101.
However that may be, I concede that reaction to progressive endeavour, whether
that endeavour be false, as in the radical democratic case, or true, as in the
case of radical theocracy of which my own Social Theocracy is arguably a case in
point, does not confine itself to any one axis, and that just as a distinction
between fascism and communism can be elicited in regard to the
state-hegemonic/church-subordinate axis, so a like-distinction can be made with
regard to the church-hegemonic/state-subordinate axis, where a more
church-oriented approach to reaction may well characterize the manner in which
radical progress is opposed, whether in relation to traditional criteria or,
indeed, to something much more contemporary and therefore radically determined
to overhaul the existing church-hegemonic/state-subordinate axis on terms
similar to those described above.
102.
For that is precisely what Social Theocracy must be about if the victims of
pseudo-phenomenal sensuality are to be saved and counter-damned more
efficaciously than would otherwise be possible, thereby being freed from their
own pseudo-worldly shortcomings while simultaneously delivered from the
netherworldly predations and exploitations which constantly rain down upon them
from the state-hegemonic noumenally-sensual secular heights of contemporary
vanity, not least in respect of its celluloid manifestations in a plethora of
so-called 'stars'.
103.
There will be reaction, all kinds of reaction, both within and without, to this
kind of truly progressive endeavour, but it would not typify the generality of
those broadly identifiable with pseudo-phenomenal sensuality so much as vested
interests of one kind or another who would have most to lose in the event of a
majority mandate for religious sovereignty in the paradoxical election which I
have so often described as the gateway to 'Kingdom Come', meaning a society
centred on such a radically theocratic enfranchisement and endowing its
citizens, its saved and counter-damned new righteous, with rights appropriate
to the sovereignty in question, not the least of which would be the right to
religious self-determination in respect of the enhancement of the Self in
proportion to the reduction of the Not-Self, that is, of the gradual
transmutation of the Not-Self, of bodily soma, in relation to the degree of
cyborgization that was being developed in order that the religiously sovereign
might better handle and appreciate such Self-enhancement as the introduction,
among other things, of both hallucinogenic and psychogenic stimulants would
encourage.
104.
For the pseudo-phenomenally sensual are not to be elevated beyond their
pseudo-worldly status merely for the sake of being delivered from their follies
or pseudo-evils in relation to the evils and pseudo-follies raining down on
them from the state-hegemonic freely somatic heights of Devil the Mother and
the Antison of Antigod, not to mention from their sins or pseudo-crimes in
relation to the crimes and pseudo-sins simultaneously raining down on them from
the church-subordinate unfreely psychic heights of the Daughter of the Devil
and Antigod the Antifather, but, important as such deliverance incontestably
is, for the more important and altogether pertinent sake of church-hegemonic
graces and pseudo-punishments, coupled, in state-subordinate vein, to wisdoms
and pseudo-goodnesses which would be their right as religiously sovereign
individuals, a right which guaranteed that the horse was very definitely put
before the cart and that psychic freedom accordingly took precedence over
somatic binding, as God the Father and Heaven the Holy Soul took metaphysical
precedence over the Son of God and the Holy Spirit of Heaven, and, subordinate
to all this, the Antidaughter of the Antidevil and the Unclear Soul of Antihell
took antimetachemical precedence over Antidevil the Antimother and Antihell the
Unclear Spirit, Eternity triumphant over Anti-Infinity for ever more in the
virtuous circle of a noumenal sensibility without peers.
105.
Such a society can be developed and, more importantly, needs to
be developed if salvation and counter-damnation are to become a reality for the
much-preyed-upon pseudo-phenomenally sensual masses, and this whether or not
the said masses understand the full implications of what deliverance from the
pseudo-world and, by implication, from netherworldly predation actually and
literally means - something one cannot envisage in view of their limited
capacities for understanding higher and profounder issues, their sheep-like
status before the intentions and strategies of a shepherd.
106.
Nevertheless the said masses are there to be encouraged to take steps in the
right direction, though, ultimately, everything depends upon 'the above', the
noumenally sensible righteous advocates of 'Kingdom Come' through Social
Theocracy, to effect the overcoming of the pseudo-world and its elevation to
the otherworldly heights which will in due course of eternal unfolding
constitute the ultimate 'Celestial City' and resolution of all evolutionary,
not to mention counter-devolutionary, striving.
107.
