Preview the Centretruths eBook version of
REVELATIONARY AFTERTHOUGHTS
Op.
110
REVELATIONARY
AFTERTHOUGHTS
Aphoristic
Philosophy
Copyright
©
2011
John
O'Loughlin
_____________
CONTENTS
Aphs.
1–134
_____________
1. Some
time ago, in relation to the noumenal
objectivity of metachemistry, I conceived
of the concrete ethereal, as
though in respect of a photon-based elemental-particle equation
especially
germane to free will, and in contrast to this posited, in relation to
the noumenal subjectivity of metaphysics,
the abstract
ethereal, as though in respect of a proton-centred elemental-wavicle equation especially germane to free
soul, so that
one had a noumenal antithesis between the
one and the
other - alpha and omega of the overworld.
2. Likewise
in relation to the phenomenal objectivity of chemistry, I conceived of
the
concrete corporeal, as though in respect of an electron-based
molecular-particle equation especially germane to free spirit, and in
contrast
to this posited, in relation to the phenomenal subjectivity of physics,
the
abstract corporeal, as though in respect of a neutron-centred molecular-wavicle equation especially germane to free ego,
so that
one had a phenomenal antithesis between the one and the other - alpha
and omega
of the world.
3. Obviously,
it was no longer possible for me, from that point on, to distinguish
the noumenal absolutism of space/time from
the phenomenal
relativity of volume/mass in terms of abstract and concrete. For such terms had now become synonymous with
wavicles and particles, 'wavicular'
and 'particular'. That which was noumenal, and effectively upper class, could be
concrete or
abstract, 'particular' or 'wavicular', but
it would
be so in relation to the ethereal, that is, to the noumenal
spheres of metachemistry on the one hand
and of
metaphysics on the other, or, in simple elemental language, of fire and
air,
the vacuous objectivity of the one contrasting with the plenumous
subjectivity of the other.
4. Similarly
that which was phenomenal, and effectively lower class, could also be
concrete
or abstract, of a particle orientation or of a wavicle
orientation, but it would have to be so in relation to the corporeal,
that is,
to the phenomenal spheres of chemistry on the one hand and of physics
on the
other, or, in simple elemental language, of water and vegetation
(earth), the
vacuous objectivity of the one contrasting with the plenumous
subjectivity of the other.
5. Hence
the concrete and the abstract were opposites on both noumenal
and
phenomenal planes, and in no sense could it be
argued that there was a parallel between abstraction and the noumenal and concretion and the phenomenal, as
though the
former were simply higher than the latter, higher, that is, in terms of
appertaining, plane-wise, to space and/or time as opposed to volume
and/or
mass.
6. Nor,
conversely, could it be argued that there was such a
parallel between abstraction and the ethereal and concretion and the
corporeal,
as though the ethereal was invariably abstract and the corporeal
concrete. A parallel there certainly was
between the
ethereal and the noumenal on the one hand
and between
the corporeal and the phenomenal on the other hand, but the ethereal,
as with
the noumenal, could be concrete or
abstract, the
corporeal, as with the phenomenal, likewise.
7. Now
we argued that both the ethereal and the corporeal were concrete when
associated, in metachemistry, with the
elemental
particles of photons and, in chemistry, with the molecular particles of
electrons, both of which carried a negative charge and were based, in
consequence, in vacuous objectivity, and pretty much as female elements
- as
female, in effect, as fire and water.
8. Conversely
we argued that both the corporeal and the ethereal were abstract when
associated, in physics, with the molecular wavicles
of neutrons or, more correctly for sensibility, neutrinos and, in
metaphysics,
with the elemental wavicles of protons or,
more
correctly, protinos, both of which carried
if not a
positive charge then a neutral charge in the one and a positive charge
in the
other which were based or, rather, centred in plenumous
subjectivity, and pretty much as male elements or, more correctly in
relation
to sensibility, elementinos - as male, in
effect, as
vegetation and air.
9. For
it should not be forgotten that we conceived a distinction, amounting
to an
antithesis, between elements and elementinos,
the
sensually
free
and
the sensibly free, while still allowing for bound
elements
in relation to the one context and for bound elementinos
in relation to the other, the former of which would appertain to
subordinate
males and the latter to their female counterparts.
10. Be
that as it may, a free element was more likely, we argued, to be a
photon in metachemistry or an electron in
chemistry than a neutron in
physics or a proton in metaphysics, whilst a free elementino,
by
contrast,
was
more
likely to be a neutrino in physics or a protino
in metaphysics than an electrino
in chemistry or a photino in metachemistry.
11. In
fact, we distinguished the free from the bound in terms of metachemistry
and antimetachemistry in respect of
photons and photinos, chemistry and antichemistry
in respect of electrons and electrinos,
and,
conversely, the bound from the free in terms of antiphysics
and physics in respect of neutrons and neutrinos, antimetaphysics
and metaphysics in respect of protons and protinos
-
the sensual always an element, the sensible an elementino.
12. Therefore
in sensuality metachemistry would be
freely hegemonic
over antimetaphysics in the noumenal
sphere of space and time, the former spatial and the latter sequential,
while
chemistry would be freely hegemonic over antiphysics
in the phenomenal sphere of volume and mass, the former volumetric and
the
latter massive.
13. Considered
subatomically, the photon would reign over
the proton
in the noumenal sphere of the concrete
ethereal,
where the elemental particle was free, whilst in the phenomenal sphere
of the
concrete corporeal, where the molecular particle was free, the electron
would
reign over the neutron - at least if no other factors (about which the
reader
may already have learnt in connection with some preceding texts) are
taken into
account.
14. Conversely,
in sensibility physics would be freely hegemonic over antichemistry
in the phenomenal sphere of volume and mass, the former voluminous and
the
latter massed, while metaphysics would be freely hegemonic over antimetachemistry in the noumenal
sphere of space and time, the former spaced and the latter repetitive.
15. Considered
subatomically, the neutrino would reign
over the electrino - at least if no other
factors (about which the
reader may already have learnt in connection with some preceding texts)
are
taken into account - in the phenomenal sphere of the abstract
corporeal, where
the molecular wavicle was free, whilst in
the noumenal sphere of the abstract
ethereal, where the
elemental wavicle was free, the protino
would reign over the photino.
16. Such
a straightforward dominance of the one gender over the other, whether
female
over male in the sensual spheres of the concrete ethereal and
corporeal, or
male over female in the sensible spheres of the abstract corporeal and
ethereal
is what tends to characterize each of these class or element/elementino positions, but things are very rarely
so
straightforward; for, as we have seen from previous texts (alluded to
above)
the lower-class, or phenomenal, positions of chemistry over antiphysics
in sensuality and of physics over antichemistry
in
sensibility tend to be overcome and conditioned from contrary
upper-class, or noumenal, points of view
in the interests of a more
authentic concept of freedom - and hence civilization - than could
accrue to
either chemistry at the expense of antiphysics
or
physics at the expense of antichemistry,
each of
which are merely relative and therefore temporal shortfalls from the
absolute
manifestations of freedom which accord, in civilized vein, with a
certain
eternality and, hence, stability and continuity, whether in respect of
soma or
psyche, the dark or the light, evil or grace, metachemistry
or metaphysics, kindness to not-self or kindness to self, eternal death
or
eternal life.
17. Hence
the antichemical subversion and effective
overthrow
of physical freedom at the behest of metachemical
freedom diagonally backwards 'on high', as the bound energies of
phenomenal
sensibility are turned to combating or restricting the noumenally
free energies of a metachemistry which has
antimetaphysics under its sensual hegemonic
control and is
able to determine the nature of freedom, contrary to male interests, in
respect
of soma.
18. Hence,
too, the antiphysical subversion and
effective
overthrow of chemical freedom at the behest of metaphysical freedom
diagonally
forwards 'on high', as the bound energies of phenomenal sensuality are
turned
to aspiring towards the noumenally free
energies of a
metaphysics which has antimetachemistry
under its
sensible hegemonic control and is able to determine the nature or,
rather,
nurture of freedom, contrary to female interests, in respect of psyche.
19. All
this we have already encountered in my work, and it emphasizes how
civilization
itself can take such diametrically opposite forms as for the one type
of
stability in eternal freedom to be incompatible with and even hostile
towards
the other - so much so that they drift apart and remain at ideological
variance
with each other, to the end of excluding, as far as possible, any
disruption of
the prevailing norm, be it evil or graceful in primary terms for the
hegemonic
gender, or pseudo-foolish or pseudo-punishing in secondary terms for
the
subordinate gender.
20. Therefore
a choice, for the world, between the concrete ethereal absolutism of a metachemical control of society in the interests
of somatic
freedom of a noumenally objective nature
and the
abstract ethereal absolutism of a metaphysical control of society in
the
interests of psychic freedom of a noumenally
subjective nurture, which is a choice, in effect, between Science and
Religion
for the control and subversive dominance of political and economic
alternatives
more specifically germane to the world conceived as a phenomenal mean,
the mean
of chemistry and antiphysics on the one
hand, and of
physics and antichemistry on the other.
21. It
would be no exaggeration to say that in relation to the descending axis
of the metachemical control of society via
antichemistry
at the expense of physics and in hegemonic ascension over antimetaphysics,
Science dominates economics at the expense of politics to the detriment
of
Religion, whereas in relation to the ascending axis of the metaphysical
control
of society via antiphysics at the expense
of
chemistry and in hegemonic ascension over antimetachemistry,
it
would
be
fair
to say that Religion dominates politics at the expense of
economics, and to the detriment of Science.
22. For
no such antithetical adversaries as Science and Religion could possibly
approach the 'world' of politics and economics from identical
standpoints, but
solely with a view to excluding, as far as possible, their rival for
world
dominance in the interests of either somatic freedom or psychic
freedom, the
evil stability of eternal death or the graceful stability of eternal
life, the
civilized darkness or the civilized light, the former of which has more
to do
with barbarity than with civility, the latter of which more to do with
culture
than with philistinism, though civility and philistinism both play
their
respective subversive parts in the 'overcoming', from opposite gender
standpoints, of such relative culture and barbarity as accrue to the
nominally
hegemonic phenomenal elements of physics and chemistry in which the
abstract
corporeal and the concrete corporeal have their respective unstable
existences.
23. Compared
with the evil stability of the concrete ethereal, the sinful
instability of the
concrete corporeal is merely death-in-life, the philistine death of
bound
psyche, whereas compared with the graceful stability of the abstract
ethereal
the good (modest) instability of the abstract corporeal is merely
life-in-death, the civil life of bound soma.
Neither the one nor the other mode of phenomenal existence has
any
justification except in relation to either the one of the other mode of
noumenal existence - evil in the case of
good, grace in the
case of sin.
24. Take
away either and you have not world-overcoming authentic freedoms but
world-affirming half-freedoms in which either relative evil or relative
grace
are the inauthentic - and unstable - antitheses for a world in which
nothing properly
scientific nor religious can arise, but in which either economics or
politics
is hyped out of all proportion to its actual worth for the benefit of a
society
posing as civilized but which, in reality, would be incapable of even
approaching civilization from such lowly points of view.
