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NO
MAN-OEUVRE
On
the
Highway of Truth
Aphoristic
Philosophy
Copyright
©
2011 John
O'Loughlin
______________
CONTENTS
Aphs.
1–104
_____________
1. It
could be said that supreme being, affiliated to God as the joyous
condition of
Heaven, proceeds from its least evolved manifestation in the
metaphysically
sensible aspect of the Cosmos, viz. the sphere of Saturn or some such
gaseous
planet with halo-like rings, to its less (relative to least) evolved
manifestation in the sensibly metaphysical aspect of mundane nature,
viz. the
sphere of winged seed-pods on certain tall trees, and thence, with a
subjective
inner twist of male hegemony, from its more (relative to most) evolved
manifestation in the metaphysically sensible aspect of mankind, viz.
the sphere
of transcendental meditation and hence
of meditators, to its most evolved
manifestation in
the coming sensibly metaphysical aspect of the Cyborg,
when
some
synthetically artificial equivalent of transcendental meditation
becomes the blissful vindication of Truth in relation to 'Kingdom
Come', and
thus to the per
se manifestation
of God.
2. For
God and Heaven are two sides of the same coin, the coin of selfhood in
metaphysical sensibility, whether that selfhood be cosmic, mundane,
human, or
so sensibly post-human as to be properly cyborg,
and
it
is my belief that God and Heaven evolve from their least true/joyful
manifestations in the Cosmos to their most true/joyful manifestations
in the Cyborg via their less (relative to
least) true/joyful
manifestations in nature and their more (relative to most) true/joyful
manifestations in mankind.
3. There
is in all four elemental contexts of life, which broadly parallel
fire-water-vegetation-air, much else besides the godly - namely that
which
pertains to the Devil, to woman, and to man, as well as, in
subordination to
each of these, to what pertains to Antigod,
to
antiman, and to antiwoman,
as
well,
of course, as to the Antidevil.
4. Thus
there is Devil the Mother in metachemical
sensuality
in all four elemental contexts, from what could be called the least
devolved
manifestation of ugliness in the Cosmos to its most devolved
manifestation in
the Cyborg via its less (relative to
least) and more
(relative to most) devolved manifestations in nature and mankind,
coupled to
which there will, of course, be correlative manifestations of Hell in
which
hatred is the clear spiritual and/or emotional complement to the
criminal
ugliness, in primal doing, of Devil the Mother.
5. But
there is also the Antison of Antigod
in metaphysical sensuality in all four elemental contexts, from what
could be
called the most counter-evolved or, rather (with somatic emphasis under
a
female hegemony), least devolved manifestation of illusion in the
Cosmos to its
most devolved manifestation in the Cyborg via its less (relative to least) and more
(relative
to most) devolved manifestations in nature and mankind, coupled to
which there
will, of course, be correlative manifestations of Antiheaven
in which woe is the unholy spiritual and/or emotional complement to the
sinful
illusoriness, in primal antidoing, of the Antison of Antigod.
6. Yet
there is also Woman the Mother in chemical sensuality in all four
elemental
contexts, from what could be called the least devolved manifestation of
weakness
in nature to its most devolved manifestation in mankind via its less
(relative
to least) and more (relative to most) devolved manifestations in the
Cosmos and
the Cyborg, coupled to which there will,
of course,
be correlative manifestations of purgatory in which humility is the
clear
spiritual and/or emotional complement to the criminal weakness, in
primal
giving, of Woman the Mother.
7. And
there is also the Antison of Antiman
in physical sensuality in all four elemental contexts, from what could
be called
the most-counter evolved or, rather (with somatic emphasis under a
female
hegemony), least devolved manifestation of ignorance in nature to its
most
devolved manifestation in mankind via its more (relative to most) and
less
(relative to least) devolved manifestations in the Cyborg
and the Cosmos, coupled to which there will, of course, be correlative
manifestations of the anti-earth in which pain is the unholy spiritual
and/or
emotional complement to the sinful ignorance, in primal antigiving,
of the Antison of Antiman.
8. Then,
too, there is also Man the Father in physical sensibility in all four
elemental
contexts, from what could be called the least evolved manifestation of
knowledge in nature to its most evolved manifestation in mankind via
its less
(relative to least) and more (relative to most) evolved manifestations
in the
Cosmos and the Cyborg, coupled to which
there will,
of course, be correlative manifestations of the earth (in the religious
sense)
in which pleasure is the holy spiritual and/or emotional
complement to the graceful knowledge, in
supreme taking, of Man the Father.
9. But
there is also the Antidaughter of Antiwoman
in chemical sensibility in all four elemental contexts, from what could
be
called the most counter-devolved or, rather (with psychic emphasis
under a male
hegemony), least evolved manifestation of strength in nature to its
most
evolved manifestation in mankind via its less (relative to least) and
more
(relative to most) evolved manifestations in the Cosmos and the Cyborg, coupled to which there will, of course,
be
correlative manifestations of antipurgatory
in which
pride is the unclear spiritual and/or emotional complement to the
punishing
strength, in supreme antitaking, of the Antidaughter of Antiwoman.
10. But
there is also, as we have seen, God the Father in metaphysical
sensibility in
all four elemental contexts, from what could be called the least
evolved
manifestation of Truth in the Cosmos to its most evolved manifestation
in the Cyborg via its less (relative to
least) and more (relative
to most) evolved manifestations in nature and mankind, coupled to which
there
will, of course, be correlative manifestations of Heaven in which joy
is the
holy spiritual and/or emotional complement to the graceful truth, in
supreme
being, of God the Father.
11. And,
last but hardly least, there is also the Antidaughter
of the Antidevil in metachemical
sensibility in all four elemental contexts, from what could be called
the most
counter-devolved or, rather (with psychic emphasis under a male
hegemony),
least evolved manifestation of Beauty in the Cosmos to its most evolved
manifestation in the Cyborg via its less
(relative to
least) and more (relative to most) evolved manifestations in nature and
mankind, coupled to which there will, of course, be correlative
manifestations
of Antihell in which love is the unclear
spiritual
and/or emotional complement to the punishing beauty, in supreme antibeing, of the Antidaughter
of
the Antidevil.
12. The
corollary of Devil the Mother is the Daughter of the Devil, which is as
primary
bound psyche to primary free soma in metachemical
sensuality, and the subordinate corollary of the Antison
of Antigod is Antigod
the Antifather, which is as secondary
bound psyche to secondary
free soma in metaphysical sensuality, the consequence of a diabolic
female
hegemony - in which soma precedes and predominates over psyche on the
absolute
terms of most particles/least wavicles -
being the
unholy upending of male gender reality in terms of a somatic emphasis
in which
the Antison of Antigod
takes precedence over Antigod the Antifather
which, as bound metaphysical psyche, can only foolishly acquiesce, from
the
standpoint of falsity, in the illusory sinfulness of free metaphysical
soma on
the paradoxical terms of a false approach to ugliness.
13. Likewise
the corollary of Woman the Mother is the Daughter of Woman, which is as
primary
bound psyche to primary free soma in chemical sensuality, and the
subordinate
corollary of the Antison of Antiman
is Antiman the Antifather,
which
is
as secondary bound psyche to secondary free soma in physical
sensuality, the consequence of a feminine female hegemony - in which
soma
precedes and predominates over psyche on the relative terms of more
(relative
to most) particles/less (relative to least) wavicles
- being the unholy upending of male gender reality in terms of a
somatic
emphasis in which the Antison of Antiman
takes precedence over Antiman the Antifather
which, as bound physical psyche, can only foolishly acquiesce, from the
standpoint of ignorance, in the illusory sinfulness of free physical
soma on
the paradoxical terms of an ignorant approach to weakness.
14. Contrariwise
the corollary of Man the Father is the Son of Man, which is as primary
bound
soma to primary free psyche in physical sensibility, and the
subordinate
corollary of the Antidaughter of Antiwoman
is Antiwoman the Antimother,
which
is
as secondary bound soma to secondary free psyche in chemical
sensibility, the consequence of a masculine male hegemony - in which
psyche
precedes and predominates over soma on the relative terms of more
(relative to
most) wavicles/less (relative to least)
particles -
being the unclear upending of female gender reality in terms of a
psychic
emphasis in which the Antidaughter of Antiwoman takes precedence over Antiwoman
the Antimother which, as bound chemical
soma, can
only modestly acquiesce, from the standpoint of strength, in the
punishing
grace of free chemical psyche on the paradoxical terms of a strong
approach to
knowledge.
15. Similarly,
the corollary of God the Father is the Son of God, which is as primary
bound
soma to primary free psyche in metaphysical sensibility, and the
subordinate
corollary of the Antidaughter of the Antidevil is Antidevil
the Antimother, which is as secondary
bound soma to secondary
free psyche in metachemical sensibility,
the
consequence of a divine male hegemony - in which psyche precedes and
predominates over soma on the absolute terms of most wavicles/least
particles - being the unclear upending of female gender reality in
terms of a
psychic emphasis in which the Antidaughter
of the Antidevil takes precedence over Antidevil
the Antimother which, as bound metachemical
soma, can only modestly acquiesce, from the standpoint of beauty, in
the punishing
grace of free metachemical psyche on the
paradoxical
terms of a beautiful approach to truth.
