseudo-chemistry to antimetachemistry, as such bound psyche and free soma,
twisted by outside pressures toward free soma and bound psyche, is redirected
along channels more closely aligned with church-hegemonic and state-subordinate
criteria and thereby saved to free psyche and counter-damned to bound soma in
and by the Centre which Social Theocracy should be instrumental in establishing
and furthering at the expense not merely of the church/state norms of Catholic
tradition but, more importantly, in the interests of global liberation and
elevation, a liberation as much from traditional limitations as from
contemporary exploitation at the hands of noumenally sensual and
anti-noumenally sensible predators.
40. Only
thus, once the lapsed Catholic masses have been saved and counter-damned more
efficaciously and lastingly than was ever possible to traditional methodologies
of salvation and counter-damnation for their faithfully conservative
counterparts, will there be an end to exploitation and to the rule of the
Evil/Criminal and pseudo-Foolish/pseudo-Sinful over both their own phenomenal
counterparts down the state-hegemonic/church-subordinate axis and, indirectly,
those whom they currently exploit with such commercial zest in their greed for
fame and financial gain.
41. Nothing
else can or will put an end to the predatory impositions of the Vain and
pseudo-Meek, and those who are now in the front-line, so to speak, of
commercial and social exploitation should consider well their own phenomenal
limitations as being significant, in no small degree, of what keeps them in the
vulnerable position they are in and makes it all the easier for others to avail
of such limitations for their own profit.
But, that said, it is also necessary that those who would deliver them
from their alpha-worldly and anti-omegaworldly predicament are able to provide
the means whereby deliverance will be of a higher and more permanent order than
ever before, an order transcending human limitations and therefore implying
recourse to supra-human procedures such as I have subsumed, in previous texts,
under the general rubric of ‘cyborgization’, meaning the gradual transmutation
of the said masses upwards to positions that will be commercially and socially
unassailable and, hence, safe from the freely somatic predations of immoral
exploiters.
42. But we
are not mechanists or materialists to see such cyborgization as an end in itself. On the
contrary, it is simply a means whereby what truly counts from a divine and even
an antidiabolic standpoint, the development of self-knowledge or awareness in
conjunction with the curtailment of all that is of the not-self and therefore
merely somatic, can be developed more fully and lastingly than would otherwise
be the case, so that salvation is primarily regarded from the standpoint of
psychic self-enhancement as something that is only significantly expandable and
perfectible on the basis of a simultaneous curtailment or transmutation, via
counter-damnation, of the not-self through cyborgization. No cyborgization, no psychogenic
self-enhancement – at least not to an extent that would constitute a lasting
and viable alternative to alpha-worldly and anti-omegaworldly self-abasement
before the netherworldly and anti-otherworldly powers-that-be or, more
correctly, do … in such blatantly somatically free terms.
43. Now
you may think all this fantastic and difficult if not impossible of
realization. But much that was thought
impossible has subsequently been realized and developed to levels which latter-day
people are inclined to take for granted.
I have never claimed that such alpha-worldly and, as we must now say,
anti-omegaworldly ‘overcoming’ would be easy, a stroll in the park, and I do
not doubt that many obstacles will stand in its path and tax those who would
advance it in the aforesaid manner. But
it is not impossible, and hardly fantastic in
consequence! Humanism is not, nor ever
could be, the end of the evolutionary road for global civilization. It may be the end of the road for Western civilization,
and then rather more on social democratic than liberal democratic terms, but
Western civilization is no longer in the driving-seat of historical
development, even if what properly appertains to an evolutionary directive in
relation to global civilization has still to emerge.
44. Our
age is characterized, above all, by devolutionary antihumanism, and it will not
be until a majority mandate for religious sovereignty becomes a reality in
certain countries that we can declare the beginnings of evolutionary
transcendentalism to have officially come to pass on the requisite
synthetically artificial level and to signal the prospect of a more positive
global future.
45. But
although transcendentalism would, in that event, be in the driving-seat in respect
of God the Father and Heaven the Holy Soul, of Truth and Joy, it would not be
without backseat passengers, as it were, in relation to what has been called
antifundamentalism, the beautiful approach to Truth and loving approach to Joy
of the Antidaughter of the Antidevil and the Unclear Soul of Antihell
respectively, which would be as secondary church-hegemonic counterparts to that
which is transcendentally fundamental to ‘Kingdom Come’, as to the co-existence
of noumenal sensibility with anti-noumenal sensuality, the Celestial City with
anti-Vanity Fair, in otherworldly/anti-netherworldly partnership.
46. Such a
partnership, embracing both male and female, divine and antidiabolic, elements,
is also the Omega Point of Eternity and anti-Alpha Point of Anti-Infinity, and
is not just a matter of Salvation but, in state-subordinate terms, of
counter-Damnation, of the bound somatic complements, in idealism and
antimaterialism, to both transcendentalist and antifundamentalist modes of free
psyche. Without the transcendentalism of
God and Heaven there can be no idealism in respect of the Son of God and the
Holy Spirit of Heaven, of the truthful approach to Beauty and joyful approach
to Love, and therefore the divine state is dependent on the prior existence and
conditioning of the divine church. But,
by a similar token, without the primary state-subordinate corollary of primary
church-hegemonic criteria there would be no secondary state-subordinate antimaterialism
in respect of Antidevil the Antimother and Antihell the Unclear Spirit, of
Beauty and Love, and therefore no beautiful approach to Truth and loving
approach to Joy of the Antidaughter of the Antidevil and the Unclear Soul of
Antihell as the secondary church-hegemonic complements to God and Heaven.
47. In sum, without transcendentalism there would be no
idealism, and without idealism no antimaterialism to serve as an
anti-noumenally sensual foundation for antifundamentalism. God and Heaven are the noumenally-sensible
first movers in the overall context of the
48. But
from the bound will and bound spirit of idealist metaphysics stem the bound
will and bound spirit of antimaterialist antimetachemistry, and from the
antimaterialism of antimetachemical bound will and spirit arise the
antifundamentalism of antimetachemical free ego and soul, as germane, from
contrary standpoints, to the Anti-Infinity of anti-Vanity Fair, the secondary
state-subordinate and church-hegemonic complements of the aforementioned first
movers on the North East point of our axial compass, which has been identified
with Eternity.
49. No
Eternity, no Anti-Infinity; no Celestial City, no anti-Vanity Fair. Therefore the importance to this context of
God and Heaven cannot be underestimated, since God the Father is truly the
First Mover in noumenal sensibility, the intellectual product of whose ego,
duly universalized, is that Truth which is vindicated by Joy, the gift of
Heaven the Holy Soul.
50. But
Truth cannot achieve Joy without the subordinate assistance of the truthful
approach to Beauty which has been identified with the Son of God and the joyful
approach to Love which we have identified with the Holy Spirit of Heaven. Transcendentalism is dependent upon idealism
for the attainment of its joyful goal and heavenly resolution. Without idealism, transcendentalism would be
as free psyche without bound soma and therefore without a somatic basis for the
redemption of self as psyche climbs from ego to soul.
51. But
metaphysical idealism is more than just a basis for metaphysical
transcendentalism to achieve its End; it is also the means whereby
antimetachemical antimaterialism is established in the Beauty of Antidevil the
Antimother and the Love of Antihell the Unclear Spirit, without which secondary
state-subordinate manifestations of antimetachemistry there would be no
beautiful approach to Truth of the Antidaughter of the Antidevil and no loving
approach to Joy of the Unclear Soul of Antihell to bring anti-Vanity Fair to a
secondary church-hegemonic complement to the primary church-hegemonic standing
of the Truth of God the Father and the Joy of Heaven the Holy Soul in the
graceful aspects of the Celestial City, aspects which not only stand above,
remember, but precede their wise aspects in the Son of God and the Holy Spirit
of Heaven.
52. Of
course, in overall elemental terms, that which is first and foremost in the
noumenally sensible and anti-noumenally sensual context of the
53. Therefore
the supreme religious irony is that God the Father, while being first mover in
the context of noumenal sensibility, which goes on to establish anti-noumenal
sensuality as its female companion, appertains to a context which, in its full
universal flowering, is the last to properly arise, the want of ‘Kingdom Come’
at the time of writing bearing ample testimony to this situation, since it is
dependent not only upon a majority mandate for religious sovereignty in any
given country, but requires a democratic precondition, politically, before any
such paradoxical utilization of the electoral process could be reasonably
envisaged.
