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CELESTIAL CITY AND ANTI-VANITY FAIR
Op.
121
Aphoristic
Philosophy
Copyright
©
2011
John
O'Loughlin
____________
CONTENTS
Aphs.
1–121
_____________
1. Every
so often I see through a theoretical position or philosophical
assumption of my
work in the past, whether of a particular (usually previous) text or,
indeed,
of a succession of texts, and this prompts me – as nothing else could –
to take
up the daunting challenge and proceed with another work, a new text, in
the
hope of rectifying the error and extending my overall grasp of truth
and, in
relation to that, philosophical competence.
2. So it
is now, and on this occasion my critical faculty retrospectively
alighted on
the use to which I had put such Bunyanesque terms as Vanity Fair,
Slough of
Despond, Mr Worldly Wise, and the Celestial City, treating them, as I
did, as
though equivalent to the four main points of my particular
philosophical
compass, albeit the compass in question is rather more the sum of
bisecting
diagonals than of horizontal or vertical points.
3. Thus
Vanity Fair was equated with noumenal sensuality and the Slough of
Despond with
phenomenal sensuality, whilst antithetical to the one on what was
termed the
state-hegemonic/church-subordinate axis Mr Worldly Wise (of the
Delectable
Mountains) was equated with phenomenal sensibility and, antithetical to
the
other on the church-hegemonic/state-subordinate axis, the Celestial
City was
equated with noumenal sensibility, thereby granting us an axial
contrast
between the noumenal sensuality of Vanity Fair and the phenomenal
sensibility
of Mr Worldly Wise on the one hand, and the phenomenal sensuality of
the Slough
of Despond and the noumenal sensibility of the Celestial City on the
other
hand, irrespective of any epochal distinctions between ‘pseudo’ and
genuine
manifestations of each.
4. But I erred,
I believe, in treating these Bunyanesque terms
in such fashion, because they are rather less than fully
representative, as
things stand, of each of those four cardinal points on our axial
compass. Noumenal sensuality, we
discovered, was
composed, like each of the other points, of both female and male
elements, with
metachemistry over antimetaphysics, and therefore should not be reduced
to
what, with Vanity Fair, is effectively and fundamentally the female
element
alone. It requires its male complement,
and such a complement, germane to antimetaphysics, can only be couched,
Bunyan-wise, in terms of an anti-Celestial City, thus paralleling what
was
thought to be an anti-classless position in subordinate gender
relationship to
an upper-class position.
5. Hence
the Vanity Fair and anti-Celestial City of noumenal sensuality should
be
contrasted with what one might call the Celestial City and anti-Vanity
Fair of
noumenal sensibility, wherein a metaphysical hegemony over
antimetachemistry
logically permits us to infer the juxtaposition of classless and
anti-upperclass elements, the former male and the latter female.
6. Dropping
to the phenomenal positions below, it should be evident that phenomenal
sensuality, being composed of both chemistry and antiphysics, should
not be
reduced to what, with the Slough of Despond, is effectively the female
element
alone, but also requires that its male complement, germane to
antiphysics, be
granted independent consideration, so that we also come to think in
terms of an
anti-Mr Worldly Wise, not least in respect of an anti-middleclass
complement to
a lower-class disposition which, as the reader may recall, would always
typify
the equivocal female hegemony in chemistry as something closer to
purgatory
than to anti-earthliness.
7. Hence
the Slough of Despond and anti-Mr Worldly Wise of phenomenal sensuality
should
be contrasted with what one might call the Mr Worldly Wise and
anti-Slough of
Despond of phenomenal sensibility, wherein an equivocal physical
hegemony over
antichemistry logically enabled us to infer the juxtaposition of
middle-class
and anti-lowerclass elements, the former of course male and the latter
female.
8. Thus
far from our previous fourfold recourse to Bunyanesque terminology in
relation
to the four principal points of our axially diagonal compass, we find
that such
terms, far from exactly equating with each cardinal point, only connote
with one
gender aspect of them in each case, and that the subordinately
upended gender requires an equally upended approach to Bunyan’s
terminology,
the product, you will recall, of his great work Pilgrim’s
Progress.
9. More
significantly, we can deduce that the context of noumenal sensuality,
being
dominated in unequivocally hegemonic female fashion by metachemistry,
is
primarily germane to Vanity Fair and that such a term has applicability
only to
the diabolic and hellish implications of metachemistry, not to the
antidivine
and antiheavenly implications of antimetaphysics, its male complement,
for
which we shall require the paradoxical term anti-Celestial City, this
being the
anti-classless antithesis to anything classless and properly divine or
heavenly
and therefore fated to remain in a subordinate relationship to Vanity
Fair, as
Anti-Eternity to Infinity, Anti-Yang to Yin, and, as we found in our
previous text,
Anti-Lamb to Lion, the ‘lion’ of Devil the Mother and Hell the Clear
Spirit in
metachemistry.
10. Conversely,
we can deduce from our more comprehensively exacting terminology that
the
context – or overall point of our metaphorical compass – of noumenal
sensibility, being led in unequivocally hegemonic male fashion by
metaphysics,
is primarily germane to the Celestial City and that such a term has
applicability only to the divine and heavenly implications of
metaphysics, not
to the antidiabolic and antihellish implications of antimetachemistry,
its
female complement, for which we shall require the paradoxical term
anti-Vanity
Fair, this being the anti-upperclass antithesis to anything upper class
and
properly diabolic or hellish and therefore fated to remain in a
subordinate
relationship to the Celestial City, as Anti-Infinity to Eternity,
Anti-Yin to
Yang, and, as we also found in our previous text, Anti-Lion to Lamb,
the ‘lamb’
of God the Father and Heaven the Holy Soul in metaphysics.
11. Similarly,
if in relation to phenomenal sensuality, we can deduce that this
context, being
dominated in equivocally hegemonic female fashion by chemistry, is
primarily
germane to the Slough of Despond and that such a term has applicability
only to
the feminine and purgatorial implications of chemistry, not to the
antimasculine and anti-earthly implications of antiphysics, its male
complement, for which we shall require the paradoxical term anti-Mr
Worldly
Wise, this being the anti-middleclass antithesis to anything middle
class and
properly masculine or earthly and therefore fated to remain – short of
axial
interplay with noumenal sensibility in traditional Roman Catholic terms
- in a
fundamentally subordinate relationship to the Slough of Despond, as
anti-temporality to finity (or finiteness), half-antiyang to half-yin,
half-antilamb to half-lion, the ‘half-lion’ of Woman the Mother and
Purgatory
the Clear Spirit in chemistry.
12. Conversely,
we can deduce from our more comprehensively exacting terminology that
the context
– or overall point of our metaphorical compass – of phenomenal
sensibility,
being led in equivocally hegemonic male fashion by physics, is
primarily
germane to Mr Worldly Wise and that such a term has applicability only
to the
masculine and earthly implications of physics, not to the antifeminine
and
antipurgatorial implications of antichemistry, its female complement,
for which
we shall require the paradoxical term anti-Slough of Despond, this
being the
anti-lowerclass antithesis to anything lower class and properly
feminine or
purgatorial and therefore fated to remain – short of axial interplay
with
noumenal sensuality in traditional Anglican Monarchic terms - in a
fundamentally subordinate relationship to Mr Worldly Wise, as
anti-finity to
temporality, half-antiyin to half-yang, half-antilion to half-lamb, the
‘half-lamb’ of Man the Father and Earth the Holy Soul in physics.
13. But,
of course, axial interplay does
characterize both the
phenomenally sensual and sensible positions across the
Catholic/Protestant
ethnic divide, and therefore we can believe that, traditionally at any
rate,
anti-Mr Worldly Wise would have taken
church-hegemonic/state-subordinate
precedence over the Slough of Despond, as anti-earth over purgatory,
whereas,
in phenomenal sensibility, the anti-Slough of Despond would take
state-hegemonic/church-subordinate precedence over Mr Worldly Wise,
thereby
guaranteeing a certain required degree of axial stability and
continuity in
which the Celestial City coupled to a rather subordinate anti-Vanity
Fair would
be in overall hegemonic control in the one case, that of noumenal
sensibility
vis-à-vis phenomenal sensuality, while Vanity Fair coupled to a rather
subordinate anti-Celestial City would be in overall hegemonic control
in the other
case, that of noumenal sensuality vis-à-vis phenomenal sensibility,
with, as
far as British Isles traditions are concerned, the noumenal positions
‘pseudo’
and the phenomenal positions alone genuine, as germane to a worldly,
and
therefore Western, manifestation of civilization.
14. Consequently
one might even speak, in contrast to anything post-worldly and
effectively
global, of a direct link between anti-Mr Worldly Wise and a
pseudo-Celestial
City in relation to primary church-hegemonic/state-subordinate criteria
and
between the Slough of Despond and pseudo-anti-Vanity Fair in relation
to
secondary church-hegemonic/state-subordinate criteria, as we perceive a
male
link between antiphysics and metaphysics or, more correctly,
pseudo-metaphysics
on the one hand and a female link between chemistry and
pseudo-antimetachemistry on the other hand, the hand that, without
pseudo-noumenally sensible intervention, would have continued to rule
over
antiphysics in equivocally heathenistic vein, principally in respect of purgatorial femininity.
15. Likewise
one might speak, across the axial divide, of a direct link between what
could
be called pseudo-Vanity Fair and an anti-Slough of Despond in relation
to
primary state-hegemonic/church-subordinate criteria and between a
pseudo-anti-Celestial City and Mr Worldly Wise in relation to secondary
state-hegemonic/church-subordinate criteria, as we perceive a female
link
between pseudo-metachemistry and antichemistry on the one hand and a
male link
between pseudo-antimetaphysics and physics on the other hand, the hand
that,
without pseudo-noumenally sensual intervention, would have contrived to
prevail
over chemistry in equivocally christianistic vein, principally in
respect of
earthly masculinity.
16. But
with the post-worldly epoch of contemporary globalization those
respective
axial positions are reversed, and we may posit a link between the
pseudo-anti-Slough of Despond and Vanity Fair in respect of primary
state-hegemonic/church-subordinate criteria and between pseudo-Mr
Worldly Wise
and the anti-Celestial City in relation to secondary
state-hegemonic/church-subordinate criteria, as we perceive a female
link
between pseudo-antichemistry and metachemistry on the one hand and a
male link
between pseudo-physics and antimetaphysics on the other hand, the hand
that,
without noumenally sensual intervention, would have contrived to
prevail over
pseudo-antichemistry in equivocally pseudo-christianistic vein,
principally in
respect of pseudo-earthly masculinity.
17. Be
that as it may, such a reversal of status in post-worldly civilization
also
allows us to posit a link between the Celestial City and what can be
called
pseudo-anti-Mr Worldly Wise in respect of primary
church-hegemonic/state-subordinate criteria and between anti-Vanity
Fair and
what should be called the pseudo-Slough of Despond in respect of
secondary
church-hegemonic/state-subordinate criteria, as we perceive a male link
between
metaphysics and pseudo-antiphysics on the one hand and a female link
between
antimetachemistry and pseudo-chemistry on the other hand, the hand
that,
without noumenally sensible intervention, would have continued to
prevail over
pseudo-antiphysics in equivocally pseudo-heathenistic vein, principally
in
respect of pseudo-purgatorial femininity.
18. Now
since the post-worldly situation is, barring the emergence of its
church-hegemonic/state-subordinate aspect in axial overhaul of anything
traditional and therefore merely Western, the contemporary situation par
excellence, it follows that life will be
rather more characterized by Vanity Fair and the anti-Celestial City
vis-à-vis
a pseudo-anti-Slough of Despond and a pseudo-Mr Worldly Wise on the
state-hegemonic/church-subordinate axis than by anything approximating
to their
converse, and that this more genuinely noumenal situation allied to a
pseudo-phenomenality will be responsible, in no small degree, for
creating and
effectively furthering the development, on the other axis, of a
pseudo-Slough
of Despond and a pseudo-anti-Mr Worldly Wise, the pseudo-chemical and
pseudo-antiphysical positions, in pseudo-phenomenal sensuality, of what
might
be termed the lapsed Catholic masses of countries which, like Eire and
Italy
and even France, have been and continue to be so Americanized as to be
in a
largely deferential position to the imposition of noumenal sensuality,
a
noumenal sensuality which, in the American case, owes not a little to
its
Native American traditions coupled, for the sake of what may appear to
be
Judeo-Christian continuity, to a large and powerful Jewish wedge in
between
those traditions and the rather more Europeanized and therefore
Christian
traditions of the majority of those whites whose ancestors hailed from
the Old
World, and principally from Western Europe.