The pseudo-phenomenally sensual masses paradoxically elevated in a
pseudo-'Sough of Despond' may or may not be aware of the extent of their
predicament as creatures who are constantly preyed upon and ripped off by the
masters or, more correctly, mistresses of 'Vanity Fair', but however much some
or many of them may be inured to it, victims of habit and long-suffering
privation, the fact of their sorry plight remains, and no 'Slough of Despond',
not even a souped-up Americanized one, can possibly stand tall as an
end-in-itself, worthy of eternal sanction. The pseudo-world, more even
than the world of Catholic convention, is there to be overcome, and it is largely
down to the abilities of those struggling on behalf of the otherworldly
'Celestial City' whether or not success in this matter will be forthcoming.
108.
Thus if this newfangled pseudo-worldliness is not an end-in-itself by dint of
the sensually phenomenal limitations of its ungainly predicament which, quite
apart from inherent deficencies vis-à-vis noumenal sensibility, puts it at the
mercy of the vain, then it is the duty of the righteous to save it from itself
and, in conjunction with state-subordinate counter-damnation, to elevate it
even beyond its Americanized idolatry towards that which is an end-in-itself,
albeit only in relation to the redemption of metaphysical ego in metaphysical
soul via the relevant bound will and spirit of metaphysical soma and, for
females, the redemption of antimetachemical ego in antimetachemical soul via
the bound will and spirit of antimetachemical soma, so that that which is most
subjective in Eternity and anti-objective in Anti-Infinity can prevail as the
rightful goal and destiny of life, gradually drawing all that is
pseudo-phenomenally sensual, whether immediately so or in consequence of a
gradual wheeling around to the requisite axial position of whatever had been
phenomenally sensible and therefore axially contrary to such a sensuality, up
and in to itself, so that, ultimately, nothing but God and the Antidevil,
coupled to Heaven and Antihell, shall prevail, the age in which we exist
demanding a cyborgistic solution to life in relation to the utmost universalization
of global progress.
109.
Frankly, the destiny is inevitable, given the stage of intensely urban
development at which civilization is now at, but it will not be easy or
straightforward, and many will oppose it for reasons best known to
themselves. But it is, for all that, a truly noble and honourable
destiny, the finest destiny anyone could have or ever hope for, and to those
who are destined to become most committed to struggling on its behalf, victory
is just a matter of time, since time is of the essence of Eternity, just as
antispace is correlatively germane to the anti-appearance of Anti-Infinity, its
female counterpart.
110.
And in this ultimate context of salvation and counter-damnation for each gender
it will not be the proverbial cart that is put before the horse, like bound
soma before and even to the effective exclusion of free psyche, but the horse,
the psyche which 'calls the shots' and makes possible the subsequent
development of the cart. Such a 'horse' is of course godly, and more specifically
it is of God the Father, whose Word is the Beginning of noumenal sensibility in
its psychically free metaphysical manifestation, and never more so than when
presented in a certain ethereal way through a certain type of typeface with the
aid of a certain medium which it is not necessary to specify here, though the
reader who is habituated to dealing with universal media may have a fair idea
as to what I am alluding.
111.
Thus the egoistic manifestation of this stage of God the Father, which is
beyond anything to be found, in noumenal sensibility, in the Cosmos or in
nature or in mankind, is commensurate with a Messianic destiny that is more
than and distinct from a concept of Redeemer owing much, in Christian fashion,
to the notion of a Second Coming, valuable, up to a point, as that indubitably
is and, for certain people, must remain. But with such a notion, such an
expectation, one always runs the risk of putting the cart before the horse,
since Christianity has always shown a woeful lack of true metaphysical insight,
and it is not reasonable or indeed logical that an embodiment of bound soma, no
matter how post-resurrectional and effectively post-crucifixional, should
precede a representative or paradigm of free psyche. Psyche precedes soma
on the male side of life, whether in terms of physical males or of metaphysical
males, the former of whom could be said, with relativistic reservations, to
have been fashioned in the image of the latter, although gender parallelism, in
this respect, does not, contrary to conventional assumptions, presuppose any
creative or maker-like connections which might, somewhat implausibly, saddle
the godly with responsibility for the manly, contrary to the essential ethos of
the godly to be true to itself and get on with its own redemption in the
sacrifice of ego to soul.
112.