54. Moreover,
it is inherently tied-up with cyborgization of a sensible order and therefore
requires a high degree of technological and environmental development before it
can be expected to materialize in any recognizably transcendentalist or, more
correctly, idealist (not to mention, for females, antimaterialist) shape, and
this is not likely to happen until such time as, following the aforesaid
majority mandate from the electorate, steps are duly taken to develop, within
the Social Theocratic Centre, the necessary means whereby transcendentalism
coupled, for females, to antifundamentalism can be established and
systematically advanced.
55. For it
is no good putting the cart before the horse, so to speak, and having a society
in which idealism takes precedence over transcendentalism and antimaterialism
precedence over antifundamentalism, as could happen if Messianic intervention
or direction was identified, too narrowly and almost pedantically, with a
Second Coming of (the Son of God) Christ, and was therefore too narrowly
Western and Catholic for the requirements, the more exacting logical
requirements, of global civilization.
56. Global
civilization, as I have said before, is not Western civilization, and neither
is it Eastern civilization or the replacement of Western civilization by
Eastern criteria, say Catholicism by Buddhism.
Global civilization stems from a transcendentalist standpoint which is
commensurate, theoretically, with God … the Father, and which therefore seeks
to establish the Truth, the Word of God, before any prospect of its realization
via the development of idealism, allied, be it not forgotten, to
antimaterialism and antifundamentalism, could be envisaged, never mind
broached. Therefore the Word of God,
which is true and of an ethereally subjective presentation such that I should
have no hesitation in identifying with an italic-writerly monochrome text, is
what paves the way for its subsequent practical implementation, as psyche,
within a male context, precedes soma and the Father, in like metaphorical
fashion, precedes the Son.
57. Therefore
the motive for the development of transcendentalism and, for females,
antifundamentalism, will stem from the Word of God, and will always seek to
implement the Truth in terms of hallucinogenic or psychogenic self-realization,
whether with regard therefore to the ego or to the soul, the brain stem or the
spinal cord, as that which appertains to the ‘horse’, in metaphorical terms,
and determines the way and extent to which the ‘cart’ will be constructed and
exactly what role it will have in the overall noumenally sensible, not to say
anti-noumenally sensual, set-up of ‘Kingdom Come’, or the coming time not of a
kingdom so much as an ultimate – because religiously sovereign - republic.
58. Consequently
cyborgization is not an end in itself but a means for that which is first and
foremost to achieve its true or, more correctly, joyful End. It will be the synthetically artificial
corollary of the synthetically artificial, for a global civilization, approach
to self-realization and self-redemption, the means whereby free psyche can be
developed to its optimum extent (though to a lesser optimum extent with
antifundamentalism than with transcendentalism) in conjunction with the
transmutation of bound soma in the aforementioned manner, a manner at once
synthetically idealist and synthetically antimaterialist, with the degree of
idealism determined by transcendentalism and the degree of antimaterialism by
antifundamentalism or, rather, by idealism acting upon antimaterialism and
thereby providing the precondition of antifundamentalism as the due female
counterpart to transcendentalism.
59. All of
this will, of course, take some time to develop and have to take into account the
wishes of those who would be empowered to develop free psyche in conjunction
with the binding of soma, not be forced upon them but willing to take their
concerns and entitlements into account since, in a Social Theocratic Centre, as
I keep calling that which would be equivalent to a religiously sovereign people
in what can only be the most approximate context to ‘Kingdom Come’, the wishes
and rights of the religiously sovereign would have to take precedence over
everything else, the administrative aside to what was formerly termed the
triadic Beyond simply being there to serve the People – or their post-human if
not supra-human successors – to the best of its ability, and therefore both to
protect them from external aggression or internal subversion and provide them
with every incentive to advance their rights within the context in question.
60. Now
if, with the continued existence of external visionary media, these rights are
initially more catholic-like than puritanical in character, more internally visionary
than meditative, then so be it! One
cannot get to a truly essential stage of psychic freedom overnight, but must
take each stage one step at a time, according to the overall global context and
reactionary persistence of pre-global criteria of either a Western or an
Eastern character. But even if,
eventually, psychic freedom becomes less visionary the more a meditative
alternative is developed, such an alternative or, rather, extrapolation from a
less essential precondition would be a far cry from anything natural or
non-synthetic in character, having emerged within global civilization on a
truly universal basis such that would be even more synthetically artificial, if
anything, than its visionary counterpart in the earlier stage of global universality.
61. Therefore
no return to transcendental meditation, or anything of the kind, but rather a
gradual progression from ego to soul, from brain stem to spinal cord, on a
basis that suggested a greater role, ultimately, for psychogenic than for
hallucinogenic stimulants, not forgetting the place that certain other drugs
would have, particularly for females, in a context less transcendentalist than
antifundamentalist, and therefore more germane to anti-Vanity Fair than to the
Celestial City per se, with a correspondingly
greater emphasis, in effect, on somatic curtailment in the overall equation of
state-subordinate/church-hegemonic factors.
62. Be
that as it may, there can be no doubt that drugs will play a more important
role in ‘Kingdom Come’ than ever they could in the alpha-worldly coupled to
anti-omegaworldly ‘pseudo’ contexts of the Slough of Despond and anti-Mr
Worldly Wise where, when they are not palliatives against the barbarous and
pseudo-philistine impositions of Vanity Fair and the anti-Celestial City, they
are more likely to lead, under adverse pressures, to death than to Eternal
Life.
63. Drugs
can be a major problem, but part of that problem is caused by the kind of
society that champions external visionary media in film-like vein and automatically
takes a poor view of drugs, partly out of self-defence and partly because it
does not and cannot understand their true potential or take the time to
distinguish those which might be culturally beneficial from their more harmful
or retrogressive counterparts. Frankly,
I am no expert on drugs myself, and I tend to take a poor view of things that
cause a lot of smoke, but I do know that if you want a better deal than you get
from filmic impositions of, more usually, a barbarous or pseudo-philistine nature,
you are not going to find it with a bottle of wine or beer or even whiskey,
however useful these may be in palliating the horrors or crudities or
indignities that tend to characterize the products of Vanity Fair and the
anti-Celestial City, including certain types of loud and centrifugal music that
glory in spatial space and sequential time, to the detriment of anything
musically repetitive or spaced!
64. Drugs,
whatever certain reactionary authorities might think, are not going to go away,
and although I would not go as far as to encourage their use in a society which
is open to filmic media and patently short of Messianic deliverance from
alpha-worldly and anti-omegaworldly limitations, I believe they will be crucial
in the coming struggle with such a society that ‘Kingdom Come’ will be morally
obliged to wage as it strives to develop, on the back of a majority mandate for
religious sovereignty, a truly viable alternative to external visionary media
which will constitute, vis-à-vis heathenistic convention of a ‘once born’
nature, a genuinely ‘re-born’ situation commensurate with a more than Christian
disposition, one which has been characterized as Social Theocratic and
identified, in no uncertain terms, with the Centre, as that which would, in the
event of a majority mandate for religious sovereignty in any given country
capable of conducting a theocratically paradoxical election within the
democratic process, replace the church/state relativity of Western civilization
in the interests of global universality and, hence, an absolutely ultimate
civilization.
65. Of
course, there is no guarantee that such a civilization will come about, but if
it does, then I foresee a different attitude to drugs or, at any rate, to
certain drugs than exists at present within societal frameworks that are
anything but universally global and effectively commensurate, give and take the
limitations of traditional terminology, with ‘Kingdom Come’. For in such a civilization there would be
less room for alcohol and all that would merely depress the central nervous
system and preclude its turning on to Eternal Life and ‘getting high’. As a palliative to the cruder bombardments of
filmic media generally, alcohol is obviously not without its uses; but in the
event of a ‘re-born’ alternative to such media being
developed within a context antithetical to noumenal sensuality and
anti-noumenal sensibility, a divine and antidiabolic context, then it would
become redundant and altogether quite superfluous if not counter-productive.
66. Consequently
steps would be taken to phase-out alcohol as more stimulating alternatives to
it were introduced within the context of the Social Theocratic Centre,
alternatives which would leave one in no doubt that the inner light had come to
pass as the graceful and, for females, pseudo-punishing rights of a religiously
sovereign People, who would never again have to bow, in meek submission, before
the tyrannical spectacles of somatic licence, as the Evil and pseudo-Foolish
struggle with one another, gender to gender and within the same gender, for
dominion over the world, and not just the alpha world and anti-omegaworld of
the pseudo-phenomenally sensual and pseudo-antiphenomenally sensible, but, as
far as their own state-hegemonic/church-subordinate axis is concerned, over the
omega world and anti-alphaworld of the pseudo-phenomenally sensible and
pseudo-antiphenomenally sensual of what can be called pseudo-Mr Worldly Wise
and the pseudo-anti-Slough of Despond, which we have identified with the South
East point of our axial compass and know to be financially hand-in-glove, as
though in a Faustian pact, with its North West point, the point in which Vanity
Fair and the anti-Celestial City have their noumenally sensual and
anti-noumenally sensible thrones.