16. Just
as the citing of the Son of God in the quasi-supreme doing of sensibly
metaphysical soma, which is a corresponding order of wilful or, rather,
instinctual
not-self, precludes the possibility of there ever being God the Son,
insofar as
God can only pertain to the self intellectually (consciously) in terms
of the
supreme taking of sensibly metaphysical psyche, which is truth, so the
citing
of the Son of Man in the quasi-supreme doing of sensibly physical soma,
which
is a corresponding order of instinctual not-self, precludes the
possibility of
there ever being Man the Son, insofar as man can only pertain to the
self
intellectually (consciously) in terms of the supreme taking of sensibly
physical psyche, which is knowledge.
17. Therefore
there is neither God the Son nor Man the Son, but simply the Son of God
in the
quasi-supreme doing of sensibly metaphysical soma and the Son of Man in
the
quasi-supreme doing of sensibly physical soma, the former subordinate,
in
metaphysically somatic binding, to the free metaphysical psyche of God
the
Father, the latter subordinate, in physically somatic binding, to the
free
physical psyche of Man the Father, both of which orders of father have
reference, in the taking of their intellectuality relative to mankind,
to the
male brain stem.
18. Just
as the citing of the Holy Spirit of Heaven in the quasi-supreme giving
of
sensibly metaphysical soma, which is a corresponding order of spiritual
not-self, precludes the possibility of there ever being Heaven the Holy
Spirit,
insofar as Heaven can only pertain to the self soulfully
(subconsciously) in
terms of the supreme being of sensibly metaphysical psyche, which is
joy, so the
citing of the Holy Spirit of Earth in the quasi-supreme giving of
sensibly
physical soma, which is a corresponding order of spiritual not-self,
precludes
the possibility of there ever being Earth the Holy Spirit, insofar as
the earth
can only pertain to the self soulfully (subconsciously) in terms of the
supreme
being of sensibly physical psyche, which is pleasure.
19. Therefore
there is neither Heaven the Holy Spirit nor Earth the Holy Spirit, but
simply the
Holy Spirit of Heaven in the quasi-supreme giving of sensibly
metaphysical soma
and the Holy Spirit of Earth in the quasi-supreme giving of sensibly
physical
soma, the former subordinate, in metaphysically somatic binding, to the
free
metaphysical psyche of Heaven the Holy Soul, the latter subordinate, in
physically somatic binding, to the free physical psyche of Earth the
Holy Soul,
both of which orders of soul have reference, in the being of their
emotionality
relative to mankind, to the male spinal cord.
20. Conversely,
just as the citing of the Antison of Antigod in the primal
antidoing of sensually metaphysical
soma,
which is a corresponding order of wilful or, rather, instinctual
not-self,
precludes the possibility of there ever being Antigod
the Antison, insofar as Antigod
can only pertain to the self super-intellectually (superconsciously)
in
terms
of the quasi-primal taking of sensually metaphysical psyche,
which is
illusion, so the citing of the Antison of Antiman in the primal antidoing
of sensually physical soma, which is a corresponding order of
instinctual
not-self, precludes the possibility of there ever being Antiman
the Antison, insofar as antiman
can only pertain to the self super-intellectually (superconsciously)
in
terms
of the quasi-primal taking of sensually physical psyche, which is
ignorance.
21. Therefore
there is neither Antigod the Antison
nor Antiman the Antison,
but
simply
the Antison of Antigod
in the primal antidoing of sensually
metaphysical
soma and the Antison of Antiman
in the primal antidoing of sensually
physical soma,
the former insubordinate, in metaphysically somatic freedom, to the
bound
metaphysical psyche of Antigod the Antifather, the latter insubordinate, in
physically somatic
freedom, to the bound physical psyche of Antiman
the Antifather, both of which orders of antifather
have reference, in the antitaking of their
anti-intellectuality relative to mankind, to the male brain stem.
22. Just
as the citing of the Unholy Spirit of Antiheaven
in
the primal antigiving of sensually
metaphysical soma,
which is a corresponding order of antispiritual
not-self, precludes the possibility of there ever being Antiheaven
the Unholy Spirit, insofar as Antiheaven
can only
pertain to the self unsoulfully
(unconsciously) in
terms of the quasi-primal antibeing of
sensually
metaphysical psyche, which is woe, so the citing of the Unholy Spirit
of
Anti-earth in the primal antigiving of
sensually
physical soma, which is a corresponding order of antispiritual
not-self, precludes the possibility of there ever being Anti-earth the
Unholy
Spirit, insofar as anti-earth can only pertain to the self unsoulfully
(unconsciously) in terms of the quasi-primal antibeing
of sensually physical psyche, which is pain.
23. Therefore
there is neither Antiheaven the Unholy
Spirit nor
Anti-earth the Unholy Spirit, but simply the Unholy Spirit of Antiheaven in the primal antigiving
of sensually metaphysical soma and the Unholy Spirit of Anti-earth in
the
primal antigiving of sensually physical
soma, the former
insubordinate, in metaphysically somatic freedom, to the bound
metaphysical
psyche of Antiheaven the Unholy Soul, the
latter
insubordinate, in physically somatic freedom, to the bound physical
psyche of
Anti-earth the Unholy Soul, both of which orders of unholy soul have
reference,
in the antibeing of their
anti-emotionality relative
to mankind, to the male spinal cord.
24. Correlatively,
just as the citing of Devil the Mother in the primal doing of sensually
metachemical soma, which is a corresponding
order of wilful
or, rather, instinctual not-self, precludes the possibility of there
ever being
Devil the Daughter, insofar as the Devil can only pertain to the
not-self
instinctually (unnaturally) in terms of
the primal
doing of sensually metachemical soma,
which is
ugliness, so the citing of Woman the Mother in the primal doing of
sensually
chemical soma, which is a corresponding order of instinctual not-self,
precludes the possibility of there ever being Woman the Daughter,
insofar as
woman can only pertain to the not-self instinctually (unnaturally) in
terms of
the primal doing of sensually chemical soma, which is weakness.
25. Therefore
there is neither Devil the Daughter nor Woman the Daughter, but simply
the
Daughter of the Devil in the quasi-primal taking of sensually metachemical psyche and the Daughter of Woman in
the
quasi-primal taking of sensually chemical psyche, the former
subordinate, in metachemically psychic
binding, to the free metachemical soma of
Devil the Mother, the latter subordinate,
in chemically psychic binding, to the free chemical soma of Woman the
Mother,
both of which orders of mother have reference, in the doing of their instinctuality relative to mankind, to the
female not-self.
26. Correlatively,
just as the citing of Hell the Clear Spirit in the primal
giving of sensually metachemical
soma, which is a corresponding order of spiritual not-self, precludes
the
possibility of there ever being Hell the Clear Soul, insofar as Hell
can only
pertain to the not-self spiritually (supernaturally)
in
terms
of the primal giving of sensually metachemical
soma, which is hatred, so the citing of Purgatory the Clear Spirit in
the
primal giving of sensually chemical soma, which is a corresponding
order of
spiritual not-self, precludes the possibility of there ever being
Purgatory the
Clear Soul, insofar as purgatory can only pertain to the not-self
spiritually
(supernaturally) in terms of the primal giving of sensually chemical
soma,
which is humility, if not humiliation.
27. Therefore
there is neither Hell the Clear Soul nor Purgatory the Clear Soul, but
simply
the Clear Soul of Hell in the quasi-primal being of sensually metachemical psyche and the Clear Soul of
Purgatory in the
quasi-primal being of sensually chemical psyche, the former
subordinate, in metachemically psychic
binding, to the free metachemical soma of
Hell the Clear Spirit, the latter
subordinate, in chemically psychic binding, to the free chemical soma
of
Purgatory the Clear Spirit, both of which orders of spirit have
reference, in
the giving of their spirituality relative to mankind, to the female
not-self.
28. Conversely,
just as the citing of the Antidaughter of
the Antidevil in the supreme antitaking
of sensibly metachemical psyche, which is
a
corresponding order of intellectual (conscious) self, precludes the
possibility
of there ever being Antidevil the Antidaughter,
insofar as the Antidevil can only pertain
to the
not-self instinctively (naturally) in terms of the quasi-supreme antidoing of sensibly metachemical
soma, which is beauty, so the citing of the Antidaughter
of Antiwoman in the supreme
antitaking of
sensibly chemical psyche, which is a corresponding order of
intellectual
(conscious) self, precludes the possibility of there ever being Antidaughter the Antiwoman,
insofar
as
antiwoman can only pertain to the
not-self
instinctively (naturally) in terms of the quasi-supreme antidoing
of sensibly chemical soma, which is strength.
