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THE END OF EVOLUTION
Op.
96
THE
END
OF EVOLUTION
Aphoristic
Philosophy
Copyright
©
2011 John
O'Loughlin
_____________
CONTENTS
Aphs.
1–122
_____________
1. Just
as birth is preceded by a period of foetal life, so death is succeeded
by a
period of eternal life.
2. If
foetal life is pre-eminently characterized by the will to live, then
eternal
life is pre-eminently characterized by the live soul.
3. Nothing
is more essential than the soul, and therefore nothing more
misunderstood,
since one cannot see it from the outside but only feel it from within.
4. Some identify
the soul with the subversion of the spinal cord by the heart, in
sensibly metachemical fashion, and
accordingly regard it in terms of
love, that fourth-rate emotion especially suited to upper-class females.
5. Some
identify the soul with the subversion of the spinal cord by the womb,
in
sensibly chemical fashion, and accordingly regard it in terms of pride,
that
third-rate emotion especially suited to lower-class females.
6. Some
identify the soul with the subversion of the spinal cord by the brain
stem, in
sensibly physical fashion, and accordingly regard it in terms of
pleasure, that
second-rate emotion especially suited to lower-class males.
7. Comparatively
few identify the soul with the spinal cord, in sensibly metaphysical
fashion,
and accordingly regard it in terms of joy, that first-rate emotion
especially
suited to upper-class males.
8. There
are others for whom soul is less loving, proud, pleasurable, or joyful
than
hateful, humble, painful, or woeful, and these, while not exempt from
positive
feelings, are usually more sensual than sensible, given to subversions
of the
spinal cord from the standpoints, variously, of eyes, tongue, phallus,
and
ears.
9. It is
not that the sensibilities are entirely positive or the senses
(sensualities) entirely
negative, but rather that positivity is
inclusive to
the former and exclusive of the latter, while negativity is exclusive
to the
former and inclusive of the latter.
10. Thus
the positivity that is inclusive is
superior to its
exclusive counterpart, while the negativity that is inclusive is
inferior to
its exclusive counterpart.
11. There
is thus more positivity in sensibility
than in
sensuality and, conversely, more negativity is sensuality than in
sensibility.
12. In
general terms, one can therefore contend that sensibility is positive
and
sensuality negative, but in practical terms it actually cuts both ways,
if to
dissimilar extents.
13. Slide-playing
is no less the exception to the guitar-playing rule (of plucking) than
pizzicato (or string plucking) the exception to the violin-playing rule
(of
bowing), and in neither case does the exceptional technique match the
rule of
its instrumental counterpart, which is always either more staccato or
more
legato, as the case may be.
14. The refinements of
sensuality, where applicable, may be
positive, but they are of an inferior order of positivity
- and thus of love, pride, pleasure, or joy - to their sensible
counterparts.
15. Conversely,
the crudities of sensibility, where applicable, may be negative, but
they are
of an inferior order of negativity - and thus of hate, humility, pain,
or woe -
to their sensual counterparts.
16. Just
as sensual refinement is inferior to sensible refinement, so,
conversely, sensible
crudity is inferior to sensual crudity.
For, in general terms, that which is more negative is of a
superior
order of negativity to that which is less negative while, conversely,
that
which is more positive is of a superior order of positivity
to that which is less positive.
17. Therefore
it cannot be said that sensible negativity is superior to its sensual
counterpart just because it is comparatively less negative; on the
contrary, it
is negatively inferior to its sensual counterpart.
18. Similarly,
sensual positivity is positively inferior
to its
sensible counterpart, and therefore a lesser order of positivity
that could never be regarded in superior terms.
19. In
general terms, negativity devolves from superior to inferior as it
passes from
sensuality to sensibility, whereas positivity
evolves
from inferior to superior as it passes from sensuality to sensibility,
gender
complications and Elemental differentials notwithstanding.
20. Any
context, whether of sensuality or sensibility, can be broken down into
four
basic subatomic categories, which we may designate as elemental
particle,
molecular particle, molecular wavicle, and
elemental wavicle, the first and fourth
absolute, the second and
third relative, since intermediate between the extreme categories.
21. It is
my belief that elemental particles corresponds to the category of will par
excellence, whether in its per se
manifestation (metachemical)
or in 'bovaryized' manifestations
(chemical,
physical, and metaphysical).
22. Likewise
I believe that molecular particles correspond to the category of spirit
par
excellence, whether in its per se
manifestation (chemical) or in 'bovaryized'
manifestations (metachemical,
metaphysical, and physical).
23. Similarly,
I hold that molecular wavicles correspond
to the
category of ego par
excellence, whether
in its per se manifestation
(physical) or in 'bovaryized'
manifestations (metaphysical, metachemical,
and
chemical).
24. Finally,
I contend that elemental wavicles
correspond to the
category of soul par
excellence, whether
in its per se manifestation
(metaphysical) or
in 'bovaryized' manifestations (physical,
chemical,
and metachemical).
25. Irrespective
of Element, it can be maintained that, in sensuality, crudity, and
therefore
superior negativity, accrues to the categories of elemental particles
and
molecular particles, whereas refinement, and therefore inferior positivity, accrues to the categories of
molecular wavicles and elemental wavicles.
26. Likewise,
it can be maintained that, in sensibility, crudity, and therefore
inferior
negativity, accrues to the categories of elemental particles and
molecular
particles, whereas refinement, and therefore superior positivity,
accrues to the categories of molecular wavicles
and
elemental wavicles.
27. The use of verbal
expletives, while morally deplorable, is
applicable to the particle categories but quite inapplicable to the wavicle ones, insofar as such expletives accord
with the
will and/or spirit in both sensuality and sensibility.
28. There
is not just one category of verbal expletives, nor even two, but four
categories corresponding to the planes of space, time, volume, and
mass, which
therefore range from the upper-class context of space/time to the
lower-class
context of volume/mass, whether in terms of the elemental and molecular
particle axial categories of space-time, of time-space, of volume-mass,
or of
mass-volume, the first and third axes female and falling diagonally
between
contiguous class planes, the second and fourth axes male and rising
diagonally
between contiguous class planes, as from sensuality to sensibility in
either
case.
29. These
four categories of verbal expletives can be characterized in terms of 'snogging' for the plane of space, whether in
relation to
'jerks' in spatial space (female) or to 'bums' in spaced space (male);
'frigging' for the plane of time, whether in relation to 'bums' in
sequential
time (male) or to 'jerks' in repetitive time (female); 'sodding'
for the plane of volume, whether in relation to 'cunts'
in
volumetric
volume (female) or to 'pricks' in voluminous volume (male);
and
'fucking' for the plane of mass, whether in relation to 'pricks' in
massive
mass (male) or to 'cunts' in massed mass
(female).
30. We
may thus distinguish between the 'snogg***
jerks' of spatial
space and the 'frigg*** jerks' of
repetitive time in
relation to the particle negativity of space-time metachemistry,
the
falling
axis - as, in human terms, from eyes to heart - of fire par
excellence.
31. We
may thus distinguish between the 'frigg***
bums' of
sequential time and the 'snogg*** bums' of
spaced
space in relation to the particle negativity of time-space metaphysics,
the
rising axis - as, in human terms, from ears to lungs - of air par
excellence.
32. We
may thus distinguish between the 'sodd*** cunts' of volumetric volume and the 'fuck*** cunts' of massed mass in relation to the
particle
negativity of volume-mass chemistry, the falling axis - as, in human
terms,
from tongue to womb - of water par
excellence.
33. We
may thus distinguish between the 'fuck*** pricks' of massive mass and
the 'sodd*** pricks' of voluminous volume
in relation to the
particle negativity of mass-volume physics, the rising axis - as, in
human
terms, from phallus to brain - of vegetation (earth) par
excellence.
34. When
such verbal expletives are coupled with denigratory
nouns, as in the above examples, it is evident that one has a
sexually-conditioned gender differential between female 'jerks' and 'cunts' in relation to fire and water, metachemistry
and chemistry, on the one hand, and male 'pricks' and 'bums' in
relation to
vegetation and air, physics and metaphysics, on the other hand, with
due class
and/or Elemental differentiation.
35. Doubtless
the denigratory nouns can be applied right
across the
category board, as it were, from elemental particle to elemental wavicle via molecular particle and molecular wavicle, since one is recognizably one thing or
another
irrespective of whether in particle or wavicle
mode,
but it would be quite inappropriate, I feel, for such nouns to be
coupled with
verbal expletives in relation to the wavicle
categories of any particular Element, since those categories, whether
molecular
or elemental, appertain to psychic positivity
in
respect of ego and/or soul and should never be confounded with the
instinctual
and/or spiritual particles of somatic negativity.