19. But
such a false deference on the part of the pseudo-phenomenally sensual
to
noumenal sensuality portends the possibility of that more genuine
noumenal
sensibility which will be no pseudo-Celestial City coupled, to all
intents and
purposes, to a pseudo-anti-Vanity Fair, but the very genuine Celestial
City of
‘Kingdom Come’ coupled to an anti-Vanity Fair such that would save and
counter-damn the said pseudo-phenomenally sensual masses not only from
themselves, but from those who currently prey upon them from the
contrary axial
position in noumenal sensuality and effectively rip them off through
the
utilization of somatic freedom for purposes of immoral gain.
20. The
pseudo-phenomenally sensual already conform to what the Bible would
call a ‘new
earth’, albeit such a ‘new earth’ – in reality the coupling of a
pseudo-purgatorial quasi-hell with a pseudo-antiearthly
quasi-antiheaven – is,
for them, the precondition of a new heaven, a heaven which, of
necessity, will
co-exist with a new antihell, the antihell of all that is
antimetachemical and
therefore not properly germane to the Celestial City and its
metaphysical
elevation, but destined to remain its female complement in and as
anti-Vanity
Fair.
21. Rather
than repeat myself from past texts dealing with this subject, I should
like to
return to our new and more comprehensive findings in respect of the
four main
aspects of our axial compass, which we augmented from a simple fourfold
division between Vanity Fair and Mr Worldly Wise in respect of
state-hegemonic/church-subordinate criteria and the Slough of Despond
and the
Celestial City in respect of church-hegemonic/state-subordinate
criteria to one
in which, whether with a genuine ‘below’ and a pseudo ‘above’ or vice
versa,
should be divisible between Vanity Fair coupled to an anti-Celestial
City
vis-à-vis Mr Worldly Wise coupled to an anti-Slough of Despond on the
one hand
and the Slough of Despond coupled to an anti-Mr Worldly Wise vis-à-vis
an
anti-Vanity Fair coupled to the Celestial City on the other hand, with
the
axial distinction being between noumenal sensuality and phenomenal
sensibility
in the one case and phenomenal sensuality and noumenal sensibility in
the
other.
22. So far
so good. What I now find, on further
reflection,
is that our four cardinal points of this axial compass, stretching, as
it were,
from North West to South East and from South West to North East, are
themselves
divisible on a like basis. For if one is
to characterize any given point of the overall compass in terms of a
gender
division between the hegemonic gender and its upended and effectively
subordinate counterpart, this must surely apply just as much to each of
the
positions that characterize such a division.
Therefore if we have, for example, Vanity Fair and an
anti-Celestial
City in the North West point of our axial compass, such positions must
surely
be reflected in terms of noumenal sensuality and what can be called
anti-noumenal sensibility. Likewise with
its phenomenal counterpart, the division between Mr Worldly Wise and an
anti-Slough of Despond makes it necessary for us to expand the South
East point
to include anti-phenomenal sensuality as the female complement to
phenomenal
sensibility.
23. Turning
to the other axis, the church-hegemonic/state-subordinate axis of a
Catholic
country or tradition, we can posit a phenomenally sensual and
anti-phenomenally
sensible parallel to the Slough of Despond and anti-Mr Worldly Wise,
while
reserving for its noumenal counterpart a like distinction, in general
terms,
between noumenal sensibility and anti-noumenal sensuality, this latter
the
anti-Vanity Fair complement to the Celestial City.
24. Consequently
far from a simple fourfold distinction between noumenal sensuality and
phenomenal sensibility on the one axis and … phenomenal sensuality and
noumenal
sensibility on the other, we now find ourselves with a more
comprehensively
exacting distinction between noumenal sensuality coupled to
anti-noumenal
sensibility in respect of the North West point of our axial compass and
…
anti-phenomenal sensuality coupled to phenomenal sensibility in respect
of the
South East point of such a compass, with a gender link, diabolic female
to
antifeminine female, between noumenal sensuality and anti-phenomenal
sensuality,
Vanity Fairy and an anti-Slough of Despond, on the one hand and,
antidivine
male to masculine male, between anti-noumenal sensibility and
phenomenal
sensibility on the other hand, the anti-Celestial City and Mr Worldly
Wise.
25. Crossing
to the other axis, we find such a more comprehensively exacting
distinction
taking the form of anti-phenomenal sensibility coupled to phenomenal
sensuality
in respect of the South West point of our axial compass and … noumenal
sensibility coupled to anti-noumenal sensuality in respect of the North
East
point of it, with a gender link, antimasculine male to divine male,
between
anti-phenomenal sensibility and noumenal sensibility, anti-Mr Worldly
Wise and
the Celestial City, on the one hand and, feminine female to
antidiabolic
female, between phenomenal sensuality and anti-noumenal sensuality on
the other
hand, the Slough of Despond and anti-Vanity Fair.
26. Such
generalizations do not, of course, address the epochal distinction
between a
genuine ‘below’ and a pseudo ‘above’ in the case of traditional worldly
criteria or, in more contemporary vein, between a genuine ‘above’ and a
pseudo
‘below’, where the respective gender links between any two antithetical
points
of the overall axial compass will be rather more from ‘the above’ down
than
from ‘the below’ up. However that may
be, even the distinctions between overworldly and underworldly
positions,
between a noumenal netherworldliness and otherworldliness for ‘the
above’ and what,
in previous texts, was called an anti-worldliness vis-à-vis worldliness
proper
for ‘the below’ can be modified in such fashion that a more
comprehensively
exacting methodology is the logical result.
27. For
surely that which is netherworldly in noumenal sensuality must also be
accompanied by what could be called an anti-otherworldly position in
anti-noumenal sensibility, the anti-Celestial City position which
complements,
in antimetaphysics, the unequivocally metachemical hegemony of Vanity
Fair. And by a like token that, across
the ethereal divide,
which
is
otherworldly
in
noumenal sensibility must also be accompanied by
what
should be called an anti-netherworldly position in anti-noumenal
sensuality,
the anti-Vanity Fair position complementing, in antimetachemistry, the
unequivocally metaphysical hegemony of the
28. Now in
the case of the phenomenal or, better, corporeal ‘below’, our previous
anti-worldly vis-à-vis worldly division will not suffice to illustrate
or
promulgate a more comprehensive perspective, insofar as it fails to do
adequate
justice to ‘the below’ to begin with, and this despite my previous
confidence
in the terms! For if ‘the above’ is
divisible between netherworldly and otherworldly positions in the
aforementioned
way, then ‘the below’ must surely be divisible between alpha-worldly
and
omega-worldly positions, albeit the alpha-worldly position in
phenomenal
sensuality would have to be accompanied by what could be called an
anti-omegaworldly position in anti-phenomenal sensibility, the anti-Mr
Worldly
Wise position which complements, in antiphysics, the equivocally
chemical
hegemony of the Slough of Despond. And
by a like token that, across the corporeal divide, which is omega
worldly in
phenomenal sensibility must also be accompanied by what can be called
an
anti-alphaworldly position in anti-phenomenal sensuality, the
anti-Slough of
Despond position complementing, in antichemistry, the equivocally
physical
hegemony of Mr Worldly Wise.
29. Therefore
far from a simple distinction between netherworldly and worldly
criteria on the
state-hegemonic/church-subordinate axis, we now find ourselves with a
gender-conditioned axial distinction between netherworldly and
anti-alphaworldly positions in respect of metachemistry and
antichemistry
coupled to anti-otherworldly and omega-worldly positions in respect of
antimetaphysics and physics, the latter pair of course the subordinate
male
complements to the female hegemonic and subversive positions
corresponding to
Vanity Fair and an anti-Slough of Despond.
30. Likewise,
far from a simple distinction between antiworldly and otherworldly
criteria on
the church-hegemonic/state-subordinate axis, we now find ourselves with
a
gender-conditioned axial distinction between anti-omegaworldly and
otherworldly
positions in respect of antiphysics and metaphysics coupled to
alpha-worldly
and anti-netherworldly positions in respect of chemistry and
antimetachemistry,
the latter pair of course the subordinate female complements to the
male
subversive and hegemonic positions corresponding to an anti-Mr Worldly
Wise and
the Celestial City.
31. How
things can change! I was convinced, only
a few weeks ago, that I had said the last word and nailed my philosophy
to a
definitive mast of logical certitude.
Nothing could have been further from the case as far as these
final and
conclusive divisions of each point of our axial compass are concerned! Noumenal sensuality is no more a definitive
unitary point of the compass in question than its ethereal counterpart
in
sensibility. Neither
will phenomenal sensuality and phenomenal sensibility suffice to
define
‘the below’ on unitary terms. Such terms
are more elusive than I had initially suspected, being reducible to our
four
axial points, viz. North West, South East, South West and North East. But one point in particular still lends itself
to an overall unitary term which is not without Messianic value, and
that is of
course the North East point of the axial compass which, destined to
save and
counter-damn the anti-phenomenally sensible and phenomenally sensual
from their
South West point, has been identified with ‘Kingdom Come’, a rather
metaphorical term, I admit, but one that is still valid in defining the
sphere
in which God would prevail for all Eternity, and prevail over, it has
to be remembered,
the Antidevil and Her Anti-Infinity as the Celestial City over
anti-Vanity Fair
and, as we now know, as noumenal sensibility over anti-noumenal
sensuality, as
otherworldly absolutism over anti-netherworldly absolutism, in
reflection of
the fact or, rather, truth that this point of the overall axial compass
is
characterized by the lead of antimetachemistry by metaphysics, and thus
of the
anti-upperclass position by a truly classless position, the position of
the
divine ‘lamb’ whose antidiabolic gender complement, being female, is an
‘anti-lion’, the ‘anti-lion’ of Antidevil the Antimother coupled to
Antihell
the Unclear Spirit in antimetachemical bound soma which, thanks to the
Son of
God coupled to the Holy Spirit of Heaven in metaphysical bound soma,
makes
possible the Antidaughter of the Antidevil coupled to the Unclear Soul
of
Antihell as the secondary church-hegemonic complement to God the Father
and
Heaven the Holy Soul in the Truth and Joy of that which is first and
foremost,
the essential raison
d’être of the
entire context, without which no truthful approach to Beauty of the Son
of God
and no joyful approach to Love of the Holy Spirit of Heaven would be
possible
in primary state-subordinate terms, and therefore no Beauty of
Antidevil the
Antimother and Love of Antihell the Unclear Spirit to support, on
secondary
state-subordinate terms, the beautiful approach to Truth of the
Antidaughter of
the Antidevil and the loving approach to Joy of the Unclear Soul of
Antihell
which complete the virtuous circle of noumenal sensibility and
anti-noumenal
sensuality, of God and Antidevil, Heaven and Antihell, omega point and
anti-alpha point, ethereal subjectivity and ethereal anti-objectivity.
32. Yes,
but axially contrasted to everything cultural and civil or, in
antimetachemistry, pseudo-civil, we shall find everything barbarous and
philistine or, more correctly, pseudo-philistine in noumenal sensuality
and
anti-noumenal sensibility, the ethereal objectivity, in metachemical
free soma,
of Devil the Mother and Hell the Clear Spirit coupled, with the
ethereal
anti-subjectivity of antimetaphysical free soma, to the Antison of
Antigod and
the Unholy Spirit of Antiheaven, which would not be possible without
the prior
conditioning to bound psyche of Antigod the Antifather and Antiheaven
the
Unclear Soul by the Daughter of the Devil and the Clear Soul of Hell,
which
rather set them up as secondary church-subordinate preconditions of the
Antison
of Antigod and the Unholy Spirit of Antihell, the secondary
state-hegemonic
complements of the original free soma which, being metachemical and
diabolically female, has everything antimetaphysical and antidivinely
male in
its evil and criminal grip.
33. And it
is this somatically evil and psychically criminal grip that holds not
only
antimetaphysics in its predatory clutches, as pseudo-foolish and
pseudo-sinful
complements to its primary state-hegemonic/church-subordinate rule, but
also,
by extrapolation, everything civil and pseudo-cultural,
anti-phenomenally
sensual and phenomenally sensible, whose corporeal anti-objectivity and
corporeal subjectivity can only remain subject to its immoral reign, as
the
female gender link between metachemistry and antichemistry, ethereal
objectivity and anti-corporeal objectivity, establishes primary
state-hegemonic
and church-subordinate criteria in good and punishing contrast to its
own evil
and criminal disposition, a contrast which, on the male side of the
gender
fence, pits the pseudo-wisdom and pseudo-grace of the physical against
the pseudo-folly
and pseudo-sinfulness of the antimetaphysical, as though in secondary
state-hegemonic and church-subordinate contrast to itself.