29. Therefore
there is neither Antidevil the Antidaughter
nor Antiwoman the Antidaughter,
but
simply
the Antidaughter of the Antidevil in the supreme antitaking
of sensibly metachemical psyche and the Antidaughter of Antiwoman
in the
supreme antitaking of sensibly chemical
psyche, the
former insubordinate, in metachemically
psychic freedom, to the bound metachemical
soma of Antidevil the Antimother,
the
latter
insubordinate, in chemically psychic freedom, to the bound
chemical
soma of Antiwoman the Antimother,
both
of
which orders of antimother have
reference, in
the antidoing of their anti-instinctuality
relative to mankind, to the female not-self.
30. Just
as the citing of Antihell the Unclear
Spirit in the
quasi-supreme antigiving of sensibly metachemical soma, which is a corresponding
order of antispiritual not-self, precludes
the possibility of there
ever being Antihell the Unclear Soul,
insofar as Antihell can only pertain to
the not-self antispiritually
(anti-supernaturally) in terms of the
quasi-supreme antigiving of sensibly metachemical soma, which is love, so the citing
of Antipurgatory the Unclear Spirit in the
quasi-supreme antigiving of sensibly
chemical soma, which is a
corresponding order of antispiritual
not-self,
precludes the possibility of there ever being Antipurgatory
the Unclear Soul, insofar as antipurgatory
can only
pertain to the not-self antispiritually
(anti-supernaturally) in terms of the quasi-supreme antigiving
of sensibly chemical soma, which is pride.
31. Therefore
there is neither Antihell the Unclear Soul
nor Antipurgatory the
Unclear
Soul,
but simply the Unclear Soul of Antihell
in the supreme antibeing of sensibly metachemical psyche and the Unclear Soul of Antipurgatory in the supreme antibeing
of sensibly chemical psyche, the former insubordinate, in metachemically
psychic freedom, to the bound metachemical
soma of Antihell the Unclear Spirit, the
latter insubordinate, in
chemically psychic freedom, to the bound chemical soma of Antipurgatory
the Unclear Spirit, both of which orders of unclear spirit have
reference, in
the antigiving of their antispirituality
relative to mankind, to the female not-self.
32. Suffice
it to say that where there is primal doing in the guise of Devil the
Mother
there will be primal giving in the guise of Hell the Clear Spirit, and
both of
these manifestations of metachemically
free soma will
condition the prevalence, in bound metachemical
psyche, of quasi-primal taking in the guise of the Daughter of the
Devil and
quasi-primal being in the guise of the Clear Soul of Hell, unnatural
will
conditioning subconscious soul unconsciously and supernatural spirit
conditioning conscious ego superconsciously,
so
that
Devil the Mother effectively conditions the Clear Soul of Hell and Hell
the
Clear Spirit effectively conditions the Daughter of the Devil.
33. Correlatively
where, under a metachemical female
hegemony, there is
quasi-primal antitaking in the guise of Antigod the Antifather
there will
be quasi-primal antibeing in the guise of Antiheaven the Unholy Soul, and both of these
manifestations of metaphysically bound psyche will condition the
prevalence, in
free metaphysical soma, of primal antidoing
in the
guise of the Antison of Antigod
and primal antigiving in the guise of the
Unholy
Spirit of Antiheaven,
unconsciously-subverted soul
conditioning natural will unnaturally and superconsciously-subverted
ego
conditioning
subnatural spirit
supernaturally, so
that Antigod the Antifather
effectively conditions the Unholy Spirit of Antiheaven
and Antiheaven the Unholy Soul effectively
conditions
the Antison of Antigod.
34. Likewise,
where there is primal doing in the guise of Woman the Mother there will
be
primal giving in the guise of Purgatory the Clear Spirit, and both of
these
manifestations of chemically free soma will condition the prevalence,
in bound
chemical psyche, of quasi-primal taking in the guise of the Daughter of
Woman
and quasi-primal being in the guise of the Clear Soul of Purgatory,
unnatural
will conditioning subconscious soul unconsciously and supernatural
spirit
conditioning conscious ego superconsciously,
so
that
Woman the Mother effectively conditions the Clear Soul of Purgatory and
Purgatory the Clear Spirit effectively conditions the Daughter of Woman.
35. Correlatively
where, under a chemical female hegemony, there is quasi-primal antitaking in the guise of Antiman
the Antifather there will be quasi-primal antibeing in the guise of Anti-earth the Unholy
Soul, and
both of these manifestations of physically bound psyche will condition
the
prevalence, in free physical soma, of primal antidoing
in the guise of the Antison of Antiman
and primal antigiving in the guise of the
Unholy
Spirit of Anti-earth, unconsciously-subverted soul conditioning natural
will
unnaturally and superconsciously-subverted
ego
conditioning subnatural
spirit supernaturally, so that Antiman
the Antifather
effectively conditions the Unholy Spirit of Anti-earth and Anti-earth
the
Unholy Soul effectively conditions the Antison
of Antiman.
36. However,
where there is supreme taking in the guise of Man the Father there will
be
supreme being in the guise of Earth the Holy Soul, and both of these
manifestations of physically free psyche will condition the prevalence,
in
bound physical soma, of quasi-supreme doing in the guise of the Son of
Man and
quasi-supreme giving in the guise of the Holy Spirit of Earth,
conscious ego
conditioning unnatural will naturally and subconscious soul
conditioning
supernatural spirit subnaturally, so that
Man the
Father effectively conditions the Son of Man and Earth the Holy Soul
effectively conditions the Holy Spirit of Earth.
37. Correlatively
where, under a physical male hegemony, there is quasi-supreme antidoing in the guise of Antiwoman
the Antimother there will be quasi-supreme
antigiving in the guise of Antipurgatory
the Unclear Spirit, and both of these manifestations of chemically
bound soma
will condition the prevalence, in free chemical psyche, of supreme antitaking in the guise of the Antidaughter
of Antiwoman and supreme antibeing
in the guise of the Unclear Soul of Antipurgatory,
naturally-subverted
will
conditioning superconscious
ego consciously and subnaturally-subverted
spirit
conditioning unconscious soul subconsciously, so that Antiwoman
the Antimother effectively conditions the Antidaughter of Antiwoman
and Antipurgatory the Unclear Spirit
effectively conditions the
Unclear Soul of Antipurgatory.
38. Likewise,
where there is supreme taking in the guise of God the Father there will
be
supreme being in the guise of Heaven the Holy Soul, and both of these
manifestations of metaphysically free psyche will condition the
prevalence, in
bound metaphysical soma, of quasi-supreme doing in the guise of the Son
of God
and quasi-supreme giving in the guise of the Holy Spirit of Heaven,
conscious
ego conditioning unnatural will naturally and subconscious soul
conditioning
supernatural spirit subnaturally, so that
God the
Father effectively conditions the Son of God and Heaven the Holy Soul
effectively conditions the Holy Spirit of Heaven.
39. Correlatively
where, under a metaphysical male hegemony, there is quasi-supreme antidoing in the guise of Antidevil
the Antimother there will be quasi-supreme
antigiving in the guise of Antihell
the Unclear Spirit, and both of these manifestations of metachemically
bound soma will condition the prevalence, in free metachemical
psyche, of supreme antitaking in the guise
of the Antidaughter of the Antidevil and
supreme antibeing in the guise of the
Unclear Soul of
Antihell, naturally-subverted will
conditioning superconscious ego
consciously and subnaturally-subverted spirit conditioning unconscious soul
subconsciously, so that Antidevil the Antimother effectively conditions the Antidaughter
of the Antidevil and Antihell
the Unclear Spirit effectively conditions the Unclear Soul of Antihell.
40. Thus
contrary to the female positions of sensuality in which will conditions
soul as
id and spirit conditions ego as superego, these latter in turn
conditioning the
male soul and ego to unconsciously and superconsciously
acquiesce in unnatural and supernatural modifications of natural will
and subnatural spirit, the male positions
of sensibility are
characterized by the conditioning of will as natural will by ego and
the
conditioning of spirit as subnatural
spirit by soul
which in turn condition the female will and spirit to naturally and subnaturally acquiesce in conscious and
subconscious
modifications of superconscious
ego and unconscious soul.
41. Rather
than force 'freaking out' light and motion 'freaking out' heat, as in
the
female contexts of sensuality, in which free soma is hegemonic, the
male
contexts of sensibility attest to the reining-in of force by heat and
to the
reining-in of motion by light, i.e. to the binding of will by ego and
to the
binding of spirit by soul, so that there is a synthetic parallel
between will and
ego, force and heat, on the one hand, and a synthetic parallel between
spirit
and soul, motion and light, on the other hand, both of which options
contrast
with the antithetic want of any such parallelism between will and soul,
force
and light, in the case of metachemically-conditioned
sensuality,
and
spirit and ego, motion and heat, in the case of
chemically-conditioned sensuality.