36. In
effect, the use of verbal expletives with or without denigratory
nouns of a sexual or gender import is usually confined to, and
identifiable
with, persons who are habitually less intellectually egocentric or
emotionally psychocentric than instinctual
or spiritual, and therefore
less psychic than somatic, less 'heads' than 'bodies', less 'educated'
than
'uneducated'. Indeed, one is tempted to
say this is especially true of the 'mass man', though in actuality one
need not
be somatically of the plane of mass alone to qualify in this respect,
since
volume, time, and space also have their denigrations and denigrators,
with or
without accompanying expletives, if less pervasively so in relation to
those
for whom 'fucking' is the principal if not sole verbal expletive,
whether from
a male or a female standpoint, and life tends to be reduced to the
lowest-common-denominator in terrestrial-to-oceanic fashion, the
phallus and
the womb being the principal organs of gender rivalry.
37. Certainly
there is about the use of verbal expletives a connotation with power
and/or
glory which owes more to a scientific and/or political disposition than
to
anything overly economic or religious in character, since, in their per
se manifestations, science and politics
are female disciplines and therefore affiliated with the will and the
spirit par
excellence, and never more so, obviously, than in metachemistry
and chemistry respectively, whereas economics and religion are male
disciplines
and therefore affiliated, in their per se manifestations, with
the ego
and the soul par excellence, as in physics and metaphysics.
38. Therefore
those who are beyond power and glory in first-principal terms, being
affiliated,
in male vein, with form and contentment, the respective 'ideals' of
economics
and religion in their per
se
manifestations, are likewise beyond the range or application of verbal
expletives, with their power- and/or glory-besotted implications rooted
in
nature, and are more likely to find such expletives highly offensive
and to
avoid them as much as possible, if not altogether, in their
nurture-conditioned
predilections for psychic positivity, a positivity that will only be truly superior in
sensibility,
wherein psyche is able to be free, whether on hegemonic (male) or
subordinate
(female) terms, thanks to the emphasis falling on physics or
metaphysics,
economics or religion, at the expense of chemistry or metachemistry,
politics or science, and the quasi-economic or quasi-religious
transmutation of
the latter disciplines in consequence.
39. Thus
the properly economic-minded and the properly religious-minded, being
sensibly
physical and metaphysical respectively, will tend to avoid the use of
verbal
expletives and condition their female counterparts accordingly, since
the
quasi-economic or quasi-religious transmutation of politics and
science,
chemistry and metachemistry, under the
hegemonic sway
of physics or metaphysics, will make for a much less particle-oriented
disposition than would otherwise be the case, one necessarily
deferential to
the prevailing molecular and/or elemental wavicle
'ideal'.
40. However,
the underlying distinction between particles and wavicles
across the subatomic board means that the categories more subject to
verbal
expletives, with or without accompanying denigratory
nouns, will be scientific and/or political rather than economic and/or
religious, since these are the disciplinary categories in which
particles take
precedence over wavicles in either
elemental or
molecular fashion.
41. I
propose to distinguish these particle categories from their wavicle
counterparts in terms of a distinction between materialism and
fundamentalism
in space-time objectivity, the metachemical
context par
excellence of photons-photinos; between
realism and nonconformism
in volume-mass objectivity, the chemical context par excellence
of
electrons-electrinos; between naturalism
and humanism
in mass-volume subjectivity, the physical context par excellence
of
neutrons-neutrinos; and between idealism and transcendentalism in
time-space
subjectivity, the metaphysical context par excellence of
protons-protinos; always remembering that
objectivity and
subjectivity are to be defined in terms of a gender differential
between that
which diverges in sensuality and/or converges in sensibility on a
straight-line
basis, as in convolutional terms in relation to a vacuum, and that which
diverges in sensuality and/or converges in sensibility on a curved-line
basis,
as in involutional terms in relation to a
plenum, the
former options having their origins in soma, the latter in psyche.
42. Consequently
space-time objectivity, rooted (vacuum-wise) in metachemistry,
is
divisible
between the materialism of photonic elemental particles and
the
fundamentalism of photonic elemental wavicles
in both
sensuality and sensibility, the materialism of the former being
negatively
superior to the materialism of the latter, the fundamentalism of the
former
being positively inferior to the fundamentalism of the latter, but it
is also
divisible, as we have seen, between what could be termed the
fundamentalist
materialism of photonic molecular particles and the materialist
fundamentalism
of photonic molecular wavicles, as between
'bovaryized' political and economic
positions in between a
scientific per
se and a 'bovaryized' order of religion.
43. Similarly
volume-mass objectivity, rooted (vacuum-wise) in chemistry, is
divisible between
the realism of electronic elemental particles and the nonconformism
of electronic elemental wavicles in both
sensuality
and sensibility, the realism of the former being negatively superior to
the
realism of the latter, the nonconformism
of the former
being positively inferior to the nonconformism
of the
latter, but it is also divisible between what could be termed the
nonconformist
realism of electronic molecular particles and the realist nonconformism
of electronic molecular wavicles, as
between a political
per
se and a 'bovaryized' economics in
between 'bovaryized'
orders of science and religion.
44. Conversely
mass-volume subjectivity, centred (plenum-wise) in physics, is
divisible
between the naturalism of neutronic
elemental
particles and the humanism of neutronic
elemental wavicles in both sensuality and
sensibility, the naturalism
of the former being negatively superior to the naturalism of the
latter, the
humanism of the former being positively inferior to the humanism of the
latter,
but it is also divisible between what could be called the humanist
naturalism
of neutronic molecular particles and the
naturalist
humanism of neutronic molecular wavicles,
as between a 'bovaryized' politics and an
economic per
se in between 'bovaryized'
orders of science and religion.
45. Similarly
time-space subjectivity, centred (plenum-wise) in metaphysics, is
divisible
between the idealism of protonic elemental
particles
and the transcendentalism of protonic
elemental wavicles in both sensuality and
sensibility, the idealism
of the former being negatively superior to the idealism of the latter,
the
transcendentalism of the former being positively inferior to the
transcendentalism of the latter, but it is also divisible between what
could be
called the transcendentalist idealism of protonic
molecular particles and the idealist transcendentalism of protonic
molecular wavicles, as between 'bovaryized'
political and economic positions in between a 'bovaryized'
order
of
science and a religious per
se.
46. Thus
in all contexts there are intermediate positions or realities in
between the
absolute extremes of the elemental particles and wavicles,
positions
which,
though distinct from each, are nevertheless compromised by
them in contrary ways, the molecular particle position in terms of the wavicle extreme, the molecular wavicle
position in terms of the particle extreme, so that we can speak, for
instance,
of fundamentalist materialism and materialist fundamentalism, in
respect of metachemistry, and contrast
each of these compromised
positions with the materialist and fundamentalist extremes
characterizing the
absolute positions in which particles and wavicles
are elemental rather than molecular.
47. And
what applies to metachemistry, the noumenally objective Element (in space-time) of
photons in
sensuality and photinos in sensibility,
applies to
each of the other Elements - the phenomenal objectivity (in
volume-mass) of
electrons in sensuality and electrinos in
sensibility
of chemistry; the phenomenal subjectivity (in mass-volume) of neutrons
in
sensuality and neutrinos in sensibility of physics; and the noumenal
subjectivity (in time-space) of protons in sensuality and protinos
in sensibility of metaphysics.
48. Thus
while science remains science and religion remains religion, whether per
se or 'bovaryized',
politics and economics are less straightforwardly one thing or another
but
effective paradoxes in which there is a leaning towards religion, and
even a
pseudo-religious dimension, about politics and a leaning towards
science, and
even a pseudo-scientific dimension, about economics, even though
neither are
commensurate with the disciplines towards which they are drawn or,
alternatively, with which they may compete when an age or society is
such that
things are less extreme than moderate, or less noumenal
than phenomenal, in typically worldly vein, and extreme positions or
disciplines tend to get squeezed out of the overall frame in
consequence.
49. But
if science is the discipline of free will in metachemical
soma par
excellence, then
politics is the discipline of free spirit in chemical soma par
excellence,
each of which contrast, as female to male, with economics as the
discipline of
free ego in physical psyche par excellence, and religion as the
discipline
of free soul in metaphysical psyche par excellence - all in
relation, of
course, to their per se manifestations and not in respect of
whatever
degree of 'bovaryization' may be attendant
upon the
subordination of any given discipline to that discipline which, in
accordance
with a specific societal tendency, happens to correspond to the per
se
mode of science, politics, economics, or religion, as the case may be.