34. Be
that as it may, it is now possible for us to establish a very
comprehensively
exacting perspective at each of the four overall points of our axial
compass,
notwithstanding the distinctions between the genuine and ‘pseudo’ modes
of
either ‘the below’ or ‘the above’, depending on the epochal and, in
effect,
civilized context. For that which is
genuine in a worldly age or context will be ‘pseudo’ in a post-worldly
and
therefore effectively netherworldly or otherworldly one, while that, by
contrast, which is ‘pseudo’ in the former age will be genuine in the
latter
one, the age not of Western, still less Eastern, civilization, but of
global
civilization, the contemporary mode of civilization par
excellence.
35. We
have in our North West point of the compass not only noumenal
sensuality but,
in unequivocal subordination to this, the upended male gender position,
corresponding to the antidivine, of anti-noumenal sensibility, and
therefore we
find an ‘anti-lamb’ to a ‘lion’, an anti-Celestial City to Vanity Fair,
an
anti-otherworldly absolutism to a netherworldly absolutism,
anti-Eternity to
Infinity, anti-ethereal subjectivity to ethereal objectivity,
‘Anti-Yang’ to
‘Yin’, Antigod to the Devil, Antiheaven to Hell, antimetaphysics to
metachemistry.
36. By
phenomenal contrast to that, our South East point of the said compass
furnishes
us not just with phenomenal sensibility but, in equivocal subordination
to
this, with the upended female gender position, corresponding to the
antifeminine, of anti-phenomenal sensuality, and therefore we find a
‘half-antilion’ to a ‘half-lamb’, an anti-Slough of Despond to Mr
Worldly Wise,
an anti-alphaworldly relativity to an omega-worldly relativity, an
anti-finite
position to a temporal position, anti-corporeal objectivity to
corporeal
subjectivity, ‘anti-halfyin’ to a ‘half-yang’, antiwoman to man,
antipurgatory
to the earth, antichemistry to physics.
37. In
lateral contrast to this, the South West point of our axial compass
furnishes
us not just with phenomenal sensuality but, in equivocal subordination
to that,
with the upended male gender position, corresponding to the
antimasculine, of
anti-phenomenal sensibility, and therefore we find a ‘half-antilamb’ to
a
‘half-lion’, an anti-Mr Worldly Wise to the Slough of Despond, an
anti-omegaworldly relativity to an alpha-worldly relativity, an
anti-temporal
position to a finite position, anti-corporeal subjectivity to corporeal
objectivity, ‘anti-halfyang’ to a ‘half-yin’, antiman to woman,
anti-earth to
purgatory, antiphysics to chemistry.
38. In
noumenal contrast to that, the North East point of our axial compass
furnishes
us not just with noumenal sensibility but, in unequivocal subordination
to
this, with the upended female gender position, corresponding to the
antidiabolic, of anti-noumenal sensuality, and therefore we find an
‘anti-lion’
to a ‘lamb’, an anti-Vanity Fair to the Celestial City, an
anti-netherworldly
absolutism to an otherworldly absolutism, anti-Infinity to Eternity,
anti-ethereal objectivity to ethereal subjectivity, ‘Anti-Yin’ to
‘Yang’,
Antidevil to God, Antihell to Heaven, antimetachemistry to metaphysics.
39. This
last it is which, when it attains to fruition in and with ‘Kingdom
Come’,
following a majority mandate for religious sovereignty in various
ethnically
predisposed countries, will save and counter-damn the lapsed Catholic
masses
from their pseudo-antiphenomenal sensibility and pseudo-phenomenal
sensuality,
now complicated by noumenally sensual and anti-noumenally sensible
factors, to
noumenal sensibility and anti-noumenal sensuality, saving and
counter-damning
the males from pseudo-antiphysics to metaphysics and the females from
pseudo-chemistry to antimetachemistry, as such bound psyche and free
soma,
twisted by outside pressures toward free soma and bound psyche, is
redirected
along channels more closely aligned with church-hegemonic and
state-subordinate
criteria and thereby saved to free psyche and counter-damned to bound
soma in
and by the Centre which Social Theocracy should be instrumental in
establishing
and furthering at the expense not merely of the church/state norms of
Catholic
tradition but, more importantly, in the interests of global liberation
and
elevation, a liberation as much from traditional limitations as from
contemporary exploitation at the hands of noumenally sensual and
anti-noumenally sensible predators.
40. Only
thus, once the lapsed Catholic masses have been saved and
counter-damned more
efficaciously and lastingly than was ever possible to traditional
methodologies
of salvation and counter-damnation for their faithfully conservative
counterparts, will there be an end to exploitation and to the rule of
the
Evil/Criminal and pseudo-Foolish/pseudo-Sinful over both their own
phenomenal
counterparts down the state-hegemonic/church-subordinate axis and,
indirectly,
those whom they currently exploit with such commercial zest in their
greed for
fame and financial gain.
41. Nothing
else can or will put an end to the predatory impositions of the Vain
and
pseudo-Meek, and those who are now in the front-line, so to speak, of
commercial and social exploitation should consider well their own
phenomenal
limitations as being significant, in no small degree, of what keeps
them in the
vulnerable position they are in and makes it all the easier for others
to avail
of such limitations for their own profit.
But, that said, it is also necessary that those who would
deliver them
from their alpha-worldly and anti-omegaworldly predicament are able to
provide
the means whereby deliverance will be of a higher and more permanent
order than
ever before, an order transcending human limitations and therefore
implying
recourse to supra-human procedures such as I have subsumed, in previous
texts,
under the general rubric of ‘cyborgization’, meaning the gradual
transmutation
of the said masses upwards to positions that will be commercially and
socially
unassailable and, hence, safe from the freely somatic predations of
immoral
exploiters.
42. But we
are not mechanists or materialists to see such cyborgization as an end
in itself. On
the
contrary, it is simply a means whereby what truly counts from a divine
and even
an antidiabolic standpoint, the development of self-knowledge or
awareness in
conjunction with the curtailment of all that is of the not-self and
therefore
merely somatic, can be developed more fully and lastingly than would
otherwise
be the case, so that salvation is primarily regarded from the
standpoint of
psychic self-enhancement as something that is only significantly
expandable and
perfectible on the basis of a simultaneous curtailment or
transmutation, via
counter-damnation, of the not-self through cyborgization.
No cyborgization, no psychogenic
self-enhancement – at least not to an extent that would constitute a
lasting
and viable alternative to alpha-worldly and anti-omegaworldly
self-abasement
before the netherworldly and anti-otherworldly powers-that-be or, more
correctly, do … in such blatantly somatically free terms.
43. Now
you may think all this fantastic and difficult if not impossible of
realization. But much that was thought
impossible has subsequently been realized and developed to levels which
latter-day people are inclined to take for granted.
I have never claimed that such alpha-worldly
and, as we must now say, anti-omegaworldly ‘overcoming’ would be easy,
a stroll
in the park, and I do not doubt that many obstacles will stand in its
path and
tax those who would advance it in the aforesaid manner.
But it is not impossible,
and hardly fantastic in consequence!
Humanism is not, nor ever could be, the end of the evolutionary
road for
global civilization. It may be the end
of the road for Western civilization, and then rather more on social
democratic
than liberal democratic terms, but Western civilization is no longer in
the
driving-seat of historical development, even if what properly
appertains to an
evolutionary directive in relation to global civilization has still to
emerge.
44. Our
age is characterized, above all, by devolutionary antihumanism, and it
will not
be until a majority mandate for religious sovereignty becomes a reality
in
certain countries that we can declare the beginnings of evolutionary
transcendentalism to have officially come to pass on the requisite
synthetically artificial level and to signal the prospect of a more
positive
global future.
45. But
although transcendentalism would, in that event, be in the driving-seat
in
respect of God the Father and Heaven the Holy Soul, of Truth and Joy,
it would
not be without backseat passengers, as it were, in relation to what has
been
called antifundamentalism, the beautiful approach to Truth and loving
approach
to Joy of the Antidaughter of the Antidevil and the Unclear Soul of
Antihell
respectively, which would be as secondary church-hegemonic counterparts
to that
which is transcendentally fundamental to ‘Kingdom Come’, as to the
co-existence
of noumenal sensibility with anti-noumenal sensuality, the Celestial
City with
anti-Vanity Fair, in otherworldly/anti-netherworldly partnership.
46. Such a
partnership, embracing both male and female, divine and antidiabolic,
elements,
is also the Omega Point of Eternity and anti-Alpha Point of
Anti-Infinity, and
is not just a matter of Salvation but, in state-subordinate terms, of
counter-Damnation, of the bound somatic complements, in idealism and
antimaterialism, to both transcendentalist and antifundamentalist modes
of free
psyche. Without the transcendentalism of
God and Heaven there can be no idealism in respect of the Son of God
and the
Holy Spirit of Heaven, of the truthful approach to Beauty and joyful
approach
to Love, and therefore the divine state is dependent on the prior
existence and
conditioning of the divine church. But,
by a similar token, without the primary state-subordinate corollary of
primary
church-hegemonic criteria there would be no secondary state-subordinate
antimaterialism in respect of Antidevil the Antimother and Antihell the
Unclear
Spirit, of Beauty and Love, and therefore no beautiful approach to
Truth and
loving approach to Joy of the Antidaughter of the Antidevil and the
Unclear
Soul of Antihell as the secondary church-hegemonic complements to God
and
Heaven.
47. In sum, without
transcendentalism there would be no
idealism, and without idealism no antimaterialism to serve as an
anti-noumenally sensual foundation for antifundamentalism.
God and Heaven are the noumenally-sensible
first movers in the overall context of the North East point of our
axial
compass, of that which has been identified with ‘Kingdom Come’, and
from the
free ego and free soul of transcendentalist metaphysics stem the bound
will and
bound spirit of idealist metaphysics, the state-subordinate corollary
of the
church-hegemonic precondition. Both are
germane to the Celestial City and thus to Eternity, if from contrary
points of
view.
48. But
from the bound will and bound spirit of idealist metaphysics stem the
bound
will and bound spirit of antimaterialist antimetachemistry, and from
the
antimaterialism of antimetachemical bound will and spirit arise the
antifundamentalism of antimetachemical free ego and soul, as germane,
from
contrary standpoints, to the Anti-Infinity of anti-Vanity Fair, the
secondary
state-subordinate and church-hegemonic complements of the
aforementioned first
movers on the North East point of our axial compass, which has been
identified
with Eternity.
49. No
Eternity, no Anti-Infinity; no Celestial City, no anti-Vanity Fair. Therefore the importance to this context of
God and Heaven cannot be underestimated, since God the Father is truly
the
First Mover in noumenal sensibility, the intellectual product of whose
ego,
duly universalized, is that Truth which is vindicated by Joy, the gift
of
Heaven the Holy Soul.
50. But
Truth cannot achieve Joy without the subordinate assistance of the
truthful
approach to Beauty which has been identified with the Son of God and
the joyful
approach to Love which we have identified with the Holy Spirit of
Heaven. Transcendentalism is dependent
upon idealism
for the attainment of its joyful goal and heavenly resolution. Without idealism, transcendentalism would be
as free psyche without bound soma and therefore without a somatic basis
for the
redemption of self as psyche climbs from ego to soul.
51. But
metaphysical idealism is more than just a basis for metaphysical
transcendentalism to achieve its End; it is also the means whereby
antimetachemical
antimaterialism is established in the Beauty of Antidevil the
Antimother and
the Love of Antihell the Unclear Spirit, without which secondary
state-subordinate manifestations of antimetachemistry there would be no
beautiful approach to Truth of the Antidaughter of the Antidevil and no
loving
approach to Joy of the Unclear Soul of Antihell to bring anti-Vanity
Fair to a
secondary church-hegemonic complement to the primary church-hegemonic
standing
of the Truth of God the Father and the Joy of Heaven the Holy Soul in
the
graceful aspects of the Celestial City, aspects which not only stand
above,
remember, but precede their wise aspects in the Son of God and the Holy
Spirit
of Heaven.