Neither, on the other side of the gender fence, would it be logically sound to
impute the creation of woman to the devilish, of chemical females to
metachemical females, just because both class manifestations, if you like, of
female share a common gender actuality in relation to the precedence of psyche
by soma and thus, contrary to the male, of the proverbial horse by the
proverbial cart, a fact which, when females are freely and unfreely dominant
over society in state-hegemonic vein, goes not a little way to establishing the
male willingness, whether with reluctance or compliance, to identify with the
cart more than the horse, even to the exclusion or, at the very least,
marginalization of the latter.
113.
But putting an emphasis upon the Son at the expense of the Father is a
dangerous and self-defeating game, as would be an emphasis upon the Daughter at
the expense of the Mother where female criteria were concerned, even though, in
the gender tug-of-war, such a transvaluated emphasis, germane to subordinate
female sensibility, is very much desirable from a male point of view, since it
guarantees the freedom of the Father to utilize the Son in the name of free
psyche, thereby ensuring that, contrary to anything physical and subject to
antichemical subversion at the behest of an overall metachemical hegemony over
antimetaphysics, the horse actually precedes the cart, and the Truth of God the
Father accordingly counts for more, in the overall metaphysical set-up, than
the truthful approach to Beauty of the Son of God, never mind the joyful
approach to Love of the Holy Spirit of Heaven whose fate is to remain
somatically subordinate to the Joy of Heaven the Holy Soul.
114.
Yet even Catholics do not really understand or approach God the Father in this
psychically elevated sense, for a post-resurrectional Christ 'On High', the
fount of subsequent return in the guise of the Second Coming, is still, with
its linear and personal traditions, somewhat more representative, as Son, of
bound soma than of free psyche, and the Father upon whose right-hand side He
sits is less the Father of metaphysical psyche overhead anything somatically
bound in metaphysics than some anterior and effectively linear alpha-based
figure who, unlike his Old Testament counterpart, hierarchically figures under
the so-called Risen Virgin and contrary to the so-called Sacred Heart of the
Risen Christ in what, again hierarchically, becomes the Catholic form of
perpendicular triangularity as something adjacent to rank-and-file verbal
absolution for penitential contrition in what, in the past, I have tended,
rather generously, to describe as an implicit transcendentalism, but which,
while being noumenally sensible, is less properly metaphysical than
antimetachemical, as confirmed by the notion of the Sacred Heart of the Risen
Christ, the heart being germane to metachemical sensibility and thus to the
sphere, in connection with the blood, of Antidevil the Antimother and Antihell
the Unclear Spirit, neither of which manifestations of bound soma have anything
to do with metaphysics, and both of which, when metaphysics is demonstrably
lacking from the overall noumenally sensible context, can all too easily get
roped-in to perpendicular triangularity in the manner described, forming a
sensible, albeit psychically truncated, antimetachemical counterpart to
sensually metachemical and antimetaphysical postulates, of which the so-called
Risen Virgin (a noumenally objective vacuum!) and the so-called Father (who is
not metaphysically sensible) are Catholic cases in point, whether in terms of a
sensually-oriented decadence or simply in heathenistic parallel with the Church
Hierarchy and its aside-like anterior existence to anything noumenally sensible,
no matter how imperfectly so.
115. And, believe me, Catholic noumenal sensibility
is demonstrably imperfect! For anything properly metaphysical could not
be described, antimetachemically, in terms of the Sacred Heart ... but,
rather, in terms of the Sacred Lungs of the Risen Christ, and that, more
germane to metaphysical resurrection of a male figure, could never be roped-in
to perpendicular triangularity, for the simple reason that when you have the
bound will and, as regards the breath, the bound spirit of metaphysical soma,
you will also find the free ego and the free soul of metaphysical psyche
directing procedures from transcendently above in the interests of the
redemption and, in some sense, resurrection of the ego in the soul, as of God
the Father in Heaven the Holy Soul via utilization of the Son of God, which is
what the bound will of 'Sacred Lungs' amounts to, and the Holy Spirit of
Heaven, which is what the bound spirit of what might be called 'Sacred Breath'
amounts to, and then only in connection, it goes without saying, with
transcendental meditation, the human approach to transcendentalism and idealism
within metaphysics generally.
116.