67. Thankfully
there is an alternative to that dominion, the domination of males by females in
heathenistic indifference to if not rejection of Christian and Christian-like
criteria, and it is for those who now correspond, no matter how subvertedly or
pessimistically, to the church-hegemonic/state-subordinate axis of Catholic
tradition to grasp the opportunity when it arises and contribute,
democratically and peaceably, to the development of a noumenally sensible and
anti-noumenally sensual alternative to all that currently passes for high and
mighty, for freedom, even for truth and beauty or, rather, beauty and truth,
irrespective if what passes for the latter is frowned upon from a standpoint
rooted in Devil the Mother hyped as God and therefore one that is quick to
sanctimoniously denigrate anything male from a hegemonic female position, and
no less quick to arrogate divine attributes for itself no matter how misguided
and mistaken its sense of the Divine may happen to be!
68. But we
who know the truth and stand in a somewhat antithetical position to anything
noumenally sensual … also know that Beauty is not a divine attribute but an
antidiabolic one germane to Antidevil the Antimother, and that there is nothing
diabolic about Truth but rather something profoundly divine in noumenally
sensible relation to God the Father.
Even the Antison of Antigod is not the Devil for us but, rather, the
antigodly male complement to Devil the Mother (hyped as God) whose falsity
under the tyrannical reign of ugliness condemns him to the role of ‘fall guy’
for diabolic denigration or, in common parlance, ‘slag’, and enables the First
Mover at the North West corner of our axial compass to believe that if She
represents Beauty, then Truth must be something objectionable and, hence,
diabolic.
69. But,
in truth, she has far less to do with Beauty than with ugliness, the ugliness
of evil as metachemical somatic licence, and he, her time-honoured ‘fall guy’,
has less to do with Truth than with falsity, the illusion of pseudo-folly as
antimetaphysical somatic licence, and therefore of somatic licence of a
secondary state-hegemonic order that trails behind anything metachemically free
and therefore evil, just as, in bound-psychic church-subordinate vein, his woe
plays ‘second fiddle’, in antimetaphysics, to the hatred of its hegemonic
female counterpart, a mere pseudo-sin to a criminal acquiescence, on the part
of hatred, in the evil of somatic licence of a metachemically free nature.
70. No,
the Antison of Antigod is a poor devil compared to Devil the Mother, and even
his bound-psychic complement Antigod the Antifather stands in a decidedly
inferior church-subordinate relationship to the Daughter of the Devil, as woe
to hatred, and is by no means equivalent to the Devil per se. But antigods of whatever standing, freely
somatic or unfreely psychic, are less of Vanity Fair than of what has been
called the anti-Celestial City and therefore they are contrary, without being
devils, to the Celestial City, just as their hegemonic counterparts are
contrary, without being gods, to anti-Vanity Fair.
71. No,
the devils and antigods of the North West point of our axial compass are, in
truth, no gods or devils, still less gods or antidevils, but that which is
contrary to everything godly and antidevilish, to everything graceful/wise and
pseudo-punishing/pseudo-good in noumenal sensibility and anti-noumenal
sensuality, being, with somatic precedence, evil/criminal and
pseudo-foolish/pseudo-sinful, and therefore not even in line for salvation or
counter-damnation but only capable of being indirectly damned and counter-saved
to phenomenal sensibility and anti-phenomenal sensuality (or its post-worldly
‘pseudo’ equivalents) if those who now correspond, putting psyche before soma,
to pseudo-antiphenomenal sensibililty and pseudo-phenomenal sensuality are
directly saved and counter-damned to the aforesaid noumenal sensibility and
anti-noumenal sensuality following a majority mandate for religious sovereignty
and the gradual overhaul of traditional church-hegemonic/state-subordinate
criteria by the more radical criteria of ‘Kingdom Come’, criteria which will
elevate the quasi-pseudo-sinful and quasi-criminal lapsed Catholic masses to
church-hegemonic positions of genuine grace and pseudo-punishment in Salvation
to the Social Transcendental Centre, while simultaneously elevating their
quasi-pseudo-foolish and quasi-evil counterparts – when they are not one and
the same – to state-subordinate positions of genuine wisdom and pseudo-goodness
in counter-Damnation to the Social Theocratic Centre.
72. Be
that as it may - and I may be splitting hairs here -, nothing will dislodge the
noumenally sensual and anti-noumenally sensible from their positions of brute
dominance in Vanity Fair and the anti-Celestial City except the comprehensive
and permanent deliverance of those now identifiable with pseudo-antiphenomenal
sensibility and pseudo-phenomenal sensuality to the Celestial City and
anti-Vanity Fair of noumenal sensibility and anti-noumenal sensuality, so that
they cease to be identifiable with a pseudo-Slough of Despond and a
pseudo-anti-Mr Worldly Wise and cease, in consequence, to be vulnerable to
commercial and other exploitations at the hands of the vain and pseudo-meek
enemies of God and the Antidevil.
73. Released
from the clutches of the Vain and the pseudo-Meek, these quasi-vain and
quasi-pseudo-meek lapsed Catholic masses, duly reformed, will become one with
the Righteous and pseudo-Just, their metaphysical and antimetachemical
counterparts, and thus soar to the heights of noumenal sensibility and
anti-noumenal sensuality wherein is to be found the blessedness of the
Celestial City and the pseudo-cursedness of anti-Vanity Fair. But it will be in consequence of a male lead
of the quasi-pseudo-meek that righteousness will come to pass for the
pseudo-antiphysical in metaphysics, and in response to this that the quasi-vain
will be brought, in both salvation and counter-damnation, to the
pseudo-justness or justice of antimetachemistry, and thus cease to be pseudo-chemical. The ‘new earth’, which is really the
‘pseudo-anti-earth’ for males and ‘pseudo-purgatory’ for females, will be
superseded by the New Heaven and the New Antihell of deliverance from the
pseudo-anti-omegaworld and the pseudo-alphaworld to otherworldly and
anti-netherworldly absolutism ‘On High’, as all that was effectively ‘last’ in
pseudo-antiphenomenal sensibility and pseudo-phenomenal sensuality will become
‘first’ in noumenal sensibility and anti-noumenal sensuality.
74. Such
is the plan of escape for the pseudo-antiphenomenally sensible and the
pseudo-phenomenally sensual of the so-called ‘new earth’ from both their own
pseudo-anti-Mr-Worldly-Wise and pseudo-Slough-of-Despond limitations and, more
importantly, from the almost limitless somatic liberties which rain down upon
them from the netherworldly and anti-otherworldly heights of Vanity Fairy and
the anti-Celestial City, where the Vain and pseudo-Meek are enthroned to the
detriment of all that is holy and unclear.
75. Yes,
holy and unclear! For the converse of
such male holiness in blessed metaphysics and female unclearness in
pseudo-cursed antimetachemistry is, of course, the female clearness and male
unholiness of an uncursed metachemistry and a counter-pseudo-unblessed
antimetaphysics such that can only be identified with noumenal sensuality and
anti-noumenal sensibility. So long as
the metachemically Clear and the antimetaphysically Unholy continue to reign
over the world, both directly in relation to the cursed and pseudo-blessed of
the South East point of our axial compass and indirectly in relation to the
unblessed and counter pseudo-uncursed of its South West point, holiness and
unclearness will remain ‘beyond the pale’, and the ‘Kingdom of God and the
Antidevil’ will not have come to pass and saved and counter-damned the
pseudo-antiphenomenally sensible unblessed and their female counterparts the
pseudo-phenomenally sensual counter-pseudo-uncursed to the blessedness of
Eternity and the pseudo-cursedness of Anti-Infinity, wherein the otherworldly
classlessness of the Celestial City and the anti-netherworldly
anti-upperclassness of anti-Vanity Fair will prevail for ever more, supreme
testimony to the triumph of God and anti-primal testimony to the triumph of the
Antidevil over all that would hold the masses back from salvation and
counter-damnation to ‘Kingdom Come’.