50. For
although in theory you can have it all ways, in practice only one
discipline will
be in its per
se mode in any
given type of society or civilization, everything else being 'bovaryized' and therefore subordinated to the
prevailing
norm, be it scientific and of free will in the noumenal
objectivity of sensual metachemistry;
political and
of free spirit in the phenomenal objectivity of sensual chemistry;
economic and
of free ego in the phenomenal subjectivity of sensible physics; or
religious
and of free soul in the noumenal
subjectivity of
sensible metaphysics.
51. Therefore
giving, taking, and being will be subordinated to doing in
sensual metachemistry, the context of the
will par
excellence, and doing, being, and taking
to giving in sensual chemistry, the context of the spirit par
excellence, whereas, on the other side of the gender fence, being,
doing,
and giving will be subordinated to taking in sensible physics,
the
context of the ego par excellence, and taking, giving, and
doing to being
in sensible metaphysics, the context of the soul par excellence.
52. In
speaking of elemental particles, molecular particles, molecular wavicles, and elemental wavicles
in any given Element/Elementino, we are in
effect
distinguishing the will and the spirit from the ego and the soul, or
doing and
giving from taking and being, or even appearance and quantity from
quality and
essence, not to say power and glory from form and contentment.
53. Since,
however, the per
se manifestation of
will is only to be found in sensual metachemistry,
so
elemental
particles are only properly germane to the Elemental context
in
question, being 'once bovaryized' in
sensual
chemistry, 'twice bovaryized' in sensual
physics, and
'thrice bovaryized' in sensual
metaphysics, their
sensible counterparts being bound rather than free in either primary
(male) or
secondary (female) vein, and therefore attesting to different
manifestations of
natural will and/or natural antiwill.
54. Likewise
since the per
se manifestation of
spirit is only to be found in sensual chemistry, so molecular particles
are
only properly germane to the Elemental context in question, being 'once
bovaryized' in sensual metachemistry,
'twice
bovaryized' in sensual metaphysics, and
'thrice bovaryized' in sensual physics,
their
sensible counterparts being bound rather than free in either primary
(male) or
secondary (female) vein, and therefore attesting to different
manifestations of
subnatural spirit and/or subnatural
antispirit.
55. Conversely,
since the per
se manifestation of
ego is only to be found in sensible physics, so molecular wavicles
are only properly germane to the Elemental context in question, being
'once bovaryized' in sensible metaphysics,
'twice bovaryized' in sensible metachemistry,
and 'thrice bovaryized' in sensible
chemistry, their
sensual counterparts being bound rather than free in either primary
(female) or
secondary (male) vein, and therefore attesting to different
manifestations of superconscious ego
and/or superconscious
anti-ego.
56. Similarly,
since the per
se manifestation of
soul is only to be found in sensible metaphysics, so elemental wavicles are only properly germane to the
Elemental context
in question, being 'once bovaryized' in
sensible
physics, 'twice bovaryized' in sensible
chemistry,
and 'thrice bovaryized' in sensible metachemistry, their sensual counterparts being
bound
rather than free in either primary (female) or secondary (male) vein,
and
therefore attesting to different manifestations of unconscious soul
(id) and/or
unconscious antisoul (anti-id).
57. Taking
each Element one by one, it should be possible to equate the elemental
particles of, in particular, sensual metachemistry
with what I shall call the absolute corporeal, the molecular particles
of, in
particular, sensual chemistry with the relative corporeal, the
molecular wavicles of, in particular,
sensible physics with what I
shall call the relative ethereal, and the elemental wavicles
of, in particular, sensible metaphysics with the absolute ethereal, so
that we
can distinguish, in overall terms, between per
se orders of will, spirit, ego, and soul, or, in other
words, power, glory, form, and contentment, as germane, on the one
hand, to
free soma in both the noumenal objectivity
of metachemical doing and the phenomenal
objectivity of
chemical giving, and, on the other hand, to free psyche in both the
phenomenal
subjectivity of physical taking and the noumenal
subjectivity of metaphysical being.
58. That which is noumenal,
being
abstract,
appertains to space and/or time, whether as space-time objectivity or
as
time-space subjectivity, whereas that which is phenomenal, being
concrete,
appertains to volume and/or mass, whether as volume-mass objectivity or
as
mass-volume subjectivity.
59. Yet
the noumenal abstraction of space-time,
particularly
in relation to the metachemical sensuality
of spatial
space, is not incompatible with the concept, as germane to photonic
elemental
particles, of the absolute corporeal, and one may thus think of the
absolute
corporeal as being noumenally abstract in
objective
terms.
60. Likewise
the phenomenal concretion, so to speak, of volume-mass, particularly in
relation to the chemical sensuality of volumetric volume, is not
incompatible
with the concept, as germane to electronic molecular particles, of the
relative
corporeal, and one may thus think of the relative corporeal as being
phenomenally concrete in objective terms.
61. Conversely,
the phenomenal concretion of mass-volume, particularly in relation to
the
physical sensibility of voluminous volume, is not incompatible with the
concept, as germane to neutronic molecular
wavicles, of the relative ethereal, and one
may thus think
of the relative ethereal as being phenomenally concrete in subjective
terms.
62. Likewise,
the noumenal abstraction of time-space,
particularly
in relation to the metaphysical sensibility of spaced space, is not
incompatible with the concept, as germane to protonic
elemental wavicles, of the absolute
ethereal, and one
may thus think of the absolute ethereal as being noumenally
abstract in subjective terms.
63. It
was logic of this order, I believe, which formerly led me to think in
terms, at
times seemingly paradoxical, of the abstract corporeal in connection
with metachemical sensuality, of the
concrete corporeal in
connection with chemical sensuality, of the concrete ethereal in
connection
with physical sensibility, and of the abstract ethereal in connection
with
metaphysical sensibility; though it seems to me now that the
distinction
between subatomic particles/wavicles and
the Element
in which they are to be found calls for a more clinical distinction
between the
absolute corporeal nature in metachemically
free soma
of elemental particles in relation to the noumenal
objectivity, for instance, of spatial-space abstraction, the relative
corporeal
nature in chemically free soma of molecular particles in relation to
the
phenomenal objectivity of volumetric-volume concretion, the relative
ethereal
nurture in physically free psyche of molecular wavicles
in relation to the phenomenal subjectivity of voluminous-volume
concretion, and
the absolute ethereal nurture in metaphysically free psyche of
elemental wavicles in relation to the noumenal
subjectivity of spaced-space abstraction.
64. All
this by way of harping upon the major players, as it were, in each
Elemental
context, with the doing and giving of sensual metachemistry
and chemistry taking precedence over the antibeing
and antitaking of sensual metaphysics and
physics,
but the taking and being of sensible physics and metaphysics taking
precedence
over the antigiving and antidoing
of sensible chemistry and metachemistry,
as societies
divide between a female hegemony in which power and/or glory rule the
respective class positions and a male hegemony in which form and/or
contentment
rule or, rather, lead the respective class positions - not, it may be
assured,
in terms of the negativity of free soma but, much more sensibly, in
terms of
the positivity of free psyche, which is
the only
guarantor of morality as that which stems, in bound soma, from the
virtues of
free psyche, as 'Son' from 'Father' or, in the inverted female contexts
of
under-plane subservience, as that which stems, in free psyche of a
secondary
order of virtue, from the secondary morality of bound soma, as 'Antidaughter' from 'Antimother',
morality,
or
bound soma, only taking instigative precedence over virtue, or
free psyche, vis-à-vis females and thus in relation to the female
Elemental
contexts of chemistry and metachemistry,
both of
which would have been approached from the directly bound soma (through
free
psyche) of males having to deal with the female reality of soma
preceding and
predominating over psyche in respect of a free somatic nature.
65. But
such secondary virtues stemming from secondary moralities with females
would
not last long if there was not a resolve, on the part of hegemonic
males, to
maintain them in the interests of their own primary orders of virtue
and
morality, and to ensure, in doing so, that females were pegged to the
paradoxes
of psychic emphasis in either a beautiful approach to truth, as of a
loving
approach to joy, or, 'down below' ... in the chemical sphere of massed
mass, a
strong approach to knowledge, as of a proud approach to pleasure.
