VALUATIONS OF A SOCIAL TRANSCENDENTALIST
Copyright © 2002-2010 John O'Loughlin
PART ONE: REVALUATIONS
1 Qualifying Freedom
2. Cursed Damnation vis-à-vis Blessed Salvation
3. Immutability of the Genders
4. More Exacting Terminologies
5. The Case for Social Transcendentalism
6. True Enlightenment
PART TWO: EVALUATIONS
1. Contrasting Types of Sanity and Insanity
2. The Choice to be made
3. The Nature of Democracy
4. Delving Beneath the Surface
5. Gender and Sexual Paradoxes
6. Reclaiming Truth from the Jaws of Fact
PART THREE: TRANSVALUATIONS
1. Elementally Conditioned Modes of Valuation
2. The Moral Undesirability of State Freedom
3. The Moral Desirability of Church Freedom
4. Gender Struggles in Sensuality and Sensibility
5. Getting Back on Track
6. The Meaning of Social Transcendentalism
PART ONE: REVALUATIONS
1. Men and women or, rather, males and females (for we would not wish to exclude the upper-class categories of gods and devils) are, by definition, gender opposites - the former characterized by a bias, in physics and metaphysics, vegetation (earth) and air, for subjectivity in relation to a hegemonic psyche, the latter characterized by a bias, in metachemistry and chemistry, fire and water, for objectivity in relation to a hegemonic soma, and therefore we cannot, at risk of philosophic suicide, regard or treat them equally, as though they were the same. For the reality of their differences will remain even if, through philosophical ignorance, we apply identical criteria to both sexes, as to life in general, conveniently or unwittingly overlooking the fact that it is divisible between objective and subjective, female and male, factors, the former of which owe their origin to a vacuum, the latter to a plenum.
2. Males, whether phenomenal in mass/volume or noumenal in time/space, physical or metaphysical, are characterized not only by the predominance of psyche over soma, but by the precedence of soma by psyche, and therefore of particles by wavicles and, in an equivalent subjective sense, of illusion by truth.
3. Females, by contrast, whether noumenal in space/time or phenomenal in volume/mass, metachemical or chemical, are characterized not only by the predominance of soma over psyche, but by the precedence of psyche by soma, and therefore of wavicles by particles and, in an equivalent objective sense, of fiction by fact.
4. Therefore the truth of psychic precedence in more (relative to most) wavicles/less (relative to least) particles for physical males and most wavicles/least particles for metaphysical males, has to be contrasted with the fact of somatic precedence in most particles/least wavicles for metachemical females and more (relative to most) particles/less (relative to least) wavicles for chemical females, as one would contrast men and gods with devils and women, or, in elemental terms, the subjectivity of vegetation and air with the objectivity of fire and water.
5. That which is extrapolated from a particle hegemony in somatic fact will partake of a psychically fictional status in subordinate wavicles, whereas that which is extrapolated from a wavicle hegemony in psychic truth will partake of a somatically illusory status in subordinate particles. The former, being female, will entail a fundamentalist subordination to materialism in metachemistry and a nonconformist subordination to realism in chemistry. The latter, being male, will entail a naturalist subordination to humanism in physics and an idealist subordination to transcendentalism in metaphysics.
6. Therefore far from being equal in significance, materialism and realism, corresponding to somatic metachemistry and chemistry, will be primary modes of soma, and naturalism and idealism, their physical and metaphysical counterparts, secondary modes of soma, while, in psychic metachemical and chemical contrast, fundamentalism and nonconformism will be secondary modes of psyche, and humanism and transcendentalism their primary counterparts in physics and metaphysics.
7. For somatic fact takes precedence, whether on absolute or relative terms, over psychic fiction on the objective, or female, side of life, while psychic truth takes precedence, whether on relative or absolute terms, over somatic illusion on the subjective, or male, side of life - at least in theory and according to the extent to which each gender is being loyal to itself and has not been subordinated to the interests of the opposite gender.
8. The subordination of the one gender to the other, however, tends to be the societal norm, since society cannot properly function if fact and truth have equal weight or importance when, in reality, such somatic and psychic contrasts tend to be in moral opposition, with contrary concepts of freedom attending each. With somatic freedom, the State tends to take precedence over the Church, and scientific and political interests take control of society in the name of the secular objectivities of a female disposition. With psychic freedom, by contrast, the Church tends to take precedence over the State, and economic and religious interests take control of society in the name of the ecclesiastic subjectivities of a male disposition.
9. Some kind of amoral or androgynous cross-breeding is, of course, possible and does occasionally occur, with overly liberal implications. But, by and large, stable societies require either the rule of somatic freedom in secular objectivity or the rule of psychic freedom in ecclesiastic subjectivity, since vacillation between the one and the other is not only socially undesirable but morally and practically undesirable to boot, bearing in mind the need for a specific commitment, one way or the other, if chaos or anarchy is not to prevail.
10. So one cannot simply proclaim a commitment to freedom without begging the question: to what kind of freedom are you committed? at least from anyone who has sufficient philosophical and moral insight to realize that freedom needs to be qualified according to gender, and that there are accordingly two kinds of female, or somatic, freedom on the objective side of life and two kinds of male, or psychic, freedom on its subjective side, neither of which is much given to the idea of sharing freedom with the other or even of admitting that alternatives exist, whether in relation to themselves or, more critically, across the gender divide, where they of course transcend class and become more susceptible to distinctions of fact and truth.
11. Granted that freedom is a meaningless word without due qualification according to gender, we have to allow that societies given to somatic freedom in objective fact will be the natural enemies of those for whom psychic freedom in subjective truth is the ideal, since one cannot have it both ways when the security of each depends upon the exclusion, to all intents and purposes, of the other, be it factual or truthful, female or male, evil or wise, criminal or graceful, of the free state or of the free church.
12. When people speak of freedom without qualification it is either because they are ignorant of the fact that freedom is or can be other than how they conceive of it or, conditioned by one type of freedom within stable societies, are so much a product of their particular type of society that they take its concept of freedom for granted, since such freedom is so much the rule that the exception, if recognizable, hardly warrants consideration. Therefore they talk and act as though only one concept or kind of freedom existed, and would incline to the view that alternative freedoms or, rather, societies, if contrary to their own, might well be the enemies of freedom and likely, in consequence, to enslave them.
13. But to what? That, of course, is another thing, and returning from the hypothetical plane of people in general to the specific plane of this writer's particular theory, we should allow that the rule of one gender over another means that either a lot of males will be corrupted in the case of a female hegemony or, conversely, a lot of females corrupted in the case of a male hegemony, since the one gender's meat is effectively the poison of the opposite gender, whatever they may think or say.
14. Consequently if somatic freedom is objectively paramount in factual darkness, the darkness of criminal evil for females, then males will be corrupted in terms of illusory darkness, the darkness of sinful folly, and accordingly be no better than antigods to devils or antimen to women, bearing in mind the class distinction that exists between the sensuality of time and space in relation to somatic noumenality and the sensuality of mass and volume in relation to somatic phenomenality.
15. However, if psychic freedom is subjectively paramount in truthful light, the light of graceful wisdom for males, then females will be corrupted in terms of fictional light, the light of punishing goodness, and accordingly be no better than antiwomen to men or antidevils to gods, bearing in mind the class distinction that exists between the sensibility of mass and volume in relation to psychic phenomenality and the sensibility of time and space in relation to psychic noumenality.
16. In the one case, that of a somatically free society, the vices of crime and sin, with evil and foolish consequences. In the other case, that of a psychically free society, the virtues of grace and punishment, with wise and good consequences. The antigods and/or antimen of the former types of society will not be devils or women but simply that which, not being properly godly or manly, divine or masculine, exists under the hegemonic rule of devils and/or women, diabolic and/or feminine types of female. Conversely, the antiwomen and/or antidevils of the latter types of society will not be men or gods but simply that which, not being properly womanly or devilish, feminine or diabolic, exists under the hegemonic rule of men and/or gods, masculine and/or divine types of male.
17. This logic should prove that one cannot have it both ways, for life is really a gender tug-of-war between darkness and light, somatic and psychic orders of freedom, and the rule of the one gender by the other is only possible on the basis of the corruption of the opposite gender in terms that remove it from its ideal to a subordinate position at cross-purposes with itself whereby, far from being holy or clear, it is either unholy or unclear, depending on gender. For that which is sensually hegemonic is characterized by the clearness of criminal evil, which rules over the unholiness of sinful folly, whereas that which is sensibly hegemonic is characterized by the holiness of graceful wisdom, which rules over the unclearness of punishing goodness.
CURSED DAMNATION VIS-À-VIS BLESSED SALVATION
1. In the past I have tended to draw a Heathen/Christian distinction, with the Heathen blessedness of somatic freedom of females and the Heathen cursedness of somatic or, rather, psychic enslavement of males contrasting with the Christian salvation of psychic freedom of males and the Christian damnation of psychic or, rather, somatic enslavement of females. For salvation, I have argued, tends to be from the curse of psychic subjection of males and damnation, by contrast, from the blessing of somatic freedom of females, so that as the former rise diagonally through two contiguous class planes from sensuality to sensibility, the latter are obliged to fall diagonally through the equivalent planes from sensuality to sensibility, becoming enslaved to the opposite gender's freedom.
2. Consequently salvation for males has been construed as being either from mass to volume in mass-volume subjectivity, as from phallus to brain, or from time to space in time-space subjectivity, as from ears to lungs, the former physical and the latter metaphysical, whereas damnation for females was construed to be either from space to time in space-time objectivity, as from eyes to heart, or from volume to mass in volume-mass objectivity, as from tongue to womb, the former metachemical and the latter chemical.
3. The contrary fates of the genders as they rise or fall through two contiguous class planes seems to be incontrovertibly valid. But the connection of being cursed with unholiness in physical and/or metaphysical sensuality for males and of being blessed with clearness in metachemical and/or chemical sensuality for females now seems to me partly specious, as does the contrary, or sensible, connection of being saved or damned according to gender, when one could - and probably should - argue that the sensual are invariably damned and the sensible saved, if for no other reason than that somatic negativity rules in the former case and psychic positivity in the latter.
4. Let me attempt to clarify. If we attach the concept of being cursed to somatic negativity and of being blessed to psychic positivity, given that soma, when free, is more usually negative and psyche positive in freedom, then the metachemical ratio of most particles/least wavicles will equate with a context of most negativity/least positivity, and therefore of most cursedness/least blessedness, whereas the chemical ratio of more (relative to most) particles/less (relative to least) wavicles will equate with a context of more (relative to most) negativity/less (relative to least) positivity, and therefore of more (relative to most) cursedness/less (relative to least) blessedness, in contrast to the physical ratio, across the gender divide, of more (relative to most) wavicles/less (relative to least) particles equating with a context of more (relative to most) positivity/less (relative to least) negativity, and therefore of more (relative to most) blessedness/less (relative to least) cursedness, and also in contrast to the metaphysical ratio of most wavicles/least particles equating with a context of most positivity/least negativity, and therefore of most blessedness/least cursedness.
5. Therefore as we range across the elements from metachemistry and chemistry on the objective, or female, side of life to physics and metaphysics on its subjective, or male, side, as from fire and water to vegetation (earth) and air, we find a situation in which somatic negativity devolves through the particle and psychic positivity evolves through the wavicle, making for a devolution of cursedness proportionate to an evolution of blessedness.
6. The most cursed elemental context of fiery metachemistry is also the most clear in its somatic absolutism of most particles/least wavicles, whereas the most blessed elemental context of airy metaphysics is also the most holy in its psychic absolutism of most wavicles/least particles, while, in between these space/time noumenal planes, and therefore lower down on the phenomenal planes of mass/volume, the relatively cursed and blessed elemental contexts of watery chemistry and vegetative physics are respectively more (relative to most) clear in the somatic relativity of more (relative to most) particles/less (relative to least) wavicles and more (relative to most) holy in the psychic relativity of more (relative to most) wavicles/less (relative to least) particles - at least when each is free to be either somatically or psychically hegemonic, as the case may be.
7. Consequently life can be said to devolve from the clear absolutism of metachemical objectivity to the clear relativity of chemical objectivity, and to evolve, on the opposite side of the gender fence, from the holy relativity of physical subjectivity to the holy absolutism of metaphysical subjectivity, as from fire to water on the one hand, and from vegetation to air on the other. But while clearness is hegemonic in sensuality, then unholiness will be its male counterpart there, and such sensual metaphysics and/or physics will constitute a secondary order of cursedness which cannot but defer, in under-plane subservience, to the primary order of cursedness which is less sinful than criminal and accordingly less foolish than evil.