But where is the official and regular transcendental meditation in
Catholicism? Where is the sense that such a godly procedure is the
noumenally sensible norm, commonly accepted by all? Where the absence of
triangular hierarchy by dint of such a norm actually obtaining and ensuring
that antimetachemistry becomes a part of its orbit, not somatically vulnerable,
for want of the possibility of deferring to a metaphysical hegemony, to being
picked off and subordinated to a metachemical-over-antimetaphysical hegemony in
noumenal sensuality that, in some sense, mirrors, if distortedly, what more
properly appertains to the Old Testament? It doesn't exist. And
that is why a sense of God the Father returning as the epitome of free psyche
doesn't exist as a Catholic expectation, but is eclipsed by a figure too long
associated with bound soma and thus, as far as noumenal sensibility is
concerned, by something which, lacking metaphysical deference or even reality,
can be subsumed, as Sacred Heart ..., into a context dominated not even by a
false, and alpha-creative Father, but by the Catholic version of Devil the
Mother, namely the Risen Virgin, whose position is almost, though not quite,
uniquely hegemonic in openly female terms, even if, unlike its Old Testament
counterpart, such a hegemony is not generally credited with godly standing by
dint of the significance attaching, in this respect, to the so-called Father.
117.
But there is also another, and more contemporary, manifestation of
perpendicular triangularity which, like its Old Testament counterpart, more
openly has a male 'fall guy' under a female hegemony, and that is the American
cyborgistic retort to Catholic antihumanism, which brings triangularity to the
cutting edge of secular vanity less in relation to symbolic analogues for eyes,
ears, and heart, in New Testament-like fashion, than of such analogues for
cameras, microphones, and pacemakers, which somewhat leave New Testament
criteria in their secular wake, just as the Risen Virgin, the Father, and the
Sacred Heart of the Risen Christ left Old Testament criteria in their Christian
wake, as mankind or, in this case, Catholic antimankind put nature and the
Cosmos effectively behind it and, together with that, the anterior kinds of
perpendicular triangles which owe more to Jehovah over Satan and Saul over
David, not to mention some antimetachemical adjunct to each which may well have
more to do with Islam than with Judaism, even though, in all cases, Devil the
Mother is still hyped as God and the Antison of Antigod devaluated or belittled
as devil.
118.
Which, as noted above, is almost, though not quite, the American position by
dint of the considerable overlap with more genuinely noumenal criteria which
gets in behind the contemporary mode of noumenal sensuality and makes America
more prone, like Anglicanism in Britain, to Old Testament criteria - as,
classically, in the case of the Jehovah Witnesses - than to anything one would
more puritanically associate with the New Testament. But these triangles
are to some extent superimposed one upon the other, whether they appertain to
the Cosmos, to nature, to mankind or, more correctly, Catholic antimankind or
indeed, in the case of America, to cyborgkind and the general cyborgization of
life which the utilization of cameras and microphones, whether used for bugging
or otherwise, and other such mechanistic devices surely signifies.
119.
Be that as it may, none of these triangles, whether conceiving of the Father in
relation to the metachemical hegemony or in relation to an effectively
subordinate antimetaphysics, has anything to do with the Father in the sense of
God the Father as the metaphysically psychic aspect of noumenal sensibility,
and it is no small wonder that historically the cosmic and natural and, where
the practitioners of Transcendental Meditation are concerned, antihuman
manifestations of godliness have existed in the shadow of their alpha-based
counterparts, almost as though they were 'beyond the pale' and really not to be
taken seriously from a mainstream point of view, a point of view that, in the
case of mankind, tends rather to favour the Son of Man when it is not besotted,
in antichemical fashion, by Antiwoman the Antimother, as the just retort to
anything noumenally sensual in Anglican fashion, where Devil the Mother hyped
as God and the Antison of Antigod defamed as devil tends, despite such New
Testament connections as even Anglicanism allows, to follow an Old Testament
pattern, almost as though in a retreat from Catholic Hierarchy towards
something, whether in nature or the Cosmos, more fundamentally Judaic, and thus
identifying God with a metachemical First Mover that ensures that a female
dominion of society will be the inevitable result.
120.
And such a result, it has to be said, is not alien to contemporary America,
which drags everything, even Puritanism, back and up towards noumenal
sensuality in such fashion that the Old Testament tends to take precedence over
the New, and values that are euphemistically described as 'fundamentalist'
accordingly dictate the attitude of America both to religion and to life in
general. Perhaps that is inevitable in view of the Native American
traditions and of the importance attaching to the Jewish input as a civilized
noumenally sensual wedge in between such traditions and, with due respect to
Afro-Americans, the mainly European descendants from Christian settlers and
migrants to the New World.