42. Yet
these situations are reversed for the subordinate gender to each pair
of
options, insofar as subverted male soul acquiesces in free will
(unnatural
will) and subverted male ego in free spirit (supernatural spirit) in a
light-to-force inversion of metachemical
female
sensuality and in a heat-to-motion inversion of chemical female
sensuality,
both of which are somatically hegemonic over their male counterparts,
while,
contrariwise, subverted female will acquiesces in free ego (conscious
ego) and
subverted female spirit in free soul (subconscious soul) in a
force-to-heat
inversion of physical male sensibility and in a motion-to-light
inversion of
metaphysical male sensibility, both of which are psychically hegemonic
over
their female counterparts.
43. The
paradox of each subordinate gender position is that neither can be
sustained
for long independently of the pressures for soma or psyche being
applied by the
hegemonic gender, insofar as males remain creatures for whom a psychic
conditioning of soma is only 'nurturally'
or
logically sustainable on the basis of the one being free and the other
bound,
as in sensibility, while females remain creatures for whom a somatic
conditioning of psyche is only naturally or illogically sustainable on
the
basis of the one being free and the other bound, as in sensuality,
neither of
which cases apply whenever the opposite gender is hegemonically
free to determine the course of events primarily in their own
interests, be
those interests somatic and natural (bodily of nature), as in the
female case,
or psychic and 'nurtural' (mentally of
nurture), as
in the male case, which is to say, vicious or virtuous, criminal or
graceful,
evil and clear or wise and holy, with the subordinate gender having to
accept a
sinful or punishing, foolish and unholy or good and unclear, paradox.
44. For
somatic emphasis for males, contrary to gender reality of psyche
preceding and
predominating over soma in one class/elemental ratio or another, is
no-less
sinfully paradoxical than psychic emphasis for females ... punishingly
paradoxical in view of their gender reality of soma preceding and
predominating
over psyche in one class/elemental
ratio or another, gender-bender
exceptions to the rule notwithstanding.
45. Obviously,
if females were not creatures for whom somatic freedom is more natural
than
psychic freedom (which, in any case, is germane to nurture as the
psychic
complement to nature), they would be ill-qualified to reproduce and
bear and/or
rear children, insofar as any such undertaking would constitute an
imposition
that one were better off without, as would sex, whether as a
precondition of
reproduction or for its own misguided sake.
46. But,
in reality, they are, with comparatively few exceptions, eminently
qualified
both for sex and
for
reproduction,
and are so constituted that
not only do they wish to be 'recognized' and 'loved' for their bodily
characteristics,
whether fundamentally in relation to ugliness and weakness or, more
sensibly,
in relation to beauty and strength, but vindicated through
motherhood
for all the bodily inconveniences, including menstruation, to which
they are
perforce regularly subjected from the dawn of puberty to the dusk of
menopause. A female who did not
want to have all that bodily inconvenience justified via maternal
commitment,
which in itself further advances somatic factors already latent in the
sex,
would be somewhat odd. In fact, she
would be a blatant contradiction in terms!
47. But
so, too, would any male who wished, contrary to gender reality, to live
a life
of somatic licence and act as though the bodily aspects of life were of
more
significance and importance than the mental, or psychic, aspects of it,
whether
in relation to ego or soul, and effectively surrender his self to
female
criteria, no longer able to take seriously and/or be his self, but
increasingly
prone to 'selfless' acts which suggested a readiness, bordering on the
reckless, to identify with the not-self to the point of folly, if not
madness.
48. Indeed,
when a whole class of people are of this ilk because of the extent to
which
they are habituated to physical labour, to somatic emphasis at the
expense of
psyche, then it is no small wonder that society in general, and
philosophy in
particular, degenerates from a sort of mind/body dichotomous view of
life, as
of human reality, to a mind-body symbiosis in which such psyche as is
credited
with any sort of reality becomes the subordinate corollary of free soma
and not
the free agent which has its own subordinate corollary in the
physiology, as it
were, of the brain stem and spinal cord, so that it is as though an
army, say,
has been reduced from one in which, with mind/body relativity, officers
are
giving orders to NCOs, to one in which there are no officers to give
orders but
only NCOs to pass muster as 'psyche', duly debased, for the body of
soma which
constitutes the army in general.
49. Thus deprived
of the self, the army, as of any society which, in typically modern or
contemporary socialistic vein, comes to resemble such a headless
creature, is
reduced to the not-self, to soma, which is then 'free' of psychic
interference
except insofar as psyche corresponds to the mind-body symbiosis in
NCO-like
vein and simply reflects the bodily limitations and dispositions of the
organism in general, an organism which is no longer organized along
mind/body
lines between controlling inorganic psyche and controlled organic soma,
but
rather resembles a disorganized mob in which such psyche as still
exists - and
in the nature of things cannot but persist in existing - is one with
soma in
its plebeian instincts and want of intellectual or emotional nobility.
50. Clearly,
societies which have either reduced themselves or been reduced to
democracy, in
overly republican vein, are of the sort noted above, and it would be
extremely
surprising if whatever passes for philosophy with them were to credit
life with
more than a mere physical significance in mind-body symbiosis!
51. I do
not, of course, endorse such societies, much less any subdivision
thereof which
reflected the general consensus of opinion in such patently reductionist
terms! For wherever the 'common man',
the 'man in the street', the 'worker', 'l'homme moyen
sensuel', takes over society, only the
darkness of
ignorance and illusion (sanctified as superstition) can prevail, as
though in a
dense societal fog, and it is not long before the crimes of a female
hegemony
break out, to put sin in its subordinate place, together with the
Church, as
the State gathers ever more power to itself in the name of 'the people'
and the
general triumph of democracy over not only autocracy but also
theocracy, a
triumph that, sadly, would seem to have been justified in view of the
extents
to which autocracy was compromised by theocracy, as theocracy itself
left much
to be desired from the standpoint of God and, thus, Truth.
52. For,
in truth, there never was a place for Truth in the Church, only for
man-hype as
God coupled to some cosmos-based theological primitivity
having associations with concepts like 'the Almighty' or 'the All
Powerful', in
back of the so-called 'Son of God', Whose origins as Creator owe more
to the
Old Testament than to the New, and Who, for better or worse, was often
eclipsed
by His 'Son' even to the deplorable extent whereby, with almost Old
Testament
sleight-of-hand, the 'Son of God' became, as though by miraculous
transformation, 'God the Son', and it was all the more attractive to
worship
Him as
God, and to bow down before Him, as before
some graven image, in patently idolatrous vein, content, in one's
plebeian
ignorance of higher things, to equate this 'Second Person' of the
'Blessed
Trinity' with the universality of true Godhead!
53. But a
'Person' of the 'Blessed Trinity', whether of the so-called Father, the
Son, or
the Holy Spirit (an entity which surely defies the concept 'Person'
like
nothing else!) can never be authentically 'universal', in the sense of
applying, in metaphysical sensibility, to that which is genuinely
godly,
whether in the least evolved manifestation of such an application -
probably Saturnian - as germane to the
Cosmos; in the less
(relative to least) evolved manifestation of such an application -
probably
winged seed-pods on trees - as germane to nature, in the more (relative
to
most) evolved manifestation of such an application - involving
transcendental
meditation - as germane to mankind, or, to anticipate the future, in
the most
evolved and therefore definitive manifestation of such an application -
with a
synthetically artificial approach to transcendentalism - as germane to
the Cyborg.
54. No,
something which is authentically universal is irreducible to an
individual personality,
a 'person', whether of the Trinity or otherwise, to be worshipped as
God, but
transcends such a mundane limitation as God transcends man or Heaven
transcends
the earth, being true of all
who lead a godly life
or who cultivate godliness in their selves with the end of heavenly
redemption
in mind, a redemption leading from ego to soul, as, in humankind terms,
from
the brain stem to the spinal cord via the requisite utilization of the
relevant
not-selves, in this instance the lungs and the breath, so that anyone
anywhere
who meditates transcendentally is equally God the Father utilizing the
Son of
God and the Holy Spirit of Heaven to the end of Heaven the Holy Soul,
the raison
d'être of the meditative process, insofar as only in the
self-preserving recoil
of self to self more profoundly can one be at one with the self for a
moment of
time-defying eternity, a self-unity that must duly be sacrificed to the
egoistic aspect of selfhood again as one, as God the Father, addresses
the
relevant not-self, the respiratory not-self of the Son of God, afresh
in one's
determination to return, via the out-breath not-self of the Holy Spirit
of
Heaven, to one's self anew in the heavenly guise of Heaven the Holy
Soul, the
psychic aspect of the spinal cord to which the self gravitates as it
recoils
from the threat to consciousness posed by the out-breath of modified
spirituality to a deeper accommodation of selfhood in which only
subconscious
bliss obtains.