25. For
you do not achieve civilization within the world but only over it and
effectively at its expense - the expense, that is, of the inauthentic
evil of
chemical freedom on the one hand and of the inauthentic grace of
physical
freedom on the other hand, neither of which are in a position to take
freedom
to the noumenal, or eternal, heights of
either metachemistry in the case of
authentic evil or metaphysics
in the case of authentic grace, the former of which appertains not to
Woman the
Mother but to Devil the Mother, the latter of which appertains not to
Man the
Father but to God the Father.
26. But,
of course, one cannot deny that the world, considered in this
phenomenal light,
divisible though it is between the concrete corporeal relativity of a
chemical
female hegemony and the abstract corporeal relativity of a physical
male
hegemony, has to have its day and effectively come to pass in temporal
contrast
to anything eternal and therefore as an unstable retort to stability in
which
now one tendency and now another of the contrasting alternatives comes
to the
temporal fore as chemical and antiphysical
struggle
for ascendancy in the one case, and physical and antichemical
for ascendancy in the other, not least in respect of competing economic
and
political alternatives which operate, necessarily, within liberal
parameters,
as germane to the world.
27. Whether
socialistic or capitalistic, whether radical or conservative, whether,
indeed,
a sort of androgynous cross - ironically dubbed liberal - between the
two
principal economic or political options, the instability of the world
has to
have its liberal or democratic way, else there would simply be too much
of one
sort of relative freedom at the expense of another sort, with
predictably
restive and socially destabilizing consequences - something almost
inevitable
in societies which, having become too worldly for their own good, are
insufficiently liberal or democratic, as the case may be.
28. For
endeavours to establish the unqualified right of chemical freedom at
the
expense of antiphysical freedom or,
conversely, of
physical freedom at the expense of antichemical
freedom can only backfire, sooner or later, upon the perpetrators of
such an
endeavour, in light of the fact that nothing in the world can be
unqualified
but must ever be qualified in relation to the temporal relativity of
the
worldly contexts, wherein rights can only be relative.
There is no 'divine right' in the world of humanity
or antihumanity, but only human rights or
antihuman
rights, and such rights have to be qualified in relation to the
instability of
temporal criteria.
29. Thus
even in worldly phases of history, of phenomenal devolution and/or
evolution,
it cannot be wondered at if some form of constitutional overworldly
control of society is maintained and honoured, if only to preclude the
instability of the world from becoming either too democratically
unstable or
too falsely stable and despotic, as has happened from time to time in
the past
and still happens even now in certain countries which have not had the
benefit
of stable political or religious traditions, but have only
comparatively
recently emerged from the imperial yoke of colonial exploitation.
30. The
world, however, is broadly divisible between nature and mankind,
between two
manifestations of the corporeal which we have identified with the
concrete and
the abstract, free soma of a chemical disposition and free psyche of a
physical
disposition in respect of the phenomenally hegemonic positions, bound
psyche -
excluding secondary freedom - of an antiphysical
disposition and bound soma of an antichemical
disposition in respect of phenomenally subordinate but, at the behest
of either
metaphysics or metachemistry, chemically
or
physically subversive dispositions which tend to make for the binding
of
corporeal instability to the ethereal stabilities of either an evil
approach to
civilization in free soma or a graceful approach to civilization in
free
psyche, depending whether the State or the Church is hegemonic.
31. Ironically,
the stabilizing of worldly instability pits two types of female
objectivity
against male subjectivity in the case of the diagonally descending axis
from metachemical sensuality over
metaphysical sensuality (antimetaphysics)
to the subversion of physical sensibility
by chemical sensibility (antichemistry) in
the
interests of a state-hegemonic mean characterized by soma, whereas in
the case
of the diagonally ascending axis from the subversion of chemical
sensuality by
physical sensuality (antiphysics) to
metaphysical
sensibility over metachemical sensibility (antimetachemistry), the stabilizing of worldly
instability
pits two types of male subjectivity against female objectivity in the
interests
of a church-hegemonic mean characterized by psyche.
32. In
both instances of 'world overcoming', however, the principle of the
overturn of
worldly freedom in the interests of a bound mode of either soma or
psyche remains
the same, for the world is nothing if not rendered antithetically
parallel to
the overworldly control, be it in terms of
bound soma
vis-à-vis free soma in the case of the state-hegemonic axis of evil and
good,
or in terms of bound psyche vis-à-vis free psyche in the case of the
church-hegemonic axis of sin and grace.
33. For,
left to itself, the freedom of the world quickly becomes a disaster to
the
world, a disaster in which the subordinate gender may rise up against
the
hegemonic gender's control and the latter become increasingly despotic
in
defence of its inauthentic freedoms, whether relatively evil in the
case of
chemistry or relatively graceful in the case of physics, in an attempt
to
establish or maintain some kind of stability at the expense of the
other
gender.
34. For
evil no more likes to be replaced by folly than grace by punishment. And folly, being male, can only resent the
hegemony of evil as punishment, being female, the hegemony of grace,
particularly as such evil and grace are too close to folly and
punishment for
their own good and can only be resented,
somatic freedom being no less contrary to the male gender actuality of
the
precedence of soma by psyche than psychic freedom to the female gender
actuality of the precedence of psyche by soma, neither modes of
secondary
somatic or psychic freedom being acceptable to the subordinate gender
for long!
35. But
once the upper-class control of the world is put into place, whether in
terms
of the metachemical control of antichemistry
at the expense of physics, so that somatic freedom causes the psychic
bias of
physics over antichemistry to be
overturned in favour
of a bound somatic emphasis which is still subject to a degree of
psychic
freedom but not, as would otherwise be the case, in hegemonic vein, or,
alternatively, in terms of the metaphysical control of antiphysics
at chemistry's expense, so that psychic freedom causes the somatic bias
of
chemistry over antiphysics to be
overturned in favour
of a bound psychic emphasis which is still subject to a degree of
somatic
freedom but not, as would otherwise be the case, in hegemonic vein,
then the
subordinate gender becomes resigned, in each case, to the reality of
being
either somatically or psychically, depending on the context, at
parallel
loggerheads with the upper-class controlling factors without feeling
that
gender corruption which comes from having to emphasize either somatic
freedom
or psychic freedom under the worldly freedom of either chemical or
physical
upstarts, neither of whom are now in a position to dominate the
opposite gender
but are obliged, while still conditioning certain basic patterns of
freedom and
binding according to their
gender actuality, to accept the countervailing
emphasis upon either bound psyche or bound soma as a matter of course,
and
precisely because they are not in a position, having been outflanked
and
outmanoeuvred, to do otherwise.
36. Thus
is worldly stability guaranteed, and only thus!
For the world, left to its own devices, spells corruption and
disorder,
anarchy and despotism, and no upholder of authentic freedom, whether of
soma or
psyche, the dark or the light, could possibly be resigned to worldly
chaos and
unrest, which is inevitably what happens when the masses become too
free for
their own good. The masses must never be
allowed to become too free, least of all in respect of the relatively
evil and
graceful freedoms of the chemical and physical hegemonies which would
have
their somatic or psychic ways at the expense of the antiphysical
and the antichemical, obliging them to be
if not
equally then unequally somatic or psychic, foolish or punishing, as the
case
may be, without the benefit of being in harmony with their gender
actualities,
whether psychically ideal or somatically real, and therefore without
the
prospect of any long-term satisfaction in their predicaments.
37. Consequently
freedom should never be encouraged in relation to the masses, whether
meek or
just, but preserved for the metachemical
and
metaphysical elites, who are alone qualified, in their elevated
positions, to
develop it as a hegemonic right, whether in terms of the evil over
folly or,
rather, pseudo-folly of metachemistry and antimetaphysics, or in terms of the grace over
punishment
or, rather, pseudo-punishment of metaphysics and antimetachemistry,
the
latter
of
which
alone has the right, through metaphysics, to consider
itself truly civilized and the upholder of true freedom in consequence.
38. For
what is ugliness and illusion compared to truth and beauty? Simply the sensual counterparts to anything
properly cultural and civil or, rather, pseudo-civil - that is, the
barbarous
and pseudo-philistine antitheses of the supreme virtues which we may
classify,
by contrast, as primal vices, bearing in mind that sensuality is
somewhat
anterior to sensibility.
39. Of
course, the upholders of metachemical
freedom and, by
default, of antimetaphysical freedom may
consider
themselves to be beautiful and true, but so what? It
would
be
strange
- would it not? - if they
were to see themselves as ugly and illusory as a
matter of course, simply because of the positions they held in society. Few if any of them - barring old age and
senility - would wish to do that! And
yet it would be logically pusillanimous or disingenuous of me to
pretend that
they were the true bearers of truth and beauty, just as it would be
philosophically unpardonable of me to strive to emulate that poet who,
in his
youthful infatuation with beauty, considered truth and beauty to be one
and the
same!
40. Truth is no more beauty than beauty ... truth
or, indeed, than
ugliness is illusion or illusion ... ugliness. But
neither is ugliness beauty nor illusion truth!
Ugliness and illusion are not merely antithetical to beauty and
truth,
but the contradiction of everything true and beautiful, the epitome, in
other
words, of everything false and lying!
41. But
even truth and beauty have to be carefully distinguished from one
another, not
considered equal or run together, as when ugliness poses as beauty and
illusion
as truth in sensuality, and then the problem arises as to how to
reconcile
beauty with God if God is indeed to be considered first mover in the
Cosmos
(which some prefer to call the Universe) and more to be associated with
truth
than beauty - a problem which may well have been 'solved' either by
considering
truth and beauty to be one and the same 'divine' attribute or,
alternatively,
by continuing to distinguish between truth and beauty in relation to a
cosmic
'first mover' and a 'fallen angel', whether in terms of truth preceding
beauty
or, more probably, in terms of the precedence of truth by beauty, so
that not
truth but beauty is considered the 'divine' attribute and truth becomes
somewhat suspect, not to say 'morally reprehensible', in light of its
association
with the Satanic 'fallen angel'.
42. Frankly
I do not wish to elaborate on such falsehoods!
For nothing goes so contrary to my grain than to follow the
example of
the Old Testament and proceed to attribute such terms as beauty and
truth, no
matter how arranged or even interchanged, to what are patently
sensually-based
cosmic factors that, in truth, have more in common with ugliness and
illusion
than with their sensible counterparts, notwithstanding the existence of
sensible manifestations of cosmic reality which would be closer to
anything
truthful and beautiful without, however, being anywhere near as
truthful or
beautiful as could be found in those comparable regions of nature or
mankind or
- at the risk of anticipating the future - Cyborgkind
which accord with both metaphysical and antimetachemical
actualities and are anything but metachemically
or antimetaphysically ugly or illusory in
consequence!
43. But
when, in Biblical vein, the metachemical
'first
mover' of a stellar-like somatic freedom is identified with God and the
antimetaphysical 'fallen angel' of a
solar-like (enforced)
somatic freedom identified with the Devil, it is easy to see how
ugliness - the
actual attribute of Devil the Mother - can hide its stellar face behind
not
merely the speed of light travelling through boundless space but -
notwithstanding space itself - beauty,
and how illusoriness - the actual attribute of the Antison
of Antigod - can hide its solar face
behind not
merely clouds in the sky but - notwithstanding the sky itself - truth,
which,
if 'justice' is to be done to the relative hierarchical positions of
so-called
God and so-called Devil must assume a problematic if not downright
undesirable
character commensurate with Satan, as though something intrinsically
evil and
perverse.