8. Conversely, while holiness is hegemonic in sensibility, then unclearness will be its female counterpart there, and such sensible chemistry and/or metachemistry will constitute a secondary order of blessedness which cannot but defer, in under-plane subservience, to the primary order of blessedness which is less punishing than graceful and accordingly less good than wise.
9. For males, remember, are characterized by a psychic predominance in either relative (physically masculine) or absolute (metaphysically divine) terms and cannot but be at cross-purposes with their gender in contexts where, under female hegemonic pressures, they are obliged to grant greater prominence to soma than to psyche and to behave in a foolishly sinful manner which is both unholy and damned, whereas females, by contrast, are characterized by somatic predominance in either absolute (metachemically diabolic) or relative (chemically feminine) terms and cannot but be at cross-purposes with their gender in contexts where, under male hegemonic pressures, they are obliged to grant greater prominence to psyche than to soma and to behave in a goodly punishing manner which is both unclear and saved.
10. For the primary blessings of holiness for males only follow from a free psyche, and such freedom is only possible in sensibility, whether on relative or absolute terms, since then they are in harmony with their gender constitution as creatures for whom psyche predominates over soma in response to the fact or, rather, truth that, with them, psyche precedes soma, as in the more (relative to most) wavicle/less (relative to least) particle context of physics and in the most wavicle/least particle context of metaphysics, and a blessed control of soma by free psyche ensures that the former is less cursed than quasi-blessed in concentric deference to the prevailing freedom, be it egocentric in physics or psychocentric (soulful) in metaphysics.
11. In partnership with this, the secondary blessings of goodness for females only follow from a bound soma, and such binding is only possible in sensibility, whether on relative or absolute terms, since then they are at cross-purposes with their gender constitution as creatures for whom soma predominates over psyche in response to the truth or, rather, fact that, with them, soma precedes psyche, as in the most particle/least wavicle context of metachemistry and in the more (relative to most) particle/less (relative to least) wavicle context of chemistry, and a blessed control of soma by free or, more correctly, pseudo-free psyche ensures that the former is less cursed than pseudo-blessed in concentric deference to the prevailing freedom.
12. Yet the primary cursings of clearness for females only follow from a free soma, and such freedom is only possible in sensuality, whether on absolute or relative terms, since then they are in harmony with their gender constitution as creatures for whom soma predominates over psyche in response to the fact that, with them, soma precedes psyche, as in the most particle/least wavicle context of metachemistry and in the more (relative to most) particle/less (relative to least) wavicle context of chemistry, and a cursed control of psyche by free soma ensures that the former is less pseudo-blessed than quasi-cursed in eccentric deference to the prevailing freedom.
13. In partnership with this, the secondary cursings of folly for males only follow from a bound psyche, and such binding is only possible in sensuality, whether on relative or absolute terms, since then they are at cross-purposes with their gender constitution as creatures for whom psyche predominates over soma in response to the truth that, with them, psyche precedes soma, as in the more (relative to most) wavicle/less (relative to least) particle context of physics and in the most wavicle/least particle context of metaphysics, and a cursed control of psyche by free or, more correctly, pseudo-free soma ensures that the former is less blessed than pseudo-cursed in eccentric deference to the prevailing freedom.
14. The clearness of the female in harmony with her gender disposition of somatic predominance in hegemonic sensuality has to be contrasted with the unclearness of the female at loggerheads, due to psychically free male hegemonic pressures, with her gender disposition of somatic predominance in subordinate sensibility, while, conversely, the holiness of the male in harmony with his gender disposition of psychic predominance in hegemonic sensibility has to be contrasted with the unholiness of the male at loggerheads, due to somatically free female hegemonic pressures, with his gender disposition of psychic predominance in subordinate sensuality.
15. Therefore we must distinguish the primary damned females of metachemical and/or chemical sensuality from the secondary saved females of chemical and/or metachemical sensibility, the former cursed, in the evil and clearness of their somatic freedom, with the primary vice of crime and the latter blessed, in the goodness (unevil) and unclearness of their somatic binding, with the secondary virtue of punishment, while likewise distinguishing the primary saved males of physical and/or metaphysical sensibility from the secondary damned males of metaphysical and/or physical sensuality, the former blessed, in the wisdom and holiness of their psychic freedom, with the primary virtue of grace and the latter cursed, in the folly (unwisdom) and unholiness of their psychic binding, with the secondary vice of sin.
IMMUTABILITY OF THE GENDERS
1. It would seem that females are, by nature, the cursed sex and males the blessed sex - at least when each sex is freely hegemonic in either somatic sensuality for the one or psychic sensibility for the other. For even when males are damned to sensuality in the sinfulness of folly and unholiness they are only cursed on secondary terms, being, as it were, pseudo-cursed in the undermining of psychic freedom, whereas even females who have been saved to sensibility in the punishingness of goodness and unclearness are only blessed on secondary terms, being, as it were, pseudo-blessed in the undermining of somatic freedom.
2. For as creatures for whom psyche precedes soma, males remain psyche-over-soma even in sensuality, despite the greater emphasis upon soma that accrues to their subordinate position under a female hegemony, while, as creatures for whom soma precedes psyche, females remain soma-over-psyche even in sensibility, despite the greater emphasis upon psyche that accrues to their subordinate position under a male hegemony, and therefore we have to regard the primary manifestation of cursedness as pertaining in females to free soma and its secondary manifestation as pertaining in males to bound psyche, in contrast to the primary manifestation of blessedness as pertaining in males to free psyche and the secondary manifestation of it as pertaining to females in bound soma.
3. For males should be conceived of primarily in terms of psychic predominance in relation to the precedence of soma by psyche and females, by contrast, in terms of somatic predominance in relation to the precedence of psyche by soma. The gender for whom freedom is primarily in terms of soma can only be bound, or enslaved, on those terms, as is the case for females in sensibility, whereas the gender for whom freedom is primarily in terms of psyche can only be bound, or enslaved, in terms of psyche - something that applies to males in sensuality.
4. Therefore the free female, whose cursedness will be evil in will and clear in spirit, always presupposes, in subordinate sensual positions, the bound, or enslaved, male, whose cursedness will be foolish in id-undermined soul and unholy in spirit-undermined ego, that is, whose cursedness will be primarily psychic rather than somatic owing to the outflanking of his soul on the part of females by will-inspired soul, viz. id, and the outflanking of his ego on their part by spirit-inspired ego, viz. superego, and the correlative enslavement of psyche to somatic freedoms rooted in fire and water.
5. In contrast to which, the free male, whose blessedness will be wise in ego and holy in soul, always presupposes, in subordinate sensible positions, the bound, or enslaved, female, whose blessedness will be good in ego-undermined will and unclear in soul-undermined spirit, that is, whose blessedness will be primarily somatic rather than psychic owing to the inflanking, as it were, of her will on the part of males by ego-inspired will, viz. natural will (natwill) and the inflanking of her spirit on their part by soul-inspired spirit, viz. subnatural spirit (subspirit) and the correlative enslavement of soma to psychic freedoms rooted or, rather, centred in vegetation and air.
6. Therefore the somatic cursedness of free females in sensuality and the psychic cursedness, or pseudo-cursedness, of bound males in sensuality has to be contrasted with the psychic blessedness of free males in sensibility and the somatic blessedness, or pseudo-blessedness, of bound females in sensibility - cursedness being primarily somatic and only secondarily psychic, blessedness, by contrast, being primarily psychic and only secondarily somatic.
7. Should anyone disbelieve the theory that females are by nature soma-over-psyche and males psyche-over-soma or, in Oscar Wilde's proverbial phrase, females 'matter over mind' and males 'mind over morals' (though, as a self-taught philosopher, I personally prefer logical consistency in terms of 'mind over matter'), one need only stop for a second to ask oneself: how on earth could females be resigned, through sex, to child-bearing and rearing if they were not soma-over-psyche?
8. The fact of a female being intelligent if not intellectual does not invalidate the claim, nay, the incontrovertible reality, that females are by nature soma-over-psyche, but may simply indicate that, in certain instances, the emphasis has been placed on psyche at the expense of soma without the ratio of soma to psyche - 3:1 in the case of the most particle/least wavicle absolutism of metachemical females and 2½:1½ in the case of the more (relative to most) particle/less (relative to least) wavicle relativity of chemical females - necessarily changing by one iota. For males and females or, to revert to common usage, men and women are different creatures, and different they remain irrespective of circumstances or a variety of contingencies, including environmental and social conditioning.
9. People who seek to undermine the realities of gender do so for a variety of reasons, none of which is connected to the sincere pursuit of philosophical truth or, rather, to something which, whilst embracing truth, not to mention its illusory corollary, is capable of doing justice to fact and its corollary of fiction. For, in the end, those who underestimate the significance of gender do a grave disservice to themselves, not least in terms of the sacrifice of wisdom to folly and of goodness to evil, with damnable consequences!
10. Those males, in particular, who underestimate the significance of economics and religion end-up selling out to science and politics, with disastrous consequences for their gender. For the male who lacks the courage or moral insight to be wise after his class fashion inevitably pays for his shortcomings with the curse of folly, and folly it is which sucks up to evil and the free female, the female who has been permitted all manner of somatic licence in the absence of punishing restraint attendant upon the due rule or, rather, lead of male wisdom in sensibility.
11. Small wonder that crime and sin are the order of the day in those societies whose one-track view of freedom owes more to soma than to psyche, to the not-self than to the self, to science and/or politics than to economics and/or religion, and that accordingly boast of freedom primarily in relation to the eyes and/or the tongue rather than primarily in relation to the brain and/or the lungs, making will and/or spirit the principal ideals to be defended against all threats from without or, more correctly, beyond.
12. I do not esteem the female freedoms of power and glory, but only the male freedoms of form and contentment, attendant upon a free ego and/or soul, and I am keen to differentiate, in consequence, between freedom of the press and freedom of conscience, not to mention between freedom of speech and freedom of thought, since what primarily accrues to the eyes and/or tongue must ever be distinguished from what accrues to the brain and/or lungs, as one would distinguish fact-besotted empiricism from truth-oriented rationalism, or fire and water from vegetation (earth) and air, or noumenal and phenomenal objectivity from phenomenal and noumenal subjectivity, endeavouring, once one has clarified the distinction, to grant prominence to one side or the other according to both gender and class considerations.
13. For you cannot have it both ways! Either encourage evil and folly or, presuming upon a certain level of male self-respect, encourage their antipodes, wisdom and goodness, but don't behave like a hypocrite or gender ignoramus for whom either pairing are of equal importance and you may as well strike a balance as strive for one or the other! The amorally androgynous are neither male nor female, men and/or gods nor devils and/or women, but two-faced hypocrites for whom the bog of worldly mud(dle), compounded of water and earth, is preferable to the hell of netherworldly fire or the heaven of otherworldly air. I do not entirely disagree with them as regards the former, but I cannot see how any logical mind could possibly concede to the notion that the bog of worldly mud can possibly be preferable to the heaven of otherworldly air!
14. But I am no fascist! For me, the coming of 'Kingdom Come', which I have customarily identified with a triadic Beyond, has to embrace water and vegetation (earth) as well as air, not to mention a new order of fire in what has been called the administrative aside, but the presence of an airy dimension in the sensible context to which I transcendentally allude would be a new and fresh departure from the world and its netherworldly fatality and guarantor that, no matter what the future may hold, the truth could never again languish on the periphery or be effectively excluded from the way society thinks and acts, but would have a leading role to play in the way society develops and what it regards as its chief priorities, heaven-without-end.
MORE EXACTING TERMINOLOGIES
1. When we consider the distinction in psyche between ego and soul, form and contentment, we are inclined to allot parallel terms to them like God and Heaven, or truth and joy, or wisdom and holiness, or taking and being, or even - and this is my current conviction - culture and grace, not to mention salvation and blessedness, or the fact or, rather, truth of the ego context of, at any rate, metaphysics being saved by God and of the soul context thereof being blessed with Heaven.
2. Likewise, dropping from metaphysics to physics, as from air to vegetation, one could admit of the ego and soul, the wisdom and holiness, of free psyche there being equivalent to man and the earth, or knowledge and pleasure, or relative culture and relative grace, with the ego context significant of being saved by man and the soul context significant of being blessed with the earth, the physical equivalent of Heaven.
3. For salvation and blessedness are just as germane to the ego and soul of free psyche as culture and grace, or wisdom and holiness, albeit we have to distinguish between their physical manifestations in man and the earth, which are relative, and their metaphysical manifestations in God and Heaven, which are absolute. Therefore the relative taking and being of knowledge and pleasure in man and the earth, as opposed to the absolute taking and being of truth and joy in God and Heaven, the former physical, the latter metaphysical.