76. Therefore
it behoves the pseudo-antiphenomenally sensual male lapsed Catholic masses of a
quasi-pseudo-meekness under the anti-noumenally sensible reign of pseudo-meekness
to opt, democratically and peaceably, for the righteousness of noumenal
sensibility, and for their female counterparts of a quasi-vain disposition
under the noumenally sensual reign of vanity to opt, democratically and
antimartially, for the pseudo-justice of anti-noumenal sensuality, in order
that everything appertaining to the Devil and Antigod may be rejected and all
that is now of pseudo-woman and pseudo-antiman be transvaluated and turned
around in such fashion that what is of pseudo-antiman leads to God and what is
of pseudo-woman to the Antidevil, whose bound spiritual and free soulful
corollaries will be holy in their blessedness and unclear in their
pseudo-cursedness, whether in relation to church-hegemonic or state-subordinate
criteria.
77. Thus
the onus will be on the People of our South West axial compass-point to choose,
with Judgement, as to whether they wish to remain bogged down in alpha-worldly
and anti-omegaworldly submission, duly modified by contemporary criteria, to
the predatory impositions of the netherworldly and anti-otherworldly
powers-that-do and powers-that-anti-be, or whether, with due democratic resolve
to better their lot, they opt for ‘Kingdom Come’ and an end to the well-nigh
tyrannical rule over their lives of the Vain and pseudo-Meek, whose
metachemical clearness and antimetaphysical unholiness are the natural enemies
of all that is metaphysically holy and antimetachemically unclear,
graceful/wise and pseudo-punishing/pseudo-good in noumenal sensibility and
anti-noumenal sensuality respectively.
78. Only
the People can elect, with Judgement, for religious sovereignty and an end, in
consequence, to the (political) world of alpha-worldly and anti-omegaworldly
corruption such that is the product, in no uncertain terms, of netherworldly
and anti-otherworldly influence and exploitation. Only the quasi-pseudo-meek and quasi-vain
electorates of traditionally catholic (meek and pseudo-vain) but
contemporaneously universalized and Americanized - one might even say Hollywoodized -
countries like Eire and France can democratically opt, should they agree to
utilize the electoral process in such a theocratically paradoxical manner, for
deliverance from their worldly plights to the otherworldly and
anti-netherworldly pastures of the coming ‘Kingdom’, and thus set the ball
rolling, as it were, for other countries of a like disposition to follow suit
and ‘up the pressure’ on all that is of noumenal sensuality and anti-noumenal
sensibility, until, eventually, with fewer and fewer numbers of the pseudo-phenomenally sensual and
pseudo-antiphenomenally sensible to prey upon in terms of their somatic
licence, they find themselves isolated and effectively redundant, no longer
able to do their uncursed undamdest or to anti-be their pseudo-unblessed
counter-unsavedest, so to speak, but obliged, by want of financial viability,
to collapse down the state-hegemonic/church-subordinate axis into the ranks of
the pseudo-antiphenomenally sensual and pseudo-phenomenally sensible, where not
vanity and pseudo-meekness but justice and pseudo-righteousness hold sway, and
will have to judge the ‘fallen’ in relation to their own criteria of damnation
and counter-salvation, cursedness and pseudo-blessedness, pseudo-antifemininity
and pseudo-masculinity, before there could be any prospect of they themselves
being swivelled across, as it were, to the foot of the other axis, the
church-hegemonic/state-subordinate axis, and ‘made over’ in the
pseudo-antimasculine and pseudo-feminine images of those who had already
vacated it for the divine and antidiabolic pastures ‘On High’ in noumenal
sensibility and anti-noumenal sensuality.
79. Thus,
by degrees, will even persons of Protestant descent be brought to Salvation and
counter-Damnation on the church-hegemonic/state-subordinate axis, as, one
suspects, would persons of Judaic descent, whose own want of options in respect
of Salvation and counter-Damnation is due, in no small part, to their
noumenally sensual and anti-noumenally sensible traditions in respect of metachemistry
and antimetaphysics, Jehovah and Satan in relation to the Cosmos and/or Saul
and David in relation to nature, and the impossibility of escape from
antimetaphyiscs to metaphysics by dint of the extent to which metachemistry
holds sway over the context in general and precludes what I used to call
counter-Cupidian escape for the ‘fall guy’ position, be it of the stellar/solar
Cosmos or of blossom/fruit nature in pre-mankind Old Testament-like vein. Such Judaists tend more genuinely to line-up
behind the Anglican generality of those who head, from a traditionally
pseudo-noumenally sensual and pseudo-antinoumenally sensible standpoint, the
state-hegemonic/church-subordinate axis, and therefore they can only suffer the
same fate as their Anglican counterparts in the event of Catholics or persons
of Catholic descent, including Eastern Orthodox, being saved and counter-damned
more efficaciously from their pseudo-antiphenomenally sensible and
pseudo-phenomenally sensual positions at the base of the church-hegemonic/state-subordinate
axis to which, with due contemporary modifications, they appertain in
unblessedly unsaved and pseudo-uncursedly counter-undamned terms.
80. Even
persons of Hindu descent line up, if rather more polytheistically, behind
Anglicans and Judaists in relation to cosmic-oriented
state-hegemonic/church-subordinate criteria and will have to undergo
pseudo-antiphenomenally sensual and pseudo-phenomenally sensible transmutation
before they can expect to follow Judaists and Anglicans across to the foot of
the church-hegemonic/state-subordinate axis and be saved and counter-damned up
in due course, joining not only persons of Catholic descent who were already up
there but also the generality of those of Moslem and Buddhist descent who
already appertained, in various degrees, to noumenal sensibility and/or
anti-noumenal sensuality, if within traditional and therefore ‘pseudo’
manifestations by dint of their mankind (Buddhist) or natural and/or cosmic
(Islamic) shortfalls from global universality such that only the cyborgization
of life in ‘Kingdom Come’ can bring properly to pass.
81. I have
written before about the want of genuine metaphysics in noumenal sensibility
making for a situation in which such metaphysics as does exist is dovetailed
into a context more typified by antimetachemistry, and that the unfortunate
consequence of this is that the context in general finds itself roped-in to
perpendicular triangularity in respect of the dominance of noumenally sensual
and anti-noumenally sensible elements, corresponding, in cosmic fundamentalism,
to Jehovah and Satan, or something, with due respect to Hindus, to that
stellar/solar effect. Thus all modes of
pseudo-noumenal sensibility and pseudo-antinoumenal sensuality are fated, it
seems to me, to be subverted and limited by the persistence of more genuine
manifestations of noumenal sensuality and anti-noumenal sensibility, and this
explains why they rarely if ever break free of cosmic subversions of the
concept of universality but continue to defer, even if from a contrary noumenal
standpoint, to what I have defined as Devil the Mother (hyped as God) and the
Antison of Antigod (denigrated as the Devil), the latter of whom will be more
distasteful to them the more antimetachemical factors, as with Islam and even
Catholicism, predominate over metaphysical ones, and a female-to-female
conspiracy of antimetachemistry with metachemistry keeps the denigratory
pressure on the ‘fall guy’ segment of perpendicular triangularity which we have
identified with antimetaphyiscs.
82. Only
Buddhism shows, in certain Far Eastern hands, any independence of this
paradoxical predicament, and it is for this reason that it is the closest of
all religions to the existence of God the Father as metaphysical free psyche
and therefore of a capacity for transcendental meditation quite alien to the
spirit of Catholicism and even Islam, both of which display quite markedly
antimetachemical shortfalls, hedged around by prayer, from a metaphysical
hegemony and are more vulnerable to noumenally sensual and anti-noumenally
sensible subversion and domination in consequence.
83. Yet
even the Buddhist approach to God the Father, and hence to godliness, is at a
mankind-like disadvantage to godliness per se and is therefore yet another, if higher, manifestation
of pseudo-godliness coupled, with females, to pseudo-antidevilishness. There has not been a genuine manifestation of
God the Father to-date, neither in mankind nor, not altogether surprisingly, in
the older contexts of nature and the Cosmos, for the simple reason that God is
not definitive and of an effectively per se order of metaphysics until
metaphysics is in its most evolved psychic mode, which is
precisely the mode we have identified with the cyborgization of life in
relation to global universality and not to the more (compared to most) evolved
metaphysics in relation to mankind, i.e. Buddhist transcendental meditation and
to a lesser extent, with verbal absolution for penitential contrition, Roman
Catholicism; the less (compared to least) evolved metaphysics in relation to
nature, i.e. winged seed-pods on trees; or the least evolved metaphysics in
relation to the Cosmos, i.e. planets like Saturn which are predominantly
gaseous and of a haloed disposition that lends them a degree of sensibility as
far as the main body of the planet is concerned, all of which less than per
se modes of psychic evolution are ‘pseudo’ manifestations of godliness
vis-à-vis the definitive mode to come, with the development of cyborgization
(though not for its own sake) in ‘Kingdom Come’.