66. For
unless there is a willingness on the part of males to uphold both
knowledge and
truth, but especially truth, and pleasure and joy, but especially joy,
such
paradoxes will not remain in effect for long, and it will soon
transpire that
females, growing weary of psychic emphasis contrary to their gender
reality of
soma preceding and predominating over psyche, will resort, according to
class,
to emphasizing either beauty or strength, love or pride, at the expense
of free
psyche, and thereby detract from the
psychic monism which male hegemonies logically entail, as an implicit
disillusionment with truth and knowledge, joy and pleasure, paves the
way, like
l'art
pour l'art, for
an explicit rejection of even the secondary bound somatic moralities of
beauty
and strength in favour of their primary free somatic counterparts in
sensuality,
namely ugliness and weakness, which are not even immoral so much, in
overly
active vein, as vicious, and therefore factors determining the binding
of metachemical and chemical psyche to an
immoral
acquiescence, through the psychic passivity of evil, in the primary
somatic
freedoms so criminally afoot.
67. No,
it is evident that no society that is or becomes self-consciously
sensible, and
thus hegemonically male, could possibly
tolerate such
a regression from culture and civility, blessedness and salvation,
virtue and
morality, free psyche and bound soma, whether on primary (male) or
secondary
(female) terms, to their opposites, namely barbarity and philistinism,
cursedness and damnation, vice and immorality, free soma and bound
psyche,
whether on primary (female) or secondary (male) terms, terms, it has to
be
said, which even now are still more characteristic of contemporary
civilization
as an expression of global proletarianism
than of
anything solely germane to the past; though history is well-furnished
with
copious examples of barbarity and philistinism, notwithstanding the
decadence
of bourgeois and/or clerical civilization as both the West and the East
persist, on separate tracks, into the contemporary era of burgeoning
globalization on increasingly anachronistic and even degenerate terms.
68. Leaving
aside the more ancient forms of barbarity and philistinism, it has to
be said
that Western decadence, to take but one of the two main traditional
civilizations anachronistically at large, takes many forms, not the
least of
which is cultural, as in connection with a whole host of degenerate
anachronisms and anachronistic degenerations which persist in competing
with
one another and with the properly People's arts - as of photography,
cinema,
rock music, computer graphics, etc. - under the false assumption that
they
represent what is civilized and somehow 'classical' in contrast to the
blatantly 'popular' nature of the more contemporary art forms.
69. Such
a fantastic pretension on the part of bourgeois culture, not the least
of the
anachronistic modes of culture still at large in the West, frankly
beggars
belief, especially since its claim to pre-eminence operates almost
entirely as
though electricity had never been invented or was somehow irrelevant to
serious
culture, which can somehow remain 'relevant' without it and therefore
feasibly
contemporary despite the manifest want of contemporary technologies and
the
sorts of lifestyles which appertain to them and are, in some degree,
derived
from them.
70. That
we should still have people conducting orchestral productions of Bach
or Mozart
or Beethoven or even Brahms is perhaps an understandable if, in view of
the
vast amount of recordings now available in a bewildering variety of
interpretative
permutations, somewhat regrettable fact from a strictly contemporary,
and
therefore urban proletarian, point of view.
But that a certain number of these illustrious gentlemen should
take it
upon themselves to add to the orchestral repertoire a number of their
own
compositions, conceived, to be sure, with what they would have people
believe
to be the most up-to-date avant-garde procedures, is nothing short of
scandalous, particularly since the only way in which, by bourgeois or
clerical
standards, they can appear even remotely original is by taking the
so-called
classical world a stage or two further, if that's still possible (or
possible
to believe), down the cacophonous slope of anachronistic, not to say
anarchistic, degeneracy by producing compositions which, judged by the
diatonic
and harmonic standards of a more authentic classical precedent, are so
musically contradictory as to make even rock 'n' roll, that
in-many-ways amoral
precursor of contemporary rock genres, sound musically stimulating and
...
culturally sincere.
71. Frankly,
it amazes me how many orchestral or otherwise acoustic
compositions of a so-called avant-garde order
are still being churned out by people who not only act as though
electricity,
and therefore electric music, had never been invented, but persist in
believing
that what they are doing on an instrumentally traditional basis is
somehow
musically relevant and culturally justified, even though it would be
among the
most painfully discordant and musically disjunctive things for one to
have to
listen to for any length of time, presuming upon a non-partial ear that
was
neither tone-deaf nor tone-mad! Are
these people for real? Or are they simply
cultural degenerates who will persist in their anachronistic orchestral
and/or
acoustic ways until fate may decide otherwise, applying to them the
cultural
equivalent of a coup
de
grace?
72. I
cannot, personally, see how anyone schooled to and employed in a
classical
approach to music in typically Western vein could possibly be of any
use or
relevance to global civilization; for these people are not rock
musicians on
the cutting edge of contemporary culture in a progressive or, at any
rate,
advancing civilization but ... orchestral anachronisms and musical
degenerates
who persist in existing simply because, pending the necessary
preconditions
following Judgement (as already discussed in previous texts), no-one
has as yet
given them the coup
de
grace and
effectively put a stop to their nonsensical and pretentious little
games, making
it difficult if not impossible for such people to continue pursuing
their
instrumental obsolescence and obsolete instrumentals.
73. And
what applies to Western musicians and composers, the whole
anachronistic stable
of so-called classical music, not to mention their folksy dupes and
lickspittles, applies no-less to their literary counterparts, all those
bourgeois writers - to leave 'the folk' aside for one minute - who
fight shy of
electronic publishing and continue to publish book after book of
novelistic
trivia in ever-more degenerate permutations of seemingly grammar-less,
meaningless, pointless, and gutless avant-garde pretentiousness, all
because,
short of becoming scriptwriters for TV or film, their mundane little
art forms
have to be turned upside down, back-to-front, and inside out (rather
like
society in a democratic age) in order to pass muster as somehow
contemporary in
an age of electronic culture and a much more graphic and multifaceted
approach
to narrative.
74. Were
books less commercially viable, in the conspicuous bulk and garish
appeal of
their sheer materialism, it is doubtful that they would continue to be
published in such gross numbers; though it should not be forgotten that
the
sorts of people who publish them are, like their writers, not exactly
on the
cutting edge of global civilization, as a rule, but bourgeois if not
clerical
or aristocratic elements for whom the hardback is still king, even when
photographically degenerate, and the paperback its People's offspring,
albeit
doubtfully in relation to the urban proletariat, who would surely
prefer
something more synthetically artificial, so much as in relation to the
People-as-Folk, to folksy elements, in a word, who continue to take
bourgeois
and/or clerical rule for granted and can be expected to side with their
non-synthetically artificial masters (and even mistresses!) against
proletarian
provocation should the need arise, joining with them in a reaction to
the
threat posed to Western civilization in one or another of its
traditional
permutations - bourgeois, clerical, or feudal - by book-scorning
atheistic
'barbarians' whose only literature is electronic, whether optically,
aurally,
or even (god forbid!) intellectually, and therefore 'beyond the pale'
of
anything recognizably decent from a conventionally Western standpoint.
75. I do
not admire 'the folk' their readiness to side with the bourgeoisie
and/or
clerical/feudal aristocracy, much less their willingness to swallow the
shallow
doctrines of Western cultural superiority which their masters pour into
them in
the interests of their own political or economic security, co-opting
them in
the fight against 'communist atheism' or
'Marxist subversion', and not only in relation to books and
music but
also to art and sculpture - in fact to anything that might be likely to
bolster
the national interest in the face of international opposition and the
transcendence of national cultures which the spread of globalization
inevitably
implies.
76. Thus
not only the patently bourgeois or 'classical' forms of painterly
anachronism,
easily recognizable in terms of their need to further compromise an
already
heavily-compromised art form with techniques and tendencies that no
camera
would be likely to reproduce, thereby seemingly justifying their
continued
existence in an age when anything remotely credible from a strictly
painterly
point-of-view had long since ceased to be so, but their folksy
counterparts
too, the sorts of naive or touchingly picturesque forms of painterly
indulgence
which constitute not a small part of the People's contribution to
anachronistic
art in an age when any self-respecting proletarian would have been only
too
keen to distance himself from anything painterly through whatever mode
of
electronic technology most conveniently lay to hand.
77. For
if there is one thing that distinguishes urban proletarian culture and
civilization from its folksy counterpart, it is its refusal to make do
with
conventional or traditional forms and means, but to utilize only the
most
up-to-date or, at any rate, credibly artificial and synthetic forms and
means,
so that the use of electricity with any of the arts, including
literature, is
virtually inevitable, and a sharp distinction can therefore be drawn
between
non-synthetically artificial or, better, analytically artificial and
synthetically artificial products and tools, not to mention between the
latter
and, in respect of clerical and/or feudal precedent, synthetically
natural
and/or non-synthetically (analytically) natural tools and products,
means and
ends.