55. That,
in a nutshell, is what godliness and heavenliness are all about, at
least on
the more - as opposed to least or less - evolved level involving humankind, where transcendental meditation is
the modus
operandi
confirming a godly universality upon those who, as upper-class males of
a
sensibly metaphysical stamp, practise being godly in the interests of a
heavenly redemption and are all equally God and Heaven to the extent
that that
is what they are taking, being and, as far as the relevant not-selves
are
concerned, doing and giving.
56. Yet
such universality was never truly universal, in the sense of being
properly
global, but was mostly confined to certain parts of the East, and the
Far East
in particular, and I wager that just as Christian prayerfulness
signifies a
lower-class male approach to religion, necessarily 'bovaryized'
in
its
vegetative shortfall from airiness, or sensibly physical shortfall
from
metaphysical sensibility, so transcendental meditation is - and was -
its
upper-class male approach, the more genuinely religious technique for
parts of
the world that were capable of a more authentically religious
disposition
because less temperate or verdant or otherwise 'worldly' in that
largely
Western, and especially European, way that had the effect of reducing
everything, the concept of God and Heaven notwithstanding, to a more
mundane
level in conjunction with the relatively moderate environmental
and
climatic criteria more
generally prevalent.
57. In
short, Christian idolatry of an individual, a 'person', as God, whether
as Son
of God or, more perversely, as God the Son, owed not a little, though
by no
means everything, to climatic and topographic
features in which such a reduction of religion to a more deeply
worldly
level, corporeal and mundane, was if not inevitable then certainly
feasible,
and out of which, despite its otherworldly pretensions, the 'religion
of the
World' duly developed in conflict or contrast to otherworldly and even
what
could be called netherworldly religions
more suited
to less temperate and verdant lands, indeed to parts of the world that
have
since become identified with Second and even Third World criteria.
58. But
it is obvious that God is not, and never could be, reducible to a
'person',
much less to one who was identified with prayer rather than meditation,
and who
was regarded as 'second person' of a Trinity in which the Father
preceded as
'first person', and therefore as 'someone' no less unworthy of
universal
acclaim, and the so-called 'Holy Ghost' or 'Holy Spirit' as 'third
person';
though how spirit could possibly be anthropomorphised in such fashion
remains,
to me, a mystery that only a religion rooted, Old Testament-wise, in metachemical irrationality could possibly
condone or take
for granted!
59. However
that may be, the middling-down of things to worldly criteria that
Western
civilization exemplified was bound to lead to the worship of man as
God, both
in terms of Man the Father as God the Father and of the Son of Man as
the Son
of God, neither of which have anything to do with transcendental
meditation, in
that the brain-stem level of the one is prayerfully into the
brain-proper of
the other in patently vegetative or physically sensible terms, and then
to lead
on, moreover, to what has since developed out of that civilization in
more
secular terms as a campaign for and championing of 'human rights', the
'rights
of man', etc., in the face of opposition, however conceived, to such
rights.
60. In
short, the development of 'human rights' is a largely Western concern
which
stems from its Christian traditions in which man is at the centre of
the Cosmos
or, at any rate, the World, and to whom all things must bow, including
concepts
of God and Heaven, if the World, as that part of the globe commensurate
with Western
civilization, is to have its day and, more importantly, its way, if
necessary
at the expense, as history attests, of less worldly regions and peoples
who may
well - certainly in the case of Buddhists - have a more genuine
approach to
religion in which godliness is not something to be worshipped through
the
'person' of Christ, but actively engaged in and lived, via
transcendental
meditation, for the sake of a heavenly redemption.
61. But even Buddhism,
I contend, is only the upper-class, or
non-worldly, male approach to religion, an approach in which God and
Heaven can
be lived or experienced rather than simply worshipped and effectively
corrupted
via man and the earth, and therefore it is not beyond Christianity, in
the
sense of being more evolved than Christianity.
On the contrary, it is an upper-class parallel to Christianity,
a
religion of God rather than of man, of Heaven rather than of the earth,
as much
for environmental as for other reasons, and is therefore not something
one
should seriously consider as a successor to Christianity, as if the
solution to
Western society was simply to replace Christianity with Buddhism and,
low and
behold, the dream of world peace would be realized!
62. Life
is rarely that simple, and even Buddhism has its limitations, not least
in
respect of humankind and a sort of more evolved, as against least and
less
evolved, manifestation of godliness and heavenliness that stands in an
inferior
light to what is arguably the most evolved manifestation of manliness
and earthiness
in the Christian or Western 'below' of temperate worldliness.
63. For
God and man do not evolve apace, and while man arguably reached his
acme, his per
se manifestation, in the vegetative
sensibility of Christendom, the chances are pretty high - I would even
say
virtually incontrovertible - that God has still not come into His 'most
evolved' own, His per se manifestation, which I deem to be
commensurate
with some future sensibly-oriented cyborgization
of
humankind in which such godliness as calls the transcendentalist shots,
so to
speak, is no-less synthetically artificial than everything else about
global
civilization or People's civilization or urban civilization, or
whatever else
you would like to call the post-humankind civilization with universal
aspirations that has been underway since approximately the
late-nineteenth
century and which has already surpassed its scientific and political
manifestations in Fascism and Communism on route to its Corporate
manifestation
which currently, in the early twenty-first century, rules the global
roost, in
the interest of economics, even though both Western civilization and
Eastern
civilization still linger-on in the background, by no means entirely or
even
largely supplanted by the civilization which, in its thirst for global
universality, bears the hallmark of the urban proletariat, whatever
their
collar status, in what amounts to an identity with synthetic
artificiality at
the expense not only of non-synthetic artificiality, as germane to the
suburban
bourgeoisie traditionally, but of synthetic naturalness and
non-synthetic
naturalness as well - the former arguably theocratic and the latter
autocratic,
which is to say, characterized by aristocratic rather than clerical
criteria
more typical, in the West, of the pre-modern eras of the so-called Dark
Ages
and Medievalism.
64. Thus,
to a significant extent, humankind has already been overtaken by a
post-modern
and effectively post-human order in which the urban proletariat
pre-eminently
feature as that which is most cyborg at
this point in
time, if only, conventionally, in relation to sensuality, and thus to
the
utilization of such devices, necessarily synthetically artificial, as
cameras
and microphones and vibrators and hearing aids and all sorts of other
machines
which function as appendages to or substitutes for the human organs and
have,
to all intents and purposes, eclipsed them in the course of vocational
and even
recreational time.
65. Thus
the Cyborg is no future dream but an
ever-present
reality which is in process of development with the urban proletariat
as they
rely, ever more regularly and protractedly, on a plethora of
synthetically
artificial products which take precedence over not only
non-synthetically
artificial but synthetically natural and non-synthetically natural
products or
realities as well, transforming the world from one dependent on nature
and
mankind to one which has surpassed both in its drive towards global
universality, albeit the universality in question, which is Cyborg-oriented,
has still not broken free of the Cosmos and the traditional subversion
of
concepts like universal which peoples and cultures rooted more firmly
in the
cosmic are still able to perpetuate, at its expense.
66. For
until the universal is conceived as entirely separate from the cosmic,
a
context of life largely governed by stellar polyversality,
it
will
continue to be hampered by delusory association, in Buddhist vein,
with
cosmic realities when, in truth, the degree to which universality
exists in the
Cosmos is minuscule compared to or, rather, contrasted with the extent
to which
polyversality exists there in relation to
stellar
sensuality and to a sort of Hindu and/or Judaic misconception of
godliness
owing more to what I have called Devil the Mother than to anything
remotely
associated, in Saturnian vein, with God
the Father.
67. Thus
whilst universality does
exist in the Cosmos, it is considerably
overshadowed by polyversality, as planets
like Saturn
by a host of stellar bodies, and co-exists with effectively impersonal
and
personal bodies appertaining less to metachemical,
much
less
metaphysical, than to chemical and physical realities, after the
fashion of, say, the Moon and Mars.
68. But
universality exists in the Cosmos in relation to the least evolved
manifestation of metaphysical sensibility, or God, and therefore in
what could
be described as its least universal manifestation, a manifestation
doubtless
surpassed by its less (relative to least) universal manifestation in
the
metaphysically sensible aspect of nature which I have hitherto
identified with
winged seed-pods on trees, not to mention by its more (relative to
most)
universal manifestation in the metaphysically sensible aspect of
mankind which
has been identified with transcendental meditation and thus with a
Buddhist-like commitment, traditionally confined to parts of the Far
East, to
lung-oriented devotions likely to result in heavenly blessedness, a
blessedness
which I contend can and should be overhauled by its most universal
manifestation
in the metaphysically sensible aspect of the Cyborg
when such transcendentalism becomes synthetically artificial and
therefore
surpasses mankind in terms of the degree to which transcendentalism can
be
cultivated on a truly universal basis, a basis not confined to any one
region
of the globe and likely to culminate, if one can anticipate further
futurity,
in space centres where, achieving something close to omega-point
status, it
would contrast with such manifestations of non-synthetical
polyversality, impersonality, and
personality, not to
mention non-synthetic universality, as still existed there, together
with
remaining examples of synthetic polyversality
or
impersonality or even personality as earlier phases of People's
civilization
had superimposed upon the Cosmos in pursuance of their own, necessarily
'bovaryized' approaches to universal
progress.