84. Thus
God the Father is only definitive with what might be called his fourth
manifestation, the manifestation beyond anything cosmic, natural or human which
we have described as cyborgistic, and therefore His Word, duly computerized and
interneted, so to speak, is oriented to global universality and is quite
independent of either Western or Eastern traditions, neither of which amount to
a truly viable blueprint for what is to come and, indeed, for what already
exists in terms of the antihumanist stage of global civilization, since they
betray the limitations inherent in an imperfect, or ‘pseudo’, kind of noumenal
sensibility and anti-noumenal sensuality, limitations which either put the
metaphorical cart before the horse, as in the case of Catholicism (with its
bound-somatic emphasis on ‘the Son’, the ‘Crucified’, to the detriment of free
psyche), or exclude the horse altogether, as in the case of those more markedly
antimetachemical religions which, like Islam, are more inveterately locked-in
to perpendicular triangularity under the dominance of an older and even per se, because cosmic, mode of noumenal
sensuality, call it Jehovah or ‘the Creator’ or ‘the Almighty’ or what have you, that precludes them from
turning their back on it and embracing metaphysics in anti-noumenally sensual
and, more importantly, noumenally sensible independence of anything
alpha-oriented in the aforementioned way, an independence which requires that
clean break with, and therefore rejection of, cosmic first movers before
anything genuinely metaphysical in Buddhist and more than Buddhist fashion can
be entertained and effectively deferred to, deferred to as Antidevil the
Antimother to the Son of God and, more significantly, as the Antidaughter of
the Antidevil to God the Father, the freely psychic manifestation of
metaphysics that would require a secondary church-hegemonic complement from
antimetachemistry in the form of the aforesaid Antidaughter of the Antidevil’s
beautiful approach to Truth and the Unclear Soul of Antihell’s loving approach
to Joy, neither of which would be commensurate with Truth and Joy as such, but
simply the female complement to a male hegemony in metaphysics, or time over
antispace, Eternity over Anti-Infinity.
85. To some
extent one finds this hegemony enshrined in Islam, where males and females have
different statuses and therefore different positions or places within the
Mosque, and I can only admire and respect this traditional religion’s resolve
to differentiate between the genders in such fashion that, with the burka, or
head-covering veil-like attire worn by Moslem females, one cannot but detect a
parallel with the noumenally sensible/antinoumenally sensual distinction
between the Celestial City and anti-Vanity Fair that is of the essence of the
North East point of our axial compass.
And yet, for all its commendable attitude to gender differentiation and
segregation within religion, Islam remains less than fully or properly metaphysical
and is subject, in consequence I dare say of environmental pressures germane to
the Middle East in particular (though to the Moslem diaspora to lesser
extents), to the aforementioned subsuming within a perpendicular triangle
characterized, in noumenally sensual and anti-noumenally sensible vein, by the
dominance of the concept of a cosmic First Mover stretching all the way back to
some stellar-like body equivalent, in Judaism, to Jehovah, the alleged creator
of the world and, indeed, of the cosmos in general!
86. Allah is
patently not Jehovah, but a useful generalization for such pseudo-noumenal
sensibility and pseudo-antinoumenal sensuality as exists for Islam within a
context largely characterized, via environmental conditioning, by a cosmic bias
and by adherence to cosmic roots. But,
like Jehovah, this sensible position in perpendicular triangularity, completing
a kind of Cupidian axis, is ranged against its Satanic position corresponding,
as I have argued, to the only real male component of the three and thus to the one
that is fated, in triangular convention, to play ‘fall guy’ for denigration as
devil, even though, as I believe I have shown, such a position, albeit sensual,
is less devilish than antigodly, less of Devil the Mother or, for that matter,
Antidevil the Antimother … than of the Antison of Antigod, and therefore an
effectively anti-Christic type postulate that is obliged to play freely-somatic
‘second fiddle’ to Devil the Mother (hyped as God) while a more bound soma,
affiliated to antimetachemistry, ‘looks on’ with some degree of sensible
disdain for the sensual.
87. In
truth, that triangular set-up is not an enviable cultural situation; for it
enslaves all who relate to it to cosmic criteria and therefore reinforces the
notion of a cosmic First Mover at the expense of anything re-born even to a
Catholic or Buddhist extent which, in the former case at least, is more germane
to the New Testament than to the Old.
Neither, as we have found, can the more Satanic or Davidian ‘fall guy’
types, roughly corresponding to the so-called ‘Father’ under the so-called
‘Risen Virgin’ of Catholic triangularity (once the so-called ‘Sacred Heart of
the Risen Christ’ is also taken into account), escape from their denigrated
position while the criteria which keep them there remain intact and have not
been rejected in favour of a more sensible re-birth. They, like their female adversaries, are
fated, in the meantime, to remain where and as they are, with no prospect of
redress.
88. Therefore
everything traditionally Eastern, like everything traditionally Western, will
have to be rejected before global civilization can expect to get properly into
its universal stride and achieve something like an evolutionary ascendancy, in
transcendentalism, over its currently devolutionary position in respect of
antihumanism. How and when this will
come about remains to be seen, but we may expect ongoing reaction to the ‘march
of globalization’ from persons who cling, for reasons best known to themselves,
to their respective Eastern or Western traditions in the face of global
change. And yet global universality is
the only solution to the religious problems and ethnic conflicts besetting both
the East and the West, since freedom is impossible so long as traditions
persist in existing which cling to Creatoresque primitivity in deference to
some cosmic First Mover which, in the nature of the context, can only be more
noumenally sensual and thus stellaresque than noumenally sensible and
Saturnalian, even with the theological arrogation to the former of attributes
more sensibly befitting the latter, for reasons of priestly expedience.
89. The
strange and paradoxical fact of the matter is that godliness has still to arise
in anything approximating a genuine mode; for all these centuries after Christ
we are still in a position that defers to Devil the Mother hyped as God, and
even the Catholic Christ who sits, in post-resurrectional vein, on the right
hand of the so-called ‘Father’ On High, corresponds to a postulate which is
conditioned by such Creatoresque Old Testament primitivity and therefore to one
that is effectively a pseudo-transcendentalist if not blatantly
antifundamentalist and effectively antimaterialist adjunct to Devil the Mother
hyped as God, i.e. to Jehovah and other such takes on a per se manifestation, in most (devolved)
somatic freedom, of noumenal sensuality, even if Catholicism also furnishes its
own ‘Father’ in the antimetaphysical guise, under metachemistry, of a
mankind-like parallel to ears under eyes, which has been superimposed, New
Testament-wise, upon the older manifestations of perpendicular triangularity
stretching back, via David under Saul, to Satan under Jehovah, and which would
not constitute the upper plane in the co-existence of space with antitime so
much as the positions held, in the Old Testament, by David and Satan, the male
positions vis-à-vis a metachemical, and therefore female, hegemony in the
forms, effectively, of Saul and Jehovah,
not to mention, where Catholic triangularity is concerned, the so-called Risen
Virgin – in actuality, a vacuous postulate that does not coincide with
antimetachemistry, as in the case of the ‘Sacred Heart of the Risen Christ’,
but with a sensual first mover corresponding to Devil the Mother.
90. And
yet antimetachemistry is characterized by Antidevil the Antimother in bound
soma and is therefore germane to the heart and its spirit, the blood, viz.
Antihell the Unclear Spirit, as well as to such free ego and free soul as can
be postulated in relation to the Antidaughter of the Antidevil and the Unclear
Soul of Antihell where psychic freedom of a secondary, compared to metaphysics,
church-hegemonic order is concerned. But
a resurrected Son identified with the ‘Sacred Heart’ does not help clarify the
context and is a consequence, in large part, of the extent to which Western
religion remains in the grip of metachemistry even as it aspires, somewhat
paradoxically in the guise of antimetachemistry, towards metaphysics, a
metaphysics which does not and cannot ‘come out’, in Buddhist-like meditatively
transcendental vein, by dint of the extent to which Old Testament criteria
still obtain in respect of a cosmic First Mover and hold the North East point
of our axial compass back from anything like a transcendent independence of not
merely fundamentalist but, in free metachemical soma, materialist criteria, the
very criteria which are rooted, Jehovah-like, in free will and which thereby
constitute an evil opposition to the prospect of anything gracefully content.