121.
But there are other factors at work too, including a tendency to exclude
Catholic criteria, and therefore Catholics, from mainstream political
responsibility, the one Catholic President to-date, viz. Kennedy, having been
assassinated and therefore removed from office as though no more than a
hiccough in the Protestant body-politic which ensures that America remains,
like Britain, axially state-hegemonic and therefore characterized by soma over
psyche, the very same mainstream bias that, in Britain, ensures that no
Catholic can ascend the throne from fear that harm should be done to the
state-hegemonic/church-subordinate axis that, contrary to America, descends from
pseudo-noumenal sensuality to phenomenal sensibility and thus, despite attempts
which representatives of British tradition might make to cosy up to their
American counterparts, pulls in the opposite direction, if anything, to
America, and so much so that were either country disposed to the extremes of
their particular axis Britain would be pro-Communist and America pro-Fascist,
if not literally Communist and Fascist respectively.
122.
But that is most unlikely ever to be the case, and we may regard the dualistic
or polar aspect of each country's axial integrity as being responsible, in no
small degree, for keeping them liberal in their respective ways - Britain
democratically thanks to a well-entrenched autocratic tradition in
pseudo-noumenal sensuality, and America autocratically thanks to a
well-entrenched democratic tradition in pseudo-phenomenal sensibility.
Therefore relative stability is more or less guaranteed, although the fact that
each country tends in opposite directions goes some way, I believe, to
explaining why the Anglo-American partnership, the so-called 'special
relationship', is so important, since it establishes and enhances a sort of
mutual stability between the antithetical approaches to state-hegemonic
criteria which either country on its own would manifestly lack, with
consequences, these days more than ever, for the growth of political extremism
to extents which might well undermine each country's liberal status quo.
Consequently
123.
But I am not, as the reader may have surmised, an apologist of Anglo-American
values and the state-hegemonic axis which ensures that liberal freedom from
either autocratic or democratic, fascist or communist, totalitarianism, valid
though it is in this respect, is firmly anchored to either free soma or bound
soma, with but a correlative bound psyche and free psyche the
church-subordinate complements, and so much so that the concept 'mental' is
less likely to signify a psychic bias than to act as a denigration of such a
bias, making it seem as though anything markedly psychically free - and thus
godly in metaphysical truth - was a threat and danger to a world or system rooted,
if not centred, in physical freedom, using the term 'physical' in the most
generally somatic sense.
124.
But psychic freedom of a metaphysical order is precisely what is commensurate
with the ultimate freedom, with freedom, more specifically, from psychic
binding and, indirectly, somatic freedom of an antiphysical order, the latter
of which, according with the foolish complement of sin (or a consciousness of
the folly of such free soma), is ever vulnerable, together with the pseudo-evil
complement of pseudo-crime of its chemical counterpart, to being exploited by
the even freer modes of soma so dear to the metachemical and antimetaphysical
aspects, in noumenal sensuality, of the state-hegemonic axis of which Britain
and America, in their opposite ways, are principal exponents in the modern
world.
125.
Thus the pseudo-phenomenally sensual, as I have called the contemporary
embodiments of chemical and antiphysical free soma and bound psyche, are ever
at the mercy of that freer soma which, whether evil in metachemistry or
pseudo-foolish in antimetaphysics, constantly preys upon them and exploits
their somatic weakness to its own predatory advantage, becoming ever more
powerful and immorally influential as it rips them off and nourishes itself on
their gullibility, their helplessness, their ignorance, their paradoxical
thirst for elevation above their lowly status in a seemingly godforsaken world
which the traditional religious structure is unable to ameliorate, try as it
might, when it is manifestly in the grip of a pseudo-noumenally sensible - and
quasi-phenomenally sensible - integrity which, whilst arguably still sufficient
to that dwindling number of rurally-backward genuine meek who still find
encouragement in the New Testament, is of scant relevance to the ever-growing
numbers of urban pseudo-meek or, more correctly, quasi-pseudo-meek whose
Americanized fate it is to exist in a sort of worldly limbo that is neither
saveable nor counter-damnable but all-too-vulnerable, for want of genuine
noumenal sensibility 'On High', to the kinds of Hollywood-inspired
exploitations which no Catholic priest, no matter how well-intentioned, can do
anything to prevent.