69. But,
of course, while less than synthetic approaches to universality still
linger-on
to the rear, as it were, of People's civilization, it is small wonder
if the
concept 'universality' has been unable to 'come clean' or reach its
apotheosis
in what would arguably be its most evolved manifestation in conjunction
with
the Cyborg, particularly as polyversality,
impersonality, and personality still exist in their traditional as well
as
contemporary manifestations, and further confound and compound the
problem of
universality and its final 'working out'.
70. Certainly
the traditional non-synthetically artificial man-hype as God is a
significant
enough obstacle to a more genuinely, because non-personal, approach to
universality, quite apart from the roles still played in conventional
or
traditional religion by impersonal and polyversal
factors which owe even less to artificiality, whether or not in terms
of the synthetic.
71. The
danger with Corporatism, which is the synthetically artificial economic
approach to globalization, is that it feeds on and to some extent stems
from
the personality-hyping economics rooted in Western civilization which,
identifying in some measure with Christianity, though particularly its
Protestant manifestation, finds nothing abnormal in the subversion of
universality from the standpoint of personality, but considers itself
entitled
to champion and even achieve globalization on the basis of its own
shortcomings
from a properly universal perspective, a perspective with which it can
have no
real understanding insofar as its Western origins ill-qualify it for a
genuinely universal role or status.
72. In
fact, it runs into opposition from both anti-capitalist factions rooted
in some
kind of socialistic alternative and traditional religious groupings
more
sensitive to universality as a religious mean or ideal, and can only,
in the
complicated nature of things on this planet, fail miserably in
addressing their
grievances, with consequences that are dangerous for more than just
apologists
of Corporatism.
73. For,
at the end of the day, corporate capitalism cannot bring globalization
to a peaceful
and truly universal head when such a thing, whilst incontestably
desirable from
the standpoint of People's progress, requires religion, not just any
old
religion, nor, with respect to their devotees, traditional religions
closer to
universality in their upper-class integrities than anything the West
developed,
but a brand new religion which is as characteristic of the
synthetically
artificial realities of People's civilization as anything totalitarianly
scientific, political, or economic has been or, for that matter,
continues to
be, the corporate mode of economic totalitarianism not excepted.
74. In
short, Eastern civilization is no less irrelevant to the development of
global
civilization than Western civilization when it seeks to preserve or
advance
traditional religious or economic or political or scientific norms at
the
expense of the post-modern, post-humankind synthetic artificiality of
People's
civilization, which requires its own religious solution to the problem
not only
of economic hype in the global sphere, but to the problem of
traditional
religion as an obstacle to true universality.
75. For
it is traditional religion, certainly in the West and arguably in much
of the
East, which holds back from the achievement of genuine universality at
a more
than humankind level of its evolution, a level I have identified with
its most
evolved and therefore most universal manifestation, equivalent, I
believe, to
the achievement of a godly per
se
for those who are entitled to it on a class and gender basis.
76. Rooted
in the polyversality of stellar
sensuality,
universality has been subsumed into, if not eclipsed by, polyversality
to such an extent that the notion of God as 'Almighty' in relation to
cosmic
'First Mover(s)', to God in the metachemically
sensual aspect(s) of the Cosmos, has dominated such religions as
Hinduism and
Judaism and, by extrapolation, Christianity, though more, I believe, in
relation to Protestantism than to Catholicism, insofar as,
traditionally,
Catholicism has sought a more sensible orientation in Christ and His
Mother
which puts a premium on brain and womb, whether with an Orthodox bias
for the
one or a Roman bias for the other, whereas Protestantism would seem to
signify
a retreat from worldly, or lower-class, sensibility in volume and mass
towards
worldly, or lower-class, sensuality in mass and volume, with a
like-distinction
between the phallic bias, so to speak, of Anglicanism and a bias
towards the
tongue, duly forked, in Nonconformism, so
that the
plane of mass would indicate an antithesis between Anglicanism and
Roman
Catholicism, but the plane of volume an antithesis between Nonconformism
and Orthodoxy, the former in each case sensually ranged against the
sensible
orientation of the latter.
77. However
that may be, if Protestantism is the sensual counterpart to traditional
Catholicism in the West, in the East it would seem that the initial
source of a
religious protest was not sensible but sensual, or predominantly
sensual, and
took the twin forms of Hinduism and Judaism, whether in relation to
eyes and
ears or, more subhumanly and even
pre-humanly, to
such upper-class sensual manifestations of nature and/or the Cosmos,
against
which both Buddhism in relation to the one and Islam (Mohammedanism) in
relation to the other would seem to have been a sensible protest, a
sort of
Eastern Protestantism of lungs against eyes on the plane of space, not
to
mention their spaced/spatial counterparts in nature and the Cosmos, and
of
heart against ears on the plane of time, not to mention their
repetitive/sequential counterparts, once again, in nature and the
Cosmos, so
that the 'Protestantism' of Buddhism and Islam in the East is vastly
contrary
to what it was in the Anglican/Nonconformist West - namely a more
sensible
orientation which sought to repudiate the sensuality at the roots of
the older
religious traditions from which both Buddhism and Islam arose.
78. Therefore
there is a sense in which the so-called world religions, never quite as
global
as they would like people to believe, line up in a kind of
sensual/sensible
antithesis on each plane of human existence, with Hinduism, Judaism, Nonconformism, and Anglicanism on the one side,
the side of
sensual space (spatial), time (sequential), volume (volumetric), and
mass
(massive), but Buddhism, Islam, Orthodoxy, and Romanism on the other
side, the
side of sensible space (spaced), time (repetitive), volume
(voluminous), and
mass (massed).
79. Of
course, these antitheses may seem like a distinction, or series of
distinctions, between 'the bad' and 'the good', or something to that
effect;
though life, as we've already seen, is never quite that simple, or
'black' and
'white', even if it permits us, on the basis of a combination of
evidence and
experience, to draw our own conclusions and to generalize as to what
that
evidence and experience reveals.
Nevertheless, it would seem that such a dichotomy between
religions that
are more sensual than sensible, whether because they arose earlier or
were in revolt
against a more sensible tradition, and those, on the contrary, that are
more
sensible than sensual, whether because they arose later or were in
revolt
against a more sensual tradition, indubitably exists, and to that
extent it
makes it possible for us to get the world of conventional religion and
religious denominations into better perspective, enabling us to form
judgements
as to the probable causes of friction or distrust between them, not to
mention
how even on the same side of the religious fence, as it were, there are
gender
and class distinctions between each of the contending elements, making
them in
turn distrustful, if not antagonistic, towards fellow sensual or
sensible
religions on the basis of either gender or class, if not both.
80. But,
overall, despite the quarrels of Hindus and Judaists, Nonconformists
and
Anglicans, Roman Catholics and Eastern Orthodox, Mohammedans and
Buddhists, the
chief distrust, if not antagonism, would seem traditionally to lie
between
those at opposite poles of any given plane, certainly in the case of
Hindus and
Buddhists, Judaists and Moslems, Anglicans and Roman Catholics, while
Nonconformists and Orthodox would seem all the more antithetical in
their
respective approaches to volume despite the paucity of concrete
evidence -
certainly in the British Isles - of a long historicity of struggle and
strife
between them.
81. Nevertheless,
whatever their respective positions, it is clear that no so-called
world
religion is really that global, in the sense of properly pertaining to
every
country on earth. Global religion, when
it comes, will differ from each and every one of these traditional
religions to
the extent that it will be properly global and fully commensurate, in
its airy
universality, with a universal destiny, a destiny which sharply
distinguishes
what is universal from the polyversal and
even
impersonal and personal subversions of universality that typify all
conventional religions and make them subject, in differing degrees, to
the rule
of the Cosmos, and thus to metachemical,
chemical,
and physical corruptions of metaphysics.
82. Certainly,
the People's religion that I identify with Social Transcendentalism,
the ethnic
totalitarianism which should stand as the resolution for an airy
civilization,
an urban civilization, of its scientific and political and economic
struggles
towards religious universality, would allow for other than metaphysical
components in the totality of its sensible integrity, but they would,
as 'bovaryized' manifestations of metachemistry,
chemistry, and physics rather than as anything overtly metachemical,
chemical, or physical, be subordinate to its leading ideal and in no
way
independent or entitled to a separate conditioning existence. They would simply be means by which men, antiwomen, and antidevils
could
be reconciled to the lead of God and thus to a civilization
characterized by
metaphysical universality rather than one, as in the non-synthetically
artificial and pre-artificial past, in which such universality as
existed was
subverted by either physical personality, chemical impersonality, or metachemical polyversality,
and
God
was accordingly 'bovaryized' in
relation to
either man, woman, or the Devil, not to mention antiman,
antiwoman, or the Antidevil,
as
well,
of course, as Antigod, the mode of
'God' in
which metaphysical sensuality takes precedence over its sensible
counterpart,
though usually in subordination to the hype of metachemical
sensuality - namely Devil the Mother - as God, in patently Judaic or
Hindu
vein.