44. Far
be it from me to endorse such nonsense!
But that is still the sort of rubbish that officially prevails
and would
have any number of scoundrels and idiots ready to defend it to the
death, even
at the risk of war and outright mayhem.
For to them God is cosmic first mover, and the cosmic first
mover is if
not true then certainly beautiful when it comes to substituting for a
negative
term its positive counterpart - beauty in the case of ugliness, truth
in that
of illusion, whether or not you then wish to do a sleight-of-hand in
order to
bring truth into line with God.
45. And
such a sleight-of-hand, such logical interchanging of the female
reality of a
cosmic first mover with the male reality of a cosmic 'fall guy' and
'fallen angel',
as effective second mover, may indeed subsequently cause certain
twisted or
pedantic minds to conceive of beauty and truth as virtually synonymous,
even
though nothing could be further from the case!
46. In
fact, as this point I should like to remind the reader of just how
dissimilar
truth and beauty actually are, as when one distinguishes the truth of
God the
Father and the joy of Heaven the Holy Soul in metaphysical psyche from
the
truthful approach to beauty of the Son of God and the joyful approach
to love
of the Holy Spirit of Heaven in metaphysical soma, and then
distinguishes each
of these from the beauty of Antidevil the Antimother and the love of Antihell
the Unclear Spirit in antimetachemical
soma which, in
turn, must be distinguished from the beautiful approach to truth of the
Antidaughter of the Antidevil
and
the loving approach to joy of the Unclear Soul of Antihell
in antimetachemical psyche.
47. Therefore
truth is not simply distinct from beauty; it is distinct from the
beautiful
approach to truth which applies to the Antidaughter
of the Antidevil in antimetachemical
psyche which, though free, is free in a secondary way to the freedom of
metaphysical psyche which one would identify, in God the Father, with
grace of
a conscious, or intellectual, order rather than with pseudo-punishment
of such
an order.
48. Now
if such pseudo-punishment has to be distinguished from grace, as the Antidaughter of the Antidevil
from God the Father, how much more does the beauty of antimetachemical
soma have to be distinguished from it in view of its association with Antidevil the Antimother
as that
which pertains, in bound will, to pseudo-good, to pseudo-modesty, and
is not
even psychic in character but the somatic counterpart to the wisdom, in
bound
metaphysical soma, of the truthful approach to beauty which has been
metaphorically identified with the Son of God.
49. In
parallel vein, joy is not simply distinct from love; it is distinct
from the
loving approach to joy which applies to the Unclear Soul of Antihell
in antimetachemical psyche which, though
free, is
free in a secondary way to the freedom of metaphysical psyche which one
would
identify, in Heaven the Holy Soul, with grace of a soulful, or
emotional, order
rather than with pseudo-punishment of such an order.
50. Now
if such pseudo-punishment has to be distinguished from grace, as the
Unclear
Soul of Antihell from Heaven the Holy
Soul, how much
more does the love of antimetachemical
soma have to
be distinguished from it in view of its association with Antihell
the Unclear Spirit as that which pertains, in bound spirit, to
pseudo-good, to
pseudo-modesty, and is not even psychic in character but the somatic
counterpart to the wisdom, in bound metaphysical soma, of the joyful
approach
to love which has been metaphorically identified with the Holy Spirit
of
Heaven.
51. But
all this, whether psychic or somatic, of free ego and/or soul in the
one case
or of bound will and/or spirit in the other, must be sharply
distinguished, be
it not forgotten, from anything ugly or illusory, not to mention
hateful or
woeful, which, far from appertaining to the realms of metaphysics and antimetachemistry in noumenal
sensibility, can only pertain to their metachemical
and antimetaphysical counterparts in noumenal sensuality.
52. In
fact, with this point I should like to remind the reader of just how
dissimilar
ugliness and illusion actually are, as when one distinguishes the
ugliness of
Devil the Mother and the hatred of Hell the Clear Spirit in metachemical
soma from the ugly approach to illusion of the Daughter of the Devil
and the
hateful approach to woe of the Clear Soul of Hell in metachemical
psyche, and then distinguishes each of these from the illusion of Antigod the Antifather
and the
woe of Antiheaven the Unholy Soul in antimetaphysical psyche which, in turn, must be
distinguished from the illusory approach to ugliness of the Antison
of Antigod and the woeful approach to
hatred of the
Unholy Spirit of Antiheaven in antimetaphysical
soma.
53. Therefore
ugliness is not simply distinct from illusion; it is distinct from the
illusory
approach to ugliness which applies to the Antison
of Antigod in antimetaphysical
soma
which, though free, is free in a secondary way to the freedom of metachemical soma which one would identify, in
Devil the
Mother, with evil of a wilful, or instinctual, order rather than with
pseudo-folly of such an order.
54. Now
if such pseudo-folly has to be distinguished from evil, as the Antison of Antigod
from Devil the
Mother, how much more does the illusion of antimetaphysical
psyche have to be distinguished from it in view of its association with
Antigod the Antifather
as that
which pertains, in bound ego, to pseudo-sin and is not even somatic in
character but the psychic counterpart to the crime, in bound metachemical psyche, of the ugly approach to
illusion which
has been metaphorically identified with the Daughter of the Devil.
55. In
parallel vein, hate is not simply distinct from woe; it is distinct
from the
woeful approach to hatred which applies to the Unholy Spirit of Antiheaven in antimetaphysical
soma which, though free, is free in a secondary way to the freedom of metachemical soma which one would identify, in
Hell the
Clear Spirit, with evil of an impulsive, or spiritual, order rather
than with
pseudo-folly of such an order.
56. Now
if such pseudo-folly has to be distinguished from evil, as the Unholy
Spirit of
Antiheaven from Hell the Clear Spirit, how
much more
does the woe of antimetaphysical psyche
have to be
distinguished from it in view of its association with Antiheaven
the Unholy Soul as that which pertains, in bound soul, to pseudo-sin
and is not
even somatic in character but the psychic counterpart to the crime, in
bound metachemical psyche, of the hateful
approach to woe which
has been metaphorically identified with the Clear Soul of Hell.
57. But
all that, whether somatic or psychic, of free will and/or spirit in the
one
case or of bound ego and/or soul in the other, must be sharply
distinguished,
be it not forgotten, from anything true or beautiful, not to mention
joyful or
loving, which, far from appertaining to the realms of metachemistry
and antimetaphysics in noumenal
sensuality, can only pertain to their metaphysical and antimetachemical
counterparts in noumenal sensibility.
58. The
reader will agree, I think, that I have been sufficiently thorough and
methodical in outlining the differences between the alpha of things noumenal and the omega of things noumenal
which, far from being rooted in a sort of concrete ethereal absolutism,
tend to
be centred in an abstract ethereal absolutism which is the antithesis,
in every
respect, of anything evil and criminal, pseudo-foolish and
pseudo-sinful,
being, to all intents and purposes, graceful and wise, pseudo-punishing
and
pseudo-good - the virtuous retort, in short, to absolute vice.
59. But
when these metaphysical and antimetachemical
ideals
are not given their due, when they are not honoured in respect of where
and
what they actually are,
and
therefore
acknowledged
independently of
anything metachemical and antimetaphysical,
then it is not to be wondered at if these latter ideals, the false
ideals of a
civilization rooted in and given to somatic freedom, take their place
and
arrogate to themselves attributes to which they have no moral claim
whatsoever
- beauty in the case of ugliness and truth in the case of illusoriness
or,
even, as we have seen, beauty and truth rolled into one or truth
posing, in
what is taken for God, as the precursor of beauty.
60. However
that may be, the brute fact of the matter, which is both factual and
materialistic, is that the first mover in the cosmic scheme of things
is
neither beautiful nor true but ugly - the ugliness, in the free will of
metachemical sensuality, of a photon-based
elemental-particle concrete ethereal absolutism, of Devil the Mother,
who or
rather which, being most devolved, is not only the per
se manifestation of such somatic freedom
compared to any such freedom to be found in nature, mankind, or Cyborgkind, where Devil the Mother would be
rather more
(compared to most), less (compared to least) and least devolved in
regressively
decreasing degrees of somatic freedom, but that which, once hyped as
God,
becomes, through specious logic, the manifestation of God par
excellence,
from which it would be difficult if not impossible logically to break
away into
some lesser parallel in nature, mankind, or Cyborgkind.
61. Conversely,
if one were to be honest and logical about what is actually God ... the
Father
... in the Cosmos, which would have nothing whatsoever to do with its
more
prevalent aspects in metachemical
sensuality but, as
already intimated, only to do with metaphysical sensibility in what,
contrasted
to the stellar realm, must seem a cosmically insignificant and
altogether less
powerful, indeed more beingful, realm
primarily
concerned with contentment, then one would have to admit that compared
with
such less (compared to least), more (compared to most) and most evolved
manifestations of psychic freedom to be found in nature, mankind, and Cyborgkind (to anticipate the future in respect
of
sensibility), the degree of it that exists in the Cosmos was indeed
least
evolved, and therefore hardly something one could continue to cling to
- short
of sufficient environmental reasons - in the face of those
progressively
increasing manifestations of such freedom as existed in comparable
realms
elsewhere, and were of progressively superior orders of beingful
supremacy in consequence.
62. You
cannot put a God the Father in the Cosmos above a God the Father in
nature,
still less in mankind or Cyborgkind, when
once you
know where and what God the Father is and how insignificant His
position
must be even in relation to the less (compared to least) and more
(compared to
most) evolved manifestations of Him which have no bearing whatsoever on
the
more, generally speaking, significant aspects of the Cosmos, not least
in
respect of Devil the Mother.
63. But
if Devil the Mother is taken for God (not, of course, in relation to
the Father
Who precedes the Son as psyche precedes soma in male contexts, but in a
necessarily false and mendacious sense that has no bearing on any such
precedence), then it becomes only too possible to see how people can be
induced
to cling to this most devolved and therefore per
se manifestation of Devil the Mother, as though the per
se manifestation of God were to be found in the Cosmos and could
not, in
consequence, be 'bettered' or 'outstripped' anywhere else, including
the realm
of mankind, so that it made sense to cling to His cosmic manifestation
as a
matter of course.
64. In truth, nothing
could be further from the case! For
although God the Father does indeed exist
in the Cosmos, as in nature, in mankind, and, hopefully for the future,
in Cyborgkind, what is worshipped as such
and honoured for
attributes it ill deserves is really Devil the Mother, is the most
somatically
free manifestation of will that it is possible to conceive of, which
becomes
regressively less free as this metachemical
sensuality devolves through natural, human, and cyborg
manifestations, and therefore regressively less important or
significant or
powerful, despite appearances to the contrary!