91. Evil,
and its bound-psychic adjunct crime, will not cease to rule over religion until
the People democratically elect to break the connection with it, with Devil the
Mother hyped as God, by voting for religious sovereignty in a paradoxical
election commensurate, so I contend, with Judgement and thus the prospect, in
the event of a majority mandate, of what has been called, somewhat
paradoxically, ‘Kingdom Come’, meaning the establishment, under Social
Theocracy, of the Centre as the politico-religious context in which religious sovereignty
is encouraged to flourish and the People’s rights in relation to such an
ultimate sovereignty, the resolution and redemption of political republicanism,
are both protected and advanced.
92. A
religiously sovereign People, destined for supra-human transmutation with the
development of cyborgization in conjunction with hallucinogenic and psychogenic
enlightenment for males coupled to what could be called a somato-proscriptive
curtailment of females with wider recourse, overall, to tranquillizers and
depressants than to stimulants, would thus be delivered from all such
Creatoresque primitivity, rooted in a cosmic first mover, which continues to
characterize traditional religion and to hold it back from universalization
within parameters which have been described as Eastern or Western, as the case
may be, and therefore of little or no consequence from a global standpoint, a
standpoint which is already well under way with devolutionary antihumanism but
which still remains to get under way in terms of evolutionary supra-humanism
and thus transcendentalism, as confirmed by the absence, at this point in time,
of religious sovereignty in the People due to the want of Social Theocratic
leadership.
93. But
all that, I feel sure, will change in the decades and centuries to come, and
‘humanity’ will embark, via antihumanism, on its greatest task to-date, the
task of building towards God, of establishing and actually becoming God or, in
the female case, the Antidevil in complete independence of what has passed for
God and the Devil up till now, and therefore in categorical rejection of Devil
the Mother and the Antison of Antigod.
94. God,
for these liberated persons, will not be there for his own sake but to utilize
whatever most approximates to the Son of God in metaphysical bound will and to
the Holy Spirit of Heaven in metaphysical bound spirit to advance beyond
metaphysical free ego to metaphysical free soul, thereby achieving his
redemption in Heaven. God the Father will
lead to Heaven the Holy Soul, and the knock-on effect of this on females will
be that Antidevil the Antimother in antimetachemical bound will and Antihell
the Unclear Spirit in antimetachemical bound spirit will come into play and act
as a support for the antimetachemical free ego of the Antidaughter of the
Antidevil and the antimetachemical free soul of the Unclear Soul of Antihell,
thereby completing the virtuous circle in which a beautiful approach to Truth
and a loving approach to Joy will complement Truth and Joy from a basis rooted
in Beauty and Love but stemming from the metaphysical impositions of the
truthful approach to Beauty and the joyful approach to Love of, respectively,
the Son of God and the Holy Spirit of Heaven.
95. In this ultimate religious scenario it is evident that God,
too, would have been liberated from all that, in the past, held the concept and
indeed actuality of God back from the possibility of definitive realization and
actualization. For under the pressure of
civilizations based in the Cosmos God was subsumed into the Devil, into Devil
the Mother hyped as God, and what, on the other hand, properly appertained to
God in his least evolved, or Saturn-like manifestation, would have counted for
little or nothing compared to the more prevalent arrogation of divine attributes,
admittedly on a somewhat selective and intermittent basis, to stellar or, in
elemental terms, fiery primacy.
96. Likewise,
under the pressure of civilizations based in nature, God was subsumed into
woman, into Woman the Mother hyped as God, and what, on the other hand,
properly appertained to God in his less (compared to least) evolved, or
winged-seedpod, manifestation would have counted for little or nothing compared
to the more prevalent arrogation of divine attributes, again on a rather selective
basis, to feminine or, in elemental terms, watery primacy. For here it is not the Creator, some
creatoresque ‘Almighty’ in noumenal sensuality, so much as the so-called
‘Mother of God’ who most characterizes religion with this stage or type of
civilization, while her male counterpart is little more than a child on his
mother’s knee in reflection of the under-plane subservience of antiphysics to
chemistry, antimass to volume, in what we have identified as the phenomenally
sensual/antiphenomenally sensible South West point of our axial compass.
97. Similarly,
if in contrary axial vein, God was subsumed, with civilizations based urbanely
in urban civility, into man, into the Son of Man hyped as God, and what, on the
other hand, properly appertained to God in his more (compared to most) evolved,
or transcendentally meditative, manifestation would have counted for little or
nothing compared to the more prevalent arrogation of divine attributes,
selectively and intermittently, to masculine or, in elemental terms, vegetative
supremacy. For here it is not the
‘Mother of God’, some semi-creatoresque extrapolation, in phenomenal
sensuality, from a noumenally sensual First Mover in the Cosmos, so much as the
so-called ‘Son of God’ who most characterizes religion at this stage or type of
civilization, while his female counterpart is little more than a textural
adjunct to the ‘Son of Man’ in reflection of the under-plane subservience of
antichemistry to physics, antivolume to mass, in what we have identified as the
phenomenally sensible/antiphenomenally sensual South East point of our axial
compass.
98. But
neither the subsuming of the notion of God into the Devil, woman, or man under
cosmic, natural, or urban criteria can bring God to light in his own
independent right, and therefore the struggle to liberate God from all other
arrogations, not least, in respect of church-hegemonic/state-subordinate axial
criteria, his subsuming within a context dominated, in female vein, by nature,
is what will constitute, in reflection of my own intellectual struggles, the
Social Theocratic dispensation to come, as and when those who now exist under
the dominion of the ‘Mother of God’ can be democratically prevailed upon to
vote for religious sovereignty and elect to be saved and counter-damned more
efficaciously from their alpha-worldly and anti-omegaworldly positions at the
foot of the axis in question than would otherwise be possible, saved from
antiphysics to a metaphysics that is independent of Creatoresque subversion and
arrogation, and therefore capable of standing up for God as God actually is in
relation to what properly constitutes the godly in terms of a most evolved
manifestation of psychic freedom commensurate with airy supremacy.
99. For
here it will not be some semi-messianic antithesis, in phenomenal sensibility,
to a phenomenally sensual first mover in nature, so much as God the Father as
such that will most characterize religion in this stage or type of
civilization, while his female counterpart will be little more than a
somato-proscriptive adjunct to such hallucinogenic and/or psychogenic freedoms
characterizing God per se in reflection of
the under-plane subservience of antimetachemistry to metaphysics, antispace to
time, in what has been identified with the noumenally sensible/antinoumenally
sensual North East point of our axial compass, the point absolutely
antithetical to everything noumenally sensual and anti-noumenally sensible and
therefore to the root subversion and arrogation of godly attributes by and to a
context dominated by Devil the Mother and, hence, the Devil per se,
whose creative instinct affirms free will in contradiction of all that is holy
and truly divine.
100. Therefore
until the People come, via Social Theocracy, to reject this Creatoresque
impostor and fundamental lie at the barbarous roots of both Eastern and, to a
lesser extent, Western civilization, they will not enter into that final
liberation from evil which is commensurate with deliverance from the alpha
world and anti-omegaworld to one presided over by a liberated godhead who is
himself culturally independent of the
Devil, woman, and man or, as one could alternatively put it, of cosmic
barbarism, natural philistinism, and urban civility, in the supra-urban culture
of what properly appertains to God.
Those who were ‘last’ in the anti-omegaworld of antimasculine
antiphysics will become ‘first’ in the liberated Other World of divine
metaphysics, while those who were ‘first’ in the alpha-world of feminine
chemistry will become ‘last’ in the liberated anti-Nether World of antidiabolic
antimetachemistry, becoming as the proverbial ‘antilion’ that ‘lies down’ with
the ‘lamb’, the lamb of God the Father in his per se, because most evolved, manifestation.
101. Such
a proverbial ‘antilion’, germane to antimetachemistry, will be as antithetical
to the ‘lion’ of Devil the Mother as her leader and master, germane to
metaphysics, is antithetical to the ‘antilamb’ of the Antison of Antigod, and
not simply on a somatic basis but with an emphasis on free psyche that lifts
the antithesis beyond Antidevil the Antimother in the one case and the Son of
God in the other to the church-hegemonic pastures of the Antidaughter of the
Antidevil on the one hand and God the Father on the other, the former psychically
antithetical to the Daughter of the Devil and the latter to Antigod the
Antifather, neither of which bound-psychic adjuncts to free soma are anything
more, in noumenal sensuality and anti-noumenal sensibility, than
church-subordinate corollaries of a state-hegemonic situation presided over, in
tyrannical vein, by Devil the Mother in the case of metachemistry and by the
Antison of Antigod in the case of antimetaphyiscs.