52. Of
course, in overall elemental terms, that which is first and foremost in
the
noumenally sensible and anti-noumenally sensual context of the North
East point
of our axial compass is last in terms of its proper and definitive
coming to
pass within a civilization characterized by global universality. God per
se is anything but a first mover in relation to the other
points of this compass, where, at least in their per se
manifestations,
that which is phenomenally less than if not noumenally contrary to God
is first
mover, as in the context of noumenal sensuality coupled to
anti-noumenal
sensibility, which we have identified with the North West point of our
axial
compass and contend to be dominated, in metachemical materialism, by
Devil the
Mother (hyped as God) and Hell the Clear Spirit (hyped as Heaven), the
former
equivalent to ugliness (hyped as beauty) and the latter to hatred
(hyped as
love).
53. Therefore
the supreme religious irony is that God the Father, while being first
mover in
the context of noumenal sensibility, which goes on to establish
anti-noumenal
sensuality as its female companion, appertains to a context which, in
its full
universal flowering, is the last to properly arise, the want of
‘Kingdom Come’
at the time of writing bearing ample testimony to this situation, since
it is
dependent not only upon a majority mandate for religious sovereignty in
any
given country, but requires a democratic precondition, politically,
before any
such paradoxical utilization of the electoral process could be
reasonably
envisaged.
54. Moreover,
it is inherently tied-up with cyborgization of a sensible order and
therefore
requires a high degree of technological and environmental development
before it
can be expected to materialize in any recognizably transcendentalist
or, more
correctly, idealist (not to mention, for females, antimaterialist)
shape, and
this is not likely to happen until such time as, following the
aforesaid
majority mandate from the electorate, steps are duly taken to develop,
within
the Social Theocratic Centre, the necessary means whereby
transcendentalism
coupled, for females, to antifundamentalism can be established and
systematically advanced.
55. For it
is no good putting the cart before the horse, so to speak, and having a
society
in which idealism takes precedence over transcendentalism and
antimaterialism
precedence over antifundamentalism, as could happen if Messianic
intervention
or direction was identified, too narrowly and almost pedantically, with
a
Second Coming of (the Son of God) Christ, and was therefore too
narrowly
Western and Catholic for the requirements, the more exacting logical
requirements, of global civilization.
56. Global
civilization, as I have said before, is not Western civilization, and
neither
is it Eastern civilization or the replacement of Western civilization
by
Eastern criteria, say Catholicism by Buddhism.
Global civilization stems from a transcendentalist standpoint
which is
commensurate, theoretically, with God … the Father, and which therefore
seeks
to establish the Truth, the Word of God, before any prospect of its
realization
via the development of idealism, allied, be it not forgotten, to
antimaterialism and antifundamentalism, could be envisaged, never mind
broached. Therefore the Word of God,
which is true and of an ethereally subjective presentation such that I
should
have no hesitation in identifying with an italic-writerly monochrome
text, is
what paves the way for its subsequent practical implementation, as
psyche,
within a male context, precedes soma and the Father, in like
metaphorical
fashion, precedes the Son.
57. Therefore
the motive for the development of transcendentalism and, for females,
antifundamentalism, will stem from the Word of God, and will always
seek to
implement the Truth in terms of hallucinogenic or psychogenic
self-realization,
whether with regard therefore to the ego or to the soul, the brain stem
or the
spinal cord, as that which appertains to the ‘horse’, in metaphorical
terms,
and determines the way and extent to which the ‘cart’ will be
constructed and
exactly what role it will have in the overall noumenally sensible, not
to say
anti-noumenally sensual, set-up of ‘Kingdom Come’, or the coming time
not of a
kingdom so much as an ultimate – because religiously sovereign -
republic.
58. Consequently
cyborgization is not an end in itself but a means for that which is
first and
foremost to achieve its true or, more correctly, joyful End. It will be the synthetically artificial
corollary of the synthetically artificial, for a global civilization,
approach
to self-realization and self-redemption, the means whereby free psyche
can be
developed to its optimum extent (though to a lesser optimum extent with
antifundamentalism than with transcendentalism) in conjunction with the
transmutation of bound soma in the aforementioned manner, a manner at
once
synthetically idealist and synthetically antimaterialist, with the
degree of
idealism determined by transcendentalism and the degree of
antimaterialism by
antifundamentalism or, rather, by idealism acting upon antimaterialism
and
thereby providing the precondition of antifundamentalism as the due
female
counterpart to transcendentalism.
59. All of
this will, of course, take some time to develop and have to take into
account
the wishes of those who would be empowered to develop free psyche in
conjunction
with the binding of soma, not be forced upon them but willing to take
their
concerns and entitlements into account since, in a Social Theocratic
Centre, as
I keep calling that which would be equivalent to a religiously
sovereign people
in what can only be the most approximate context to ‘Kingdom Come’, the
wishes
and rights of the religiously sovereign would have to take precedence
over
everything else, the administrative aside to what was formerly termed
the
triadic Beyond simply being there to serve the People – or their
post-human if
not supra-human successors – to the best of its ability, and therefore
both to
protect them from external aggression or internal subversion and
provide them
with every incentive to advance their rights within the context in
question.
60. Now
if, with the continued existence of external visionary media, these
rights are
initially more catholic-like than puritanical in character, more
internally
visionary than meditative, then so be it!
One cannot get to a truly essential stage of psychic freedom
overnight,
but must take each stage one step at a time, according to the overall
global
context and reactionary persistence of pre-global criteria of either a
Western
or an Eastern character. But even if,
eventually, psychic freedom becomes less visionary the more a
meditative
alternative is developed, such an alternative or, rather, extrapolation
from a
less essential precondition would be a far cry from anything natural or
non-synthetic in character, having emerged within global civilization
on a
truly universal basis such that would be even more synthetically
artificial, if
anything, than its visionary counterpart in the earlier stage of global
universality.
61. Therefore
no return to transcendental meditation, or anything of the kind, but
rather a
gradual progression from ego to soul, from brain stem to spinal cord,
on a
basis that suggested a greater role, ultimately, for psychogenic than
for
hallucinogenic stimulants, not forgetting the place that certain other
drugs
would have, particularly for females, in a context less
transcendentalist than
antifundamentalist, and therefore more germane to anti-Vanity Fair than
to the
Celestial City per
se, with a
correspondingly greater emphasis, in effect, on somatic curtailment in
the overall
equation of state-subordinate/church-hegemonic factors.
62. Be
that as it may, there can be no doubt that drugs will play a more
important
role in ‘Kingdom Come’ than ever they could in the alpha-worldly
coupled to
anti-omegaworldly ‘pseudo’ contexts of the Slough of Despond and
anti-Mr
Worldly Wise where, when they are not palliatives against the barbarous
and
pseudo-philistine impositions of Vanity Fair and the anti-Celestial
City, they
are more likely to lead, under adverse pressures, to death than to
Eternal
Life.
63. Drugs
can be a major problem, but part of that problem is caused by the kind
of
society that champions external visionary media in film-like vein and
automatically takes a poor view of drugs, partly out of self-defence
and partly
because it does not and cannot understand their true potential or take
the time
to distinguish those which might be culturally beneficial from their
more
harmful or retrogressive counterparts.
Frankly, I am no expert on drugs myself, and I tend to take a
poor view
of things that cause a lot of smoke, but I do know that if you want a
better
deal than you get from filmic impositions of, more usually, a barbarous
or
pseudo-philistine nature, you are not going to find it with a bottle of
wine or
beer or even whiskey, however useful these may be in palliating the
horrors or
crudities or indignities that tend to characterize the products of
Vanity Fair
and the anti-Celestial City, including certain types of loud and
centrifugal
music that glory in spatial space and sequential time, to the detriment
of
anything musically repetitive or spaced!
64. Drugs,
whatever certain reactionary authorities might think, are not going to
go away,
and although I would not go as far as to encourage their use in a
society which
is open to filmic media and patently short of Messianic deliverance
from
alpha-worldly and anti-omegaworldly limitations, I believe they will be
crucial
in the coming struggle with such a society that ‘Kingdom Come’ will be
morally
obliged to wage as it strives to develop, on the back of a majority
mandate for
religious sovereignty, a truly viable alternative to external visionary
media
which will constitute, vis-à-vis heathenistic convention of a ‘once
born’
nature, a genuinely ‘re-born’ situation commensurate with a more than
Christian
disposition, one which has been characterized as Social Theocratic and
identified, in no uncertain terms, with the Centre, as that which
would, in the
event of a majority mandate for religious sovereignty in any given
country
capable of conducting a theocratically paradoxical election within the
democratic process, replace the church/state relativity of Western
civilization
in the interests of global universality and, hence, an absolutely
ultimate
civilization.
65. Of
course, there is no guarantee that such a civilization will come about,
but if
it does, then I foresee a different attitude to drugs or, at any rate,
to
certain drugs than exists at present within societal frameworks that
are
anything but universally global and effectively commensurate, give and
take the
limitations of traditional terminology, with ‘Kingdom Come’. For in such a civilization there would be
less room for alcohol and all that would merely depress the central
nervous
system and preclude its turning on to Eternal Life and ‘getting high’. As a palliative to the cruder bombardments of
filmic media generally, alcohol is obviously not without its uses; but
in the
event of a ‘re-born’ alternative to such
media being
developed within a context antithetical to noumenal sensuality and
anti-noumenal sensibility, a divine and antidiabolic context, then it
would
become redundant and altogether quite superfluous if not
counter-productive.
66. Consequently
steps would be taken to phase-out alcohol as more stimulating
alternatives to
it were introduced within the context of the Social Theocratic Centre,
alternatives which would leave one in no doubt that the inner light had
come to
pass as the graceful and, for females, pseudo-punishing rights of a
religiously
sovereign People, who would never again have to bow, in meek
submission, before
the tyrannical spectacles of somatic licence, as the Evil and
pseudo-Foolish
struggle with one another, gender to gender and within the same gender,
for
dominion over the world, and not just the alpha world and
anti-omegaworld of
the pseudo-phenomenally sensual and pseudo-antiphenomenally sensible,
but, as
far as their own state-hegemonic/church-subordinate axis is concerned,
over the
omega world and anti-alphaworld of the pseudo-phenomenally sensible and
pseudo-antiphenomenally sensual of what can be called pseudo-Mr Worldly
Wise
and the pseudo-anti-Slough of Despond, which we have identified with
the South
East point of our axial compass and know to be financially
hand-in-glove, as
though in a Faustian pact, with its North West point, the point in
which Vanity
Fair and the anti-Celestial City have their noumenally sensual and
anti-noumenally sensible thrones.
67. Thankfully
there is an alternative to that dominion, the domination of males by
females in
heathenistic indifference to if not rejection of Christian and
Christian-like
criteria, and it is for those who now correspond, no matter how
subvertedly or
pessimistically, to the church-hegemonic/state-subordinate axis of
Catholic tradition
to grasp the opportunity when it arises and contribute, democratically
and
peaceably, to the development of a noumenally sensible and
anti-noumenally
sensual alternative to all that currently passes for high and mighty,
for
freedom, even for truth and beauty or, rather, beauty and truth,
irrespective
if what passes for the latter is frowned upon from a standpoint rooted
in Devil
the Mother hyped as God and therefore one that is quick to
sanctimoniously
denigrate anything male from a hegemonic female position, and no less
quick to
arrogate divine attributes for itself no matter how misguided and
mistaken its
sense of the Divine may happen to be!
68. But we
who know the truth and stand in a somewhat antithetical position to
anything
noumenally sensual … also know that Beauty is not a divine attribute
but an
antidiabolic one germane to Antidevil the Antimother, and that there is
nothing
diabolic about Truth but rather something profoundly divine in
noumenally
sensible relation to God the Father.
Even the Antison of Antigod is not the Devil for us but, rather,
the
antigodly male complement to Devil the Mother (hyped as God) whose
falsity
under the tyrannical reign of ugliness condemns him to the role of
‘fall guy’
for diabolic denigration or, in common parlance, ‘slag’, and enables
the First
Mover at the North West corner of our axial compass to believe that if
She
represents Beauty, then Truth must be something objectionable and,
hence,
diabolic.
69. But,
in truth, she has far less to do with Beauty than with ugliness, the
ugliness
of evil as metachemical somatic licence, and he, her time-honoured
‘fall guy’,
has less to do with Truth than with falsity, the illusion of
pseudo-folly as
antimetaphysical somatic licence, and therefore of somatic licence of a
secondary state-hegemonic order that trails behind anything
metachemically free
and therefore evil, just as, in bound-psychic church-subordinate vein,
his woe
plays ‘second fiddle’, in antimetaphysics, to the hatred of its
hegemonic
female counterpart, a mere pseudo-sin to a criminal acquiescence, on
the part
of hatred, in the evil of somatic licence of a metachemically free
nature.