4. When, on the other side of the gender fence, we consider the distinction in soma between will and spirit, power and glory, we are enabled to allot parallel terms to them like the Devil and Hell, or ugliness and hatred, or evil and clearness, or doing and giving, or even - and this is my current conviction - barbarity and crime, not to mention damnation and cursedness, or the truth or, rather, fact of the will context of, at any rate, metachemistry being damned by the Devil and of the spirit context thereof being cursed with Hell.
5. Likewise, dropping from metachemistry to chemistry, as from fire to water, one could admit of the will and spirit, the evil and clearness, of free soma there being equivalent to woman and purgatory, or weakness and humility, or relative barbarity and relative crime, with the will context significant of being damned by woman and the spirit context significant of being cursed with purgatory, the chemical equivalent of Hell.
6. For damnation and cursedness are just as germane to the will and spirit of free soma as barbarity and crime, or evil and clearness, albeit we have to distinguish between their chemical manifestations in woman and purgatory, which are relative, and their metachemical manifestations in the Devil and Hell, which are absolute. Therefore the relative doing and giving of weakness and humility in woman and purgatory, as opposed to the absolute doing and giving of ugliness and hatred in the Devil and Hell, the former chemical, the latter metachemical.
7. Males are saved from a bound psyche subordinate to free soma under a female hegemony in sensuality to a free psyche conditioning bound soma over a female subservience in sensibility, as from the philistinism and sin, folly (unwisdom) and unholiness, of physical and/or metaphysical damnation and cursedness to the culture and grace, wisdom and holiness, of physical and/or metaphysical salvation and blessedness, passing diagonally up through two contiguous class planes from the realm of either antiman and anti-earth or antigod and antiheaven, depending on the element, to that of either man and earth or god and heaven.
8. Females are saved from a free soma conditioning bound psyche over a male subservience in sensuality to a bound soma subordinate to free psyche under a male hegemony in sensibility, as from the barbarity and crime, evil and clearness, of metachemical and/or chemical damnation and cursedness to the civilization or, rather, civility and punishment, goodness (unevil) and unclearness, of metachemical and/or chemical salvation and blessedness, passing diagonally down through two contiguous class planes from the realm of either devil and hell or woman and purgatory, depending on the element, to that of either antidevil and antihell or antiwoman and antipurgatory.
9. Therefore males pass, according to elemental class, from the sensuality of antiman and anti-earth in physics (mass/volume) or of antigod and antiheaven in metaphysics (time/space) to the sensibility of man and earth or god and heaven, while females pass, in like manner, from the sensuality of devil and hell in metachemistry (space/time) or woman and purgatory in chemistry (volume/mass) to the sensibility of antidevil and antihell or antiwoman and antipurgatory, as the case may be.
10. Put differently, this means that physical males pass from ignorance and pain to knowledge and pleasure as they depart the realm of antiman and anti-earth for that of man and earth, while metaphysical males, their upper-class counterparts, pass from falsity and woe to truth and joy as they depart the realm of antigod and antiheaven for that of god and heaven, with the emphasis, in each case, shifting from a bound psyche subordinate to a free soma, to a free psyche hegemonic over a bound soma, the secondary damned/cursed emphasis being on soma, and the primary saved/blessed emphasis being on psyche.
11. In the case of metachemical females, however, salvation/blessedness for them is rather from ugliness and hatred to beauty and love as they depart the realm of devil and hell for that of antidevil and antihell, while chemical females, their lower-class counterparts, pass from weakness and humility to strength and pride as they depart the realm of woman and purgatory for that of antiwoman and antipurgatory, with the emphasis, in each case, shifting from a free soma hegemonic over a bound psyche to a bound soma subordinate to a free psyche, the primary damned/cursed emphasis being on soma, and the secondary saved/blessed emphasis being on psyche.
12. For damnation and cursedness are always associated with sensual freedom, whether in primary (female) or secondary (male) terms, whereas salvation and blessedness are always associated with sensible freedom, whether in primary (male) or secondary (female) terms. It is precisely because females are soma-over-psyche, however, that damnation/cursedness for them is primary and a matter of barbarity and crime rather than philistinism and sin. With males, on the other hand, the precedence of soma by psyche ensures that salvation/blessedness for them is primary and a matter of culture and grace rather than civility and punishment.
13. Therefore barbarity and crime, corresponding to objective free will and spirit, the former evil and the latter clear, are ever hegemonic over philistinism and sin, corresponding to subjective free will and spirit, the former foolish and the latter unholy, because females are more naturally disposed to soma than males, given the ratios of most particles/least wavicles in metachemistry and more (relative to most) particles/less (relative to least) wavicles in chemistry that put them at a somatic advantage to the less (relative to least) particles/more (relative to most) wavicles of physics and the least particles/most wavicles of metaphysics, the reversed order of male wavicle/particle ratio characterizing the somatic emphases of sensuality.
14. By contrast, culture and grace, corresponding to subjective free ego and soul, the former wise and the latter holy, are ever hegemonic over civility and punishment, corresponding to objective free ego and soul, because males are more naturally disposed to psyche than females, given the ratios of more (relative to most) wavicles/less (relative to least) particles in physics and most wavicles/least particles in metaphysics that put them at a psychic advantage to the less (relative to least) wavicles/more (relative to most) particles of chemistry and the least wavicles/most particles of metachemistry, the reversed order of female particle/wavicle ratio characterizing the psychic emphases of sensibility.
15. Consequently whereas the darkness of soma calls the tune at psyche's expense in sensuality, the light of psyche calls the tune at soma's expense in sensibility, with antithetical consequences. Either males are damned/cursed with secondary somatic freedom in subjectivity to the primary somatic freedom in objectivity of females, or females are saved/blessed with secondary psychic freedom in objectivity to the primary psychic freedom in subjectivity of males. Either philistinism and sin 'ride out' under the hegemonic sway of barbarity and crime, or civility and punishment 'ride in' under the hegemonic sway of culture and grace - whether in relative or absolute, phenomenal or noumenal, terms.
16. In such fashion does the antiman and anti-earth of physical sensuality defer to the woman and purgatory of chemical sensuality and/or the antigod and antiheaven of metaphysical sensuality defer to the devil and hell of metachemical sensuality, like an antison (unwise will) and antispirit (unholy spirit) to a mother and spirit, while, in sensible contrast, does the antiwoman and antipurgatory of chemical sensibility defer to the man and earth of physical sensibility and/or the antidevil and antihell of metachemical sensibility defer to the god and heaven of metaphysical sensibility, like an antidaughter (unevil ego) and antisoul (unclear soul) to a father and soul.
THE CASE FOR SOCIAL TRANSCENDENTALISM
1. Saved to free psyche via hegemonic male psychic freedom in sensibility, females become civil and punishing as opposed to remaining barbarous and criminal, but nevertheless are only good (unevil) and unclear because of male pressures, not because it suits their gender-nature to emphasize the positivity of psyche, whether metachemical or chemical, at the expense of the negativity of soma.
2. Contrariwise, damned to free soma via hegemonic female somatic freedom in sensuality, males become philistine and sinful as opposed to remaining cultural and graceful, but nevertheless are only foolish (unwise) and unholy because of female pressures, not because it suits their gender-nature to emphasize the negativity of soma, whether physical or metaphysical, at the expense of the positivity of psyche.
3. For females and males are not capable, given their contrary gender structures, of affirming or sharing the same agenda, and what best suits the one gender will eventually prove less than suitable to the other. Males will grow restive with a somatic emphasis in view of their psychic predominance in physics and metaphysics through the precedence of soma by psyche in ratios of either 2½:1½, viz. more (relative to most) wavicles/less (relative to least) particles, or 3:1, viz. most wavicles/least particles, while, conversely, females will grow restive with a psychic emphasis in view of their somatic predominance in metachemistry and chemistry through the precedence of psyche by soma in ratios of either 3:1, viz. most particles/least wavicles, or 2½:1½, viz. more (relative to most) particles/less (relative to least) wavicles.
4. Therefore just as males will strive to diagonally rise, through salvation and blessedness, back from unwisdom (folly) and unholiness to wisdom and holiness, somatic darkness to psychic light, so females will strive to diagonally counter-rise, through damnation and cursedness, back from unevil (goodness) and unclearness to evil and clearness, psychic light to somatic darkness, because they are no more capable of a sustained commitment to a context at cross-purposes, in psychic freedom, with their gender constitution in somatic precedence of psyche than would be the generality of males with a context at cross-purposes, in somatic freedom, with what corresponds to their gender constitution in psychic precedence of soma. Consequently the genders deceive and dupe one another under pretext of compliance; for neither can stand the company or criteria of the other for very long.
5. This is the crux, in effect, of the 'sex war', which is a tug-of-war, so to speak, between contrary gender agendas, the somatic freedom in sensuality of females necessitating the psychic binding (or enslavement of psyche to free soma) of males, and, conversely, the psychic freedom in sensibility of males necessitating the somatic binding (or enslavement of soma to free psyche) of females, with the latter only likely to succeed to any significant extent provided the requisite religious and moral structures have been put in place and society is willing, in civility (female) and culture (male), not to mention their corollaries of punishment and grace, to embrace the institutional upholding of sensible ideals - not least in relation to an environmentally sensible precondition in suburban or, higher, urban development.
6. For sensibility, and therefore culture and civility, the former hegemonic in male sensibility over the latter, only thrives in environmental contexts which, because of their internalization or encouragement of a largely indoor lifestyle, reflect, in evolutionary fashion, the sensible development of society in general, not in overly sensual or rural-type environments which, by contrast, pander to outdoor lifestyles. Now while the traditional Christian sensibilities of relative culture and civility, epitomized by lower-class allegiances to the vegetative sensibility of the brain and the watery sensibility of the womb, would seem to have reflected a suburban environmental mean, the coming post-Christian, or Social Transcendentalist, sensibilities of absolute culture and civility, epitomized by upper-class allegiances to the airy sensibility of the lungs and the fiery sensibility of the heart, can only thrive on the basis of an urban environmental mean, the sort of mean in which both metachemical (square) and metaphysical (round) manifestations of urban development tower above anything chemical (rectangular) or physical (elliptical), as the administrative aside to the triadic Beyond and the Beyond in question itself - with particular reference to its top, or metaphysical, tier - would tower above the world of democratic profanity in otherworldly commitment to the sanctity of religious sovereignty, as germane to 'Kingdom Come'.
7. Now in this otherworldly context of 'Kingdom Come', the 'sex war' would doubtless continue, albeit on modified terms, with an institutionalized backing for the hegemonies of male sensibility over their female counterparts, so that the boot, so to speak, would be on the other foot, and females would no longer be free, in soma, to dominate males to their evil and clear satisfaction, but would have been blessedly saved, pending a majority mandate for religious sovereignty, from the primary damnation and cursedness of the barbarous and criminal hegemonies of the somatically secular present to the civilized and punishing subordinations of the psychically ecclesiastic future, their male counterparts having also elected, it is sincerely to be hoped, for blessed salvation from the secondary damnation and cursedness of the philistine and sinful subordinations of the secular present to the cultural and graceful hegemonies of an ecclesiastic future in which knowledge will be renewed and reformed in relation to the enthronement, for the first time in Western history, of genuine truth, not merely of sensibly physical knowledge hyped, through Christianity, as truth nor, indeed, of falsity posing as truth in metaphysical sensuality, the context of the antigod (with particular reference, in free soma, to the antison), or, worse, of ugliness posing as truth in metachemical sensuality, the context, when not overly Old Testament, of the Risen Virgin or, rather, Mother, but, rather, that truth which is totally sensible in character and commensurate with the practice, for those who are entitled to it (see earlier texts), of transcendental meditation, a sort of Buddhism without the Cosmos.
8. For if one thing more than any other has put Christian Western people off Buddhism and kindred Eastern religions in the past, it is its connection to the Cosmos and inability, due to primitive historical circumstances, to disentangle, unequivocally, the universal from the cosmic, airy monism from fiery pluralism. Disdaining the Cosmos as a focus of religious worship, the Christian West has scorned Buddhism as unworthy of its partly liberated achievements, in the world, and only likely, no matter how attractive certain meditative aspects of it may be, to set the clocks back, in fact, as far back as the beginnings of time and the somatic rule, to a near absolute degree, of cosmic negativity.
9. For Christ was conceived - and even perceived - as a rejection of such negativity, not only in relation to the Cosmos, but also in relation to objective nature, to the watery monism of a context dominated not by ugliness and hatred but by weakness and humility, and even, where the strictly masculine is concerned, in relation to subjective nature, to the vegetative pluralism of a context which, if not granted adequate respect from a sensible standpoint, the Catholic standpoint of humanism dominating naturalism, can so easily wind up subordinate, in sensual naturalism, to realism, and thus to an Anglican or even Rousseauesque fatality, at the foot of inverted triangularity, towards ignorance and pain at the expense of knowledge and pleasure, with the inevitability of an empirical paradox that, in its inversion of rationalism, can only trail resentfully behind the realism and materialism of empiricism-proper in relation to the more overly female hegemonies of Western decadence.