78. The
People-as-Proletariat are not only, as a rule, environmentally distinct
from
the People-as-Folk; they are culturally and technologically distinct
from them
too, and thus from all who would master the folk and constrain them to
parameters
which, though more circumscribed than anything classical, mirror, on
informal
terms, the bourgeois and/or clerical formalities still at large in the
traditional fields of Western culture, as also, on different terms, in
the
traditional fields of Eastern culture, where a like-distinction exists
between
Eastern convention, whether clerical/feudal or folksy, and a burgeoning
proletariat for whom traditions are less important in and for
themselves than
as loose guides to a more universal future in which the onward march of
globalization transcends East and West alike in its applicability to
the urban
proletariats of the world and their thirst for justice, for
retribution, and,
above all, for redemption in and through the ultimate absolute.
79. These
proletarians of global civilization are neither interested in the
defence of
the West from 'Eastern barbarians' nor in the defence of the East from
'Western
barbarians', but solely in the supra-dialectical advancement of
globalization
towards a point of genuine universality such that can only be
established on an
ultimate religious basis, call it transcendentalist, and not in
relation to
economics, still less politics or science, neither of which would have
much to
commend them to an age and environment conditioned by the synthetic
artificiality of plastic running on an electronic basis in virtually
Social
Transcendentalist fashion, as though in response to the resolution of
international socialism in international communism, as of a vegetative
watery
paradox in an airy airiness, or airy per
se, which is as distinct from the fiery airiness, as it
were, of national communism as vegetative wateriness from the watery
wateriness, within an overall airy or proletarian age, of national
socialism,
not to mention from the fiery fieriness
of national fascism, the airy fieriness of international fascism, the
watery vegetativeness of national
capitalism, and the vegetative vegetativeness
of international capitalism!
80. Be
that as it may, People's civilization is still primarily
characterized
by airiness, not by fieriness in feudal vein, wateriness in clerical
vein, or vegetativeness in liberal vein,
so that neither the will,
the spirit, nor the ego are paramount with the urban proletariat, as
people of
the windy-city environments par
excellence, but inevitably the soul, which takes such 'bovaryized' will, spirit, and ego as it requires
and uses
them to its own heavenly end, an end which cannot come to pass on
anything but
properly transcendentalist terms as those who were atheistically 'last'
become,
as it were, theistically 'first' in relation to the coming to pass, on
as
synthetically artificial a basis as possible, of ultimate godliness, of
an
order of godliness and heavenliness that is not merely more evolved
than anything
hitherto achieved but the most evolved manifestation of which metaphysical virtues there could ever be, and
therefore the per se manifestation of godliness and
heavenliness that,
far from accruing to the cosmic sphere, never mind the intermediate
spheres of
nature and humankind, accrues solely to the cyborg
sphere of a global post-humanity in process of coming to terms with its
true
destiny in the transcendent authenticity of genuine globalization, a
destiny
which will only be officially acknowledged come Judgement (as hitherto
artificially conceived by me), should there be a majority mandate for
religious
sovereignty - an ultimate sovereignty suitable to the universal
resolution of
globalization - at the expense of political and correlative
sovereignties in
those countries in which a paradoxical election, or exploitation of the
electoral process, can be brought democratically to pass in consequence
of the
willingness of their largely proletarian electorates to enter into a
test of
conscience with their selves, following due consideration of the issues
at
stake, as and when the time is judged ripe.
81. Obviously,
one expects something of the sort to happen in every country in the
course of
time, but initially it can only be in a few countries, not least the
ones
already considered by me in earlier texts, that this coming to terms of
the
urban proletariat with their true destiny in some future godly society
more
genuinely heavenly than any society has ever been in the past could be
democratically contemplated and, presuming upon a sufficiently
informative and
enlightening educational process, paradoxically set in train, so that,
in the
event of a majority mandate for religious sovereignty, steps could be
taken to
establish the type of society which has been identified with 'Kingdom
Come',
even if only on a comparatively rudimentary basis initially, including
the
establishment of a triadic Beyond and administrative aside, as also
described
in previous texts.
82. Frankly
I am not going to go over that ground again, but the terms of 'Kingdom
Come'
are such that only a majority mandate for religious sovereignty can
bring it
socially and institutionally to pass, thereby paving the way for the
scaling-down and even winding-up of all that would be irrelevant to
further
evolutionary progress, including, not least, those more salient
examples of
Western (or Eastern) civilization that, in their anachronistic
degeneracy and
relativistic perversity, inhibited, if not obstructed, the development
of
globalization towards a more genuinely universal end.
83. For
at the end of the day, the proletariat are neither Western nor Eastern
but a
global development within either the West or the East whose time,
though not
yet fully come, will only come fully to pass once the West and the East
have
been not merely politically or economically but religiously transcended
by
global civilization, and to such an extent that all the old gods, in
Nietzsche's memorable phrase, were truly dead and the Superman or, in
my
preferred terminology, the Cyborg was
their logical
successor and effective meaning if not of the earth then certainly of
heaven,
since the cyborgization of post-humankind,
the urban
proletariat, is all about the development of life to a properly
universal end
in which eternity can be experienced on the synthetically artificial
terms of
an ultimate heaven and even, down below, of a modified earth and, for
females,
a modified antipurgatory and antihell,
the latter paradoxes of course appertaining to the upending of chemical
and metachemical realities in such fashion
that unclearness
becomes the fictional counterpart to the prevailing holiness of the
True,
whether in godliness or in some 'bovaryization'
of
manliness
commensurate, for the vegetative, with a lower order of cyborgization.
84. Civilization
hitherto has only got as far as humanity, and then not everywhere and
not for
everyone, since the older civilizations still worshipfully defer to
Nature and
even to the Cosmos in effectively primitivistic
vein. What matters now is that
civilization should get to the Cyborg, and
thus
beyond humanity, whether on Christian or Buddhist, secular Liberal or
Communist, terms, and thus 'overcome' mankind through the international
proletariat, who are already post-human in their synthetic
artificiality,
albeit such artificiality has, as yet, not developed to anywhere near
its full
extent or capacity but is still characterized by a comparatively
superficial
approach, largely sensual in nature, which owes something, though not
everything, to the reactionary and conservative elements of Western
(and
Eastern) tradition which, in controlling 'the folk', divide and rule
the People
and effectively constrain the urban proletariat from coming to anything
like an
enlightened recognition of their true potential for god-like
self-transcendence.
85. For
the proletariat spend so much of their energies in resisting the
anti-global
pressures of both the folk and their conservative masters, whether
bourgeois,
clerical or feudal, or a combination of two or more, in both the East
and the
West alike, that they scarcely have either the time or inclination to
consider
their own destinies in more than a superficial light, hardly aware of
their
effective post-humankind status in relation to mankind more generally,
and even
less aware of their potential for and even entitlement to cyborgization
from a properly global standpoint, a standpoint which stretches
internationalism to its supra-national conclusion as the urban
proletariat head
towards that judgemental cross-roads in their destiny in which the
overcoming
of man, following the democratic endorsement of religious sovereignty,
would
signal their right to religious self-determination in 'Kingdom Come',
the
right, in short, to eternity through the soul, and even the ego, being
granted
a more substantially long-term support and sustain capacity than
anything the
human body in
naturalis
would or has been able to provide, thereby delivering them from the
threat and
grisly reality of death, not least in relation to the pain and
suffering caused
by organic degeneration in advancing years.
86. For
what dies is not the soul, nor even the ego, but the physical body, the
not-self in all of its various instinctual and spiritual permutations,
and the
soul and the ego are eventually snuffed-out by the ongoing
decomposition of the
corpse, presuming upon some kind of Christian or other burial and not
the more
contemporary secularity of cremation, which has the effect of
destroying even
the soul and the ego before they have run their respective class
courses in the
Afterlife and thus of prematurely snuffing out or, rather, barbarously
annihilating, in patently heathenistic
vein, that
which has a theoretical capacity for eternity and, in more civilized
communities, a right to such limited eternity as the mortality of
decomposition
allows to the self, whether in relation to the brain stem or to the
spinal
cord.
87. But
the female-dominated barbarism of cremation is only possible in
societies which
are effectively under the sway of the will and/or spirit to such a
freely
somatic extent that the fate of the ego and/or soul is of comparatively
small
account, and bourgeois decadence, signified by a pretence of
religiosity, joins
forces with proletarian barbarism to incinerate corpses and consign
them to a
fate worse than death, if not for females then certainly for males,
whose
capacity for an afterlife experience of either ego or soul, no matter
how
sinfully twisted or corrupted by sensual subservience to female will
and/or
spirit during life, must persist well into death and succumb to the
most brutal
subversion and, ultimately, annihilation of which it were possible to
imagine.