70. No,
the Antison of Antigod is a poor devil compared to Devil the Mother,
and even
his bound-psychic complement Antigod the Antifather stands in a
decidedly
inferior church-subordinate relationship to the Daughter of the Devil,
as woe
to hatred, and is by no means equivalent to the Devil per se. But antigods of whatever standing, freely
somatic or unfreely psychic, are less of Vanity Fair than of what has
been
called the anti-Celestial City and therefore they are contrary, without
being
devils, to the Celestial City, just as their hegemonic counterparts are
contrary, without being gods, to anti-Vanity Fair.
71. No,
the devils and antigods of the North West point of our axial compass
are, in
truth, no gods or devils, still less gods or antidevils, but that which
is
contrary to everything godly and antidevilish, to everything
graceful/wise and
pseudo-punishing/pseudo-good in noumenal sensibility and anti-noumenal
sensuality, being, with somatic precedence, evil/criminal and
pseudo-foolish/pseudo-sinful, and therefore not even in line for
salvation or
counter-damnation but only capable of being indirectly damned and
counter-saved
to phenomenal sensibility and anti-phenomenal sensuality (or its
post-worldly
‘pseudo’ equivalents) if those who now correspond, putting psyche
before soma,
to pseudo-antiphenomenal sensibililty and pseudo-phenomenal sensuality
are
directly saved and counter-damned to the aforesaid noumenal sensibility
and
anti-noumenal sensuality following a majority mandate for religious
sovereignty
and the gradual overhaul of traditional
church-hegemonic/state-subordinate
criteria by the more radical criteria of ‘Kingdom Come’, criteria which
will
elevate the quasi-pseudo-sinful and quasi-criminal lapsed Catholic
masses to
church-hegemonic positions of genuine grace and pseudo-punishment in
Salvation
to the Social Transcendental Centre, while simultaneously elevating
their
quasi-pseudo-foolish and quasi-evil counterparts – when they are not
one and
the same – to state-subordinate positions of genuine wisdom and
pseudo-goodness
in counter-Damnation to the Social Theocratic Centre.
72. Be
that as it may - and I may be splitting hairs here -, nothing will
dislodge the
noumenally sensual and anti-noumenally sensible from their positions of
brute
dominance in Vanity Fair and the anti-Celestial City except the
comprehensive
and permanent deliverance of those now identifiable with
pseudo-antiphenomenal
sensibility and pseudo-phenomenal sensuality to the Celestial City and
anti-Vanity Fair of noumenal sensibility and anti-noumenal sensuality,
so that
they cease to be identifiable with a pseudo-Slough of Despond and a
pseudo-anti-Mr
Worldly Wise and cease, in consequence, to be vulnerable to commercial
and
other exploitations at the hands of the vain and pseudo-meek enemies of
God and
the Antidevil.
73. Released
from the clutches of the Vain and the pseudo-Meek, these quasi-vain and
quasi-pseudo-meek lapsed Catholic masses, duly reformed, will become
one with
the Righteous and pseudo-Just, their metaphysical and antimetachemical
counterparts, and thus soar to the heights of noumenal sensibility and
anti-noumenal sensuality wherein is to be found the blessedness of the
Celestial City and the pseudo-cursedness of anti-Vanity Fair. But it will be in consequence of a male lead
of the quasi-pseudo-meek that righteousness will come to pass for the
pseudo-antiphysical in metaphysics, and in response to this that the
quasi-vain
will be brought, in both salvation and counter-damnation, to the
pseudo-justness or justice of antimetachemistry, and thus cease to be
pseudo-chemical. The ‘new earth’, which
is really the ‘pseudo-anti-earth’ for males and ‘pseudo-purgatory’ for
females,
will be superseded by the New Heaven and the New Antihell of
deliverance from
the pseudo-anti-omegaworld and the pseudo-alphaworld to otherworldly
and
anti-netherworldly absolutism ‘On High’, as all that was effectively
‘last’ in
pseudo-antiphenomenal sensibility and pseudo-phenomenal sensuality will
become
‘first’ in noumenal sensibility and anti-noumenal sensuality.
74. Such
is the plan of escape for the pseudo-antiphenomenally sensible and the
pseudo-phenomenally sensual of the so-called ‘new earth’ from both
their own
pseudo-anti-Mr-Worldly-Wise and pseudo-Slough-of-Despond limitations
and, more
importantly, from the almost limitless somatic liberties which rain
down upon
them from the netherworldly and anti-otherworldly heights of Vanity
Fairy and
the anti-Celestial City, where the Vain and pseudo-Meek are enthroned
to the
detriment of all that is holy and unclear.
75. Yes,
holy and unclear! For the converse of
such male holiness in blessed metaphysics and female unclearness in
pseudo-cursed antimetachemistry is, of course, the female clearness and
male
unholiness of an uncursed metachemistry and a counter-pseudo-unblessed
antimetaphysics such that can only be identified with noumenal
sensuality and
anti-noumenal sensibility. So long as
the metachemically Clear and the antimetaphysically Unholy continue to
reign
over the world, both directly in relation to the cursed and
pseudo-blessed of
the South East point of our axial compass and indirectly in relation to
the
unblessed and counter pseudo-uncursed of its South West point, holiness
and
unclearness will remain ‘beyond the pale’, and the ‘Kingdom of God and
the
Antidevil’ will not have come to pass and saved and counter-damned the
pseudo-antiphenomenally sensible unblessed and their female
counterparts the
pseudo-phenomenally sensual counter-pseudo-uncursed to the blessedness
of
Eternity and the pseudo-cursedness of Anti-Infinity, wherein the
otherworldly
classlessness of the Celestial City and the anti-netherworldly
anti-upperclassness of anti-Vanity Fair will prevail for ever more,
supreme
testimony to the triumph of God and anti-primal testimony to the
triumph of the
Antidevil over all that would hold the masses back from salvation and
counter-damnation to ‘Kingdom Come’.
76. Therefore
it behoves the pseudo-antiphenomenally sensual male lapsed Catholic
masses of a
quasi-pseudo-meekness under the anti-noumenally sensible reign of
pseudo-meekness to opt, democratically and peaceably, for the
righteousness of
noumenal sensibility, and for their female counterparts of a quasi-vain
disposition under the noumenally sensual reign of vanity to opt,
democratically
and antimartially, for the pseudo-justice of anti-noumenal sensuality,
in order
that everything appertaining to the Devil and Antigod may be rejected
and all
that is now of pseudo-woman and pseudo-antiman be transvaluated and
turned
around in such fashion that what is of pseudo-antiman leads to God and
what is
of pseudo-woman to the Antidevil, whose bound spiritual and free
soulful
corollaries will be holy in their blessedness and unclear in their
pseudo-cursedness, whether in relation to church-hegemonic or
state-subordinate
criteria.
77. Thus
the onus will be on the People of our South West axial compass-point to
choose,
with Judgement, as to whether they wish to remain bogged down in
alpha-worldly
and anti-omegaworldly submission, duly modified by contemporary
criteria, to
the predatory impositions of the netherworldly and anti-otherworldly
powers-that-do and powers-that-anti-be, or whether, with due democratic
resolve
to better their lot, they opt for ‘Kingdom Come’ and an end to the
well-nigh
tyrannical rule over their lives of the Vain and pseudo-Meek, whose
metachemical clearness and antimetaphysical unholiness are the natural
enemies
of all that is metaphysically holy and antimetachemically unclear,
graceful/wise and pseudo-punishing/pseudo-good in noumenal sensibility
and
anti-noumenal sensuality respectively.
78. Only the
People can elect, with Judgement, for religious sovereignty and an end,
in
consequence, to the (political) world of alpha-worldly and
anti-omegaworldly
corruption such that is the product, in no uncertain terms, of
netherworldly
and anti-otherworldly influence and exploitation. Only
the
quasi-pseudo-meek
and
quasi-vain
electorates of traditionally catholic (meek and pseudo-vain) but
contemporaneously universalized and Americanized -
one
might
even
say Hollywoodized -
countries like Eire and France can democratically opt, should they
agree to
utilize the electoral process in such a theocratically paradoxical
manner, for
deliverance from their worldly plights to the otherworldly and
anti-netherworldly pastures of the coming ‘Kingdom’, and thus set the
ball
rolling, as it were, for other countries of a like disposition to
follow suit
and ‘up the pressure’ on all that is of noumenal sensuality and
anti-noumenal
sensibility, until, eventually, with fewer and fewer numbers of the pseudo-phenomenally sensual and
pseudo-antiphenomenally sensible to prey upon in terms of their somatic
licence, they find themselves isolated and effectively redundant, no
longer
able to do their uncursed undamdest or to anti-be their
pseudo-unblessed
counter-unsavedest, so to speak, but obliged, by want of financial
viability,
to collapse down the state-hegemonic/church-subordinate axis into the
ranks of
the pseudo-antiphenomenally sensual and pseudo-phenomenally sensible,
where not
vanity and pseudo-meekness but justice and pseudo-righteousness hold
sway, and
will have to judge the ‘fallen’ in relation to their own criteria of
damnation
and counter-salvation, cursedness and pseudo-blessedness,
pseudo-antifemininity
and pseudo-masculinity, before there could be any prospect of they
themselves
being swivelled across, as it were, to the foot of the other axis, the
church-hegemonic/state-subordinate axis, and ‘made over’ in the
pseudo-antimasculine and pseudo-feminine images of those who had
already
vacated it for the divine and antidiabolic pastures ‘On High’ in
noumenal
sensibility and anti-noumenal sensuality.
79. Thus,
by degrees, will even persons of Protestant descent be brought to
Salvation and
counter-Damnation on the church-hegemonic/state-subordinate axis, as,
one
suspects, would persons of Judaic descent, whose own want of options in
respect
of Salvation and counter-Damnation is due, in no small part, to their
noumenally sensual and anti-noumenally sensible traditions in respect
of
metachemistry and antimetaphysics, Jehovah and Satan in relation to the
Cosmos
and/or Saul and David in relation to nature, and the impossibility of
escape
from antimetaphysics to metaphysics by dint of the extent to which
metachemistry holds sway over the context in general and precludes what
I used to
call counter-Cupidian escape for the ‘fall guy’ position, be it of the
stellar/solar Cosmos or of blossom/fruit nature in pre-mankind Old
Testament-like vein. Such Judaists tend
more genuinely to line-up behind the Anglican generality of those who
head,
from a traditionally pseudo-noumenally sensual and
pseudo-antinoumenally
sensible standpoint, the state-hegemonic/church-subordinate axis, and
therefore
they can only suffer the same fate as their Anglican counterparts in
the event
of Catholics or persons of Catholic descent, including Eastern
Orthodox, being
saved and counter-damned more efficaciously from their
pseudo-antiphenomenally
sensible and pseudo-phenomenally sensual positions at the base of the
church-hegemonic/state-subordinate axis to which, with due contemporary
modifications, they appertain in unblessedly unsaved and
pseudo-uncursedly
counter-undamned terms.
80. Even
persons of Hindu descent line up, if rather more polytheistically,
behind
Anglicans and Judaists in relation to cosmic-oriented
state-hegemonic/church-subordinate criteria and will have to undergo
pseudo-antiphenomenally sensual and pseudo-phenomenally sensible
transmutation
before they can expect to follow Judaists and Anglicans across to the
foot of
the church-hegemonic/state-subordinate axis and be saved and
counter-damned up
in due course, joining not only persons of Catholic descent who were
already up
there but also the generality of those of Moslem and Buddhist descent
who
already appertained, in various degrees, to noumenal sensibility and/or
anti-noumenal sensuality, if within traditional and therefore ‘pseudo’
manifestations by dint of their mankind (Buddhist) or natural and/or
cosmic
(Islamic) shortfalls from global universality such that only the
cyborgization
of life in ‘Kingdom Come’ can bring properly to pass.