83. In
the Judaic case of metachemical
monotheism, it is
clear that Jehovah over Satan is pretty much on a par with Devil the
Mother
over the Antison of Antigod
in what amounts to a theological extrapolation, in space/time, from
stellar
over solar cosmic bodies, and that this pre-human approach to religion
rooted
in science co-exists with a subhuman approach to it which, embracing
the
sensual space/time equivalents to Devil the Mother and the Antison
of Antigod in nature, owes more to Saul
and David in
what are arguably theological extrapolations from those aspects of
trees, like
blossom and fruit, that owe more to sensuality than to sensibility, and
which
constitute less (relative to least) devolved manifestations of 'God'
and
'Devil' to their untransvaluated devotees.
84. Be
that as it may, there is nothing in Judaism that properly approaches
humankind
on the decadent Catholic levels of the so-called Risen Virgin and the
so-called
Father, viz. eyes and ears of space/time sensuality which, together
with the
so-called Sacred Heart of the Risen Christ, a term which speaks for
itself,
effectively constitute a perpendicular triangle within humankind that
parallels, on an upper-class basis, the inverted triangularity
of Protestant solidarity 'down below' in the forked-tongue over phallus
heretical retreat from brain-over-womb traditional, or sensible,
Catholicism
that led to an inversion of gender standings in favour of females.
85. Nor,
for that matter, is there anything much in Islam that properly
approaches
humankind on either level, not even the upper-class context of
space/time triangularity, and for the
simple reason that Islam
locks-in to perpendicular triangularity on
both
pre-human and subhuman levels which owe more to its sensibly metachemical opposition to Judaism than to any
desire to
step outside or beyond triangularity in
Catholic-like
deference of female sensibility to male sensibility, not of course in
terms of
chemistry and physics but of metachemistry
and
metaphysics, the time/space parallels to the mass/volume of Catholic
sensibility.
86. Islam
did not, for a number of reasons, turn its back on Judaism in favour of
a sort
of sensibly metachemical deference to
Buddhist
metaphysics, but remained in an uneasy relationship with the older
religion in
which its concept of God, Allah, was effectively Antidevil
the Antimother in relation to the cosmic
sensibility
of Venus vis-à-vis the stellar monotheism of Devil the Mother, viz.
Jehovah,
and the solar 'fallen angel' for diabolic denigration from that female
position
'on high' which, far from literally being the Devil, was really the Antison of Antigod,
and therefore
simply fit subject for denigration within the female hegemonic context
of
cosmic sensuality, a denigration of noumenally
subjective sensual maleness which Islam itself shares to the extent
that it
identifies Antidevil the Antimother
with God, with Allah, and plays host, in consequence, to the same kind
of metachemical subversion of godliness
which Judaism
entertains in the noumenally objective
sensual guise
of Jehovah, neither of them prepared to take an airy view of Godhead
because
rooted in traditions characterized by metachemical
fire, by traditions which, notwithstanding the significant part played
by
climatic and topographical factors in the Middle East, identify, in
almost Cupidian-axis vein, with a female
approach to religion
which cannot but be 'down on' fiery metaphysics, as upon the Satanic
'fall guy'
for slag which a controlling axis of perpendicular triangularity
dominated by female criteria in sensually hegemonic vein inevitably
entails.
87. Therefore
unless an almost Nietzschean transvaluation
of values is made with regard to the respective positions of stellar
and solar,
cosmic 'First Mover' and cosmic 'Fallen Angel', there cannot be a
break-out
from perpendicular triangularity in rising
time-space
counter-Cupidian fashion such that would
enable those
tarnished with diabolic denigration to be saved from the Antison
of Antigod to God the Father, and at a
more than
cosmic, never mind natural or human, level.
88. For,
in truth, Jehovah, the so-called God of the Judaic Jews, is no more God
the
Father than is Allah, the so-called God of the Islamic Arabs (by and
large),
but simply Devil the Mother vis-à-vis Antidevil
the Antimother in a perpendicular triangle
in which the Antison of Antigod, viz. Satan,
serves as 'fall guy' for diabolic denigration for both traditions,
which are
locked-in, in their opposite ways, to metachemical
delusion and confusion.
89. And
this applies equally on the succeeding, or subhuman, level of ... nature, where the perpendicular triangle
would probably owe more to the blossom, fruit and berries of trees than
to
anything stellar, solar, or Venusian, and
one would
be inclined to cite Saul, David, and, for the Moslems, Mohammed as the
respective subhuman equivalents to Jehovah, Satan, and Allah in the
pre-human
Cosmos. For neither Judaism nor Islam
properly stretch into humankind in terms of the man-hype as God of
Christian
tradition, and therefore the Catholic decadence of the so-called Risen
Virgin,
the so-called Father, and the so-called Sacred Heart of the Risen
Christ, viz.
Devil the Mother, the Antison of Antigod,
and Antidevil the Antimother
in relation to eyes, ears, and heart, can hardly be said to apply in
contexts
which are less human-centred than worshipfully beholden to subhuman and
pre-human, natural and cosmic, foci of religion in Old Testament-like
vein,
whether in terms of the Torah or the Koran.
90. Prayer
with Moslems is not man-centred, as with Christians beholden to Christ,
but
unequivocally directed back to conceptions of God which owe more to
nature and,
especially, the Cosmos than to mankind as such, and to conceptions,
moreover,
which are less sensibly physical, much less sensibly metaphysical, than
sensibly metachemical, and therefore cited
in what I
have called Antidevil the Antimother,
not, needless to say, in terms of the so-called Sacred Heart of the
Risen
Christ, but rather in the subhuman terms of Mohammed or, more
cosmically, the
pre-human terms of Allah, the real focus of Islamic religion.
91. But
if Allah is not really God 'He' is certainly not Devil the Mother, but
a
manifestation, as we have argued, of Antidevil
the Antimother which cannot but exist in
an uneasy relationship
with both Jehovah and Satan, Devil the Mother and the Antison
of Antigod, for want of the Antidaughter
of the Antidevil in what, for a metachemically
sensible reality, would be a paradoxical psychic emphasis, analogous to
the
Christian Virgin, under the hegemonic controlling reality of God the
Father in
which male psychic freedom constrained what was metachemically
female to a non-triangular deference of psyche to psyche, of a
beautiful
approach to truth to Truth, and the beauty of Antidevil
the Antimother was subordinated, in bound
soma, to
the controlling reality which reflected, in upper-class male or
sensibly
metaphysical vein, the noumenally
subjective reality
of psyche preceding and predominating over soma, and to a virtual
absolute
(most wavicles/least particles) extent.
92. This
is what would have saved Islam from perpendicular triangularity,
and
the
only context in which one can imagine it happening would be of a
deference, on the part of Moslems, to Buddhism, so that metachemical
sensibility came to emphasize psyche at the expense of soma under a
prevailing
pressure of free psyche 'on high', in some manifestation of
metaphysical
sensibility, like Saturn over Venus in the Cosmos, or winged seed-pods
over
berries on trees, or transcendental meditation over percussive chanting
in
humankind.
93. But
Islam did not defer to Buddhism; for Buddhism had stretched into
humankind in
upper-class religious terms in respect of transcendental meditation,
and such
terms look rather out-of-place in the sort of desert environments in
which a metachemical concept of God comes
more naturally, if not
cosmically, to pass on account of environmental factors owing more to
fire than
to air.
94. Moreover,
Buddhism stemmed from a Hindu tradition and often deferred to it in
terms of a
bias, paradoxically, towards cosmic sensuality, not least in relation
to the
so-called Clear Light of the Void, which could only be anathema from an
effectively unclear, or sensibly metachemical,
standpoint....
As,
indeed, would the iconography and garish idolatry associated
with Buddhism as an offshoot from Hinduism and its polytheistic polyversality. Even
an atheistic coyness on the part of Buddhists vis-à-vis traditions
rooted, more
fundamentally, in metachemical delusions
would not
have ingratiated those for whom there indubitably was
a God, and He was Allah, the all-powerful rival to the God of the
Jews, Whose cosmic origins in space/time necessitated a less than
self-oriented
upper-class human approach to religion - indeed, required nothing less
than
worshipful submission in relation to pre-human criteria.