88. No, I
do not envy these degenerate bourgeois and barbarous proletarians their
moral
ignorance; for it has extremely severe consequences, not the least of
which
results in even males being reduced to an urn of ashes when, with a
more
sensible gender-conscious lifestyle, they could have had some kind of
earthly
or even quasi-heavenly afterlife experience in the grave that would
have
brought them 'face to face', as it were, with either Christ or the
Buddha, or
something to that metaphorical effect, as visionary or unitive
experience duly transpired.
89. Therefore,
with decreasing prospect of burial but no decreasing prospect of
cremation, the
desirability of cyborgization of mankind
or, rather,
the post-humankind we have primarily identified with the urban
proletariat,
becomes of increasing importance; for the only way that a majority of
proletarians can avoid crematorial
annihilation, all
the more excruciating, I argue, in the case of males, is by giving
support, in
the near future, to the concept of religious sovereignty and the rights
that
would accrue to it in respect, not least, of the synthetically
artificial
overcoming of 'man', or what remained of mankind, and their deliverance
not
merely from death, but from the consequences of death in both 'natural'
and
'artificial' contexts, consequences that while far from perfect in
either
context are much more imperfect, to the self-destructive point of
morally
defective, in relation to cremation, the contemporary mode, par
excellence, of mortuary disposal which
is a tragic testimony not only to the want of genuine religiosity on
the part
of liberals, or bourgeois degenerates, but to the atheistic want of
religion on
the part of that more numerous body of persons whom we have described
as the
urban proletariat and wish, as much as ever one could, to deliver from
the
terrible error of their ways in and through the prospect of 'Kingdom
Come'.
90. For a
society centred in religious sovereignty, were it to come
democratically to
pass, could only be one in which one was expected and, more to the
point,
encouraged to take full responsibility for one's self, especially as a
male,
and thus lead as self-respecting a lifestyle as was divinely possible,
whether
in relation to being or, less significantly, to taking, as germane to a
more
intellectual - and therefore lesser - approach to truth.
91. Certainly
there could be no question of a religiously sovereign proletariat being
complacent, much less enthusiastic, about the self-annihilating
implications of
cremation; for such a proletariat, having crossed the threshold of
self-awareness, would have too much self-respect to regard death in
largely if
not purely materialist terms, in which corpses were simply so much
garbage to
be disposed of in the quickest and most cost-effective way!
92. As
the urban proletariat matures, so it will come to its senses or, rather
sensibilities
(inner senses), and grant increasing importance to self-development in
both
egoistic and psychic terms, terms that, whilst embracing the intellect,
do not
make intellect an egocentric end-in-itself, in physically sensible
vein, but
simply a means to enhanced psychocentric
fulfilment
in the emotional life of the soul.
93. Doubtless
the coming of 'Kingdom Come', following a majority mandate for
religious
sovereignty in countries where the paradoxical election which I have
equated,
in suitably artificial terms, with Judgement was able to take place,
would open
the way for the cyborgization of
post-humankind,
since implicit in religious sovereignty would be a more genuine order
of divine
rights than anything rooted, falsely, in metachemistry,
an
order,
I mean, which besides including self-development on the
aforementioned terms, with especial reference to males, the creatures,
after
all, for whom self takes - or should take - precedence over not-self,
as psyche
over soma, would increasingly include the development of synthetically
artificial not-selves and even, eventually, a sort of communal not-self
designed to replace what remained of man as a creature, fundamentally,
of
nature and therefore of the imperfections of nature, including death
and the pains
attendant upon organic degeneration and disease which precede it.
94. But
all that, even with the best 'man-overcoming' will in the world or,
rather,
otherworld ... of divine rights premised upon religious sovereignty ...
would
take time, much time, and be a slow and at times painfully uphill
struggle,
during which period people would continue to die, as now, and be
subject to
some method of disposal. Cremation, as I
have hinted, would be frowned upon as undesirable from a
self-respecting,
male-oriented point of view, and therefore little encouragement could
be given
to it in a society which was neither liberally degenerate nor
atheistically
proletarian and effectively barbarous.
95. But
neither, on the other hand, would it be feasible to give much
encouragement to
burial, as though in a continuance of Christian tradition, when the
society in
question was neither clerical nor folksy, liberal nor folksy, feudal
nor
folksy, but proletarian on - at the risk of sounding anachronistic -
both blue-
and white-collar terms, and therefore too urban and city-oriented to be
partial
to suburban and rural traditions or criteria.
Besides, land would be in increasingly short supply, and the
price of
burial would doubtless prove prohibitive to all but a minority of urban
dwellers.
96. On
the other hand, burial at sea would still be possible but even less
desirable
than burial on land, insofar as the sea, being watery, would correspond
to a
kind of purgatorial environment one step back from the earthly
environment of land
burial and therefore be even less satisfactory, from a male standpoint,
than
the latter. No, the only alternative to
earthly burial that would do any justice to an urban proletariat - the
vast
majority of the electorate in countries judged ripe for 'Kingdom Come'
- that
had opted to put their heathenistic ways
behind them
and vote for religious sovereignty would be the development of
facilities in
space which could store hundreds if not thousands of corpses in special
pods,
where they could experience a more elevated order of afterlife,
commensurate
with a gravity-defying sealed environment, than would have been
possible to
them on earth in the event of a conventional Christian-style burial.
97. For
our ability to cyborgize life to any
appreciable extent
would, as I intimated earlier, probably take so long to develop and be
so
selective at first, in view of the technological difficulties and
expenses
involved, that, even without
impedimenta from humanitarian obstructionists to consider,
some alternative method of respectfully
dealing with the deceased than that traditionally available would have
to be
developed, especially since cremation would not, in a religiously
sovereign
society or people, be considered appropriate in that respect, bearing
in mind
its brutal disregard for self-survival in the Afterlife premised, it
seems to
me, upon a materialist interpretation of and approach to human life
which owes
much, if not everything, to somatic concepts of freedom attendant upon
female
hegemonies in societies that, in Anglo-American Protestant-derived
fashion,
have gone heathenistically to the
liberal/atheistic
dogs of Western decadence/barbarism.
98. Exceptions
to the self-respecting rule notwithstanding, it were better that
payloads of
the deceased be shipped into space, where they could be docked with the
main
facility - a sort of mortuary ship or 'floating graveyard' - and
transferred to
secure pods or special cubicles for the duration of their afterlife,
presumably
for all eternity, which, in space, would more likely be more soul- than
ego-oriented and thus less visionary than unitive,
less
egocentric
than psychocentric, in
character,
with a more genuinely heavenly experience such that only the coming to
pass of
religious sovereignty in 'Kingdom Come' would have made possible and
considered
desirable, in view of the more genuinely godly elevation of
transcendentalism
over humanism, of God over Man, that would typify the Social
Transcendentalist
approach to religion and to all life in general.
99. Therefore
until the achievement of eternity for all on a more profoundly cyborg-oriented basis (an eternity of
afterlife-type
experience made possible on synthetically artificial terms for the most
evolved
order of life, whether literally godly or pro-godly, there could ever
be), the
development of mortuary stations for space storage of the deceased as
the
next-best-thing to the synthetically artificial eternity of the Cyborg. That, too,
of course would take much time and money, be fraught with great
technological
and other difficulties, but be more immediately and practically
obtainable for
the coming generations, thereby putting an end not only to the virtual
monopoly
of land burial in traditional Christian and pseudo-Christian societies,
with
their continuing man-hype-as-God, earth-hype-as-Heaven worldly
delusions and
limitations, but making it unnecessary for people to consider cremation
as the
only proletarian alternative to the clerical-to-folksy and even
liberal-to-folksy norms of Western convention.
100. For a
proletariat that had become religiously aware, that had 'woken up' from
the
long sleep of its somatic darkness and emerging psychic light, would
not be
prepared to regard cremation as the only viable alternative to folksy
or
bourgeois/clerical/feudal traditions, but would be only too willing to
support
every effort that was then being made to devise superior alternative
solutions
to the fate of the deceased, pending a more uniformly sophisticated age
in
which cyborgization was the rule rather
than the
exception and eternity was fully and properly synthetic, in accordance
with the
evolution of global civilization towards a more genuinely universal
resolution
in which natural death would be a thing of the past, in view of the
extents to
which man had been successfully 'overcome' and more completely replaced
by his
godly successor, the brain stem and spinal cord of the self granted the
utmost
synthetically artificial support and sustain possible, whether
individually or,
eventually, in communal clusters, as cyborgization
became more universal and the full implications of Social
Transcendentalism
began to become increasingly evident, even unto the extent of its final
flowering in space centres and therefore in contexts akin to those
which,
transcending any form of heaven on earth, have been suggested as
storage vaults
for the deceased prior to all such subsequent developments.