65. And
precisely as what properly pertains to the realm of God the Father
becomes
progressively more
important or significant or ... content, as
metaphysical sensibility evolves through cosmic, natural, and human
manifestations towards the possibility of an evolutionary consummation
in the Cyborg, in the cyborgization
not
so much of human (bourgeois) as of post-human (proletarian) life in the
centuries and millennia to come.
66. Therefore
a devolution of ugliness has to be juxtaposed with an evolution of
truth, just
as a devolution, in enforced vein, of illusoriness has to be juxtaposed
with an
evolution, in secondary vein, of beauty or, more correctly, of a
beautiful
approach to truth as the psychic complement to metaphysical truth from
an antimetachemical point of view, not to
mention of a loving
approach to joy as the psychic complement to metaphysical joy from the
exact
same upper-class female standpoint, both of which tower psychically
above
beauty and love in bound antimetachemical
soma as
truth and joy tower psychically above the truthful approach to beauty
and the
joyful approach to love which, in the Son of God and the Holy Spirit of
Heaven,
are the preconditions, in metaphysical bound soma, of anything
beautiful and
loving, of Antidevil the Antimother
and Antihell the Unclear Spirit.
67. But
what is Antidevil the Antimother
compared with the Antidaughter of the Antidevil or Antihell
the Unclear
Spirit compared with the Unclear Soul of Antihell? No more and no less than the Son of God
compared to God the Father or the Holy Spirit of Heaven compared to
Heaven the
Holy Soul! For, ultimately, what really
counts, from a noumenally sensible
standpoint, is the
psychic monism that is achieved in grace and pseudo-punishment by the
metaphysical and antimetachemical forms of
free
psyche.
68. And
this it is that contrasts, absolutely, with the somatic monism that is
achieved
in evil and pseudo-folly by the metachemical
and antimetaphysical forms of free soma,
as and when Devil the
Mother and Hell the Clear Spirit take somatic precedence over the Antison of Antigod
and the Unholy
Spirit of Antiheaven, as ugliness and
hatred over not
merely illusion and woe but over the illusory approach to ugliness and
the
woeful approach to hatred that constitute the focus of 'fall guy'
denigration
for any 'fallen angel', whether cosmic or otherwise, of an antimetaphysical
cast.
69. For
of course it follows, as night the day, that when Devil the Mother is
hyped as
God, the Antison of Antigod
will be castigated, through Satan or Lucifer or some such equivalent,
as the
Devil, just as, in phenomenal sensuality, when Woman the Mother is
hyped as if
not God then as the Mother of God, the Antison
of Antiman will be denigrated as if not
the Devil then as the
Son of the Devil, as, in other words, the Antichrist.
70. Which
would, of course, be the sort of denigration that would accrue to the
Catholic
male position in antiphysics under
chemistry were not
the female hegemony subverted from below at the behest of the
metaphysical 'above' in terms of a psychic
emphasis,
contrary to gender reality, that permitted males to primarily identify,
through
sin, with the antiphysical psychic binding
of Antiman the Antifather
and
females to identify, through pseudo-crime, with the chemical psychic
binding of
the Daughter of Woman if not to the exclusion then certainly to the
somatic
detriment of Woman the Mother, not to mention, in the male context, of
the Antison of Antiman,
the
somatic
freedom
of
which can only take a subordinate status to the sinful
emphasis on
psychic binding which, in church-hegemonic vein, entitles males to the
grace,
through penitential contrition, of psychic freedom in metaphysical
sensibility
via what I hold to be a human stage, implicitly acknowledged through
the
Catholic clergy, of God the Father, and females, by contrast, to the
pseudo-punishment, likewise, of psychic freedom in antimetachemical
sensibility via what I hold to be a human manifestation, whether
implicitly
acknowledged or not, of the Antidaughter
of the Antidevil.
71. However
that may be, salvation would not be possible to either gender were
there not
this paradoxical psychic emphasis for chemistry and antiphysics
which, though bound, prepares the way for either grace or
pseudo-punishment as
and when penitential contrition is granted absolution and the confessee achieves the gift of psychic freedom
primarily
from God the Father in respect of metaphysical grace and, in secondary
vein for
females, from the Antidaughter of the Antidevil in respect of the antimetachemical
pseudo-punishment of renewed psychic emphasis (contrary to the female
gender
actuality of soma preceding and predominating over psyche) via the
priestly
intercessor who dares not, for a variety of reasons, not least
scriptural,
'come clean' about the nature or, rather, nurture of either
manifestation of
God the Father and the Antidaughter of the
Antidevil, which, quite apart from their
human standing for
a mankind (Christian) stage of religion beyond anything cosmic or
natural, owe
nothing, after all, to the sensual protagonists of the Old Testament,
where, as
we have seen, Devil the Mother and the Antison
of Antigod hold not psychic but somatic
freedom in the highest
regard, with consequences for both evil and pseudo-folly.
72. Evil,
above all, in the metachemical somatic
freedom of
Devil the Mother, pseudo-folly in the antimetaphysical
somatic freedom of the Antison of Antigod
who has the dubious privilege of playing 'fall guy' for diabolic
denigration as
Devil, whether satanically in the Cosmos or in what may be called
Davidian terms in nature, where David would
be no
less under Saul than Satan under Jehovah, the original 'first mover'
not in the
truth of God the Father but in the ugliness of Devil the Mother, which
will
nevertheless be hyped, God-wise, in respect of truth, and hence grace,
joy, supreme
being, etc.
73. For
no-one with any ounce of dignity or self-respect is going to worship
ugliness
and hatred, evil and crime, as God but will prefer to ascribe godly
attributes
to a context which, in metachemical
sensuality, is in
point of fact the absolute antithesis to anything godly, while likewise
ensuring that everything evil and undesirable is fobbed off onto the
'fallen
angel' that, as Lucifer or Satan, is simply in the unfortunate position
of
having to tag along with somatic freedom from a secondary point of
view,
whereof somatic emphasis (contrary to the gender actuality of psyche
preceding
and predominating over soma for anything male, whether metaphysical or
physical), puts him at a pseudo-foolish disadvantage to anything
genuinely evil
and ensures that he remains confused and resentful, even rebellious
towards the
female hegemonic status quo without ever having the benefit of
salvation from
sensuality to sensibility, from the pseudo-folly of the Antison
of Antigod to the grace of God the Father,
and
precisely because such a salvation presupposes psychic emphasis and
therefore a
rejection of the bound psyche of Antigod
the Antifather as the sinful precondition
of the free psyche of
God the Father - something the antimetaphysical
'fall
guy' is not in a position to achieve by dint of the somatic emphasis to
which
he is perforce condemned under the hegemonic pressure of that metachemically somatic freedom which, in
accordance with
her gender actuality, Devil the Mother is able to exert without
hindrance from
anything above, there being nothing above the spatial space of a noumenal objectivity in the concrete ethereal
absolutism of
the stellar plane; though even in the Cosmos there still exists, if at
a least
evolved and therefore least significant manifestation, an antithesis to
it in
the noumenal subjectivity of an abstract
ethereal
absolutism which, appertaining to spaced space, would be more Saturnian in character, though hardly in a
position to
save anything solar from a stellar hegemony, bearing in mind its own
comparative cosmic insignificance vis-à-vis the stellar 'almighty'
whose
unbridled free will powerfully rules the unhappy lot of the solar
'fallen
angel' and keeps him pegged to the unenviable fate of cosmic rebel.
74. So
nothing antimetaphysical gets saved from a
metachemical hegemony to a metaphysical
hegemony over antimetachemistry,
transferring from noumenal
sensuality to its sensible counterpart.
Salvation requires the paradox, from a female standpoint, of
psychic
emphasis, and that can only transpire when the nominal hegemony of
chemistry
over antiphysics, in the volumetric volume
over
massive mass of phenomenal sensuality, is subverted from the antiphysical below at the behest of a
metaphysical 'above'
which, diagonally ascendant over antiphysics
in
antithesis to anything metachemical, is
able to
condition the female-conditioned free soma and bound psyche of 'the
below'
towards a psychic emphasis which, though still bound, becomes the
precondition,
for both males and females alike, of salvation from sensuality to
sensibility,
as an emphasis, paradoxically, on bound psyche prepares the ground for
salvation to the graceful and/or pseudo-punishing psychic freedoms
above,
following due contrition on the part of those for whom the sin of antiphysical psychic binding and the
pseudo-crime of
chemical psychic binding had become, through church-hegemonic criteria,
the
paradoxical norm for a context that, characterized by a female
hegemony, would
otherwise have remained freely somatic in primary and secondary terms,
and in
no position to achieve salvation.
75. But
the chemical/antiphysical positions of the
sensual
world are, fortunately, not in the positions of the metachemical/antimetaphysical
overworld of noumenal
sensuality, but, thanks to the noumenal
sensibility
of both - and I stress both - metaphysics and antimetachemistry
diagonally forward 'on high', are capable of salvation from sensuality
to
sensibility, even if this does imply a class leap from the phenomenal
to the noumenal, and such salvation is
only available to those
who, whether chemical or antiphysical,
weak or
ignorant, are sufficiently of the worldly meek to be capable of
embracing, no
matter how intermittently or temporarily, both the truth and beauty or,
more
correctly, beautiful approach to truth, that the metaphysical and antimetachemical positions of God the Father and
the Antidaughter of the Antidevil
have to offer, since they are the ones who have not sold out or been
sold 'down
river' to the knowledge and strength of physics and antichemistry
to such an extent that there is no place for beauty and truth in their
lives
but only a merciless opposition to ugliness and illusion, the very same
vices
which characterize the metachemical and antimetaphysical positions in noumenal
sensuality and in contrast to which strength and knowledge are sensible
virtues, albeit no less immoral, in the state-hegemonic objectivity of
their
female-conditioned phenomenality, than
anything
patently noumenal in the vicious
objectivity of
somatic licence which upholds the civilized ideal of freedom from a metachemical and antimetaphysical
vantage-point diagonally backwards 'on high', and does so in the face
of such
somatic opposition as proudly proclaims its justice and goodness 'down
below',
wherever the worldly clamorous hold parliamentary or puritan counsel,
to the
detriment of anything evil and criminal, not to mention pseudo-foolish
and
pseudo-sinful, but also to the effective exclusion of anything sinful
and
foolish, not to mention pseudo-criminal and pseudo-evil, across the
worldly
chasm that divides the just from the meek, the virtuously immoral from
the
viciously moral, and precludes the former from achieving what, to the
latter,
is a God-given right.
76. For
salvation in primary terms from sin to grace and in secondary terms
from
pseudo-crime to pseudo-punishment is only open to the ignorant and the
weak,
not to the strong and the knowledgeable, and no amount of goodness or
pseudo-wisdom on the part of the latter can ever compensate for a want
of
psychic emphasis or enable them to do more than oppose the ugliness and
pseudo-folly of somatic freedom from a standpoint rooted in somatic
binding,
which attests to the fact of metachemistry
effectively 'calling the gender shots' from diagonally backwards 'on
high', and
at the expense, necessarily, of the nominal male hegemony of physics
over antichemistry 'down below', so that
it duly falls into
somatic line with antichemical strength in
terms,
more correctly, of a knowledgeable approach to strength which is the
antithetical counterpart to the illusory approach to evil
characterizing the antimetaphysical 'fall
guy'.