10. Latterly the decadence of Western civilization, its openness not merely to philistinism but to the secular objectivities of barbarism, both realistic and materialistic, has rendered Eastern religions, with their cosmic primitivity and Creatoresque limitations, more attractive or, at any rate, less unattractive than hitherto. But the great majority of Western people still cling, no matter how tenuously, to a belief in the desirability of freedom from cosmic tyranny, even when they are effectively part of some triangular reality, be it inverted (and Protestant) or perpendicular (and Catholic), and look forward, in consequence, to a better age, an age no longer subject to the barbarous and philistine, criminal and sinful, realities of the decadent present, but beholden to a new and altogether superior order of culture and civility, centred upon, though not exclusively characterized by, transcendental meditation, albeit a meditation whose universality is decidedly airy and monist, and has no truck whatsoever with the polyversality of the fiery cosmos, nor indeed with optical vacuity in contemplative inanity.
11. If the harbinger of this new order of civility and culture is Social Transcendentalism, as I incline to believe, then Social Transcendentalism is not only infinitely preferable to Christianity, to the Roman Catholic tradition of Christianity-proper, with its brain-over-womb phenomenal sensibilities, but infinitely preferable to all religions rooted, due to their antiquity, in the Cosmos and betraying a somatic fatality towards the darkness of materialism and the tyranny, in consequence, of Creatoresque primitivity.
12. Social Transcendentalism is, in effect, the only way for the world to move forward, for East and West to overcome their differences and join together in a meditative transcendence of the Cosmos. For until they do, the darkness, whether absolute or relative, noumenal or phenomenal, cosmic or natural, will continue to reign over the world in power-besotted glory and to poison all prospects of lasting form and contentment, peace and happiness.
1. Such darkness proclaims itself 'enlightened' when, in point of fact, it is the empirical enemy of enlightenment, as that which follows from a sensibly free physical and/or metaphysical psyche that has the ability to render the correlative modes of soma subordinate and deferential to itself, to make what would otherwise be negative a quasi-positive accomplice to the positivity-proper of its rationalistic freedom, whether with an egocentric emphasis upon knowledge or, in metaphysics, a psychocentric (soulful) emphasis upon joy, the egocentric corollary of which is truth, or infinite knowledge, as the form necessary to the ultimate contentment.
2. I have distinguished ego from soul in both physical and metaphysical elemental contexts, as one would distinguish wisdom from holiness or culture from grace or even taking from being, not forgetting that where the physical context permits of a distinction, on this basis, between knowledge, or finite truth, and pleasure, or finite joy, as between man-the-father and earth-the-soul, the metaphysical context permits of a distinction between truth, or infinite knowledge, and joy, or infinite pleasure, as between God-the-Father and Heaven-the-Soul, both of which contexts are therefore divisible, after their respective elemental fashions, between wisdom and holiness - phenomenal and relative in the case of humanist physics, noumenal and absolute in the case of transcendentalist metaphysics.
3. In relation to their somatic counterparts, however, we can distinguish will from spirit or, rather, egocentrically-modified will (natwill) from psychocentrically-modified spirit (subspirit), the quasi-psychic enhancements of a bound soma, as one would distinguish a quasi-wise order of folly from a quasi-holy order of unholiness or a quasi-cultured order of philistinism from a quasi-graceful order of sin or even a quasi-taking order of doing from a quasi-beingful order of giving, not forgetting that where the physical context of modified soma permits of a distinction between a quasi-knowledgeable order of ignorance and a quasi-pleasurable order of pain, as between man-the-son and earth-the-spirit, the metaphysical context of modified soma permits of a distinction between a quasi-truthful order of falsity and a quasi-joyful order of woe, as between God-the-Son and Heaven-the-Spirit, both of which are therefore divisible, after their respective elemental fashions, between a quasi-wise and a quasi-holy order of soma - phenomenal and relative in the case of the quasi-humanism of naturalistic physics, noumenal and absolute in the case of the quasi-transcendentalism of idealistic metaphysics.
4. But were there no controlling psyche freely hegemonic over the relevant types of soma, then nothing quasi-psychic could be inferred and, instead, one would be back in the realm of naturalism and idealism per se, with ignorance and pain characterizing physics and falsity and woe characterizing metaphysics, neither of which could be associated with the son and earth and/or heaven but, rather, with the wilful antison, whether in terms of man or god, and spiritual anti-earth and/or antiheaven.
5. Similarly, psyche, no longer free but outflanked and bound by the id and the superego of metachemical and/or chemical psychic determinism, as germane to female hegemonies, would be either quasi-naturalistic or quasi-idealistic in its acquiescence in the naturalism and idealism of free soma, and therefore symptomatic of what could be called the ego-undermined superego-eccentric antifather, whether in terms of antigodly or antimanly manifestations of the self, and the soul-undermined id-eccentric anti-earth and/or antiheaven.
6. Needless to say, neither context of somatic emphasis could possibly be to the lasting advantage of males, given their gender preference for free psyche in relation to the reality of the precedence of soma by psyche, and therefore for the positivity of knowledge and/or truth, coupled to pleasure and/or joy, which can only properly materialize in sensibility when psyche is free to condition soma after its own image, transforming what would be overly illusory into the quasi-truthful mirror of itself, whether in relation to finite truth or indeed the infinite knowledge which is commensurate with truth per se, and thus with the egocentricity of God-the-Wise-Father whose goal, or end, is Heaven-the-Holy-Soul, the joyful vindication of Truth, as the self moves from the realm of the brain-stem into that of the spinal cord via utilization of both the lungs and the breath, the modified will of God-the-Wise-(or more correctly quasi-Wise)-Son and the modified spirit of Heaven-the-Holy-(or more correctly quasi-Holy)-Spirit, in short through the utilization of a concentrically-deferential metaphysical natural will and subnatural spirit for purposes of self-transcendence in terms of passing from ego to soul, brain stem to spinal cord, and achieving the resurrectional vindication of truth in that joy which is infinite in the universality of its metaphysical blessedness.
7. This, at any rate, is what the metaphysical male, the godly male, can do to prove that anyone who sincerely practises transcendental meditation can achieve Heaven-the-Holy-Soul, and thus the utmost essence of selfhood in relation to utilization of the most essential element, duly transmuted as breath, and so transcend his own godliness, on a cyclical basis, as God-the-Father, the focus of truth per se which is only confirmed, and vindicated, in relation to joy, to the infinite pleasure of the utmost being.
8. God's meaning is Heaven, and God without a heaven in which to achieve the blessed redemption of his saved ego would be no god at all, but a futility beyond belief! For those who achieve this heaven, however, and who are God the Father in the process of transmuting the ultimate taking into ultimate being, metaphysical quality into metaphysical essence, there is no other God than this, and even the Son, even God the Son, is less than genuinely godly in terms of its association with the lungs and thus with the illusory soma, duly modified, of sensible metaphysics. That 'god' is at best quasi-wise and its heaven, the spirit, is at best quasi-holy in its somatic shortfall from genuine psyche, and thus genuine godliness and heavenliness, which is always of the self rather than the not-self.
9. As with its physical counterpart, metaphysical soma is the illusion that comes out of the truth of psychic precedence, but it is less illusory in sensibility than in sensuality, and when one, as self, is consciously and therefore egocentrically committed to the utilization of the relevant soma for purposes of self-transcendence, then it is, or becomes, quasi-truthful and quasi-joyful in concentrically-modified will (natwill) and spirit (subspirit) and no longer a source of negativity but, rather, an accomplice in the quest for enhanced positivity, the positivity of the soulful redemption of ego.
10. It is indeed son and not antison, bound will and not free will, bound spirit and not free spirit, and we have a right, as sensible males, to think more respectfully of it in consequence. But left to its own devices, ignored by the self, even the sensible manifestations of physical or metaphysical soma are a species of illusion, to which terms like naturalism and idealism can be more fittingly applied.
11. But, in general, a sensible commitment by males to free psyche, to free ego and soul, will result in the quasi-psychic transmutation of physical and/or metaphysical soma along lines guaranteed to render it culturally and gracefully deferential to the prevailing light, the light of genuine enlightenment, and thus to the lead of the father, whether of man or, higher, of god, whose interest, unlike that of man, is not to be the egocentric measure of all things, but to defer to the heavenly end of life in the joyful blessedness of union with the spinal cord. Man, even though and when saved, holds back from that union in egocentric identification with the brain stem, and consequently his truth is ever finite (knowledge) and incapable of achieving true self-transcendence in the universality of infinite pleasure (joy).
12. Only when ego is no longer the measure of all things, but soul is their end, will the era of God have come to pass, and with it the universal enthronement of joy. For that is the omega point of the self, the supreme metaphysical individualism to which the physical collectivism of man, the chemical cooperativism of woman, and the metachemical competitiveness of the Devil will have to defer if 'Kingdom Come' is to become a reality and not remain a pious hope of the faithful in God.
13. Such a reality can come to pass, but it will require a majority mandate for religious sovereignty in each of the countries I have previously and somewhat provisionally earmarked as prime candidates for deliverance from the worldly status quo - and doubtless in many more besides - if there is to be any possibility of otherworldly salvation and blessedness, whether of the primary (and male) or secondary (and female) manifestations, in the culture and civility to come.
14. Such is the gender agenda of the highest males who, in their metaphysical dispositions, portend the cyborg and the ultimate overcoming of man. For God has not yet come properly into His own, nor can He while man remains, through egocentric fixation, the physically-biased measure of all things upon heaven and earth.
15. True enlightenment, however, is possible, and it proves that not all those males who go on two legs are men but that some of them, scorning quasi-womanly or quasi-devilish corruptions, are more than men and closer, in consequence, to God. Such higher males are more likely to be urban than suburban, and although the city has not yet come properly into its own, and accordingly become celestial in a context where religious sovereignty is the norm, they portend the future transmutation of life in relation to divine and sublime criteria, the wise and holy outcomes of which can only be maximized in 'Kingdom Come'.
16. This do I teach and, as such, I am the philosophical architect of the heavenly Beyond, which lies beyond man in the true Father of the godly self, whose will to ego-overcoming in Heaven is universally infinite.
PART TWO: EVALUATIONS
CONTRASTING TYPES OF SANITY AND INSANITY
1. Just as people tend to think of freedom in terms of sensuality or sensibility rather than both, with emphases upon either somatic fact in the one case or psychic truth in the other, and contrary corollaries in terms of illusion and fiction, so they tend to think that sanity is one thing rather than another, never for a moment imagining that it could be one thing or another, according to the context prevailing with them or their society in terms of its characterization as the dominance of one gender by the other.
2. But the reality of the matter is that sanity can be either fact-based and female or truth-based and male, either sensual or sensible, like the people of which societies are composed, and that emphasis upon one type of sanity, according to the prevailing ethos, tends to diminish if not exclude the other, in consequence of which sanity comes to be identified, in most people's minds, with the gender bias of their particular society, be it empirical and fact-based, or rationalistic and truth-oriented.
3. But a sanity that is fact-based and objective will always be the consequence of somatic freedom, and therefore something which prevails in female-conditioned societies as an expression of that freedom to be loyal to itself in terms of the precedence of psyche by soma in ratios of either 3:1, viz. most particles/least wavicles, or 2½:1½, viz. more (relative to most) particles/less (relative to least) wavicles, the former, as we have seen, metachemical and the latter chemical.
4. Consequently factual sanity, which follows from free soma, will always be the evil and clear mode of sanity par excellence, in consequence of the barbarous and criminal freedoms of the will and the spirit per se which follow from the hegemony of females in societies empirically deferential to the precedence of psyche by soma in either or both of the above-mentioned ratios. Factual sanity will be absolute or relative, with a tendency to emphasize either the evil or clear, powerful or glorious, manifestations of metachemical and/or chemical objectivity, with particular organic reference to the eyes in the one case and to the tongue in the other, the former commensurate with freedom of the camera-wielding press, the latter with freedom of speech, not least of all politically.
5. By contrast, a sanity that is truth-based and subjective will always be the consequence of psychic freedom, and therefore something which prevails in male-conditioned societies as an expression or, rather, impression of that freedom to be loyal to itself in terms of the precedence of soma by psyche in ratios of either 2½:1½, viz. more (relative to most) wavicles/less (relative to least) particles, or 3:1, viz. most wavicles/least particles, the former, as we have seen, physical and the latter metaphysical.