101. Be
that as it may, it is important to remember that the proletariat, the
urban-dwelling workers of our principal cities, whether 'white collar'
or 'blue
collar', noble or plebeian, 'high' or 'low', of space/time or of
volume/mass,
theoretical or practical, tall or short, thin or fat, have not yet
entered into
religious awareness in the self-realizationary
terms
of Social Transcendentalism but are still, if not in a sort of
wilderness of
ideological indifference, either economically-minded or, somewhat less
contemporaneously, politically- or scientifically-minded or, rather,
bodied,
and are therefore effectively still atheistic, and such they will -and,
I
believe, should - remain until they have been convinced otherwise by
such
theories as I have keyed-in to my personal computer over many years
which,
between them, add up to a corpus or, better, mentis of Social
Transcendentalist
teachings and ideological standpoints, not least in relation to the
nature or,
rather, nurture (in free metaphysical psyche) of God and Heaven as it
evolves
through successive manifestations of metaphysical sensibility from
least to
most via less (relative to least) and more (relative to most) evolved
stages of
its development, a development, I contend, which can only come to a
most
evolved, and therefore per
se
head, with the Cyborg, as germane to
'Kingdom Come'
as the religiously self-conscious phase of global civilization which
comes
formatively to pass wherever a majority mandate for religious
sovereignty
ensues upon the democratic norms of political sovereignty in the event
of a
proletariat, aware of the issues at stake through prior enlightenment,
opting
to be delivered from the 'crimes and/or sins of the world' to the
otherworldly
graces (for males) and/or punishments (for females) of 'Kingdom Come',
as
characterized by a religiously sovereign People whose rights transcend
mere
democratic rights as the Cyborg would
transcend Man,
or heaven the earth, or transcendentalism mere humanism, or
globalization both
the West and the East considered either separately or together.
102. They
say that he who laughs last laughs loudest and, in a paradoxical kind
of way,
this could certainly be said to apply to the proletariat when they come
into
their religious own and discover that their approach to
godliness/heavenliness,
whether direct and practical or indirect and theoretical, depending on
gender
and class, is more authentic and evolved than any previous religious
approach
has ever been, thereby more than justifying the removal of outmoded
religious
institutions and norms, both textural and otherwise, in the interests
of the
further development of Social Transcendentalism, of that which stands
for the
Truth in its most true and evolved metaphysically sensible
manifestation and
could never settle for anything less, much less contrary to it and
therefore
fraudulent, as in the case of the metachemical
delusions of antiquity.
103. In
previous texts I may have given the impression that the triadic Beyond
and
administrative aside to the said Beyond in 'Kingdom Come', once it
comes
democratically to pass, no matter where, will retain its pluralistic
structure
right through eternity, as though noble/plebeian class distinctions and
male/female gender distinctions within the Beyond in question, open,
for
instance, to Catholics and Protestants alike, were immutable and never
to be
altered. If so, the impression given
then was mistaken and now needs to be rectified! The
triadic
Beyond may start out on a sort of
catholic basis, within Social Transcendentalism, of doing justice to all
of
the
various components, on both gender and
class terms, with which contemporary life may present it, enabling
Anglicans,
for instance, to rise diagonally from phallus to brain and
Nonconformists to
fall diagonally from tongue to womb, thereby conjoining mass and volume
with
time and space as Jehovah Witnesses, for instance, fall diagonally from
eyes to
heart (the administrative aside to the Beyond in question) and Roman
Catholics
rise diagonally from ears to lungs, with similar fates subsequently
applying to
other denominational or sectarian divisions within the scope of its
wider
dissemination in the world at large. But
when that and other factors, like gender segregation and
intellectual/soulful
segregation of males within additional subsections on each tier of the
triadic
Beyond, have been taken into account, one has merely started along a
long road
of evolutionary ascent which must culminate, several centuries later,
in the
most godly/heavenly perfection it were possible to achieve.
104. Therefore
what necessarily begins comprehensively and pluralistically within a
largely
proletarian context open to reformed 'folk' will gradually be refined
upon and
fine-tuned, as it were, in relation to a much more absolute
culmination,
passing from a sort of catholic phase within Social Transcendentalism,
that
makes use of the greater percentage of proletarian and folksy material
at hand,
to a puritan phase when once it becomes feasible and desirable to
dispense with
the generality of females, and then from a sort of liberal phase of
co-existence between intellectually- and emotionally-inclined males on
each
tier to a sort of socialist phase of soulful cohesion between all, or
the vast
majority, of males on each tier, before a communist or intensely
communal phase
of soulful cohesion of all males on one tier, effectively that of the
top tier,
leads logically enough from 'heaven on earth' to 'heaven in space', as
this
ultimate degree of godly/heavenly centro-complexification
gets its space-centre apotheosis in what would not only transcend the
earth,
and therefore communistic millennialism, but constitute the ultimate
phase of
millennial evolution in the pure transcendentalism of a totalitarian
perfection
the heavenly bliss of which would leave absolutely nothing to be
desired, but
constitute the ultimate omega point of eternal life.
105. All
that may seem, at this juncture in time, somewhat swift and severe; but
let me
take each stage a step at a time and try to enlarge upon some of the
points
alluded to above. To start with, taking
the most of what one has at hand and elevating it to the otherworldly
prospect
of 'Kingdom Come' following Judgement, which requires a majority
mandate for
religious sovereignty from any given proletariat if it is to be
successful or
to positively carry the day, makes perfect logical sense, since one
must build
the new institutions from the bottom up and not leave anyone or
anything out of
the frame, if everyone is to be accounted for and, more importantly,
rendered
accountable within the terms of religious sovereignty.
106. Therefore one begins on a
necessarily catholic, or inclusive,
basis. But such a basis cannot go on or
be continued for ever, since virtuous progress requires that one
develops
subjective self-awareness on both intellectual and emotional, egoistic
and psychocentric terms, as applying, in
the main, to males,
but especially to those who would correspond to either the top or the
middle
tiers of the triadic Beyond, having been
Catholic or Anglican before opting, at the risk of anticipating
the
future, for Social Transcendentalist deliverance from the
denominational chains
of their worldly schismatic lives.
107. Such
males, having been affiliated to denominational traditions that,
compared to
Nonconformists or Jehovah Witnesses, could be described as more male in
reason
of their subjective character, would be especially entitled, I
maintain, to
enhanced psychic freedom in the respective subjective terms of either
the ego
or the soul, intellect or emotion, albeit under the umbrella of Truth,
and
therefore without risk of egocentric physicality such that, under the
rule of
Man, would have typified knowledge-hype-as-Truth in traditional
Christian
fashion.
108. But
once you step subjectivity up for hegemonic males, the tendency to step
it up
for subordinated females logically follows suit, albeit one is dealing
with creatures
who, despite the psychic emphasis that a male hegemony would entail,
are
fundamentally still soma over psyche and therefore a sort of
biologically-conditioned XX-chromosomal breeding animal rooted
objectively in a
vacuum that has only a limited and somewhat paradoxical capacity for
psychic
freedom in either knowledge or truth.
109. In
short, even a paradoxical psychic emphasis on either truth through
beauty or,
lower down, on truth-oriented knowledge through strength, is punishing
to females
for any length of time, and therefore something that is likely to lead
to a
somatic backlash unless one carefully guards against such a possibility
by
utilizing a variety of techniques and stratagems designed to minimize
if not
neutralize the attendant risks to males, should females become unduly
restive
and even disillusioned with a psychic emphasis, contrary to gender
reality (of
soma preceding and predominating over psyche on either a most
particle/least wavicle, i.e. 3:1, absolute
basis for metachemical
females, or a more [relative to most] particle/less [relative to least]
wavicle, i.e. 2½:1½, relative basis for
chemical females).
110. Obviously,
some of these techniques and stratagems will be largely physical in
character,
ranging from diet to clothing, whilst others will have to be chemical,
including recourse to a variety of drugs likely to reduce the objective
drive
towards somatic freedom which follows from a vacuously-conditioned convolutional disposition, while yet others will
be
metaphysical, or doctrinal, and even metachemical,
or
proscriptive
under the law, with penalties attaching to various
infringements
of moral conduct.