81. I have
written before about the want of genuine metaphysics in noumenal
sensibility
making for a situation in which such metaphysics as does exist is
dovetailed
into a context more typified by antimetachemistry, and that the
unfortunate
consequence of this is that the context in general finds itself
roped-in to
perpendicular triangularity in respect of the dominance of noumenally
sensual
and anti-noumenally sensible elements, corresponding, in cosmic
fundamentalism,
to Jehovah and Satan, or something, with due respect to Hindus, to that
stellar/solar effect. Thus all modes of
pseudo-noumenal sensibility and pseudo-antinoumenal sensuality are
fated, it
seems to me, to be subverted and limited by the persistence of more
genuine
manifestations of noumenal sensuality and anti-noumenal sensibility,
and this
explains why they rarely if ever break free of cosmic subversions of
the
concept of universality but continue to defer, even if from a contrary
noumenal
standpoint, to what I have defined as Devil the Mother (hyped as God)
and the
Antison of Antigod (denigrated as the Devil), the latter of whom will
be more
distasteful to them the more antimetachemical factors, as with Islam
and even
Catholicism, predominate over metaphysical ones, and a female-to-female
conspiracy of antimetachemistry with metachemistry keeps the
denigratory
pressure on the ‘fall guy’ segment of perpendicular triangularity which
we have
identified with antimetaphysics.
82. Only
Buddhism shows, in certain Far Eastern hands, any independence of this
paradoxical predicament, and it is for this reason that it is the
closest of
all religions to the existence of God the Father as metaphysical free
psyche
and therefore of a capacity for transcendental meditation quite alien
to the
spirit of Catholicism and even Islam, both of which display quite
markedly
antimetachemical shortfalls, hedged around by prayer, from a
metaphysical
hegemony and are more vulnerable to noumenally sensual and
anti-noumenally sensible
subversion and domination in consequence.
83. Yet
even the Buddhist approach to God the Father, and hence to godliness,
is at a
mankind-like disadvantage to godliness per
se and is therefore yet another, if higher, manifestation
of pseudo-godliness coupled, with females, to pseudo-antidevilishness. There has not been a genuine manifestation of
God the Father to-date, neither in mankind nor, not altogether
surprisingly, in
the older contexts of nature and the Cosmos, for the simple reason that
God is
not definitive and of an effectively per se order of
metaphysics until
metaphysics is in its most evolved psychic mode, which
is
precisely the mode we have identified with the cyborgization of life in
relation to global universality and not to the more (compared to most)
evolved
metaphysics in relation to mankind, i.e. Buddhist transcendental
meditation and
to a lesser extent, with verbal absolution for penitential contrition,
Roman
Catholicism; the less (compared to least) evolved metaphysics in
relation to
nature, i.e. winged seed-pods on trees; or the least evolved
metaphysics in
relation to the Cosmos, i.e. planets like Saturn which are
predominantly
gaseous and of a haloed disposition that lends them a degree of
sensibility as
far as the main body of the planet is concerned, all of which less than
per
se modes of psychic evolution are ‘pseudo’ manifestations of
godliness
vis-à-vis the definitive mode to come, with the development of
cyborgization
(though not for its own sake) in ‘Kingdom Come’.
84. Thus
God the Father is only definitive with what might be called his fourth
manifestation, the manifestation beyond anything cosmic, natural or
human which
we have described as cyborgistic, and therefore His Word, duly
computerized and
interneted, so to speak, is oriented to global universality and is
quite
independent of either Western or Eastern traditions, neither of which
amount to
a truly viable blueprint for what is to come and, indeed, for what
already
exists in terms of the antihumanist stage of global civilization, since
they
betray the limitations inherent in an imperfect, or ‘pseudo’, kind of
noumenal
sensibility and anti-noumenal sensuality, limitations which either put
the
metaphorical cart before the horse, as in the case of Catholicism (with
its
bound-somatic emphasis on ‘the Son’, the ‘Crucified’, to the detriment
of free
psyche), or exclude the horse altogether, as in the case of those more
markedly
antimetachemical religions which, like Islam, are more inveterately
locked-in
to perpendicular triangularity under the dominance of an older and even
per
se, because cosmic, mode of noumenal
sensuality, call it Jehovah or ‘the Creator’ or ‘the Almighty’ or what have you, that precludes them from
turning their back on it and embracing metaphysics in anti-noumenally
sensual
and, more importantly, noumenally sensible independence of anything
alpha-oriented in the aforementioned way, an independence which
requires that
clean break with, and therefore rejection of, cosmic first movers
before
anything genuinely metaphysical in Buddhist and more than Buddhist
fashion can
be entertained and effectively deferred to, deferred to as Antidevil
the
Antimother to the Son of God and, more significantly, as the
Antidaughter of
the Antidevil to God the Father, the freely psychic manifestation of
metaphysics that would require a secondary church-hegemonic complement
from
antimetachemistry in the form of the aforesaid Antidaughter of the
Antidevil’s
beautiful approach to Truth and the Unclear Soul of Antihell’s loving
approach
to Joy, neither of which would be commensurate with Truth and Joy as
such, but
simply the female complement to a male hegemony in metaphysics, or time
over
antispace, Eternity over Anti-Infinity.
85. To
some extent one finds this hegemony enshrined in Islam, where males and
females
have different statuses and therefore different positions or places
within the
Mosque, and I can only admire and respect this traditional religion’s
resolve
to differentiate between the genders in such fashion that, with the
burka, or
head-covering veil-like attire worn by Moslem females, one cannot but
detect a
parallel with the noumenally sensible/antinoumenally sensual
distinction
between the Celestial City and anti-Vanity Fair that is of the essence
of the
North East point of our axial compass.
And yet, for all its commendable attitude to gender
differentiation and
segregation within religion, Islam remains less than fully or properly
metaphysical and is subject, in consequence I dare say of environmental
pressures germane to the Middle East in particular (though to the
Moslem
diaspora to lesser extents), to the aforementioned subsuming within a
perpendicular triangle characterized, in noumenally sensual and
anti-noumenally
sensible vein, by the dominance of the concept of a cosmic First Mover
stretching all the way back to some stellar-like body equivalent, in
Judaism,
to Jehovah, the alleged creator of the world and, indeed, of the cosmos
in
general!
86. Allah
is patently not Jehovah, but a useful generalization for such
pseudo-noumenal
sensibility and pseudo-antinoumenal sensuality as exists for Islam
within a
context largely characterized, via environmental conditioning, by a
cosmic bias
and by adherence to cosmic roots. But,
like Jehovah, this sensible position in perpendicular triangularity,
completing
a kind of Cupidian axis, is ranged against its Satanic position
corresponding,
as I have argued, to the only real male component of the three and thus
to the
one that is fated, in triangular convention, to play ‘fall guy’ for
denigration
as devil, even though, as I believe I have shown, such a position,
albeit
sensual, is less devilish than antigodly, less of Devil the Mother or,
for that
matter, Antidevil the Antimother … than of the Antison of Antigod, and
therefore
an effectively anti-Christic type postulate that is obliged to play
freely-somatic ‘second fiddle’ to Devil the Mother (hyped as God) while
a more
bound soma, affiliated to antimetachemistry, ‘looks on’ with some
degree of
sensible disdain for the sensual.
87. In
truth, that triangular set-up is not an enviable cultural situation;
for it
enslaves all who relate to it to cosmic criteria and therefore
reinforces the
notion of a cosmic First Mover at the expense of anything re-born even
to a
Catholic or Buddhist extent which, in the former case at least, is more
germane
to the New Testament than to the Old.
Neither, as we have found, can the more Satanic or Davidian
‘fall guy’
types, roughly corresponding to the so-called ‘Father’ under the
so-called ‘Risen
Virgin’ of Catholic triangularity (once the so-called ‘Sacred Heart of
the
Risen Christ’ is also taken into account), escape from their denigrated
position while the criteria which keep them there remain intact and
have not
been rejected in favour of a more sensible re-birth.
They, like their female adversaries, are
fated, in the meantime, to remain where and as they are, with no
prospect of
redress.
88. Therefore
everything traditionally Eastern, like everything traditionally
Western, will
have to be rejected before global civilization can expect to get
properly into
its universal stride and achieve something like an evolutionary
ascendancy, in
transcendentalism, over its currently devolutionary position in respect
of
antihumanism. How and when this will
come about remains to be seen, but we may expect ongoing reaction to
the ‘march
of globalization’ from persons who cling, for reasons best known to
themselves,
to their respective Eastern or Western traditions in the face of global
change. And yet global universality is the
only
solution to the religious problems and ethnic conflicts besetting both
the East
and the West, since freedom is impossible so long as traditions persist
in
existing which cling to Creatoresque primitivity in deference to some
cosmic
First Mover which, in the nature of the context, can only be more
noumenally
sensual and thus stellaresque than noumenally sensible and Saturnian,
even
with the theological arrogation to the former of attributes more
sensibly
befitting the latter, for reasons of priestly expedience.
89. The
strange and paradoxical fact of the matter is that godliness has still
to arise
in anything approximating a genuine mode; for all these centuries after
Christ
we are still in a position that defers to Devil the Mother hyped as
God, and
even the Catholic Christ who sits, in post-resurrectional vein, on the
right
hand of the so-called ‘Father’ On High, corresponds to a postulate
which is
conditioned by such Creatoresque Old Testament primitivity and
therefore to one
that is effectively a pseudo-transcendentalist if not blatantly
antifundamentalist and effectively antimaterialist adjunct to Devil the
Mother
hyped as God, i.e. to Jehovah and other such takes on a per
se
manifestation, in most (devolved)
somatic freedom, of noumenal sensuality, even if Catholicism also
furnishes its
own ‘Father’ in the antimetaphysical guise, under metachemistry, of a
mankind-like parallel to ears under eyes, which has been superimposed,
New
Testament-wise, upon the older manifestations of perpendicular
triangularity
stretching back, via David under Saul, to Satan under Jehovah, and
which would
not constitute the upper plane in the co-existence of space with
antitime so
much as the positions held, in the Old Testament, by David and Satan,
the male
positions vis-à-vis a metachemical, and therefore female, hegemony in
the
forms, effectively, of Saul and Jehovah,
not to mention, where Catholic triangularity is concerned, the
so-called Risen
Virgin – in actuality, a vacuous postulate that does not coincide with
antimetachemistry, as in the case of the ‘Sacred Heart of the Risen
Christ’,
but with a sensual first mover corresponding to Devil the Mother.
90. And
yet antimetachemistry is characterized by Antidevil the Antimother in
bound
soma and is therefore germane to the heart and its spirit, the blood,
viz.
Antihell the Unclear Spirit, as well as to such free ego and free soul
as can
be postulated in relation to the Antidaughter of the Antidevil and the
Unclear
Soul of Antihell where psychic freedom of a secondary, compared to
metaphysics,
church-hegemonic order is concerned. But
a resurrected Son identified with the ‘Sacred Heart’ does not help
clarify the
context and is a consequence, in large part, of the extent to which
Western
religion remains in the grip of metachemistry even as it aspires,
somewhat
paradoxically in the guise of antimetachemistry, towards metaphysics, a
metaphysics which does not and cannot ‘come out’, in Buddhist-like
meditatively
transcendental vein, by dint of the extent to which Old Testament
criteria
still obtain in respect of a cosmic First Mover and hold the North East
point
of our axial compass back from anything like a transcendent
independence of not
merely fundamentalist but, in free metachemical soma, materialist
criteria, the
very criteria which are rooted, Jehovah-like, in free will and which
thereby
constitute an evil opposition to the prospect of anything gracefully
content.
91. Evil,
and its bound-psychic adjunct crime, will not cease to rule over
religion until
the People democratically elect to break the connection with it, with
Devil the
Mother hyped as God, by voting for religious sovereignty in a
paradoxical
election commensurate, so I contend, with Judgement and thus the
prospect, in
the event of a majority mandate, of what has been called, somewhat
paradoxically, ‘Kingdom Come’, meaning the establishment, under Social
Theocracy, of the Centre as the politico-religious context in which
religious
sovereignty is encouraged to flourish and the People’s rights in
relation to
such an ultimate sovereignty, the resolution and redemption of
political
republicanism, are both protected and advanced.
92. A
religiously sovereign People, destined for supra-human transmutation
with the
development of cyborgization in conjunction with hallucinogenic and
psychogenic
enlightenment for males coupled to what could be called a
somato-proscriptive
curtailment of females with wider recourse, overall, to tranquillizers
and
depressants than to stimulants, would thus be delivered from all such
Creatoresque primitivity, rooted in a cosmic first mover, which
continues to
characterize traditional religion and to hold it back from
universalization
within parameters which have been described as Eastern or Western, as
the case
may be, and therefore of little or no consequence from a global
standpoint, a
standpoint which is already well under way with devolutionary
antihumanism but
which still remains to get under way in terms of evolutionary
supra-humanism
and thus transcendentalism, as confirmed by the absence, at this point
in time,
of religious sovereignty in the People due to the want of Social
Theocratic
leadership.