6. Consequently truthful sanity, which follows from free psyche, will always be the wise and holy mode of sanity par excellence, in consequence of the cultural and graceful freedoms of the ego and the soul per se which follow from the hegemony of males in societies rationalistically deferential to the precedence of soma by psyche in either or both of the above-mentioned ratios. Truthful sanity will be relative or absolute, with a tendency to emphasize either the wise or holy, formal or contented, manifestations of physical and/or metaphysical subjectivity, with particular organic reference to the brain in the one case and to the lungs in the other, the former commensurate with freedom of thought, the latter with freedom of conscience, which has more to do with emotions than thoughts, whether prayerful or otherwise.
7. Therefore sanity is divisible, on this gender hegemonic basis, between the facticity of contexts where soma predominates over psyche and the self, rooted in the brain stem and spinal cord, accordingly takes second place to the not-self, i.e. the eyes and/or tongue, and the truthfulness, by contrast, of contexts where psyche predominates over soma and the self, centred in the brain stem and spinal cord, accordingly takes precedence over the not-self, i.e. the brain-proper and/or lungs. There is the factual sanity of objective freedom of the press and/or speech on the one hand, and the truthful sanity of subjective freedom of thought and/or conscience on the other hand, the former pair evil and the latter pair wise, the former clear and the latter holy.
8. So much for sanity! What, then, of insanity? Is it not likewise divisible between two main alternatives, the one male and the other female? I believe, in general terms, it is, and therefore I can well conceive that the subordination of males in contexts where somatic freedom is the female rule will make for males who are less than truthfully sane, if not illusorily insane, in the secondary damned/cursed extents to which soma is emphasized at the expense of psyche, while, conversely, I have to concede that the subordination of females in contexts where psychic freedom is the male rule will make for females who are less than factually sane, if not fictionally insane, in the secondary saved/blessed extents to which psyche is emphasized at the expense of soma.
9. But why do males become illusorily insane in contexts where females are freely hegemonic, and females, by contrast, fictionally insane in contexts where males are freely hegemonic? Quite apart from the correlation of illusion with somatic sensuality for males and of fiction with psychic sensibility for females, the under-plane counterparts, in each case, to the rule of either somatic fact or psychic truth, males are coerced, in sensuality, to emphasize soma at the expense of psyche, and thus to acquiesce in a context which is unrepresentative of their gender reality as creatures for whom psyche, preceding soma in either relative (physical) or absolute (metaphysical) ratios, predominates over soma and should, by sensible right, dominate soma, while females, by contrast, are coerced, in sensibility, to emphasize psyche at the expense of soma, and thus to acquiesce in a context which is equally unrepresentative of their gender reality as creatures for whom soma, preceding psyche in either absolute (metachemical) or relative (chemical) ratios, predominates over psyche and should, by sensual right, dominate psyche.
10. Therefore both genders, when not 'true' to themselves, become contrarily insane to the extent that they wind-up acquiescing, under hegemonic pressures from the gender to which they are subordinate, in factors which far from being representative of their gender are at cross-purposes with it, damning them from the blessings of truthful light in the male case to the cursedness of illusory darkness, of somatic freedom, and saving them from the cursedness of factual darkness in the female case to the blessings of fictional light, of psychic freedom.
11. Consequently while damnation works out hegemonically in barbarous/criminal favour of free females, whose sanity in harmony with their gender structure is of the factually somatic variety, it transpires to work against the interest of males, who become illusorily insane in the philistinism/sinfulness of being somatically at cross-purposes with their gender in under-plane subservience of either physics to chemistry in the lower-class context of mass/volume sensual phenomenality or of metaphysics to metachemistry in the upper-class context of time/space sensual noumenality.
12. Contrariwise, while salvation works out hegemonically in cultural/graceful favour of free males, whose sanity in harmony with their gender structure is of the truthfully psychic variety, it transpires to work against the interest of females, who become fictionally insane in the civility/punishingness of being psychically at cross-purposes with their gender in under-plane subservience of either chemistry to physics in the lower-class context of mass/volume sensible phenomenality or of metachemistry to metaphysics in the upper-class context of time/space sensible noumenality.
13. Thus either the tongue dominates the phallus in the phenomenal sensuality of mass/volume or the eyes dominate the ears in the noumenal sensuality of time/space, while, contrariwise, either the brain dominates the womb in the phenomenal sensibility of mass/volume or the lungs dominate the heart in the noumenal sensibility of time/space.
14. When the female is free she is sane, or evil/clear, in accordance with the predominance of somatic fact, but the male, constrained to under-plane subservience, becomes insane, or unwise/unholy, in accordance with the subordination of psyche to somatic illusion, if not, in gender-bender cases, to somatic fact as such.
15. When, by contrast, the male is free he is sane, or wise/holy, in accordance with the predominance of psychic truth, but the female, constrained to under-plane subservience, becomes insane, or unevil/unclear, in accordance with the subordination of soma to psychic fiction, if not, in gender-bender cases, to psychic truth as such.
16. How do males get to be comparatively insane in relation to the sanity of truth which ordinarily rules their psychic bias? Being creatures for whom psyche predominates over soma in ratios of either 2½:1½ in physics or 3:1 in metaphysics, the more (relative to most) wavicle/less (relative to least) particle and most wavicle/least particle bases in ego and soul of males, the free psyche of ego and soul is undone through outflanking by superego and id, spiritualized, or superconscious, ego and instinctualized, or unconscious, soul, on the part of somatically free females and rendered bound, or determined by spirit and will, to an extent whereby it becomes acquiescent in somatic freedom and able to accept the philistinism and sinfulness of the damned and cursed realities of an emphasis upon soma, and this contrary to its normal preference for the truthful sanity of free ego and/or soul in sensibility.
17. Therefore it becomes paradoxically acquiescent in the illusory vices of physical and/or metaphysical soma and no longer wise and holy but unwise (foolish) and unholy - in a word, insane. For it has turned against its own gender reality and must now reap the upended if not upbended consequences of the insane deference of illusory soma to somatic fact, which is psychic perdition.
18. How, on the other hand, do females get to be comparatively insane in relation to the sanity of fact which ordinarily rules their somatic bias? Being creatures for whom soma predominates over psyche in ratios of either 2½:1½ in chemistry or 3:1 in metachemistry, the more (relative to most) particle/less (relative to least) wavicle and most particle/least wavicle bases in spirit and will of females, the free soma of will and spirit in undone through inflanking, as it were, by natwill and subspirit, intellectualized, or natural, will and emotionalized, or subnatural, spirit, on the part of psychically free males and rendered bound, or determined by ego and soul, to an extent whereby it becomes acquiescent in psychic freedom and able to accept the civility and punishingness of the saved and blessed realities of an emphasis upon psyche, and this contrary to its normal preference for the factual sanity of free will and/or spirit in sensuality.
19. Therefore it becomes paradoxically acquiescent in the fictional virtues of chemical and/or metachemical psyche and no longer evil and clear but unevil (good) and unclear - in a word, insane. For it has turned against its own gender reality and must now reap the upended if not upbended consequences of the insane deference of fictional psyche to psychic truth, which is somatic perdition.
20. Life, like it or not, is a gender tug-of-war, and the gains of the one gender can only be achieved at the expense of the losses of the other. Males are not meant to be naturally foolish or unholy, but end-up becoming such under evil and clear somatic pressures from hegemonic females in sensuality. Conversely, females are not meant to be naturally - one could, and I guess, should say 'nurturally' - good or unclear, but end-up becoming such under wise and holy psychic pressures from hegemonic males in sensibility.
21. The naturalness or 'nurturalness' of being in harmony with one's gender brings sanity, but it also means that, in damned/cursed contexts, either barbarism and criminality factually prevail at the expense of the illusory insanity of philistinism and sinfulness or, in saved/blessed contexts, culture and gracefulness truthfully prevail at the expense of the fictional insanity of civility and punishingness.
22. Either evil/clearness has its way, in somatic freedom, at the immediate expense of unwisdom/unholiness, the pseudo-curse of psychic binding of males, or wisdom/holiness has its way, in psychic freedom, at the immediate expense of unevil/unclearness, the pseudo-blessing of somatic binding of females. For cursedness, remember, is always primarily a matter of somatic freedom and blessedness, by contrast, primarily a matter of psychic freedom, and when males are cursed with psychic determinism in sensuality it is a pseudo-curse that necessarily prevails, albeit in relation to a secondary order of somatic cursedness in philistinism and sinfulness that is anything but pseudo, in contrast to the pseudo-blessedness that necessarily prevails in somatic determinism when females are blessed with the psychic freedom of civility and punishingness in sensibility, and then in relation to a secondary order of blessedness in unevil (goodness) and unclearness that is anything but pseudo.
23. For cursedness can no more be psychic than blessedness somatic. The cursed are always somatic and the blessed psychic, even though the secondary orders of cursedness and blessedness are always the product of the primary orders of cursedness and blessedness operating through their respective quasi-cursed (bound psychic) or quasi-blessed (bound somatic) corollaries, since males can only be undone through psychic outflanking and females, by contrast, through somatic inflanking, and neither bound psyche nor bound soma are strictly germane to factual or truthful sanities of either gender but, rather, their quasi-factual and quasi-truthful accomplices.
THE CHOICE TO BE MADE
1. Males are saved from secondary cursedness/pseudo-cursedness in free soma/bound psyche to primary blessedness/quasi-blessedness in free psyche/bound soma, as they rise diagonally from either massive mass to voluminous volume in the vegetativeness of mass-volume subjectivity, as from phallus to brain, or sequential time to spaced space in the airiness of time-space subjectivity, as from ears to lungs, thereby abandoning the darkness of philistinism and sin for the light of culture and grace on either relative (physical) or absolute (metaphysical) terms - the former masculine and the latter divine.
2. Females, by contrast, are saved from primary cursedness/quasi-cursedness in free soma/bound psyche to secondary blessedness/pseudo-blessedness in free psyche/bound soma, as they fall diagonally from either spatial space to repetitive time in the fieriness of space-time objectivity, as from eyes to heart, or volumetric volume to massed mass in the wateriness of volume-mass objectivity, as from tongue to womb, thereby abandoning the darkness of barbarity and crime for the light of civility and punishment on either absolute (metachemical) or relative (chemical) terms - the former diabolic and the latter feminine.
3. But to rise from secondary damnation/cursedness to primary salvation/blessedness is one thing, to fall from primary damnation/cursedness to secondary salvation/blessedness is quite another, and few females could really be said to be better off, from a strictly female standpoint, in sensibility than in sensuality, given the fictionally insane paradoxes of an emphasis upon free psyche under male psychic pressures for a gender whose reality is somatic predominance in response to the precedence of psyche by soma in both the metachemical and chemical elements of what is properly female on the particle-based, or objective, side of life, a side which hails from a vacuum and is characterized by an XX chromosomal negativity, whether with a photonic upper-class female bias or with an electronic lower-class female bias, the former diabolic, the latter feminine.
4. But if females are not necessarily better off from their gender standpoint in sensibility, then it can hardly be said of males that they would be better off in sensuality, given the illusorily insane paradoxes of an emphasis upon free soma under female somatic pressures for a gender whose reality is psychic predominance in response to the precedence of soma by psyche in both the physical and metaphysical elements of what is properly male on the wavicle-centred, or subjective, side of life, a side which hails from a plenum and is characterized by an XY chromosomal positivity (give and take a certain neutral aspect), whether with a neutronic, not to say neuronic, lower-class male bias or with a protonic upper-class male bias, the former masculine, the latter divine.
5. Thus it is that the evolutionary drive towards salvation/blessedness is largely, if not exclusively, a male prerogative, since it is in the interests of males to achieve psychic freedom if they are to be in harmony with the positivity of their gender reality, and such moral freedom can only be achieved at the expense of females in what, for males, becomes a context of hegemonic sensibility, be it physical and vegetative or metaphysical and airy, manly or godly, earthly or heavenly.
6. If and when males are insufficiently wise and holy, after their respective class or elemental fashions, they risk being dragged back and down, in counter-evolutionary fashion, to the unwisdom (folly) and unholiness (profanity) of somatic freedom coupled, in pseudo-cursed vein, to psychic binding, because females will not remain at cross-purposes with their gender reality in either unevil (goodness) or unclearness (humility) for long if males, beholden to hegemonic psychic pressures which favour culture and grace at the expense of civility and punishment, are not sincerely committed to enforcing such a paradoxical procedure, but will return, in devolutionary fashion, to the evil and clearness, barbarity and crime, of free soma, from the immorally free hegemonic vantage-point of which they will dominate males after their elemental fashions.
7. Therefore either males vanquish females in hegemonic sensibility, or females will vanquish males in hegemonic sensuality, the net result of this latter procedure being the loss of culture and civility, grace and punishment, to the vicious immoralities of barbarism and philistinism, criminality and sinfulness, from which, short of a sensible conversion on the part of contrite males, there is no way back!