111. Nevertheless,
however many strategies and techniques you may utilize for the purposes
of
curbing and controlling females, they cannot, at the end of the day, be
turned
into males and expected to live by exactly the same criteria of
intellectual or
emotional subjectivity in free psyche; for an antidevil,
to
simplify
the argument, is no more godly than an antiwoman
manly, but simply the upended, and therefore unclear, paradox which has
been
secondarily delivered, following male initiative in respect of
blessedness/salvation on primary terms, from either the ugly criminal
clearness
in absolute free soma of Devil the Mother in the case of metachemical
females or the weak criminal clearness in relative free soma of Woman
the
Mother in the case of chemical females.
112. The
traditional oppression or, rather, repression (of soma) of females in
sensibly
religious societies is valid and morally incontrovertible, without
which there
would have been very little serious religious endeavour on the part of
especially favoured males, since a vocational commitment is premised
upon
society permitting such a commitment in the first place, and for that
to obtain
it must be sensibly structured in such a way that the generality of
males and
females are sufficiently god-fearing as to support the more
vocationally
minded, if not financially then morally and spiritually - something
much less
likely of realization in societies which, far from being sensible, are heathenistically ranged against sensibility from
freely
somatic standpoints that defer to female sensuality and encourage a
feminist-like disregard for male subjectivity and ideals.
113. Such
somatically free societies are, in civilized terms, the worst of all
possible
worlds. But in psychically free
societies, by contrast, which aim at maintaining the best of all
possible
worlds, then the bedrock of a more adventurist
religious vocation is a sensibly-structured social order which makes it
its
God-given or even Man-given duty to repress female freedom (in soma) as
much as
possible, and thus maintain a psychically sensible orientation likely
to
approve of further religious development.
114. Yet
female impedimenta to such development remains a thorn in the male
side, and it
is doubtless owing to its less than genuinely religious nurture (I
almost said
nature!) that Christianity never took the struggle against female
nature to its
logical conclusion on anything like a Far Eastern or even Muslim basis,
severely curtailing and even excluding it from the religious process,
since to
any true or genuine extent religion is a profoundly male endeavour.
115. But
we cannot, in this day and age, exclude females from the processes of
history,
even if we can segregate males and females in the aforementioned subsectional fashions in our projected triadic
Beyond,
thereby taking matters a stage or two beyond the Western androgynous
amoral
conventions of mixed-church congregations towards something more
Eastern in
character which would, nonetheless, be antithetical to the
female-over-male
open-tier arrangements of the Jews and their accursed female hegemonies
which
make so many Satanic/Davidian 'fall guys'
out of the
generality of males in all-too-'once-born' and effectively heathenistic
fashion, thereby maintaining something not far removed, in its
deference to
somatic freedom, from the worst of all possible religious worlds, a
world
dominated, in metachemically sensual
fashion, by
Jehovah/Saul in effectively stellar-over-solar cosmic or
blossom-over-fruit
natural fashion, and all because the type of sun- and star-flooded environment in which this primitive religion
arose conduced towards a somatically sensual disposition favouring the
Cosmos
and Nature.
116. We
aim, on the contrary, to establish something antithetical to this, with
males
hegemonic over and therefore separate from females in their respective
closed
tiers, but we cannot imagine that a context emphasizing psyche, in due
subjective vein, will prove easy or unduly attractive to females,
irrespective
of what techniques or stratagems are employed to the ends of curbing
their
natures and enhancing their nurtures, thereby effectively rendering
them
fictionally insane and, hence, unclear vis-à-vis the truthful sanity of
the
Holy.
117. Short
of abandoning the struggle altogether, and giving up on virtuous and
moral
progress, on the religious goal of globalization in genuine
universality, we have
no choice but to take up the 'good fight', as Christians would say, and
ensure
that nothing remotely resembling the feminist freedoms of recent
history
re-occurs or is allowed to undermine and effectively sabotage the
aforementioned universal goal upon which the proletariat of the globe
are
perforce embarked.
118. For
the proletariat are
engaged on the struggle for this goal whether
they like it or not, whether they are aware of it or not, and therefore
it is
not whether but when
they will progress to its logical conclusion
in global unity and harmony. But such
unity can only come to pass at the expense of whatever would block
and/or
impede it, including, besides the class enemies in various permutations
of
Western or Eastern tradition, reactionary folksy elements among the
People
themselves and, needless to say, females of a feminist or otherwise
markedly
free somatic disposition.
119. As
things become more synthetically artificial in the course of the
proletariat's
advance towards global unity in universality, so it will be
increasingly
possible, and not merely likely, that artificial reproductive
techniques and
strategies will favour not merely genetic but gender discrimination in
due
course, thereby permitting the responsible authorities to step up the
amount of
post-human-to-cyborg material favourable to
enhanced
subjectivity in both ego and soul, while simultaneously stepping down,
or
reducing, the material less favourably disposed to such subjectivity,
bearing
in mind that the religious phase of People's civilization would be
increasingly
concerned with artificially reproducing, on as synthetic a basis as
possible,
afterlife-type experiences for the 'living', now effectively
resurrected from
the world and conjoined with the 'dead' in that respect, and since
males were
the only category of human life that, for sensible better or sensual
worse,
would have had appreciable afterlife experiences anyway, so their
post-human-to-cyborg successors would be
especially
favoured over females in view of their self-oriented gender structures
favouring enhanced psychic development.
120. Therefore,
the more synthetically-induced afterlife-type experiences were
developed in
relation to males, the less relevance would females have to such a
society,
especially since reproduction, increasingly reliant on artificial
wombs, or
incubators, would by then be artificially controlled and stabilized at
a level
favouring greater cyborgization, and the
more
logically feasible it would be, in consequence, to reduce their numbers
-
always naturally more prevalent over males - if not eventually phase
them out
altogether, thereby constituting what I alluded to above as the puritan
phase
of global civilization when only males would continue to exist, if not
exclusively then, administrative exceptions notwithstanding, arguably
within
the triadic Beyond of ongoing religious praxis.
121. But
this three-tier arrangement duly subsectioned
two-ways in relation to the distinction between ego and soul, intellect
and
emotion, would also, as a sort of liberal reality, qualify for
modification and
improvement in the course of millennial time, as the need of
intellectual
approaches to the Truth diminished in proportion to the importance
attaching to
the praxis of Truth, to psychosynthesis,
as such,
whether aerobically within nonconformism, yogically within humanism, or meditatively
within
transcendentalism proper, depending on the tier of our projected
triadic
Beyond, and so a socialistic phase of amalgamating, as far as possible,
the
intellectual males with their emotional counterparts, in a simplified
three-tier system, would duly ensue, thereby bringing millennial
evolution on
earth closer to its communistic summation in the utmost centro-complexification,
as the three tiers were amalgamated into one and this in turn was duly
transmuted upwards, following the next evolutionary leap from the Earth
to
space, as a purer transcendentalism, centred on meditation but subject
to such
synthetically artificial stimulants or nutriments as were deemed
necessary,
ensued upon the communist phase of 'heaven on earth', thereby bringing
evolution to its divine resolution and ultimate perfection in the
'heaven in
space' of the most advanced cyborg
communalism it
were possible to conceive of, a communalism germane to space centres
which
brought millennial evolution to its godly/heavenly resolution in the
omega
point(s) of absolute involutional
perfection, a
perfection destined to last for ever which would put even the 'space
mortuaries', or 'floating graveyards', of pre-cyborg
transcendentalism significantly in the shade of its own inner light and
more
synthetically artificial eternity, an eternity of psychosynthetic
bliss in perfect self-harmony compared to which all earlier or previous
manifestations of metaphysical sensibility, from cosmic and natural to
human,
would pale to insignificance, since only then would God/Heaven have
attained to
its most evolved and therefore definitive manifestation, the omega
point of all
evolving life, the culmination of evolution in the most beingfully
blessed involution of which it were possible to conceive.
122. Therefore
it only remains for us to advance, in clenched-fist solidarity with our
global
brethren of the international proletariat, towards that psychosynthetic
apotheosis of perfect joy which, far from imploding, will remain
beingfully
constant on its plateau of involutional
perfection
for all Eternity, the 'living' joining with the 'dead' and even
outliving the
'dead' in the general resurrection of Life from the Earth to space,
from earth
to Heaven, man to God, which will signify the end of all Evolution and
most
evolved End.
LONDON
2003
(Revised
2011)