77. Therefore
no more than the meek are to be envied from the standpoint of the just
... are
the just to be envied from the point of view of the meek; for while
virtuous
immorality may seem morally superior to vicious morality, it is really
a
worldly dead-end which does not have the benefit of salvation from
vicious
morality to its virtuous counterpart 'on high' but, rather, remains in
temporal
opposition to the false and lying eternity of the viciously immoral,
all those metachemical and antimetaphysical
proponents of somatic freedom and, hence, of kindness to not-self.
78. Verily,
the strong and the knowledgeable are not to be envied from the
standpoint of
the ignorant and the weak; for strength and knowledge is no solution to
the
worldly problem of ignorance and weakness (or, more correctly from a
bound
psychic chemical standpoint, of a weak approach to ignorance), of
vicious
morality in sin and pseudo-crime, but simply a solution, on a temporal
and
intermittent basis, to the vicious immorality which rules a diabolic
and antidivine roost diagonally backwards
'on high', which it
strives to contain and render accountable to the administration of
justice as
the due retort of goodness to evil and, psychically, of punishment to
crime,
not to mention, in secondary terms, of pseudo-wisdom to pseudo-folly
and,
psychically, of pseudo-grace to pseudo-sin, without, however, ever
being in a
position to vanquish the vicious immorality of that to which it owes
its lowly,
albeit comparatively virtuous, position.
79. But
while the two axes, the ascending church-hegemonic axis of vicious
morality to
virtuous morality, and the descending state-hegemonic axis of vicious
immorality to virtuous immorality, are in theory - and even to some
extent in
practice - quite separate and significant of opposite types of society,
the
society that sees virtue in otherworldly redemption on the one hand and
the
society that sees virtue in worldly opposition to netherworldly
vice on the other hand, in practice there is often, not least these
days, an
overlap and interplay between them which
makes the weak and ignorant vulnerable to predation by what I would
call the
ugly and the illusory, while the strong and the knowledgeable, though
in
cahoots with their ethnic sisters against anything alien, contrive to
curb and
constrain the predatory freedoms of the viciously immoral as they prey
upon the
viciously moral from an evil and/or pseudo-foolish vantage-point 'on
high',
while simultaneously having to fear damnation, in the event of justice
being
brought to bear on them from the good and/or pseudo-wise should they
overstep
their bounds or, rather, exploit their freedom in a manner likely to
prejudice
the reputation of their phenomenal adversaries and bring
state-hegemonic
society into disrepute.
80. Of
course, such a society is already in disrepute from a church-hegemonic
standpoint; for it is somatically immoral through and through and thus
the
product of schismatic heresy. But it
cannot be denied that there has often been collusion, in the past,
between the
virtuously moral and their viciously immoral counterparts as
incompatible
manifestations of church and state have come into conflict or been
obliged to
compromise with each other to the detriment of the meek, something
which one
would hesitate to entirely exclude from contemporary society in view of
the
extents to which the meek - often effectively embracing Protestants as
well as
Catholics - are nowadays exposed to the predatory instincts of a most
ruthless
technological exploitation which, unable to prevail against the strong
and the
knowledgeable to any appreciable extent, least of all exclusively, is
obliged
to cast its nets farther afield with the
intention of
entrapping and enslaving persons whom one might ordinarily associate
with the
foot of the diagonally rising axis but who, for all that, are
insufficiently
sinful and/or pseudo-criminal or, more significantly from the
standpoint of
salvation, graceful and/or pseudo-punishing to be immune to such
predation,
whether through some somatic defect on their own part which renders
them
vulnerable to the greater somatic freedoms sensually at large 'on high'
or
because the official religion is unable to prevail against the
competing
attractions of those who have managed to turn science to their economic
advantage and is now reduced, in increasingly passé
vein, to looking
helplessly on and, in paradoxical desperation, perhaps even driven to
exhorting
the just, the virtuously immoral, to take more vigorous steps in their
approach
to curbing the noumenal forms of somatic
licence.
81. Be
that as it may, there can be no doubt that many if not most Catholics,
or
nominal Catholics, now face a temptation, in our secular age, which is
worse
than merely sinful or pseudo-criminal but downright evil and
pseudo-foolish, as
they languish under the state-hegemonic rapprochement,
like
Eire
vis-à-vis
Britain and America, between
economics and science for control of people's minds and bodies, their
very
souls, and overall lifestyles.
82. For
the economic subversion of politics at the behest of a hegemonic
science over
religion is precisely what most characterizes the descending axis of
state-hegemonic criteria, in which the female side of life dominates
its male
side, and nothing that the political subversion of economics at the
behest of a
hegemonic religion over science can do, on the ascending axis of
church-hegemonic criteria, is of much avail, seemingly, in reversing
this trend
and preventing the worldly meek from being diverted from their rightful
path
and delivered not simply from their own psychic bindings but from the
somatic
freedoms which shamelessly parade before their hypnotized eyes and ears
in a
display of vanity the likes of which the world has never before
witnessed, even
though vanity has, in every age, been the foundation of civilization
and the
eternal scourge of the peoples.
83. For
this vanity will not hear it said that it is ugly and illusory or,
rather,
given to an illusory approach to ugliness, the twin scourge of Devil
the Mother
and the Antison of Antigod,
but
everywhere
parades
itself
as though it were beauty or, rather, the
beautiful approach to truth ... and truth, the Antidaughter
of the Antidevil and God the Father, with
special
claims to recognition and reverence.
84. But nothing, alas,
could be further from the case! For truth
and beauty or, more psychically,
the beautiful approach to truth, that antimetachemical
corollary of the loving approach to joy, could never be 'out there' in
the metachemical/antimetaphysical realms
of a noumenal sensuality dominated by
objectivity, but always so
intensely sensible and subjectively biased, on noumenal
terms, as to be not merely incompatible with but diametrically
antithetical to
anything viciously immoral and, hence, merely ugly and hateful or, in
secondary
somatic vein, of an illusory approach to ugliness and a woeful approach
to
hate, the pseudo-folly that plays 'second fiddle' to the evil of
ugliness and
hatred as it tramples the world underfoot in the name of freedom,
whilst all
the time being no more than the somatic manifestation of freedom which
wears a
hegemonic female face and sits barbarously atop an antimetaphysical
'fall guy' who doesn't even have the possibility of salvation from
sensuality
to sensibility but is fated to remain grossly at cross-purposes with
his gender
reality in a spirit of perpetual resentment and thwarted revolt.
85. Therefore
the struggle towards what is genuinely truthful and beautiful by the
meek is
rendered all the more difficult of lasting attainment by the
counterclaims
which the vanity of the ugly and the illusory, the metachemical
and the antimetaphysical, make on behalf
of such
ideals, and the worldly meek find themselves torn between conflicting
claims on
their attention, all the more poignantly ironic in respect of the
encouragement
which Scripture, not least in the Old Testament, provides to the netherworldy vain to adopt an image for
themselves which is
in no sense commensurate with their ruling positions but, all the same,
highly
convenient diplomatically.
86. But
we who know the truth know well enough that it is never to be found in
the antimetaphysical context of the
somatic rebel and 'fall
guy', still less in the hegemonic metachemical
context of the somatic 'first mover' whose power is absolutely ugly,
but only
in the antithetical noumenal context of
metaphysical
sensibility, together with not simply beauty but the beautiful approach
to
truth (and loving approach to joy) which is the antimetachemical
complement, in secondary psychic freedom, to the primary order of
psychic
freedom which is the sole attribute of God, whether conceived in
relation to
the Cosmos, nature, mankind, or, to anticipate the future, Cyborgkind,
where such ego-centred truth that is only too ready to achieve its
redemption -
and vindication - in the soul-centred joy of Heaven is not merely in a
least or
less evolved stage of Eternal Life, or even in a more (compared to
most)
evolved stage of it, but germane to the most
evolved stage of Eternal
Life which is commensurate with God and/or Heaven per
se, and not merely in some formative
stage that has to co-exist with other types of per se, be they
diabolic
in the Cosmos, feminine in nature, or masculine in mankind.
87. When
I spoke in my last text about 12 being an inadequate number compared to
the 16
basic divisions that I had come up with, I forgot to add that the
probable
reason religion had settled for 12 was that, when once everything
metaphysical
and/or antimetachemical has been arrogated
by and
subsumed into things metachemical and antimetaphysical, there is bound to be a want of
at least
four factors, whether these be germane to what properly appertains to
metaphysics in truth and joy or to what properly appertains to antimetachemistry in beauty and love or, more
probably, to
the mysterious absence or denial, despite copious evidence to the
contrary, of
ugliness and hatred in relation to metachemistry
and
of illusion and woe in relation to antimetaphysics,
each
of
which
would
be only too willing, in the hands of their devotees, to
pose as the sole guarantors of those positive values one would prefer,
in my
case at least, to associate with their sensible counterparts, whether
truth
precedes beauty or beauty truth or, indeed, truth and beauty are rolled
into
the 'first mover' and ugliness and illusion partially if not completely
fobbed
off onto the 'fallen angel' and effective antimetaphysical
'fall guy' for diabolic denigration.
88. However
that may be, there can be no getting away from the fact that there are
16 basic
divisions, as between materialism and fundamentalism in metachemistry
and anti-idealism and antitranscendentalism
in antimetaphysics, which constitute the
four divisions of noumenal sensuality, the
former most particle/least wavicle
objective and the latter their least particle/most wavicle
anti-subjective complements; as between realism and
nonconformism in chemistry and antinaturalism
and antihumanism in antiphysics,
which
constitute
the
four
divisions of phenomenal sensuality, the former more
(compared to most) particle/less (compared to least) wavicle
objective and the latter their less (compared to least) particle/more
(compared
to most) wavicle anti-subjective
complements; as
between humanism and naturalism in physics and antinonconformism
and antirealism in antichemistry, which
constitute
the four divisions of phenomenal sensibility, the former more (compared
to
most) wavicle/less (compared to least)
particle
subjective and the latter their less (compared to least) wavicle/more
(compared to most) particle anti-objective complements; as between
transcendentalism and idealism in metaphysics and antifundamentalism
and antimaterialism in antimetachemistry,
which constitute the four divisions of noumenal
sensibility, the former most wavicle/least
particle
subjective and the latter their least wavicle/most
particle
anti-objective
complements.
89. Doubtless
when these latter divisions are arrogated by the four divisions of noumenal sensuality, it must surely follow that
the
divisions of noumenal sensuality will be
either
fobbed off onto the 'fall guy' or conveniently dropped or brushed under
the
carpet, as we say, or maybe even reserved for the upholders of
metaphysics and antimetachemistry, so that
they effectively pass 'beyond
the pale' and are dropped from consideration as worthy of serious
discussion -
just the opposite, it could be said, of what would happen to the actual
metachemical and antimetaphysical
attributes in the event of metaphysics and antimetachemistry
coming properly and genuinely into play in their own right and, with
the
systematic encouragement given to truth and beauty, duly consigning
every
manifestation of ugliness and illusion to the 'rubbish heap of
history',
preparatory, one may suppose, to its being set alight and burnt out of
existence!