8. For females will not gladly or voluntarily relinquish their hold on males once they have them securely in their evil/clear grasp, but will continue to toy with them to their own somatic advantage, the protection of factual sanity from the threat of illusory insanity on the part of males being part of the equation but by no means all of it, since the maintenance of illusory insanity is also important to females if males are not to grow disillusioned with their paradoxical predicament and seek salvation in the form and/or contentment of some truthful sanity which, if ever it became the norm, would not merely subvert but undermine and deliver females from factual sanity to fictional insanity, the secondary blessed complement to the truthful sanity of free psyche on the part of saved/blessed males.
9. Despite the inevitable toing and froing between sensuality and sensibility that goes on between the genders, for the most part unofficially and informally, a recognizable dichotomy in life is still evident between societies which favour freedom on predominantly female terms and societies, by contrast, whose freedom is predominantly male - in short, between somatically-biased factual/illusory and psychically-biased truthful/fictional societies, with corresponding philosophical distinctions between empiricism and rationalism, sensuality and sensibility, freedom of the fiery press/and or watery speech on the one hand, and freedom of vegetative thought and/or airy conscience on the other hand.
10. No society is, of course, completely one thing or the other, for even predominantly somatic societies, which tend in the West to be of Protestant antecedents, have sizeable Catholic minorities and, conversely, there are significant Protestant minorities in most countries which profess to a rationalistic bias for free psyche in Catholic vein. But even given such a distinction, it has to be admitted that, due in the main to Anglo-American and even Anglo-French pressures, the West of the early twenty-first century is more characterized by somatic freedom than by psychic freedom, and that even predominantly Catholic nations have felt the influence of their somatic counterparts to an extent which has rendered them more open to secular influences than was formerly, or would otherwise be, the case.
11. The decadence or, if you prefer, degeneration of Western civilization from its Catholic heritage, through Protestant schism and opposition, to outright secularity has led to a situation in which both Catholics and Protestants, or those nominally identifiable as such, find themselves under the evil/clear domination and/or foolish/unholy subservience of somatic freedoms in what I have previously described as the perpendicular and inverted triangular realities of the secular present, since sensibility is rather the exception to the rule in societies so under the sway of media rooted in sensuality and objectively relaying video and audio information to them on a round-the-clock basis.
12. Not only is the vegetative phallus under the sway of the watery forked tongue in what is, by and large, the Protestant reality of inverted triangularity, with Anglicans under Nonconformists of one persuasion or another, but the airy ears are under the sway of the fiery eyes in the decadent Catholic counterpart to that, in what amounts to the more upper-class sensual context of perpendicular triangularity, where it could be said that the Risen Mother (not Virgin) is somatically hegemonic over the Father or, more correctly, Antison, given the somatically free corollary of male subservience to a female hegemony, and that Devil-the-Evil-Mother and Hell-the-Clear-Spirit accordingly rule the somatic roost at the expense of Antigod-the-Unwise-Son and Antiheaven-the-Unholy-Spirit, neither of which have much to do with the traditional lower-class Catholic sensibilities of Man-the-quasiwise-Son (vis-à-vis Man-the-Wise-Father, Who should take precedence) and Antiwoman-the-pseudogood-Mother (vis-à-vis Antiwoman-the-Good-Daughter, viz. 'Virgin', Who should take precedence).
13. But if that seems a little too complicated, let us at any rate remember that God and Heaven only obtain as such in metaphysical sensibility in hegemonic relationship to Antidevil and Antihell, their metachemical counterparts, and that when this is reversed in sensuality we get the Devil and Hell hegemonic over Antigod and Antiheaven. Likewise Man and the Earth only obtain as such in physical sensibility in hegemonic relationship to Antiwoman and Antipurgatory, their chemical counterparts, and when this is reversed in sensuality we get Woman and Purgatory hegemonic over Antiman and the Anti-earth.
14. Now that is precisely the reality of the respective triangles of the somatically free Western present, except that the so-called Sacred Heart of the Risen Christ has to be added to the perpendicular one of Catholic decadence, when in reality it is a kind of sensibly metachemical reality that, deprived of active metaphysical sensibility above it, in the guise of God-the-Wise-Father, is probably closer to what could be called a pseudo-Antimother than to anything recognizably male and properly of the Son.
15. However that may be, the West is so far gone in somatic decadence that only a majority mandate for religious sovereignty in some paradoxical election designed to pave the way for 'Kingdom Come' could possibly deliver either tradition from the psychic perdition of the present to a future in which psyche is once again free, only this time on the much higher basis, for those who are entitled to it (see previous texts), of metaphysical sensibility, with specific reference to transcendental meditation and the practice of ego redemption of God-the-Wise-Father, on the part of its divine practitioners, in Heaven-the-Holy-Soul via utilization of God-the-quasiwise-Son and Heaven-the-quasiholy-Spirit, viz. the lungs and the breath, with particular reference to the out-breath, as the quasi-saved and quasi-blessed modification of metaphysical soma through natural will and subnatural spirit enabled free metaphysical psyche to have its heaven-oriented way, cyclical eternity without end, as the ego achieved self-transcendence in the soul, that ultimate manifestation of the self, and the brain stem gladly let itself be upstaged, so to speak, by the spinal cord.
16. All that - and so much else besides - is or could be something for the future. But the peoples of the decadent West, with reference to those whom I have previously earmarked as initially being most likely to seriously entertain the prospect of 'Kingdom Come', viz. the Gaels of Ireland, Scotland, Wales, and the Isle of Man, would have to democratically reject the sins and/or crimes of the foolish and evil realities of the triangular present before any such deliverance could reasonably and institutionally be expected to come properly to pass, and for that there would be need, as I have already stressed, of a means whereby the peoples concerned could vote for religious sovereignty in a paradoxical election that, in the event of a majority mandate for the said sovereignty, would enable them to secure deliverance from the secular follies and evils of the decadent present through the development, thereafter, of 'Kingdom Come', as previously defined by me in terms of the triadic Beyond to which Anglicans, Nonconformists, and Catholics would be eligible, whilst others took responsibility for serving it in an administrative aside that would become the focus, as it were, of economic, political, and even scientific power, presuming upon a majority mandate for religious sovereignty and the fobbing off, by the relevant electorates, of secular sovereignties upon the Social Transcendentalist Saviour and his closest followers in return for the rights accruing to the new and in many ways ultimate sovereignty, not least of which would be the right to religious self-determination (for males) in contexts no longer subject, as before, to external gods and first movers, whether cosmic or natural or, indeed, human, but completely independent of all Bible-inspired Creatorism, with its metachemical fatality for somatic freedom in both the Cosmos and Nature.
17. That is indeed a big step forward, but it is a step that will have to be taken if the peoples concerned - and eventually others like them - are not to remain the victims of folly and evil, unholiness and clearness, philistinism and barbarism, sin and crime, falsity and ugliness, woe and hatred ... world-without-negative-end! For as long as the somatic freedoms of the present continue to prevail, there can be no psychic freedom, and thus no wisdom and goodness, holiness and unclearness, culture and civility, grace and punishment, truth and beauty, joy and love ... otherworld-without-positive-end.
18. That is the choice confronting people, and that is the judgement that will have to be made come the paradoxical election to which I allude, an election to decide whether the People move beyond the immoral failings of democracy or remain somatically bogged down in them, to their lasting psychic disadvantage.
THE NATURE OF DEMOCRACY
1. Obviously the sort of peoples whom I have in mind above are not, so far as I can determine, hard-line democrats but, for the most part, those for whom God and the Church or, indeed, Man and the Church come first, and who consequently identify primarily with the Church and only secondarily with the State, especially, be it said, in the case of Catholics, given the male ratio of more (relative to most) wavicles/less (relative to least) particles which actually obtains with the physical context of humanism/naturalism and which is only upstaged in the metaphysical context - not yet sensibly evident in the West - of most wavicles/least particles, with a corresponding ratio of transcendentalism to idealism.
2. Protestants, as we have seen, tend to be either fixated on naturalism at the expense of humanism in the case of Anglicans or fixated on realism at the expense of nonconformism in the case of Nonconformists, because the ratio-conditioned emphasis on humanism at naturalism's expense can hardly flourish in contexts where, under hegemonic female pressures from the watery Nonconformist dichotomy above the vegetative masculinity of Anglicanism, Anglicans are driven towards naturalism in response to the ratio of realism to nonconformism conforming to a more (relative to most) particle/less (relative to least) wavicle situation in terms of the precedence of psyche by soma on the female side of life, the side which is either chemical, as here, or metachemical, as in those contexts where the somatic darkness of materialism can be said to prevail over the quasi-dark acquiescence in evil of fundamentalism or, at any rate, of quasi-materialist psyche in the ratio of at least 3:1, viz. most particles/least wavicles, and any identification with the psychic aspect of the equation, bound and determined as it is by free soma, can only lead to religious insincerity and hypocrisy in view of its inevitable subordination to secular criteria emanating from the somatic freedom below.
3. It was because of this that Protestant societies, despite their pretence of religiosity, of Nonconformism and/or Fundamentalism, inevitably 'went to the dogs' of secular freedom in the guise of either realism in the one case or materialism in the other, with Anglo-American like consequences for either freedom of parliamentary speech or freedom of the camera-besotted press. Nonconformism, whether Puritan or Presbyterian, cannot help being subordinated to realism and materialism, the dominating secular realities of the state-oriented present. For the Church that is acquiescent in secular freedom is no church at all, but the accomplice, wittingly or unwittingly, of those crimes which the State barbarously commits in defence of its own somatic interests.
4. Such has been the case for those churches which either wilfully reversed the ratio of psyche to soma in the physical context, where humanism should prevail over naturalism, or opposed the masculine reality of psychic precedence of soma from a female point of view, instituting the rule of soma over psyche in relation to the precedence of psyche by soma in chemical and metachemical contexts, with, in the one instance, a realist hegemony over nonconformism and, in the other instance, a materialist hegemony over fundamentalism, neither of which were guaranteed to assist the more conservative Christian traditions remain loyal to their psychic freedom but, rather, encouraged their decadence vis-à-vis the secular fatality of Protestant countries and societies in terms of either a naturalist emphasis, as with the decadent French, or an idealist emphasis, as with the decadent Germans, other Catholic peoples following suit after their own fashions until, as with the British Isles at present, triangular sensuality is pretty much the mean for all, whether Protestant or Catholic, if on different class and elemental terms.
5. But that said, there are still people, especially in the nominally Gaelic countries and even among some Protestants, for whom the Church is somehow more important and significant than the State, and who would not, I feel confident, much regret the passing of state hegemonies and freedoms in the event of a majority mandate for religious sovereignty, come that paradoxical election which I have identified with Judgement and the prospect, thereafter, of 'Kingdom Come'.
6. For what is democracy, after all, but a symptom of secular freedom, a confirmation of state hegemony in somatic darkness. Yes, there are democracies and democracies, and some, like the Irish, still have to be considered in relation to the Church, to a humanistic resolve which, even now, has not been completely extinguished or eclipsed by naturalism, never mind the decadent sensual realities of triangular materialism and idealism, but which somehow shines on, if with ever-diminishing brightness, despite the secular gloom which the somatic shadow of republicanism has cast over the Irish nation, like a shroud over the corpse of psychic freedom, not yet identifiable with the denser darkness of parliamentary freedom, no, but still far from the beacon of enlightenment that its secular apologists would have us believe.
7. For democracy is dark, is either foolish and sinful or evil and criminal, depending on the type, and would not have materialized in its present forms without the almost Rousseauesque upending of physical reality in favour of naturalism and, following that, the outright somatic freedom of those female elemental contexts in which the particle naturally prevails over the wavicle and any pretence of adherence to the latter in the face of, in particular, wavicle-centred male traditions is soon exposed and undermined by the female reality of the precedence of psyche by soma in ratios of either 2½:1½, viz. more (relative to most) particles/less (relative to least) wavicles, or 3:1, viz. most particles/least wavicles, the evil realities of chemistry and metachemistry, with their inevitable fatality towards the somatic negativities of secular freedom.
8. No, democracy is not something that a genuinely enlightened male, a rationalist, would subscribe to or encourage but, rather, the evil or foolish offspring of somatic decadence, whereby the State all but eclipsed the Church under the morality-defying banner of secular freedom, naturalism leading to realism leading to materialism leading, even, to an idealistic reaction against materialism in its more totalitarian mode, viz. Fascism against Communism, not to mention the sort of opposition to its pluralistic mode which is quite pervasive throughout much of the Islamic world in the late-twentieth and early-twenty-first centuries, Islam not entirely or even predominantly fundamentalist but also idealistic and pseudo-transcendentalist, willing to embrace God but hamstrung by its scriptural traditions from making a break with the Cosmos and such 'first-mover' Creator primitivity as one finds in all traditional religions, the Christian not excepted, and which invariably bedevils any attempt to achieve airy universality by dint of its delusory adherence to metachemistry, the context of fiery polyversality par excellence, and the dovetailing of metaphysical attributes into a context which is completely at variance with the metaphysical possibility of universal monism.