93. But
all that, I feel sure, will change in the decades and centuries to
come, and
‘humanity’ will embark, via antihumanism, on its greatest task to-date,
the
task of building towards God, of establishing and actually becoming God
or, in
the female case, the Antidevil in complete independence of what has
passed for
God and the Devil up till now, and therefore in categorical rejection
of Devil
the Mother and the Antison of Antigod.
94. God,
for these liberated persons, will not be there for his own sake but to
utilize
whatever most approximates to the Son of God in metaphysical bound will
and to
the Holy Spirit of Heaven in metaphysical bound spirit to advance
beyond
metaphysical free ego to metaphysical free soul, thereby achieving his
redemption in Heaven. God the Father
will lead to Heaven the Holy Soul, and the knock-on effect of this on
females
will be that Antidevil the Antimother in antimetachemical bound will
and
Antihell the Unclear Spirit in antimetachemical bound spirit will come
into
play and act as a support for the antimetachemical free ego of the
Antidaughter
of the Antidevil and the antimetachemical free soul of the Unclear Soul
of
Antihell, thereby completing the virtuous circle in which a beautiful
approach
to Truth and a loving approach to Joy will complement Truth and Joy
from a
basis rooted in Beauty and Love but stemming from the metaphysical
impositions
of the truthful approach to Beauty and the joyful approach to Love of,
respectively, the Son of God and the Holy Spirit of Heaven.
95. In this ultimate
religious scenario it is evident that God,
too, would have been liberated from all that, in the past, held the
concept and
indeed actuality of God back from the possibility of definitive
realization and
actualization. For under the pressure of
civilizations based in the Cosmos God was subsumed into the Devil, into
Devil
the Mother hyped as God, and what, on the other hand, properly
appertained to
God in his least evolved, or Saturn-like manifestation, would have
counted for
little or nothing compared to the more prevalent arrogation of divine
attributes, admittedly on a somewhat selective and intermittent basis,
to
stellar or, in elemental terms, fiery primacy.
96. Likewise,
under the pressure of civilizations based in nature, God was subsumed
into
woman, into Woman the Mother hyped as God, and what, on the other hand,
properly appertained to God in his less (compared to least) evolved, or
winged-seedpod, manifestation would have counted for little or nothing
compared
to the more prevalent arrogation of divine attributes, again on a
rather
selective basis, to feminine or, in elemental terms, watery primacy. For here it is not the Creator, some
creatoresque ‘Almighty’ in noumenal sensuality, so much as the
so-called
‘Mother of God’ who most characterizes religion with this stage or type
of
civilization, while her male counterpart is little more than a child on
his
mother’s knee in reflection of the under-plane subservience of
antiphysics to
chemistry, antimass to volume, in what we have identified as the
phenomenally
sensual/antiphenomenally sensible South West point of our axial compass.
97. Similarly,
if in contrary axial vein, God was subsumed, with civilizations based
urbanely
in urban civility, into man, into the Son of Man hyped as God, and
what, on the
other hand, properly appertained to God in his more (compared to most)
evolved,
or transcendentally meditative, manifestation would have counted for
little or
nothing compared to the more prevalent arrogation of divine attributes,
selectively and intermittently, to masculine or, in elemental terms,
vegetative
supremacy. For here it is not the ‘Mother
of God’, some semi-creatoresque extrapolation, in phenomenal
sensuality, from a
noumenally sensual First Mover in the Cosmos, so much as the so-called
‘Son of
God’ who most characterizes religion at this stage or type of
civilization,
while his female counterpart is little more than a textural adjunct to
the ‘Son
of Man’ in reflection of the under-plane subservience of antichemistry
to
physics, antivolume to mass, in what we have identified as the
phenomenally
sensible/antiphenomenally sensual South East point of our axial compass.
98. But
neither the subsuming of the notion of God into the Devil, woman, or
man under
cosmic, natural, or urban criteria can bring God to light in his own
independent right, and therefore the struggle to liberate God from all
other
arrogations, not least, in respect of
church-hegemonic/state-subordinate axial
criteria, his subsuming within a context dominated, in female vein, by
nature,
is what will constitute, in reflection of my own intellectual
struggles, the
Social Theocratic dispensation to come, as and when those who now exist
under
the dominion of the ‘Mother of God’ can be democratically prevailed
upon to
vote for religious sovereignty and elect to be saved and counter-damned
more
efficaciously from their alpha-worldly and anti-omegaworldly positions
at the
foot of the axis in question than would otherwise be possible, saved
from
antiphysics to a metaphysics that is independent of Creatoresque
subversion and
arrogation, and therefore capable of standing up for God as God
actually is in
relation to what properly constitutes the godly in terms of a most
evolved
manifestation of psychic freedom commensurate with airy supremacy.
99. For
here it will not be some semi-messianic antithesis, in phenomenal
sensibility,
to a phenomenally sensual first mover in nature, so much as God the
Father as
such that will most characterize religion in this stage or type of
civilization, while his female counterpart will be little more than a
somato-proscriptive adjunct to such hallucinogenic and/or psychogenic
freedoms
characterizing God per
se in reflection of
the under-plane subservience of antimetachemistry to metaphysics,
antispace to
time, in what has been identified with the noumenally
sensible/antinoumenally
sensual North East point of our axial compass, the point absolutely
antithetical to everything noumenally sensual and anti-noumenally
sensible and
therefore to the root subversion and arrogation of godly attributes by
and to a
context dominated by Devil the Mother and, hence, the Devil per se,
whose
creative
instinct
affirms
free will in contradiction of all that is
holy
and truly divine.
100. Therefore
until the People come, via Social Theocracy, to reject this
Creatoresque
impostor and fundamental lie at the barbarous roots of both Eastern
and, to a
lesser extent, Western civilization, they will not enter into that
final
liberation from evil which is commensurate with deliverance from the
alpha
world and anti-omegaworld to one presided over by a liberated godhead
who is
himself culturally independent of the
Devil, woman, and man or, as one could alternatively put it, of cosmic
barbarism, natural philistinism, and urban civility, in the supra-urban
culture
of what properly appertains to God.
Those who were ‘last’ in the anti-omegaworld of antimasculine
antiphysics will become ‘first’ in the liberated Other World of divine
metaphysics, while those who were ‘first’ in the alpha-world of
feminine
chemistry will become ‘last’ in the liberated anti-Nether World of
antidiabolic
antimetachemistry, becoming as the proverbial ‘antilion’ that ‘lies
down’ with
the ‘lamb’, the lamb of God the Father in his per
se, because most evolved, manifestation.
101. Such
a proverbial ‘antilion’, germane to antimetachemistry, will be as
antithetical
to the ‘lion’ of Devil the Mother as her leader and master, germane to
metaphysics, is antithetical to the ‘antilamb’ of the Antison of
Antigod, and
not simply on a somatic basis but with an emphasis on free psyche that
lifts
the antithesis beyond Antidevil the Antimother in the one case and the
Son of
God in the other to the church-hegemonic pastures of the Antidaughter
of the
Antidevil on the one hand and God the Father on the other, the former
psychically antithetical to the Daughter of the Devil and the latter to
Antigod
the Antifather, neither of which bound-psychic adjuncts to free soma
are
anything more, in noumenal sensuality and anti-noumenal sensibility,
than
church-subordinate corollaries of a state-hegemonic situation presided
over, in
tyrannical vein, by Devil the Mother in the case of metachemistry and
by the
Antison of Antigod in the case of antimetaphysics.
102. How
refreshingly and completely antithetical it will be to have God the
Father and
the Antidaughter of the Antidevil prevailing, in church-hegemonic
fashion, over
the Son of God and Antidevil the Antimother, their state-subordinate
complements! Even though, in relation to
the Celestial City, both God the Father and the Son of God, coupled, be
it not
forgotten, to Heaven the Holy Soul and the Holy Spirit of Heaven, will
be of
that which, in holiness, is supremely ‘first’, while, in relation to
anti-Vanity Fairy, both the Antidaughter of the Antidevil and Antidevil
the
Antimother, coupled to the Unclear Soul of Antihell and Antihell the
Unclear
Spirit, will be of that which, in unclearness, is antiprimally ‘last’,
the
antiprimacy of whatever is antimetachemical, anti-upperclass, of
anti-infinite
death, of antispace, of the ‘antilion’, anti-noumenally sensual,
ethereally
anti-objective, anti-netherworldly, anti-evil (and therefore
pseudo-good),
anti-criminal (and therefore pseudo-punishing), anti-vain (and
therefore
pseudo-just), and consequently the anti-alpha-point complement to all
that is
of the omega point of things and supremely ‘first’, whether in respect
of being metaphysical, classless, of
eternal
life, of time, of the ‘lamb’, noumenally sensible, ethereally
subjective,
otherworldly, graceful (and therefore antithetical to whatever is
pseudo-sinful),
wise (and therefore antithetical to whatever is pseudo-foolish),
righteous (and
therefore antithetical to whatever is pseudo-meek).
103. In
this sense of being noumenally antithetical, as between netherworldly
primacy/anti-otherworldly antisupremacy and otherworldly
supremacy/anti-netherworldly
antiprimacy, that which, being diabolically female, is genuinely evil
or
criminal in the former has to be contrasted with all that, being
antidiabolically female, is pseudo-good or pseudo-punishing in the
latter,
while that which, being antidivinely male, is pseudo-foolish or
pseudo-sinful
in the former has to be contrasted with all that, being divinely male,
is
genuinely wise or graceful in the latter, the exact opposite of the
phenomenal
positions ‘below’, where whatever is pseudo-evil or pseudo-criminal in
the
alpha world of feminine femaleness has to be contrasted with all that
is good
or punishing in the anti-alphaworld of antifeminine femaleness, while
that
which is foolish or sinful in the anti-omegaworld of antimasculine
maleness has
to be contrasted with whatever is pseudo-wise or pseudo-graceful in the
omega
world of masculine maleness.
104. Therefore
there is no sense in which genuine evil and genuine good are noumenally
antithetical, any more than are pseudo-folly and pseudo-wisdom. The exact antitheses, as we may call them,
only occur within the same axis, as between evil and good, free and
bound soma,
and crime and punishment, bound and free psyche, within the
metachemical to
antichemical manifestations, necessarily female, of the
state-hegemonic/church
subordinate axis, while their male counterparts, dominated above and
subverted
below, find themselves caught in an exact antithetical struggle between
pseudo-folly and pseudo-wisdom, free and bound soma, and pseudo-sin and
pseudo-grace, bound and free psyche, within the antimetaphysical to
physical
manifestations of that selfsame axis.
105. Contrariwise,
there is no sense in which pseudo-crime and pseudo-punishment are
noumenally
antithetical, any more than are sin and grace.
The exact antitheses, to repeat, only occur within the same
axis, as
between sin and grace, bound and free psyche, and folly and wisdom,
free and
bound soma, within the antiphysical to metaphysical manifestations,
necessarily
male, of the church-hegemonic/state-subordinate axis, while their
female
counterparts, subverted below and dominated above, find themselves
caught in an
exact antithetical struggle between pseudo-crime and pseudo-punishment,
bound
and free psyche, and pseudo-evil and pseudo-good, free and bound soma,
within
the chemical to antimetachemical manifestations of that selfsame axis.
106. But
other factors, as we have seen, can switch the fulcrum of any given
axis from
‘the below’ to ‘the above’, and that further complicates matters in
overall axial
terms, not so much in relation to the genuine vis-à-vis ‘pseudo’
standings of
the aforementioned attributes of their respective elements or
anti-elements, as
the case may be, so much as in terms of the natures of the phenomenal
or
noumenal positions themselves, a genuinely phenomenal ‘below’
co-existing with
a pseudo-noumenal ‘above’ and, contrariwise, the genuine noumenal
‘above’
existing in conjunction with a pseudo-phenomenal ‘below’, the ‘below’
of a
post-worldly rather than worldly age or civilization in which either
netherworldly coupled to anti-otherworldly or otherworldly coupled to
anti-netherworldly positions are paramount, and we find situations in
which
either the phenomenal generalities are ruled from above or led from
above, as
the case may be; though, despite contemporary appearances to the
contrary, a
post-worldly age will always, in complete contrast to a pre-worldly
one, be
more disposed towards leadership than toward its converse, and never
more so
than when properly noumenally-sensible and anti-noumenally-sensual
criteria
make their divine and antidiabolic appearance in or, rather, over the
world ...
of the alpha worldly/anti-omegaworldly, in the interests of a more
efficacious
salvation and counter-damnation from the one to the other, a salvation
and
counter-damnation which I have equated with an altogether new order of
free
psyche and bound soma for each gender in ‘Kingdom Come’, and thus of
liberation
from the ‘pseudo’ manifestations of alpha worldly/anti-omegaworldly
criteria to
more genuinely otherworldly/anti-netherworldly criteria in reflection
of the
extent to which both God and the Antidevil have been liberated from
associations with anything less than what properly befits the divine or
the
antidiabolic, and are thus neither Eastern nor Western, whether on a
mainstream
subsumed basis or in relation to peripheral cliques, but profoundly
germane to
civilization in its global stage which, far from being hegemonically
polyversal
or impersonal or personal, can only be hegemonically universal –
universal in
relation to the Celestial City and antipolyversal in relation, on a
subordinate
basis, to anti-Vanity Fair.