90. For
then there would still be twelve, albeit a twelve that was posterior to
the
desirability of metachemistry and antimetaphysics
rather than anterior to the possibility of metaphysics and antimetachemistry,
with everything phenomenal being brought to some more permanent
deliverance
from worldly error, whether viciously moral or virtuously immoral,
under the
guiding light of that noumenal sensibility
which
is alone commensurate with truth and
beauty or, more correctly, a beautiful approach to truth in the
interests of a
loving approach to joy as the antimetachemical
complement to metaphysical joy, the joy of joys and heaven of heavens,
to which
the god of gods and truth of truths is alone entitled.
91. But,
in the meantime, much must be done to unseat Devil the Mother and the Antison of Antigod
from their
viciously somatic thrones, and that presupposes the resurrection of the
rising
axis in keeping with the synthetically artificial requirements of
contemporary
civilization in relation to the urban proletariat and their
transmutation, bit
by bit, ever more sensibly forwards and upwards, upwards from out the
pit of
worldly sin and pseudo-crime in which the meek generally find
themselves, and
not simply in the interests of salvation to grace and
pseudo-punishment,
cardinal as that is, but in order that they may be delivered from the
predatory
exploitation of the vain, of the ugly and illusory, whose metachemical
and antimetaphysical predilections for
free soma
currently rule the world and prevent the meek from attending to their
true
destiny, a destiny, alas, which the Church is increasingly unable to
encourage,
try as it might, in the face of the overwhelming noumenal
power and anti-contentment being shamelessly exerted by the evil and
the
pseudo-foolish, a wilful power and instinctively emotional
anti-contentment
whose fatal attraction is at once reactive to and destructive of
everything
fine and noble.
92. The
Church, alas, is no match for the contemporary State, the
materialist/fundamentalist state which parades its ugliness and hatred
in a
seemingly unending march of optical and audio barbarity, and is
hand-in-glove
with the antirealist/antinonconformist
state whose
strength and pride play no small part in providing the economic
incentive for
scientific technology to do its cursed uttermost to enslave the masses
to its
evil will.
93. The
Church was, in effect, overhauled many centuries ago, and though it
limps on,
and is responsible in no small degree for the existence in certain
countries of
the diagonally rising axis that would elevate the sinful and/or
pseudo-criminal
Many to the blessings of the graceful and/or pseudo-punishing Few,
still, the
Church, the Roman Catholic Church, cannot hope to prevail against the
state-hegemonic forces that were originally unleashed by Protestantism
and
which now, under New World auspices, have gathered secular momentum to
a point
where they are running away with themselves and seemingly unable to
apply the
brakes.
94. For
nothing that is characterized by female hegemonic domination and
subversion can
possibly cease but to be on a perpetual war-footing and, as far as the
just
retort to criminal evil is concerned, anti-war footing, as germane to
either a
'pro' or an 'anti' approach to soma, to not-self, and such a
predicament, ever
at loggerheads with itself and fundamentally in opposition to anything
psychic,
can only persist in its objective aggression and counter-aggression,
its evil
and good, to the exclusion of peace and the possibility of lasting
contentment,
but with an Eve-like agitative fatality to
egg-on and
coerce and rush in 'where angels fear to tread' not merely like a bull
but more
like a bully 'in a china shop', goaded-on by unreasoning instinct and
lust for
power, by greed and concupiscence - in a word, by vanity.
95. Therefore
this bulwark of immorality which bears the stamp of state-hegemonic
secular
society will continue to wreak havoc in pursuit, ever more relentlessly
and
restlessly, of economic gain from scientific expertise; for science has
ensured
that politics is in no position to interfere with its freedom and put a
halt to
its frantic struggle for world dominion, economics of an antichemical
nature having turned the tables on the nominal political hegemony of
the
physical and ensured that knowledge is never encouraged to break away
into
self-contentment or complacency but must ever remain the servant of
strength and
a restless quest both to curb and abet the ugliness of metachemical
power as it pursues its unreasonable course at the expense of religion,
both
false and true, and to the detriment if not exclusion of the soul.
96. Much
less detrimental to the life of the soul is the anti-peace of sin and
pseudo-crime, the psychic binding in antiphysics
and
chemistry, that attests to an 'anti' approach to psyche, to the self,
and which
requires only contrition and repentance on the part of those who have
succumbed
to it for salvation to be forthcoming in the form of grace and
pseudo-punishment, metaphysics and antimetachemistry,
as
germane
to
that
which is pro-peace and capable, in everlasting psychic
freedom, of lasting contentment, thanks, in no small part, to the lead
and
control of society that follows from a male ascendancy in
church-hegemonic
vein.
97 For
those who are psychically bound in the anti-peacefulness of sin and/or
pseudo-crime are psychically in line for the pro-peacefulness of grace
and/or
pseudo-punishment, and can be saved up from the worldly bog of
anti-self shame
to the heavenly heights of pro-self blessedness, wherein only truth and
joy on
the one hand and a beautiful approach to truth and a loving approach to
joy on
the other are the metaphysical and antimetachemical
manifestations, according to gender, of psychic freedom.
98. This
is effectively what the Church has to offer, but the Catholic Church,
as we
have seen, is no match for the freely secular State which exists on a
pro-war
footing of somatic licence which makes war on the People, not least in
terms of
the Catholic meek, and seduces them from their true interests,
exploiting their
moral vices to the end of imposing upon them as much of that vicious
immorality
as is commensurate with the further development of scientific power
through
economic gain, so that the world may be made 'safe' not for the triumph
of
peace over it through God the Father and the Antidaughter
of the Antidevil in the metaphysical and antimetachemical modes of free psyche, but for
the eternal
perpetuation of war over it through Devil the Mother and the Antison of Antigod
in the metachemical and antimetaphysical
modes of free soma, and most especially, where these latter entities
are
concerned, in a contemporary and therefore effectively synthetically
artificial, or cyborg-like, guise; one
necessarily
still bereft of soul and in the grip of an implacable will which drives
it to
ever greater extremes of barbarity and pseudo-philistinism, and this in
spite
of the just retort posed by civility and pseudo-culture as, devoid of
any real
conscience, they prefer to let the ruling factors take their toll on
the
worldly meek in the interests both of their own economic security and
of the
displeasure which that toll must surely cause those who would save the
meek
from such an exploitative predicament were they in a position to do so,
which,
to judge by the results, would not appear to be the case.
99. For
the Church, as was noted, has been overhauled, and what has been
superseded and
effectively eclipsed by a raging bully in a china shop cannot expect to
redress
the balance and restore the meek to their rightful destiny in salvation. Besides, the Church was never able to do
more, even at the best of times, than deliver the worldly meek from
their sins
and/or pseudo-crimes on an intermittent and temporary basis, verbal
absolution
for penitential contrition hardly being sufficient to lift them out of
their
lowly predicaments on anything approaching a permanent basis, which
would
presuppose, after all, an effective change of class on the part of the
Catholic
Many, so that they became more akin to those who, corresponding to the
Catholic
Few, claimed to be interceding on behalf of God the Father and/or the Antidaughter of the Antidevil
as
representatives of metaphysical and/or antimetachemical
blessedness, their own ecclesiastical varieties notwithstanding.
100. That,
you might say, was the inevitable result of a human stage of religion,
a stage
which, whilst indubitably beyond cosmic and natural stages of it, like
the
Christian New Testament beyond the contrastingly Judaic Old Testament,
was
still short of the sort of stage which I have been advocating in my
texts for
many a long year, a post-mankind and effectively cyborg
stage of religion in which things godly and antidevilish
would be not merely more evolved, in penultimate vein, but most
evolved and therefore antithetical to anything less and, in
particular, least evolved, as befitting a cosmic approach to such
metaphysical
and antimetachemical entities.
101. But,
of course, that human stage of religion which we identify with Christianity was further hampered and even
scripturally hamstrung by the persistence of approaches to religion in
both the
Cosmos and nature that were anything but metaphysical and/or antimetachemical, being
implicitly if not, in the Old Testament, explicitly metachemical
and/or antimetaphysical,
so
that
an
implicit
transcendentalism in the grace of verbal absolution -
short, though it be, of the more genuinely upper-class grace of
transcendental
meditation - had to contend with the rather more explicit
fundamentalism and
even materialism more specifically, antitranscendentalism
and even anti-idealism more specifically, of those freely somatic
entities
which bear all the hallmarks of Devil the Mother and the Antison
of Antigod, whether in respect of the
stellar/solar
Cosmos or of the blossom/fruit on certain trees in what would be
nature's upper-class sensual guises, so to
speak.
102. Held
back through Scripture by the tyrannical power of 'the Almighty', of
the cosmic
First Mover, of Devil the Mother hyped as God, the Catholic clergy were
in no
position to explicitly affirm God the Father, least of all in respect
of the
transcendental meditation of Buddhism, which is the human stage of
religion
that achieves the most authentic and highest form of transcendentalism,
albeit
still as something that falls short of what I hold to be its per
se manifestation in the coming cyborgization
of proletarian life to a sensible peak within
the framework of the extension of globalization towards a genuinely
universal
point which will be neither Western nor Eastern but the logical
development beyond
both, as each, in turn, is democratically overhauled by global
universality in
a civilization that, to all intents and purposes, is neither lower
class nor
upper class but a combination, for the foreseeable future, of both
lower- and
upper-class elements in which the lower are led by the upper and the
upper is
conceived as the ideal to which all may expect to be more permanently
raised in
the course of time or, rather, eternity.
103. For
it has always been the intent of the diagonally rising axis, the axis
of
church-hegemonic criteria, to bring the lower to an accommodation with
the
upper, to save the antimasculine and
feminine meek
from their sins and pseudo-crimes to the divine grace and antidiabolic
pseudo-punishment which the virtuous circle of metaphysics and antimetachemistry has to offer, and that intent
can only be
stepped up and brought to an altogether new and more radical pitch when
once
the axis in question is resurrected in relation to synthetic
artificiality and
everything that now takes its synthetically artificial modes of somatic
immorality for granted, whether for virtuous better or vicious worse,
is called
into question and brought to judgement, exposed for the war-mongering
lie it
fundamentally is and gradually undermined and rendered untenable,
prevented
from pursuing its unreasoning course of global expansion at the expense
of the
meek, and all because they will be given every encouragement, short of
outright
coercion, to prefer the prospect of religious salvation to the
contemporary and
all-too-prevalent factual dominion which science holds over them to the
detriment of their rightful destiny in truth, to the detriment, in a
word, of
their meekness.
104. For
this hegemonic science, aided and abetted by the illusorily false
religion of antimetaphysics, is able to
exploit their moral weakness in
the psychic binding of an ignorant and/or a weak anti-peacefulness
which is
ever vulnerable to free soma, and to do so, moreover, in terms of the
pro-war
brutality of somatic barbarism, as evidenced by the never-ending
plethora of
expletive-barbed violent films which, through its predilection towards
evil,
America, in particular, spews out of its nightmarish film industry of
synthetically artificial drama with a terrible vengeance upon the
world, so
that, even with the most anti-American political bias, it would be
difficult to
convince oneself that there wasn't a lot more wrong with America than
just its
government or political rulers!