9. Not until peoples affected by this delusory paradox are given the chance to abandon such traditions in the interests of that transcendentalism which knows no other God than that which pertains to the meditative self in its commitment, through the breath, to airy universality, will religion come into its own and, with it, the truth of God-the-Wise-Father and, more importantly, the joy of Heaven-the-Holy-Soul, the beingful vindication, in psychocentricity, of the deferential egocentricity of the former.
10. Such religion, primarily identified by me with a Social Transcendentalist concept of transcendental meditation, which completely eschews all cosmic delusion, would be the means whereby the People could achieve independence not only from God-denying metachemically-based Creatorism and/or Creationism, but from any and all sensualities that stand in the way of true enlightenment, the secular somatic freedoms of republican and parliamentary democracy not least of all!
11. For these somatic freedoms are the enemy of psychic freedom and thus of that positivity which accepts no other soma than that which is, or can be, rendered subordinate to itself, making of it a quasi-psychic reflection of its own truthful virtue, whether on the relative level of sensible knowledge/pleasure or, more significantly for the future, on the absolute level of sensible truth/joy, which would correspond to the actual top tier of our projected triadic Beyond and thus to the leading fulcrum of the 'new church', call it the Social Transcendentalist Centre, but nonetheless be such that both Catholics and Protestants could be reconciled to, after their respective fashions.
12. For until people vote for religious sovereignty and the church-like rights that would accrue to it in the triadic Beyond of 'Kingdom Come', they will remain bogged down in the political sovereignty and concomitants of the secular world, victims of a negative rule in free soma, subject to the particle-based domination of the free state, at variance with their psychic self in the somatic darkness of not-self, whether naturalistic or realistic or even materialistic, whence state freedom takes a more absolutist turn in relation to a metachemical persuasion.
13. But the majority of Gaelic peoples in the British Isles, particularly Ireland and Scotland, are beholden to either the naturalist or realist, liberal republican or parliamentary, modes of state freedom, and therefore it is with reference to the specifically worldly modes of somatic darkness, as of democracy, that one takes an anti-democratic stance in the name of religious sovereignty and the projected deliverance, through the possibility of a successfully fought paradoxical election, of the peoples in question from the rule of somatic evil and folly to the leadership of psychic wisdom and goodness, as from the world to the otherworldly context of 'Kingdom Come'.
14. Thus democracy cannot and should not be regarded as an end-in-itself, except, of course, by those especially evil or foolish people who revel in somatic darkness, whether because they are overly female or simply twisted males, but more as a means to a higher end, an end in which the sanctity of freedom of thought and of conscience takes precedence over the profanity of freedom of speech and of the press, relegating the one, in sensibility, to the strong handmaiden of genuine knowledge, and the other to the beautiful handmaiden of genuine truth, to quasi-knowledgeable and quasi-truthful accomplices to the rule of psychic freedom.
15. For such freedom is alone commensurate with cultural wisdom, and until we progressively return to cultural wisdom we shall not have the handmaiden of civilized goodness but, rather, the witch-like whore of barbarous evil under whose somatic darkness the philistine folly of subservient males will continue to fester in sinful resentment, world-without-bitter-end.
DELVING BENEATH THE SURFACE
1. When we examine the underlying reality of metachemistry, and thus of materialism/fundamentalism, the most particle/least wavicle context of noumenal objectivity in fiery polyversality, we reach the conclusion that this is the context which is most damned in terms of the absolutely wilful extent of somatic freedom and most cursed with a corresponding degree of spiritual negativity, so that we can posit an ugly/hateful disposition which conditions psyche towards ugliness and hate by the undermining of metachemical soul and ego through metachemical will and spirit, i.e. in terms of primary id and secondary superego, neither of which are guaranteed to punishingly constrain the noumenal criminality of the absolutely evil context in question from a sensibly fundamentalist standpoint but, rather, to acquiesce in its rule, and thus in the overriding materialist negativity of metachemical freedom.
2. Similarly, when we examine the underlying reality of chemistry, and thus of realism/nonconformism, the more (relative to most) particle/less (relative to least) wavicle context of phenomenal objectivity in watery impersonality, we reach the conclusion that this is the context which is more (relative to most) damned in terms of the relatively wilful extent of somatic freedom and more (relative to most) cursed with a corresponding degree of spiritual negativity, so that we can posit a weak/humble disposition which conditions psyche towards weakness and humility by the undermining of chemical soul and ego through chemical will and spirit, i.e. in terms of secondary id and primary superego, neither of which are guaranteed to punishingly constrain the phenomenal criminality of the relatively evil context in question from a sensibly nonconformist standpoint but, rather, to acquiesce in its rule, and thus in the overriding realist negativity of chemical freedom.
3. Switching from the female and objective side of the gender fence to its male and subjective side, we find that when we examine the underlying reality of physics, and thus of humanism/naturalism, the more (relative to most) wavicle/less (relative to least) particle context of phenomenal subjectivity in vegetative personality, we reach the conclusion that this is the context which is more (relative to most) saved in terms of the relatively egocentric extent of psychic freedom and more (relative to most) blessed with a corresponding degree of psychocentric positivity, so that we can posit a knowledgeable/pleasurable disposition which conditions soma towards knowledge and pleasure by the undermining of physical will and spirit through physical ego and soul, i.e. in terms of primary natural will and secondary subnatural spirit, neither of which are likely to sinfully reject the phenomenal gracefulness of the relatively wise context in question from a sensually naturalist standpoint but, rather, to acquiesce in its rule, and thus in the overriding humanist positivity of physical freedom.
4. Likewise when we examine the underlying reality of metaphysics, and thus of transcendentalism/idealism, the most wavicle/least particle context of noumenal subjectivity in airy universality, we reach the conclusion that this is the context which is most saved in terms of the absolutely egocentric extent of psychic freedom and most blessed with a corresponding degree of psychocentric positivity, so that we can posit a truthful/joyful disposition which conditions soma towards truth and joy by the undermining of metaphysical will and spirit through metaphysical ego and soul, i.e. in terms of secondary natural will and primary subnatural spirit, neither of which are likely to sinfully reject the noumenal gracefulness of the absolutely wise context in question from a sensually idealist standpoint but, rather, to acquiesce in its rule, and thus in the overriding transcendentalist positivity of metaphysical freedom.
5. Such, at any rate, is the way things tend to be when each gender is free to be loyal to its own hegemonic advantage - females in metachemical and/or chemical sensuality, males in physical and/or metaphysical sensibility, so that we have a dichotomy between, to take but one of the various realities, the most cursed and more (relative to most) cursed freedoms of the one gender and the more (relative to most) blessed and most blessed freedoms of the other gender, the former characterized by somatic predominance and the latter by the predominance of psyche.
6. With the subservient gender to each hegemonic position, however, things are otherwise, and we can differentiate between the least cursed freedom of metaphysical males in somatic idealism and the less (relative to least) cursed somatic freedom of physical males in somatic naturalism, contrasting each of these secondary damned realities with the less (relative to least) blessed freedom of chemical females in psychic nonconformism and the least blessed freedom of metachemical females in psychic fundamentalism, the secondary blessed realities of female sensibility.
7. Therefore the metaphysically damned males are less cursed than their physical counterparts, given the comparatively absolute ratio of soma to psyche, one which conforms to the least particles of somatic idealism as distinct from the less (relative to least) particles of somatic naturalism, while, conversely, the chemically blessed females are more blessed than their metachemical counterparts, given the comparatively relative ratio of psyche to soma, one which conforms to the less (relative to least) wavicles of psychic nonconformism as distinct from the least wavicles of psychic fundamentalism.
8. Consequently there is less philistinism and sin in the metaphysical context of the somatic freedom of will and spirit than in the physical context of such freedom, less folly and unholiness in the absolute philistinism and sin of (idealistic) falsity and woe as distinct from the relative philistinism and sin of (naturalistic) ignorance and pain, while, conversely, there is more civility and punishment in the chemical context of the psychic freedom of ego and soul than in the metachemical context of such freedom, more goodness and unclearness in the relative civility and punishment of (nonconformist) strength and pride as distinct from the absolute civility and punishment of (fundamentalist) beauty and love.
9. But the philistinism and sin of even the physical context of somatic freedom pales to shadowy insignificance beneath the barbarity and crime of the chemical context of somatic freedom, the relative barbarity and crime of (realistic) weakness and humility, the more (relative to most) particles of which contrast with the less (relative to least) particles of its male counterpart in what is, after all, a secondary order of damnation/cursedness, whilst up above, in the noumenal heights, the philistinism and sin of the metaphysical context of somatic freedom is even more secondary, in the least particles of falsity and woe, to the most particle negativity of metachemical soma, the absolute barbarity and crime of (materialistic) ugliness and hatred which is as evil and clear as the primary order of damnation/cursedness can get.
10. Therefore the metaphysical fool is at an even greater sensual disadvantage to his physical counterpart in the standing of secondary damnation/cursedness to primary damnation/cursedness - one that is absolute as distinct from relative.
11. Contrariwise, the civility and punishment of even the chemical context of psychic freedom pales to shadowy insignificance beneath the culture and grace of the physical context of psychic freedom, the relative culture and grace of (humanistic) knowledge and pleasure, the more (relative to most) wavicles of which contrast with the less (relative to least) wavicles of its female counterpart in what is, after all, a secondary order of salvation/blessedness, whilst up above, in the noumenal heights, the civility and punishment of the metachemical context of psychic freedom is even more secondary, in the least wavicles of beauty and love, to the most wavicle positivity of metaphysical psyche, the absolute culture and grace of (transcendentalist) truth and joy which is as wise and holy as the primary order of salvation/blessedness can get.
12. Therefore the metachemical good are at an even greater sensible disadvantage to their chemical counterparts in the standing of secondary salvation/blessedness to primary salvation/blessedness - one which is absolute rather than relative.
13. Be that as it may, primary salvation, whether effectively its own justification in physics, or justified by the blessed end towards which it aspires, as in metaphysics, is that which delivers to males the culture and grace, wisdom and holiness, of psychic freedom, wherein ego and soul are free to condition soma after their own natures or, rather, nurtures, and to subordinate not only physical and/or metaphysical soma to themselves but, in the interests of gender harmony and social cohesion, chemical and/or metachemical soma, with the inflanking of will and spirit by natural will and subnatural spirit allowing to the correlative psyche a secondary mode of salvation/blessedness in which ego and soul are less spiritual or instinctual than would otherwise be the case and more given, in consequence, to the civilized punishment, or curtailment, of barbarity and crime, evil and clearness.
14. But such secondary salvation/blessedness should never be confounded with its primary counterpart on the male side of the gender fence, and any attempt to hype goodness and unclearness at the expense of wisdom and holiness can only undermine the latter and render the former all the more difficult of attainment.
15. Females are not male and neither should they be regarded as the equals of males. Only a fool, avowedly sinfully male, would innocently believe that males and females were equal, i.e. identical or the same, and therefore deserving of equal treatment and standing, except on the basis of being either noumenally upper class in metachemistry and metaphysics or phenomenally lower class in chemistry and physics.
16. The truth of the matter, which the majority of people find difficult if not impossible to swallow, and which is one of the reasons why philosophy can never be - nor should ever aim to be - popular, is that they are opposites, opposites in factual sanity and truthful sanity, dramatic objectivity and philosophic subjectivity, and opposites in illusory insanity and fictional insanity, poetic subjectivity and prosodic objectivity, the former appertaining to the secondary damnation/cursedness of males in subordination to factual sanity, and the latter to the secondary salvation/blessedness of females in subordination to truthful sanity.
17. You can sit amorally and androgynously on the fence as much as you like, but the society you live in is less able to function on an amoral basis than on one that makes for social cohesion, whether immorally in relation to the facts and illusions of evil and folly, clearness and unholiness, or morally in relation to the truths and fictions of wisdom and goodness, holiness and unclearness.
18. Such a dichotomy, between immoral and moral societies, does exist in the world, not least of all in the British Isles, but the pressures of immorality, and thus of factual sanity coupled to illusory insanity, have steadily increased to a point where they are if not everywhere officially, then certainly unofficially the ruling realities of contemporary society, not least of all because of the dominance of objective media like radio and, especially, television and related visual norms.
19. Therefore even officially rationalistic societies find themselves increasingly operating under the sway of those empirical societies for whom social immorality is the prevailing ethos, the corrupt ethos of barbarity and crime, coupled, in subordinate vein, to philistinism and sin, with triangular consequences, as already described.