102. How
refreshingly and completely antithetical it will be to have God the Father and
the Antidaughter of the Antidevil prevailing, in church-hegemonic fashion, over
the Son of God and Antidevil the Antimother, their state-subordinate
complements! Even though, in relation to
the Celestial City, both God the Father and the Son of God, coupled, be it not
forgotten, to Heaven the Holy Soul and the Holy Spirit of Heaven, will be of
that which, in holiness, is supremely ‘first’, while, in relation to
anti-Vanity Fairy, both the Antidaughter of the Antidevil and Antidevil the
Antimother, coupled to the Unclear Soul of Antihell and Antihell the Unclear
Spirit, will be of that which, in unclearness, is antiprimally ‘last’, the
antiprimacy of whatever is antimetachemical, anti-upperclass, of anti-infinite
death, of antispace, of the ‘antilion’, anti-noumenally sensual, ethereally
anti-objective, anti-netherworldly, anti-evil (and therefore pseudo-good),
anti-criminal (and therefore pseudo-punishing), anti-vain (and therefore
pseudo-just), and consequently the anti-alpha-point complement to all that is
of the omega point of things and supremely ‘first’, whether in respect of being metaphysical, classless, of eternal
life, of time, of the ‘lamb’, noumenally sensible, ethereally subjective,
otherworldly, graceful (and therefore antithetical to whatever is
pseudo-sinful), wise (and therefore antithetical to whatever is
pseudo-foolish), righteous (and therefore antithetical to whatever is
pseudo-meek).
103. In
this sense of being noumenally antithetical, as between netherworldly
primacy/anti-otherworldly antisupremacy and otherworldly
supremacy/anti-netherworldly antiprimacy, that which, being diabolically
female, is genuinely evil or criminal in the former has to be contrasted with
all that, being antidiabolically female, is pseudo-good or pseudo-punishing in
the latter, while that which, being antidivinely male, is pseudo-foolish or
pseudo-sinful in the former has to be contrasted with all that, being divinely
male, is genuinely wise or graceful in the latter, the exact opposite of the
phenomenal positions ‘below’, where whatever is pseudo-evil or pseudo-criminal
in the alpha world of feminine femaleness has to be contrasted with all that is
good or punishing in the anti-alphaworld of antifeminine femaleness, while that
which is foolish or sinful in the anti-omegaworld of antimasculine maleness has
to be contrasted with whatever is pseudo-wise or pseudo-graceful in the omega
world of masculine maleness.
104. Therefore
there is no sense in which genuine evil and genuine good are noumenally
antithetical, any more than are pseudo-folly and pseudo-wisdom. The exact antitheses, as we may call them,
only occur within the same axis, as between evil and good, free and bound soma,
and crime and punishment, bound and free psyche, within the metachemical to
antichemical manifestations, necessarily female, of the state-hegemonic/church
subordinate axis, while their male counterparts, dominated above and subverted
below, find themselves caught in an exact antithetical struggle between
pseudo-folly and pseudo-wisdom, free and bound soma, and pseudo-sin and
pseudo-grace, bound and free psyche, within the antimetaphysical to physical
manifestations of that selfsame axis.
105. Contrariwise,
there is no sense in which pseudo-crime and pseudo-punishment are noumenally
antithetical, any more than are sin and grace.
The exact antitheses, to repeat, only occur within the same axis, as
between sin and grace, bound and free psyche, and folly and wisdom, free and
bound soma, within the antiphysical to metaphysical manifestations, necessarily
male, of the church-hegemonic/state-subordinate axis, while their female
counterparts, subverted below and dominated above, find themselves caught in an
exact antithetical struggle between pseudo-crime and pseudo-punishment, bound
and free psyche, and pseudo-evil and pseudo-good, free and bound soma, within
the chemical to antimetachemical manifestations of that selfsame axis.
106. But
other factors, as we have seen, can switch the fulcrum of any given axis from
‘the below’ to ‘the above’, and that further complicates matters in overall
axial terms, not so much in relation to the genuine vis-à-vis ‘pseudo’
standings of the aforementioned attributes of their respective elements or
anti-elements, as the case may be, so much as in terms of the natures of the
phenomenal or noumenal positions themselves, a genuinely phenomenal ‘below’
co-existing with a pseudo-noumenal ‘above’ and, contrariwise, the genuine
noumenal ‘above’ existing in conjunction with a pseudo-phenomenal ‘below’, the
‘below’ of a post-worldly rather than worldly age or civilization in which
either netherworldly coupled to anti-otherworldly or otherworldly coupled to
anti-netherworldly positions are paramount, and we find situations in which
either the phenomenal generalities are ruled from above or led from above, as
the case may be; though, despite contemporary appearances to the contrary, a
post-worldly age will always, in complete contrast to a pre-worldly one, be
more disposed towards leadership than toward its converse, and never more so
than when properly noumenally-sensible and anti-noumenally-sensual criteria
make their divine and antidiabolic appearance in or, rather, over the world ...
of the alpha worldly/anti-omegaworldly, in the interests of a more efficacious
salvation and counter-damnation from the one to the other, a salvation and
counter-damnation which I have equated with an altogether new order of free
psyche and bound soma for each gender in ‘Kingdom Come’, and thus of liberation
from the ‘pseudo’ manifestations of alpha worldly/anti-omegaworldly criteria to
more genuinely otherworldly/anti-netherworldly criteria in reflection of the
extent to which both God and the Antidevil have been liberated from
associations with anything less than what properly befits the divine or the
antidiabolic, and are thus neither Eastern nor Western, whether on a mainstream
subsumed basis or in relation to peripheral cliques, but profoundly germane to
civilization in its global stage which, far from being hegemonically polyversal
or impersonal or personal, can only be hegemonically universal – universal in
relation to the Celestial City and antipolyversal in relation, on a subordinate
basis, to anti-Vanity Fair.
107. For, as with other points on our axial compass, we cannot
limit our North
108. Therefore
when we speak of ‘universal’ in relation to metaphysics proper, we must be
careful to allow for ‘antipolyversal’ in relation to its antimetachemical
complement, and never forget that being ethereally subjective in noumenal
sensibility is one thing, being ethereally anti-objective in noumenal
anti-sensuality quite another, even where the beautiful approach to Truth and
loving approach to Joy of secondary church-hegemonic criteria are
concerned. Eternity is not to be
confounded with Anti-Infinity, Eternal Life with Anti-Infinite Death, but
neither, worse again, is Eternity to be singled out as solely representative of
the context in question, the North East point of our axial compass, as though
open to either gender. Here, as
elsewhere, there are always two positions, two gender actualities in existence,
and we must ensure, in the interests of metaphysical supremacy, that
antimetachemical antiprimacy is granted its due and kept in perspective at all
times as the female complement to a male hegemony, the anti-Vanity Fair that is
distinct from - though subordinately tied-up with - the Celestial City.
109. For,
in truth, the genders are not equal but opposites, and because psyche precedes
soma with males and soma, by contrast, precedes psyche with females, they can
never see completely ‘eye to eye’, as we say, but will always tend, for
hegemonic purposes, in opposite directions: females back, if allowed, to
sensual primacy and males forward, if of a mind, to sensible supremacy. Arguments with this would simply be the
product of reaction and, more likely where males are concerned, of
female-dominated if not female-subverted reaction at that! But if the proverbial boot is not on the male
foot it will very definitely reside on the female one, and that, as Western and
even early global experience has shown, makes for all that is worst in
civilization, not least the overall prevalence of barbarism over
pseudo-philistinism, and therefore of vanity over pseudo-meekness, as described
in relation to evil and crime on the one hand and pseudo-folly and pseudo-sin
on the other, neither of which will be anything other than products of a
state-hegemonic/church-subordinate kind of society.