105. Frankly,
America is the country where the contemporary manifestations of Devil
the
Mother and her Antison of Antigod
'fall guy' are most in evidence in the world, and although countries
like
Britain and Israel are not without similar failings, they cannot be
compared,
for sheer scale and degree of somatic licence, with this remaining
superpower
which currently rules the descending axis of state-hegemonic society in
the
most shamelessly metachemical and antimetaphysical
fashions, with a fatally destabilising influence on Britain's
traditional
preference for physical and antichemical
predilections which, never characteristic to any appreciable extent of
America,
she increasingly finds herself sacrificing to the evil and
pseudo-foolish fatal
attractions of somatic freedom, as she follows America on its barbarous
course
of world conquest and dominion over other nations.
106. Remember
what I said about female hegemonies!
They do not rein themselves in and put a stop to their somatic
aggression and expansion, despite occasional - and politically
expedient -
appearances to the contrary. It was
precisely what she inherited from
107. America
remains the land of the Liberty Belle, of the Statue of Liberty, and
that
statue is not male but decidedly female, and the starry reality of its
'stars and
stripes', its national flag, is not male but fundamentally female -
akin to the
stellar 'first mover' in the cosmic scheme of things that makes a 'fall
guy'
out of the solar 'fallen angel', be he Satanic or Luciferian,
or
in
successively
more
devolved manifestations of a metachemical
ascendancy over antimetaphysics (excluding
for the
sake of structural convenience the antimetachemical
component of perpendicular triangularity),
the Saulian 'first mover' in the natural
scheme of things who
makes a 'fall guy' out of David, pretty much like blossom vis-à-vis
fruit on
certain trees, or, for the humanized New Testament, the so-called
Father who
exists under a so-called Risen Virgin pretty much as ears under eyes,
or,
indeed, beyond the New Testament in the cyborg
New
World secularity properly characteristic of things American, more like
a
bugging device or a microphone than a camera, and much more likely to
be a
Democrat than a Republican, where this antimetaphysical
'fall guy' for a metachemical slating is
concerned.
108. Frankly,
it can be said that if Britain is female with an antichemical
bias for good and punishment, America is female with a metachemical
bias for evil and crime, the exact immoral opposite of Britain, where
it could
be argued that the majority, according with phenomenal sensibility, are
innocent until proven guilty, innocent of somatic freedom but not,
alas, of
virtuous immorality! Unfortunately, with
America it can only be assumed that the majority, according with noumenal sensuality, are guilty until proven
innocent,
guilty of somatic freedom and, thus, of vicious immorality, of evil
and/or
pseudo-folly, crime and/or pseudo-sin.
109. And
yet, for all her civil and pseudo-cultural innocence, her championing
of the
good and the pseudo-wise, the punishing and the pseudo-graceful,
Britain shares
with America and one or two other countries the guilt of being immoral
in her
state-hegemonic orientation towards soma at the expense of psyche,
towards
not-self at the expense of self, and thus, in her fallen status from
church-hegemonic criteria, prone to a refusal to take morality
seriously but to
carry-on struggling for and against her own somatic fatality towards
war, which
makes the achievement of lasting peace all but impossible.
110. The
British are not a happy people, nor have they ever been; for no people
can be
happy whose system precludes the attainment of lasting peace through
its
refusal or inability to entertain church-hegemonic criteria in Catholic
vein
because, in consequence of a heretical tradition in Protestantism, it
is
overwhelmingly dominated and subverted by female criteria and in no
position to
put politics and religion, but especially religion, above economics and
science. It is not the Last things but
the First things which characterize Britain, and what is true of the
so-called
'Land of Hope and Glory' is even more characteristic of America, the
'Home of
the Brave' whose inability to achieve lasting contentment derives in no
small
part from her colonial past as an offshoot of Britain and even more
somatically
flawed nation which is only too ready to act as the standard-bearer of
Western
civilization while being tragically unaware of the extent to which the
freedom
it stands for is not the freedom of psychic expression in grace and
pseudo-punishment but the freedom, by contrast, of somatic impression
in evil
and pseudo-folly, in which a female hegemony is more directly involved
in
determining the course of immoral events to a vicious end.
111. If
the greater part of the world, of the global community, fingers Britain
and
America at the present time as the chief threat to global peace and
unity, it
is demonstrably correct to do so! The
Anglo-American alliance is bad for the world of peace-loving peoples,
for such
peoples are characterized by a male bias and lead of society, whereas
the
Anglo-Americans are the very opposite of such a bias and lead, and are
not, in
consequence, capable of converting from war to peace, whether on 'pro'
or
'anti' terms. They, together with their
principal allies overseas, are the ones for whom freedom - and
therefore
civilization - is primarily perceived as somatic, whether for, as in
America,
or against, as traditionally (though to a lesser extent these days) in
Britain,
whose parliamentary/puritan opposition to its own forms of somatic
freedom in royalism/high anglicanism has
hitherto prevented it from following America all the way back up the
diagonally
descending axis to a point of unbridled materialism and fundamentalism
with
consequences for war-mongering which put anti-war predilections in the
virtuous
shade, even though Britain herself is far from innocent of immorality,
both
'pro' and 'anti', as her imperial record as creator of the world's
greatest
empire to-date adequately attests, an empire upon which it was not
altogether
unreasonably said that 'the sun never sets' and for which she was
prepared to
wage war with every major continental and overseas threat to her island
or
imperial security that came to pass.
112. But the
ultimate solution, of course, to the problem of the so-called
democratization
and capitalization of the globe is not to play Britain and, especially,
America
at their own imperialist game, which one is bound, sooner or later, to
lose,
being of a less aggressive stamp, but to join together in the
development of a
new self-orientedness which can overhaul
the old
manifestations of church-hegemonic criteria, whether Christian or
otherwise,
and make it obvious to even the most purblind of war-mongering
reactionaries
that peace must be the proper end of life, and that such peace is only
achievable on the basis of respect for self, for a psychic orientation
which
requires that the worldly meek should be saved from sin and
pseudo-crime,
according to gender, to grace and pseudo-punishment as the diagonally
rising
axis is renewed in what I have called Social Theocracy, and ceases to
be
anachronistically at a disadvantage, whether in Catholicism or
Buddhism, to the
state-hegemonic crusaders of democratic capitalism and capitalistic
democracy
who, in their protestant-cum-secular waywardness, are even now
convinced that
they are the solution to the world's problems and that only when the
world is
made-over in their secular image will it be at peace with itself.
113. Nothing,
however, could be further from the truth!
For the world will not go quietly into the dark night of a
soulless
materialism presided over by this final manifestation of Devil the
Mother who
is able to draw all previous manifestations of metachemical
sensuality after her and to subsume them into her post-human synthetic
artificiality in the name of freedom; albeit the freedom, as we have
seen, is
anything but virtuous and moral, being the very opposite, whose will,
now as
before, is martial and imperialistic, determined to use brutality as
the means
to achieving her viciously immoral end of somatic freedom for all,
irrespective
of class or nationality.
114. But such freedom is the
worst of all possible freedoms and
no more than a sort of juvenile beginning to the overall development of
that
civilization which, because of its synthetic artificiality in relation
to the
urban proletariat, has the capacity to become global and truly
universal. Such freedom, stemming in the
main - though
by no means exclusively - from America, is the freedom of the eagle,
not the
freedom of the dove, and until the eagle is defeated and ceases
therewith the
dominate the world stage, the dove cannot be at peace with itself or in
any
degree confident for its own lasting peace and security.
115. We
who are of the diagonally ascending axis, the axis of church-hegemonic
criteria
traditionally rising, in primary salvation, from sin to grace and, in
secondary
vein for females, from pseudo-crime to pseudo-punishment (the
punishment of
psychic emphasis contrary to the female gender actuality of soma
preceding and
predominating over psyche), have no choice but to stand up for what we
believe
to be right and likely to conduce towards world peace in truth and
beauty or,
more correctly, the beautiful approach to truth that is the antimetachemical
concomitant of a metaphysical hegemony,
and that behoves us to accept, through Social Theocracy, the
resurrection of
the ascending axis from out the Roman Catholic shadow under which it
has languished
for many a long century and, in the interests of globalization, to
bring it to
a new and revolutionary stage in which it is not simply beyond anything
Catholic but also distinct from Buddhism, so that it is both higher and
more
radical than anything that has characterized Western civilization
traditionally, as well as simultaneously beyond what has characterized
the best
of what the East has had to offer, and thus something that has the
capacity to
become fully and truly global, transcending and superseding both East
and West
alike in the interests of what is genuinely universal.
116. Such
a resurrection can only transpire once democracy is recognized, by
those
countries and peoples which have a traditional bias towards
transcendentalism,
whether Western or Eastern, not as an end-in-itself but as a means to a
new and
altogether higher end, an end resurrecting the concept of republicanism
itself
from politics to religion, so that the People can be delivered from the
worldly
bog of political sovereignty to the otherworldly salvation of religious
sovereignty in which they would have rights applicable to that ultimate
sovereignty, not the least of which would ensure their liberation, for
ever
more, from such religious falsehoods and scientific tyrannies as is
evidenced
by the presumption of Godhead in a cosmic first mover, which I have
equated
with Devil the Mother and logically maintain to be the antithesis of
everything
divine and genuinely godly.
117. For
genuine godliness is not to be found in metachemical
sensuality, whether in the Cosmos, in nature, in mankind, or in Cyborgkind, but only - and for ever - in
metaphysical
sensibility, the sphere of God the Father and, via the bound soma of
the Son of
God in antiwill and the Holy Spirit of
Heaven in antispirit, the free psychic
redemption of divine ego and
resurrection of self in Heaven the Holy Soul, the actual raison
d'être of the meditative process in
which transcendentalism achieves, through utilization of idealism, of
the
relevant soma, its psychic goal in the maximum freedom from all that is
not
self and unity, by contrast, with that which is most profoundly self,
the
emotional seat of which can only be in the spinal cord and not at all
in the
egoistic brain stem from which, through the godly ego, one has sought
heavenly
release.
118. Therefore
the urban proletariat should be brought to an accommodation with the
concept of
religious sovereignty if the diagonally ascending axis is to be
resurrected on
terms which will enable it to legitimately and credibly challenge the
contemporary manifestations of the diagonally descending axis for
global
control and what might be called alternative globalization, the
globalization
not of Devil the Mother but of God the Father, not of somatic freedom
for evil
but of psychic freedom for grace, not of vicious immorality but of
virtuous
morality, the only morality which is commensurate with eternity and
thus the
possibility not merely of lasting but of everlasting peace, of joyful
contentment in the soul.