95. Thus,
however one looks at it (and there are several other ways besides the
above),
Islam never could have accommodated itself to Buddhism or turned itself
into
Buddhism, but was fated to remain at a paradoxically somatic remove
from
psychic emphasis under whatever manifestation of God the Father in free
psyche
- pre-human, subhuman, or human - in keeping with its environmental
origins as
a sort of sensible extrapolation from Judaism and monotheistic
alternative to
it which, for want of psychic paradox, would inevitably be drawn into
an uneasy
relationship, often amounting to a so-called 'holy war', with such free
soma as
was sensually at large in Judaism, whether directly in the female
context of Jehovahesque stellar primacy or
indirectly in the male
context of Satanic solar primacy, in the aforementioned guise of a
perpendicular triangularity in which it
could only
rival Judaism as its sensible counterpart for 'doing down' the Antison of Antigod,
viz. Satan,
as the Devil and effectively upholding, for want of a transvaluation
of religious values, the taboo on what I have called counter-Cupidian thrust, or a sort of dotted-line
time-space salvationist ascent from what,
as the Antison
of Antigod, is actually anything but the
Devil towards
God the Father, and thus, ironically, a Buddhist-like position in
metaphysical
sensibility that arguably owes more, in humankind, to lungs than to
ears, and
more in subhuman and pre-human terms to winged seed-pods than to fruit
on trees
and to Saturn than to the Sun.
96. But
if Buddhism can only be unattractive from a Moslem standpoint, a
standpoint
fated to respect the existence of Judaism and to fight shy of spaced
space in
defence of repetitive time deferring, no matter how uneasily or
reluctantly, to
both spatial space and sequential time, then it is hardly any more
attractive
from a Christian point of view, bearing in mind its Hindu origins and
upper-class integrity in relation to a metaphysical sensibility
hampered,
moreover, by metachemical sensuality to an
extent
which rules out such terms as the Holy Spirit of Heaven in favour of
the
markedly more female Clear Light of the Void, and its sensual fatality
for
cosmic primacy, a primacy not dissociated from an evil acquiescence of
bound
psyche in the crimes of free soma, including, ultimately, a rather
freer
attitude to sex or sexual promiscuity than would be commensurate with
Christian
criteria.
97. No,
when Buddhism is not falling back on cosmic polyversality
and even polytheism in a delusory identity of self with the Cosmos, its
atheistic coyness in respect of metaphysical sensibility can be no-less
problematic to those for whom God most assuredly takes the form of man
than for
those who worship a metachemical deity in
the Cosmos
which is deemed responsible for Creation; though it has to be said that
the
sensible manifestation of such an entity, corresponding in Allahesque
vein to planets like Venus, would be less a first mover, like the
rather more
sensual Jehovah, than a consequence of a sensible first mover along the
lines
of Saturn, or the least evolved manifestation of God the Father, which
puts the
female entity in its subordinate cosmic place.
98. However
that may be, and bearing in mind the reluctance of Christians to
sacrifice the
prospect of an afterlife following judgement for doctrines like
reincarnation,
which point to a physical rebirth on the wheel of earthly suffering,
there can
be no question that Buddhism leaves much to be desired even in relation
to
humankind, and my own utilization of such terms as God the Father, the
Son of
God, the Holy Spirit of Heaven, and, ultimately, Heaven the Holy Soul
for ego,
will, spirit, and soul in relation to transcendental meditation owes a
lot more
to Christian tradition than ever it does to the rather more Hindu-based
terminology which, like the Clear Light of the Void, lays stress on a
vacuous
as opposed to a plenumous concept of
liberation owing
little or nothing to male criteria but rooted, all too evilly, in the
original
crime of stellar polyversality, which
cannot help but
pander, in female vein, to cremation at the expense of burial, and thus
to what
genuine Christians, ever scornful of cremation, would regard as a
disrespect
for the self in relation to posthumous judgement in the Afterlife.
99. For a
self that, in male vein, comes alive at either visionary or unitive,
egocentric or psychocentric, posthumous
experience,
cannot be condemned to cremation under criteria owing more to a female
hegemony
in which the prospect for an afterlife is virtually non-existent -
females
devolving from outer light to inner darkness, males evolving from outer
darkness to inner light, so that the fates of the genders are
diametrically
opposite as they recede or proceed, as the case may be, through life.
100. That
is why religions rooted in metachemistry
and
chemistry are anathema from a properly male standpoint, which can only
be free,
psychically speaking, in sensibility, when physics and metaphysics, the
former
humanist and the latter transcendentalist, are in hegemonic positions
over
chemistry and metachemistry respectively,
as over nonconformism and fundamentalism,
and are able to constrain
them to the lead of mind, whether egocentrically in the one case or psychocentrically, with regard to the soul, in
the other.
101. Traditionally,
as has been said, Christianity has favoured, in its man-hype-as-God
worldliness, the egocentric approach to religion of knowledge, and man
has
accordingly become the intellectual measure of all things on earth and
even, presumptuously,
in Heaven or what, for him, has passed for Heaven from a Christian
standpoint
rooted in the earth. And out of this
initially Catholic but, subsequently, Protestant bias there developed
democracy
and a concern with human rights, the rights of man, premised upon his
freedom
to act and think independently of external constraints from 'on high',
especially as such constraints had hitherto been associated with
autocratic
tyranny and a Church which paradoxically deferred to a concept of God
that often
owed more to the Old Testament than to the New, in patently metachemical
vein.
102. But
Western civilization, in shaking of its own constraints, imposed itself
upon
the rest of the world to such an imperial extent that it indirectly
paved the
way for its own downfall as it sought to control and absorb the East,
the
upshot being that we now increasingly live in a civilization which is
neither
Western nor Eastern but global in its scope and character, with
criteria that
overhaul whatever pertains to both the traditional West and East alike. The West would like to think that it still
'calls the shots' and has a right to impose human rights and other such
products of worldly temporality upon peoples whose backgrounds,
climates,
ancestry, and so on have conditioned them to either netherworldly
or otherworldly criteria. Yet
although
such rights can be superficially transplanted and accepted, the world
in
general is still such that, diabolical exceptions to the rule
notwithstanding,
purely Western criteria are irrelevant on a global basis, and that the
more the
world develops globally the more, by corresponding degrees, must human
and
other such man-centred rights be challenged by God-centred rights, by
divine
rights in an other than traditional Western sense, which owe something,
though
by no means everything, to those aspects and forms of Eastern culture
which
could never bow to merely humanistic criteria but are implicated in the
gradual
transformation of the world along ever more global, and therefore
totalitarian,
lines, lines which cry out for an ethnic solution to the problem of
vocational
hype and universal subversion, whether in terms of human personality or
older
and indubitably more dangerous forms of totalitarianism, liberalism,
clericalism, and authoritarianism.
103. In
short, globalization entails the challenge and gradual supersession
of human rights by godly rights, of masculinity by divinity, so that,
as it
develops ever more universally, criteria owing more to what is properly
universal supersede whatever stems, in Western vein, from a humanistic
tradition centred in man. And, believe
me, it is
important that human rights should eventually
be subordinated to, if not eventually eclipsed by, godly rights, to the
rights
of godliness to develop to its maximum level of evolution in
conjunction with
the gradual cyborgization of humankind on
terms which
owe more to sensibility than to sensuality, the sort of terms which
only
religious sovereignty could vouchsafe following, in all probability, a
paradoxical
use of the democratic electoral process, of what I like to think of as
the
'Achilles heel' of economic totalitarianism, or Corporatism, in which
it was
the business of those struggling on behalf of universality to champion
religious sovereignty and seek to obtain a majority mandate from the
electorate
in favour of such a sovereignty, the only sovereignty that can
guarantee religious rights of the sort that would not only permit
godliness and its corollary of heavenliness to develop to its maximum
level of
supreme taking and/or being beyond anything humanity has known in the
past, but
simultaneously permit of the dismantling of those religious and other
traditions which cannot but be an obstacle to further religious
progress, and
thus to the achievement of universality at its most genuine and
comprehensively
global level.
104. I
have outlined, in past works, the terms whereby this may be achieved,
and that,
of course, points to 'Kingdom Come' and the establishment, in a variety
of
countries, of what has been called the triadic Beyond to and
administrative
aside of the 'Kingdom' in question - in effect, a federation of Social
Theocratic and/or Transcendentalist Centres - which would be, at one
and the
same time, political and religious, ideological and psychological,
philosophical and theosophical, capable of dispensing People's justice
on a
broadly Social Theocratic basis and, at the same time, no less capable
of
social-transcendentally upholding and furthering People's religion on
the
necessarily synthetic terms of that degree of artificiality which stems
from
the urban proletariat and presupposes the overcoming of man, and thus
of human
rights, in and through the godly rights of a post-humanity anxious,
under the
liberating guidance of religious sovereignty, to develop its cyborgization, at a variety of tier levels in
relation to
the triadic Beyond, on an ever deeper and higher basis - one fated to
eventually take God and Heaven to their definitive culmination in space
in the
course of a Social Transcendentalist Eternity that will be forever
beyond the
ravages of Time.
LONDON
2003
(Revised
2011)