110. Yet
we who desire nothing less than what is best in civilization cannot settle for
a world dominated, in netherworldly/anti-otherworldly vein, by barbarism and
pseudo-philistinism, but are determined to uphold all that is of culture over
pseudo-civility, of righteousness over pseudo-justice, as described in relation
to grace and wisdom on the one hand and pseudo-punishment and pseudo-goodness
on the other, both of which will accrue to a society which is
church-hegemonic/state-subordinate. And
uphold it in order that those who now suffer the impositions of barbarism and
pseudo-philistinism may be saved and counter-damned from their quasi-barbarous
(formerly pseudo-barbarous) and quasi-pseudo-philistine (formerly philistine)
positions in the pseudo-alpha world and pseudo-anti-omegaworld to the
otherworldly and anti-netherworldly positions that would complete the
overhauling of traditional church-hegemonic/state-subordinate criteria in the
terms outlined above, and thus permit of a new order of civilization centred in
the Celestial City and anti-Vanity Fair, one that is no longer under the shadow
of antihumanism but distinctly supra-human in its transcendentalist and
antifundamentalist aspirations in relation to the sensible cyborgization of
life to a divine and antidiabolic End.
111. One
might describe – and I believe I already have – the
112. For urbanization is generally more rectilinear than
curvilinear, and this reflects its terrestrial origins and limitations. But if it is more rectilinear than
curvilinear in the alpha positions, as it were, of both noumenal and phenomenal
sensuality, it can only be more curvilinear than rectilinear in the omega
positions of both phenomenal and noumenal sensibility. Which means that if you have squares and rectangles
on the one hand, a hand dominated by objective criteria, you will find
ellipses, or ovals, and circles on the other hand, the hand characterized by
subjective criteria, even with anti-subjective tendencies in the one case and
anti-objective tendencies, commensurate with the under-plane gender positions,
in the other.
113. In
logical terms this means that one can argue that whereas noumenal sensuality
will be based, objectively, in freely square designs, anti-noumenal sensibility
will reflect an anti-subjective tendency towards enclosed circles, or circles
bound to or by squares; and that whereas phenomenal sensuality will be based,
objectively, in rectangular designs, anti-phenomenal sensibility will reflect
an anti-subjective tendency towards enclosed ellipses, or ellipses bound to or
by rectangles; conversely we can argue that whereas phenomenal sensibility,
being subjective, will be centred in elliptical designs, anti-phenomenal
sensuality will reflect an anti-objective tendency towards enclosed rectangles,
or rectangles bound to or by ellipses; and that whereas noumenal sensibility,
being subjective, will be centred in circular designs, anti-noumenal sensuality
will reflect an anti-objective tendency towards enclosed squares, or squares
bound to or by circles.
114. Thus
on axial terms free squares and bound circles will co-exist with free ellipses
and bound rectangles, with a metachemical-to-antichemical female gender link
between free squares and bound rectangles and an antimetaphysical-to-physical
male gender link between bound circles and free ellipses. Contrariwise, free rectangles and bound
ellipses will co-exist with free circles and bound squares, with an
antiphysical-to-metaphysical male gender link between bound ellipses and free
circles and a chemical-to-antimetachemical female gender link between free
rectangles and bound squares.
115. Such
distinctions would reflect the respective axial integrities in which either
state-hegemonic/church-subordinate criteria prevail in
metachemical-to-antichemical and/or antimetaphysical-to-physical fashion or,
conversely, church-hegemonic/state-subordinate criteria prevail in
antiphysical-to-metaphysical and/or chemical-to-antimetachemical fashion, so
that criteria applicable to each axis in respect of their moral or social
attributes would be reflected architecturally in terms of the prevalence of
either freely somatic and bound psychic or freely psychic and bound somatic
noumenal norms coupled to their respective phenomenal counterparts in terms of
either bound somatic and freely psychic or bound psychic and freely somatic
norms, the state-hegemonic/church-subordinate axis reflecting a distinction
between freely somatic/bound psychic and bound somatic/freely psychic positions
and the church-hegemonic/state-subordinate axis, by contrast, one between bound
psychic/freely somatic and freely psychic/bound somatic positions.
116. Which,
in architectural terms, would mean that free squares and bound circles tended
to rule over bound rectangles and free ellipses in the
state-hegemonic/church-subordinate type of society, whereas free circles and
bound squares would tend to lead bound ellipses and free rectangles in the
church-hegemonic/state-subordinate type of society, salvation, in general terms,
being from bound ellipses to free circles for males and, likewise,
counter-damnation being from free rectangles to bound squares for females in
relation to the latter type of society which, depending how efficacious or
wide-ranging such salvation and counter-damnation is, can provoke damnation
from free squares to bound rectangles for females and counter-salvation from
bound circles to free ellipses for males in relation to
state-hegemonic/church-subordinate criteria.
117. Thus
the ultimate type of society or civilization can only be centred on free
circular designs which would be metaphysically hegemonic over anything unfreely
square and hence antimetachemical. The
‘lamb’ of God may manifest himself in an absolutely curvilinear design, but the
‘antilion’ of the Antidevil can only take the form of a bound absolutely
rectilinear design, which is that of our proverbial bound square.
118. Yet
such a noumenally sensible coupled to anti-noumenally sensual combination is a
far cry from anything freely elliptical and unfreely rectangular in phenomenal
sensibility and anti-phenomenal sensuality, being germane, as I have argued, to
the Celestial City and anti-Vanity Fair rather than to the ‘delectable
mountains’ of Mr Worldly Wise and his antifeminine partner whose under-plane
position would correspond to an anti-Slough of Despond. Cities that are overly elliptical and/or
rectangular in style will be anything but celestial, being, to all intents and
purposes, terrestrial, whether on a phenomenally sensual/anti-phenomenally
sensible basis of free rectangles and bound ellipses or, conversely, on a
phenomenally sensible/anti-phenomenally sensual basis of free ellipses and
bound rectangles, this latter effectively corresponding to the aforementioned
pseudo-saved and damned positions of the omega worldly and their
anti-alphaworldly partners vis-à-vis anything alpha worldly and
anti-omegaworldly across the axial divide which, far from being damned or
pseudo-saved, would be unsaved and counter-undamned.
119. However
that may be, we cannot overlook or underestimate the link between ideology and
architecture, since much of what has taken place in recent decades follows from
an ideological premise which dictates, in some degree, the bias of urban
development and planning irrespective of to what extent pragmatic or functional
factors may also obtain. Cities are
never or rarely cut and dried, as they say, but a general bias can usually be
discerned which betrays the extent to which any given city is terrestrial
rather than celestial and to what extent it is terrestrial in this way or that,
depending on the axial integrity of the people concerned. Reaction against radical social democracy can
also take the form, as history has shown, of systematic targeting of urban
accretions, and those who would identify themselves as liberal or social
democratic have not hesitated to strike back and wreak vengeance on their
ideological enemies. But you cannot
simply put a stop to a given ideological predilection by bombing its material
or urban manifestations, since these are the products of that ideological
predilection and in no sense independent or autonomous factors. Ultimately, cities can only be changed after
the people who live in them have undergone an ideological revolution in their
own minds and are ready to accept and endorse a different approach to urban
development.
120. But
some peoples will be more susceptible to such a change than others, and that is
why the Celestial City coupled to anti-Vanity Fair requires the right sort of
precondition in the masses, a precondition which is closer to anti-Mr Worldly
Wise and the Slough of Despond, if these days in their ‘pseudo’ manifestations,
than to anything more given, in freely elliptical and unfreely rectangular
vein, to omega worldly and anti-alphaworldly predilections which, in
paradoxical irony, pave the way for neo-netherworldly and neo-anti-otherworldly
developments the more it strains towards a radically social democratic
absolutism in the name of the People.
121. Thus
I have no doubt that out of the bound ellipses and free rectangles of alpha
worldly and anti-omegaworldly criteria will come the urge towards the free
circles and bound squares of our otherworldly and anti-netherworldly goals
which will constitute the noumenally sensible and anti-noumenally sensual
solution to all that is now bogged down in anti-phenomenal sensibility and
phenomenal sensuality, like anti-Mr Worldly Wise and the Slough of Despond in
their ‘pseudo’ (and therefore quasi-anti-otherworldly and quasi-netherworldly)
manifestations. For it is only in the
free circles of the Celestial City that the quasi-pseudo-meek will find
righteousness and only in the bound squares of anti-Vanity Fair that the
quasi-vain will experience pseudo-justice, to complement, in the
pseudo-cursedness of pseudo-punishment and pseudo-goodness, the blessed
hegemony of grace and wisdom for as long as Eternity can prevail over
Anti-Infinity and lead all that is antimetachemical, anti-upperclass,
antiyin-like, anti-leonine, and anti-spatial from the righteous pastures of
whatever is metaphysical, classless, yang-like, lamb-like, of repetitive time,
and therefore the otherworldly master of an anti-netherworldly complement which
has been identified with the Antidevil and must forever remain in
anti-polyversal subordination to the universality of God.
LONDON 2005 (Revised 2012)
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