107. For, as with other points
on our axial compass, we cannot
limit our North
108. Therefore
when we speak of ‘universal’ in relation to metaphysics proper, we must
be
careful to allow for ‘antipolyversal’ in relation to its
antimetachemical
complement, and never forget that being ethereally subjective in
noumenal
sensibility is one thing, being ethereally anti-objective in noumenal
anti-sensuality quite another, even where the beautiful approach to
Truth and
loving approach to Joy of secondary church-hegemonic criteria are
concerned. Eternity is not to be
confounded with Anti-Infinity, Eternal Life with Anti-Infinite Death,
but
neither, worse again, is Eternity to be singled out as solely
representative of
the context in question, the North East point of our axial compass, as
though
open to either gender. Here, as
elsewhere, there are always two positions, two gender actualities in
existence,
and we must ensure, in the interests of metaphysical supremacy, that
antimetachemical antiprimacy is granted its due and kept in perspective
at all
times as the female complement to a male hegemony, the anti-Vanity Fair
that is
distinct from - though subordinately tied-up with - the Celestial City.
109. For,
in truth, the genders are not equal but opposites, and because psyche
precedes
soma with males and soma, by contrast, precedes psyche with females,
they can
never see completely ‘eye to eye’, as we say, but will always tend, for
hegemonic purposes, in opposite directions: females back, if allowed,
to
sensual primacy and males forward, if of a mind, to sensible supremacy. Arguments with this would simply be the
product of reaction and, more likely where males are concerned, of
female-dominated if not female-subverted reaction at that!
But if the proverbial boot is not on the male
foot it will very definitely reside on the female one, and that, as
Western and
even early global experience has shown, makes for all that is worst in
civilization, not least the overall prevalence of barbarism over
pseudo-philistinism, and therefore of vanity over pseudo-meekness, as
described
in relation to evil and crime on the one hand and pseudo-folly and
pseudo-sin
on the other, neither of which will be anything other than products of
a
state-hegemonic/church-subordinate kind of society.
110. Yet
we who desire nothing less than what is best in civilization cannot
settle for
a world dominated, in netherworldly/anti-otherworldly vein, by
barbarism and
pseudo-philistinism, but are determined to uphold all that is of
culture over
pseudo-civility, of righteousness over pseudo-justice, as described in
relation
to grace and wisdom on the one hand and pseudo-punishment and
pseudo-goodness
on the other, both of which will accrue to a society which is
church-hegemonic/state-subordinate. And
uphold it in order that those who now suffer the impositions of
barbarism and
pseudo-philistinism may be saved and counter-damned from their
quasi-barbarous (formerly
pseudo-barbarous) and quasi-pseudo-philistine (formerly philistine)
positions
in the pseudo-alpha world and pseudo-anti-omegaworld to the
otherworldly and
anti-netherworldly positions that would complete the overhauling of
traditional
church-hegemonic/state-subordinate criteria in the terms outlined
above, and
thus permit of a new order of civilization centred in the Celestial
City and
anti-Vanity Fair, one that is no longer under the shadow of
antihumanism but
distinctly supra-human in its transcendentalist and antifundamentalist
aspirations
in relation to the sensible cyborgization of life to a divine and
antidiabolic
End.
111. One
might describe – and I believe I already have – the Celestial City as
supra-urban, since its culmination point would certainly be heavenly
and thus
no terrestrial matter. But a
transcendent Celestial City could only be the culmination point of all
such
noumenally sensible (coupled, be it not forgotten, to anti-noumenally
sensual)
behaviour, and long before it attained to its optimum realization in
space such
a City would have to be constructed here on earth, whether
independently of
existing cities or, where religious sovereignty had democratically come
to
pass, out of them through their gradual modification upwards, away from
the
terrestrial norms of urbanization.
112. For urbanization is
generally more rectilinear than
curvilinear, and this reflects its terrestrial origins and limitations. But if it is more rectilinear than
curvilinear in the alpha positions, as it were, of both noumenal and
phenomenal
sensuality, it can only be more curvilinear than rectilinear in the
omega
positions of both phenomenal and noumenal sensibility.
Which means that if you have squares and
rectangles on the one hand, a hand dominated by objective criteria, you
will
find ellipses, or ovals, and circles on the other hand, the hand
characterized
by subjective criteria, even with anti-subjective tendencies in the one
case
and anti-objective tendencies, commensurate with the under-plane gender
positions, in the other.
113. In
logical terms this means that one can argue that whereas noumenal
sensuality
will be based, objectively, in freely square designs, anti-noumenal
sensibility
will reflect an anti-subjective tendency towards enclosed circles, or
circles
bound to or by squares; and that whereas phenomenal sensuality will be
based,
objectively, in rectangular designs, anti-phenomenal sensibility will
reflect
an anti-subjective tendency towards enclosed ellipses, or ellipses
bound to or
by rectangles; conversely we can argue that whereas phenomenal
sensibility,
being subjective, will be centred in elliptical designs,
anti-phenomenal
sensuality will reflect an anti-objective tendency towards enclosed
rectangles,
or rectangles bound to or by ellipses; and that whereas noumenal
sensibility,
being subjective, will be centred in circular designs, anti-noumenal
sensuality
will reflect an anti-objective tendency towards enclosed squares, or
squares
bound to or by circles.
114. Thus
on axial terms free squares and bound circles will co-exist with free
ellipses
and bound rectangles, with a metachemical-to-antichemical female gender
link
between free squares and bound rectangles and an
antimetaphysical-to-physical
male gender link between bound circles and free ellipses.
Contrariwise, free rectangles and bound
ellipses will co-exist with free circles and bound squares, with an
antiphysical-to-metaphysical male gender link between bound ellipses
and free
circles and a chemical-to-antimetachemical female gender link between
free
rectangles and bound squares.
115. Such
distinctions would reflect the respective axial integrities in which
either
state-hegemonic/church-subordinate criteria prevail in
metachemical-to-antichemical and/or antimetaphysical-to-physical
fashion or,
conversely, church-hegemonic/state-subordinate criteria prevail in
antiphysical-to-metaphysical and/or chemical-to-antimetachemical
fashion, so
that criteria applicable to each axis in respect of their moral or
social
attributes would be reflected architecturally in terms of the
prevalence of
either freely somatic and bound psychic or freely psychic and bound
somatic
noumenal norms coupled to their respective phenomenal counterparts in
terms of
either bound somatic and freely psychic or bound psychic and freely
somatic
norms, the state-hegemonic/church-subordinate axis reflecting a
distinction
between freely somatic/bound psychic and bound somatic/freely psychic
positions
and the church-hegemonic/state-subordinate axis, by contrast, one
between bound
psychic/freely somatic and freely psychic/bound somatic positions.
116. Which,
in architectural terms, would mean that free squares and bound circles
tended
to rule over bound rectangles and free ellipses in the
state-hegemonic/church-subordinate type of society, whereas free
circles and
bound squares would tend to lead bound ellipses and free rectangles in
the
church-hegemonic/state-subordinate type of society, salvation, in
general
terms, being from bound ellipses to free circles for males and,
likewise,
counter-damnation being from free rectangles to bound squares for
females in
relation to the latter type of society which, depending how efficacious
or
wide-ranging such salvation and counter-damnation is, can provoke
damnation
from free squares to bound rectangles for females and counter-salvation
from
bound circles to free ellipses for males in relation to
state-hegemonic/church-subordinate criteria.
117. Thus
the ultimate type of society or civilization can only be centred on
free
circular designs which would be metaphysically hegemonic over anything
unfreely
square and hence antimetachemical. The
‘lamb’ of God may manifest himself in an absolutely curvilinear design,
but the
‘antilion’ of the Antidevil can only take the form of a bound
absolutely
rectilinear design, which is that of our proverbial bound square.
118. Yet
such a noumenally sensible coupled to anti-noumenally sensual
combination is a
far cry from anything freely elliptical and unfreely rectangular in
phenomenal
sensibility and anti-phenomenal sensuality, being germane, as I have
argued, to
the Celestial City and anti-Vanity Fair rather than to the ‘delectable
mountains’ of Mr Worldly Wise and his antifeminine partner whose
under-plane
position would correspond to an anti-Slough of Despond.
Cities that are overly elliptical and/or
rectangular in style will be anything but celestial, being, to all
intents and
purposes, terrestrial, whether on a phenomenally
sensual/anti-phenomenally
sensible basis of free rectangles and bound ellipses or, conversely, on
a
phenomenally sensible/anti-phenomenally sensual basis of free ellipses
and
bound rectangles, this latter effectively corresponding to the
aforementioned
pseudo-saved and damned positions of the omega worldly and their
anti-alphaworldly partners vis-à-vis anything alpha worldly and
anti-omegaworldly across the axial divide which, far from being damned
or
pseudo-saved, would be unsaved and counter-undamned.
119. However
that may be, we cannot overlook or underestimate the link between
ideology and
architecture, since much of what has taken place in recent decades
follows from
an ideological premise which dictates, in some degree, the bias of
urban
development and planning irrespective of to what extent pragmatic or
functional
factors may also obtain. Cities are
never or rarely cut and dried, as they say, but a general bias can
usually be
discerned which betrays the extent to which any given city is
terrestrial
rather than celestial and to what extent it is terrestrial in this way
or that,
depending on the axial integrity of the people concerned.
Reaction against radical social democracy can
also take the form, as history has shown, of systematic targeting of
urban
accretions, and those who would identify themselves as liberal or
social
democratic have not hesitated to strike back and wreak vengeance on
their
ideological enemies. But you cannot
simply put a stop to a given ideological predilection by bombing its
material
or urban manifestations, since these are the products of that
ideological
predilection and in no sense independent or autonomous factors. Ultimately, cities can only be changed after
the people who live in them have undergone an ideological revolution in
their
own minds and are ready to accept and endorse a different approach to
urban
development.
120. But some
peoples will be more susceptible to such a change than others, and that
is why
the Celestial City coupled to anti-Vanity Fair requires the right sort
of
precondition in the masses, a precondition which is closer to anti-Mr
Worldly
Wise and the Slough of Despond, if these days in their ‘pseudo’
manifestations,
than to anything more given, in freely elliptical and unfreely
rectangular
vein, to omega worldly and anti-alphaworldly predilections which, in
paradoxical irony, pave the way for neo-netherworldly and
neo-anti-otherworldly
developments the more it strains towards a radically social democratic
absolutism in the name of the People.
121. Thus
I have no doubt that out of the bound ellipses and free rectangles of
alpha
worldly and anti-omegaworldly criteria will come the urge towards the
free
circles and bound squares of our otherworldly and anti-netherworldly
goals
which will constitute the noumenally sensible and anti-noumenally
sensual
solution to all that is now bogged down in anti-phenomenal sensibility
and
phenomenal sensuality, like anti-Mr Worldly Wise and the Slough of
Despond in
their ‘pseudo’ (and therefore quasi-anti-otherworldly and
quasi-netherworldly)
manifestations. For it is only in the
free circles of the Celestial City that the quasi-pseudo-meek will find
righteousness and only in the bound squares of anti-Vanity Fair that
the
quasi-vain will experience pseudo-justice, to complement, in the
pseudo-cursedness of pseudo-punishment and pseudo-goodness, the blessed
hegemony of grace and wisdom for as long as Eternity can prevail over
Anti-Infinity and lead all that is antimetachemical, anti-upperclass,
antiyin-like, anti-leonine, and anti-spatial from the righteous
pastures of
whatever is metaphysical, classless, yang-like, lamb-like, of
repetitive time,
and therefore the otherworldly master of an anti-netherworldly
complement which
has been identified with the Antidevil and must forever remain in
anti-polyversal subordination to the universality of God.
LONDON
2005
(Revised
2011)