119. I
have described the terms by which this can happen often enough in
previous
texts for the reader not to require any repetition here, but the People
of such
traditionally and predominantly religious countries as alluded to above
will
come to believe that, for them, democracy is simply a means to a higher
end,
the end of religious sovereignty which will make both their liberation
from
religious falsehood and elevation to religious truth possible within
the
framework of what has been metaphorically described as 'Kingdom Come'
but
which, in actuality, would be the furthermost development of
republicanism
whereby a religiously sovereign People had rights in relation to
religious
self-determination which ensured that never again would the People have
to bow
before falsehoods, whether worldly or netherworldly,
overly
physical
or
overly
metachemical, and all
because they had opted for an ideology that, in the event of a majority
mandate
for religious sovereignty in an election so paradoxical as to be
effectively
commensurate with judgement, would take steps to remove the evidence of
such
falsehoods from society, as well as to deliver them, more lastingly and
satisfactorily, from the predations to which they are perforce now
exposed in
consequence of their worldly status and want of a viable alternative,
an
alternative ultimately presupposing the extension of synthetic
artificiality to
sensibility in such fashion that the afterlife itself will eventually
become a
product, in large measure, of synthetic artificiality and be subject to
both
technocratic and transcendentalist control.
120. For until they are given
both the necessary incentive and
means to stay up rather than to slide back down the ascending diagonal,
they
will continue to be easy prey to the unscrupulous predators whose
eagle-like
attributes ensure that nothing dove-like stands much of a chance of
surviving,
never mind being taken seriously as a viable alternative to themselves.
121. Therefore
their incentive to opt for this new and ultimate type of salvation is
not
simply in order to achieve a superior graceful and/or pseudo-punishing
deal
than anything they might have received, via penitential contrition, in
the past
but, bearing in mind the extent to which even that is rendered all but
impossible by the scientific distractions that currently rule the metachemical roost at their expense, in order to
be
delivered from those very predations which currently 'rip them off'
with such
merciless cynicism, with such eagle-like venom, and keep them confused
and
bemused, ever vulnerable to the latest evil distraction which can only
drive
the nail deeper into the coffin of their soul and render them all the
more
unlikely of turning from the war-mongering glitter of noumenal
objectivity towards the peace-loving numinous freedom of noumenal
subjectivity, not least in traditional Catholic or even Buddhist terms.
122. Therefore
only the resurrection of this church-hegemonic axis in relation to the
Social
Theocratic Centre - the concept of 'the Centre' being for me as
posterior to
the Church as that of the Temple was arguably anterior to it - can
ultimately
deliver them from Devil the Mother in order, as Nietzsche would
say,
that they may be free for God the Father in what, through
sensible cyborgization, I hold to be His
most evolved and therefore per
se manifestation, the manifestation that
alone has the capacity to take universality to its global and even
space-centre
omega point in which transcendentalism and idealism, coupled be it not
forgotten to the secondary salvation of antifundamentalism
and antimaterialism, will culminate in a
heavenly joy
the likes of which no God or godly individual has ever known, and thus
bring
evolution to its graceful peak in the most supreme being there could
ever be
or, for that matter, ever has been.
123. When
I began this text, I spoke about the distinctions between the concrete
ethereal
absolutism of metachemical sensuality and
the
abstract ethereal absolutism of metaphysical sensibility, of noumenal objectivity and noumenal
subjectivity, and to this was added the phenomenal distinction, lower
down,
between the concrete corporeal relativity of chemical sensuality and
the
abstract corporeal relativity of physical sensibility, of phenomenal
objectivity and phenomenal subjectivity.
124. That
is all very true and logically credible but not, alas, very revelatory
of the
other positions which accompany, in subordinate vein, each of these
cardinal
positions in the overall elemental compass of death and life.
125. For
in apparent complementarity to the
concrete ethereal
absolutism of metachemical sensuality one
must allow
for the anti-abstract ethereal absolutism of metaphysical sensuality,
of antimetaphysics, which has less to do
with evil and crime
than with pseudo-folly and pseudo-sin, the anti-idealist and antitranscendentalist least particle/most wavicle corollaries of materialism and
fundamentalism
which, in metachemistry, have a most
particle/least wavicle subatomic structure.
126. Likewise
in apparent complementarity to the
concrete corporeal
relativity of chemical sensuality one must consider the anti-abstract
corporeal
relativity of physical sensuality, of antiphysics,
which
has
less
to
do with pseudo-crime and pseudo-evil than with sin and
folly,
the antihumanist and antinaturalist
more (compared to most) wavicle/less
(compared to
least) particle corollaries of nonconformism
and
realism which, in chemistry, paradoxically take a less wavicle/more
particle guise.
127. Contrariwise,
in seeming complementarity to the abstract
corporeal
relativity of physical sensibility one should consider the
anti-concrete
corporeal relativity of chemical sensibility, of antichemistry,
which
has
less
to
do with pseudo-wisdom and pseudo-grace than with goodness
and
punishment, the antirealist and antinonconformist
more (compared to most) particle/less (compared to least) wavicle
corollaries of naturalism and humanism which, in physics, paradoxically
take a
less particle/more wavicle guise.
128. Similarly,
in seeming complementarity to the abstract
ethereal
absolutism of metaphysical sensibility one should allow for the
anti-concrete
ethereal absolutism of metachemical
sensibility, of antimetachemistry, which
has less to do with grace and
wisdom than with pseudo-punishment and pseudo-goodness, the
antifundamentalist
and antimaterialist least wavicle/most
particle corollaries of transcendentalism and idealism which, in
metaphysics,
have a most wavicle/least particle
subatomic
structure.
129. Therefore
wherever the concrete holds hegemonic sway, whether in elemental
particles or
molecular particles, its subordinate concomitant can only be
anti-abstract,
being either the antimetaphysical
complement of metachemistry or the antiphysical
complement of chemistry, whereas wherever the abstract holds hegemonic
sway,
whether in molecular wavicles or elemental
wavicles, its subordinate concomitant can
only be
anti-concrete, being either the antichemical
complement of physics or the antimetachemical
complement of metaphysics.
130. In
the two aphorisms treating of the phenomenal positions above, the
reader will
divine that I have conceived of them in relation to the respective axes
to
which they properly appertain, so that a psychic emphasis at the behest
of
metaphysics over antimetachemistry in the
one
instance and a somatic emphasis at the behest of metachemistry
over antimetaphysics in the other instance
has been
paradoxically recognized and duly affirmed as the means by which the
nominal
hegemonies of chemistry over antiphysics
and of
physics over antichemistry are subverted
from below
and obliged to adopt an emphasis which would not be in accordance with
their
own gender reality, be it psychic or somatic, but which brings the
respective
worldly positions to a viable compromise that avoids the sort of
one-sided
domination of the one gender by the other that would otherwise
materialize to
the detriment of worldly stability and, indeed, of the reputation of
freedom,
for better or worse, in relation to civilization as something that, by
definition, stems from above rather than pertains to the below.
131. Thus
we return to the distinction between the diagonally descending axis
from noumenal sensuality to phenomenal
sensibility and the
diagonally ascending axis from phenomenal sensuality to noumenal
sensibility, which is akin to a distinction between war and peace,
immorality
and morality, darkness and light, soma and psyche, female and male,
which has
to be distinguished, be it not forgotten, from pro-notself
and anti-notself behaviour in relation to
soma and
from anti-self and pro-self behaviour in relation to psyche, vice and
virtue,
which, in contrast to the axial overview that I now believe should
include
wrong and right, cut both ways, being indicative of a distinction in
the one
case between the double somatic wrong of evil and good (two wrongs, now
as
before, not making a right), and in the other case between the double
psychic
right of sin and grace, not to mention their respective subordinate
concomitants in soma and psyche and parallel corollaries with regard to
the
opposite gender, whose approach to wrongness or rightness, as the case
may be,
can only be of a secondary order.
132. For
the society that is primarily characterized by state-hegemonic criteria
will be
divisible between free soma in the Few and bound soma in the Many, as
between
pro-war and anti-war darkness, whereas the society that is primarily
characterized by church-hegemonic criteria will be divisible between
bound
psyche in the Many and free psyche in the Few, as between anti-peace
and
pro-peace light, so that freedom will in each case appertain primarily
to the
Few rather than to the Many, who for the sake of worldly stability can
only be
bound, though more so in respect of the anti-war Many of bound soma
than in
respect of the anti-peace Many of bound psyche who, traditionally at
any rate,
would have been encouraged towards psychic freedom in the salvation
from the
world of grace and pseudo-punishment.
133. Frankly
such an encouragement can, as I have said, be resurrected, albeit on a
much
different basis from that appertaining to verbal absolution for
penitential
contrition, and it is in terms of a new and revolutionary approach to
encouraging the meek towards the blessings of salvation that I have
dedicated
my intellectual energies in order that freedom for all, whether
phenomenal or noumenal, may become a
permanent reality and not remain
merely the preserve of the noumenal Few,
whether
priestly or monkish. But this is only
possible, I have maintained, in relation to the synthetically
artificial
transmutation, bit by bit, of the urban proletariat, and to their
gradual
elevation, in consequence, above and beyond the worldly parameters of
sin and
pseudo-crime to which, notwithstanding predatory complications from
without,
they are still perforce attached, not least in respect of political
sovereignty
and its economic or judicial concomitants within the world.
134. For
if the diagonally descending axis of state-hegemonic criteria is to be
undermined, the diagonally ascending axis of church-hegemonic criteria
must
throw off its Catholic past and be reborn in a new and altogether more
relevant
contemporary guise which will alone be capable of showing the way to
peace and
evolutionary fulfilment, not as symptomatic of some 'eternal' struggle
between
Evil and Good, even though there is a limited place for such reductionist logic, but rather as emblematic of
the eternal
distinction that exists between the darkness and the light, soma and
psyche,
wrong and right, an axial context ruled by evil on the one hand and an
axial
context led by grace on the other hand, the latter of which does not
engage in
any struggle with the former, the way good and evil wage unceasing war
upon
each other within the diagonally descending axis of state-hegemonic
society,
but simply goes about getting its own act together and putting its own
house in
order so that, somewhere further up the line, it will be sufficiently
far
developed as to be more than capable of not only exposing the
limitations and
drawbacks of the other type of civilization but, more importantly, of
providing
a truly viable alternative to it which will appeal so much to the
generality of
people that they will prefer its concept and manifestation of freedom
to the
other one and render the continuation of the fundamentally evil society
all but
impossible, impossible because untenable and, frankly, undesirable from
a male
and genuinely progressive standpoint, a standpoint centred in
evolutionary
ascent and far removed, in consequence, from such devolutionary descent
as
would still typify the regressive axis in which the Few are falsely
free and
the Many anti-falsely bound, and neither have any prospect of true
freedom from
out the anti-true or anti-peaceful binding of that psychic emphasis
which is
the precondition, now and for ever more, of salvation, whether in God
the
Father/Heaven the Holy Soul or, for females, in the Antidaughter
of the Antidevil/the Unclear Soul of Antihell which, as we have seen, is the
beautiful approach
to truth and the loving approach to joy which stand to truth and joy as
antimetachemistry to metaphysics in the
virtuous circle of noumenal sensibility,
the ultimate destiny of evolution in
Eternal Life which contrasts absolutely with the vicious circle or,
more
correctly, square ... of noumenal
sensuality and with
all that, somatically languishing under the netherworldly
shadow of Eternal Death, would hold the world back from its
self-overcoming
heavenly destiny in the otherworldly
Beyond.
LONDON
2003
(Revised
2011)