20. All peoples are now effectively in the same boat, a viciously immoral boat dominated by the raging currents of free will and free spirit, and constraining and subordinating ego and soul to its somatic rule. All Western peoples, whether Protestant or Catholic, or otherwise, find themselves living under the darkness of somatic freedom, which has become the principal if not in some instances sole notion of freedom, the only sort of freedom people have ever known or ever expect to know.
21. I, however, teach an alternative and better freedom, a freedom of the ego and soul, of wisdom for some and goodness for others, of holiness for some and unclearness for others, as also the means whereby this promise of salvation from the damnable realities of contemporary secularity may be peacefully achieved, achieved, that is, by using the secular enemy's own weapon, the democratic process, and precisely in order to elect for religious sovereignty and the deliverance from somatic darkness that such a sovereignty would permit, deliverance, in other words, to the psychic light of 'Kingdom Come', wherein not secular negativity but ecclesiastic positivity would be the prevailing ideal, and the State, duly transmuted, accordingly became subordinate to the Church, to the 'New Church' (the Centre) of Social Transcendentalism, triadic Beyond without otherworldly end.
GENDER AND SEXUAL PARADOXES
1. There are two ways of looking at every argument, and they almost invariably follow a gender distinction between soma and psyche, vacuum and plenum, left and right, empiricism and rationalism, darkness and light, fact and/or illusion and truth and/or fiction. To have become aware that one gender's meat is effectively poison to the other gender is no mean achievement in itself, but to know that different gender-conditioned criteria exist as to what constitutes freedom, sanity, equality, justice, etc., is nothing short of genius, the mark of someone capable of standing back from the prevailing ethos and seeing through it to the partisan orientation beneath, which unequivocally proclaims itself to be the only orientation worth taking seriously.
2. This may or may not be the case but, again, it would depend on gender, not least of all one's own gender and sense, more importantly, of gender before one could hope to evaluate the situation in a meaningful and relevant way. Some societies are bent from a male standpoint, but straight as far as the rule of female criteria is concerned. Others, their moral opponents, are bent from a female standpoint, but straight as far as the rule or, rather, lead of male criteria is concerned.
3. Moreover, each may contain elements of the other, and yet other elements, moreover, who signify a compromise between the opposing extremes, that of female dominion on the one hand and of male dominion on the other, and who are avowedly liberal in a somewhat androgynous and amoral sense, hardly representative of either society but desirous, no matter how futile such a thing may be, of their reconciliation in some kind of paradoxical synthesis which is neither completely factual nor completely truthful, neither fish nor fowl, but relatively half-and-half, with corresponding half-measures of illusion and fiction in subordinate vein.
4. It may be that traditionally British or English elements in, for example, Ireland and, conversely, Irish elements in Britain, especially England, often think in such paradoxical fashions, but this would not be representative of the official positions of either country, nor would it correspond very well to the prevailing ethos of sensuality which has so dominated the modern age, even outside Britain and America, that factual sanity tends to take precedence over its truthful antithesis as the prevailing concept of sanity, and illusory insanity over its fictional antithesis as the prevailing concept or, rather, manifestation of insanity, with a whole lot more evil and clearness than wisdom and holiness on the one hand, and a whole lot more folly and sin than goodness and unclearness on the other hand.
5. For if the sensible alternatives were still significantly influential, and not merely leftovers from some former age that, at any rate as far as their more representatively phenomenal (lower class) manifestations were concerned, has long since ceased to condition the prevailing course of society, or to characterize it in terms of a specific moral resolve, the notion of so-called sexual equality would never have gained credence to anything like the perverse extent to which it has in most Western countries, and we would still be regarding, and even treating, females as second-class citizens who had to be kept in their place instead of either looking up to them or, in exceptional cases, witnessing the extents, as ethnic outsiders or paradoxical adherents of some alternative ethos, to which males now look up to females and effectively take their cues from them as though from 'on high'.
6. Clearly the emancipation of the female from domestic or marital binding in strictly monogamous relationships is not commensurate with moral progress but reflective, on the contrary, of the extents to which society has regressed, in suitably modern, or synthetically artificial, terms, to a situation where immorality is everywhere the factually ascendant order of the day, and males must content themselves with an illusory subordination in what has been characterized as a secondary order of damnation/cursedness typified by the insanity of philistinism and sin, folly and unholiness, in, as often as not, poetically promiscuous relationships.
7. I know how this female liberation has come to pass, as I am sure the reader familiar with my mature texts would agree, whether he takes the technological facts and illusions of cathode-ray-tube vacuity as his starting point or indeed the more philosophical approach which reveals how Protestantism paved the way, even on the masculine or vegetative side of the gender fence, for secular freedom through the particle-predominance accruing to both the chemical and metachemical elements of water and fire, wherein soma takes precedence over psyche on the basis of the precedence of psyche by soma, and the State effectively rides out at the expense of the Church, and not so much, in this instance, of the Catholic Church as of those churches which can only defer, in their twisted nonconformism and/or fundamentalism, to the somatic hegemonies of secular realism and/or materialism or, in the case of Anglicans, to the somatic pressures which are brought to bear upon naturalism when humanism is effectively marginalized in consequence of its departure from the realm of physical sensibility to the realm of physical sensuality, and the ground is accordingly prepared for the upending of masculine criteria in subordination to female dominion.
8. Thus arises a society in which males are bent away from psychic freedom and dominance, and females get to play top dogs, even to the extent of their concept of freedom, necessarily germane to soma, not only taking precedence over but, in Protestant countries or societies, actually replacing the male concept of freedom, so that the darkness rides out at the light's expense and somatic negativity proclaims its barbarous and criminal triumph from every chemical or metachemical vantage-point to hand, with the inevitable corollary of the factual concept of sanity and the objective concept of right, whereof might dramatically proclaims its sovereignty.
9. Yet the notion of sexual equality seems hard to square with societies in which females objectively dominate if not literally - though this would be hard to gainsay - then through the proxy of bent males effectively acting on their behalf. And by 'bent' I don't so much mean the deceived and reviled foolish and unholy majority of males who would still be sufficiently masculine to lynch anybody arrogant enough to pretend or even contend that they were bent other than in relation to their own gender, i.e. in terms of the upending of the psyche-favouring relationship of humanism to naturalism within physics under, in particular, sensually chemical pressures from 'on high', but, rather, those who had actually crossed the gender fence, as it were, between physics and chemistry, not to mention, on a higher class basis, between metaphysics and metachemistry, and now operated in an effectively female manner, less philistine or sinful than barbarous and criminal, with a tendency to evil and clearness that, while not able to match, much less surpass, straight females, is indubitably at loggerheads with the generality of sensual males, for whom an emphasis upon naturalism or idealism is the mark of both their folly and unholiness.
10. No, if it is one thing to be philistinely or sinfully bent in terms of falling victim, under sensual female pressures, to an emphasis upon soma at the expense of psyche within one's own gender element, it is quite another thing to be gender bent and effectively function like a female in one or other of the hegemonic elements in sensuality, with a dramatic as opposed to a poetic bias. For then one is likely to take the barbarous and criminal reality of free soma for granted, and to act and think as though one were primarily a creature of soma rather than psyche, with a capacity to live a more intensively, if not extensively, somatic lifestyle, bodily freedom without seeming end.
11. Here, at last, one is getting to the underlying cause, it seems to me, of homosexuality, of the paradoxical emphasis upon soma at the expense of psyche and the seemingly unmale ability of certain males to identify with soma to such a deplorable extent that they are prepared, and manifestly undertake, to treat other males as though they were female and to indulge in sexual acts with them that would be hard to imagine taking place in circumstances wherein the male was still sensibly hegemonic over the female and well aware of the extent, even in the necessarily limited and paradoxical context of the Christian tradition, to which he was primarily a creature of psyche and only secondarily somatic, i.e. of the body, in consequence of which intercourse between male and male could never be sexual but only mental or, at worst, physically competitive in war or sport.
12. Therefore homosexuality between males (not to be confused with its female equivalent) emerges as a symptom of Western decadence, as manifest evidence of a civilization which has gone regressively to the dogs of somatic freedom and female dominion and now produces males who are prepared to treat one another as sexual objects, as though they were in effect female, for whom soma predominates over psyche and the precedence of psyche by soma in, according to element, either absolute (most particle/least wavicle) or relative (more particle/less wavicle) ratios permits of an evaluation of life in terms of somatic and, hence, secular freedom, the negativity of which ensures that only the basest actions and sensations and cogitations and emotions will rise to the surface, like barbarous and criminal scum from the nether-depths of somatic darkness.
13. How, then, to explain the decriminalization of homosexuality ... except in relation to Western decadence and the ongoing degeneration of a civilization towards ever-greater depths of secular depravity and social chaos, of devolutionary and counter-evolutionary darkness? For there can be no doubt that homosexuality is less philistine and sinful in naturalistic or idealistic male terms than realistically or materialistically barbarous and criminal, the product less of male promiscuity vis-à-vis the hegemonic freedoms of the opposite sex than of the abandonment of maleness in favour of a female stance which permits its practitioners to treat one another as females and to sexually invade one another's bodies in patent violation of their gender standing in psychic predominance premised upon the precedence of soma by psyche in either relative (more wavicle/less particle) or absolute (most wavicle/least particle) terms, depending on the element and, in a correlative sense, class of male.
14. Therefore male homosexuality is worse, in its pseudo-femaleness, than male promiscuity vis-à-vis the opposite gender, since it is less poetically philistine and sinful than dramatically barbarous and criminal, if arguably to a lesser extent than the outright female modes of sexual barbarism and criminality which, far from having anything to do with lesbianism (about which more anon), can be characterized in relation to the eyes and/or the tongue and thus, for example, to voyeurism and/or oral sex on one level, probably naturalistically or organically traditional, and to pornography and phone sex on what is avowedly a more contemporary level of metachemical and/or chemical sexuality, a level at once synthetic and technological, or technologically synthetic.
15. Therefore when either the eyes or the tongue are sexually free, on whatever basis, sexuality attains to its barbarous and criminal nadir, the nadir of sexual evil and clearness such that puts even male homosexuality in the metachemical and/or chemical shade, since males who are bent enough to be homosexual are nevertheless less bent than those actively engaged, especially from a productive point of view, in pornography or phone sex or anything else which could be described as unequivocally metachemical or chemical, of the eyes or the tongue, and therefore largely, if not exclusively, objective.
16. But sexual freedom of any description, even when heterosexually promiscuous or sadomasochistic or whatever, is an expression of somatic freedom and therefore of a society characterized by the dominion of female criteria in factual sanity coupled, in under-plane subservience of males, to illusory insanity. It is dark and undesirable from a moral standpoint, the standpoint of a male hegemony in ego and soul, for it points to the freedom of will and spirit to deprive ego and soul of authenticity and to render them, or their quasi-somatic surrogates, acquiescent in the evil and clearness and/or folly and unholiness of somatic freedom, which everywhere banners forth its state-oriented darkness in defiance of the light of reason.
17. But only reason can liberate males from female domination and save them from the folly and unholiness of psychic enslavement to the sorts of freedoms which ultimately can never satisfy them because of the negativities under which such freedoms operate - the negativities of ugliness and hatred in the case of metachemical females (or metachemically bent males) and of falsity and woe in the case of metaphysical males, not to mention the more prevalent negativities of weakness and humility, if not humiliation, in the case of chemical females (or chemically bent males) and of ignorance and pain in the case of physical males. Reason does not, and never will, countenance such freedoms, even if circumstances brutally override reason and propel people into an evil or foolish, clear or unholy, accommodation of them under pressures stemming from a want of moral guidance and having their basis in female dominion.
18. For the female is not, by nature, a reasonable creature, but one whose factual sanity is grounded in the unreasoning assertion of will and spirit, instinct and intuition, from a somatically hegemonic vantage-point in the darkness of empirical objectivity. Females are forced to act or sense in consequence of their gender structure as creatures for whom, in particle vacuity of metachemistry or chemistry, soma precedes psyche and continues to predominate over psyche come what may.
19. Only males genuinely have the prerogative of reason, which pertains to ego and soul, to intellectual and emotional enlightenment, and it is reason which counsels sensibility and the subordination of females to the rule or, better, lead of male criteria in the interests of that higher sanity which, centred in reason, appertains to truth and to the philosophical pursuit of either knowledge or joy, taking or being, according to whether physical or metaphysical, manly or godly, psychic criteria are paramount.
20. It is in such contexts, where males are firmly in the driving seat of one order or another, according to class, of culture and grace, wisdom and holiness, that females are obliged to toe the secondary saved/blessed line of civility and punishment, goodness and unclearness, and to behave as though they were more in favour of psyche than of soma, emphasizing psyche at the expense of soma or, at the very least, constraining soma in the interests of free psyche, principally male, despite the immutable reality of somatic precedence and predominance remaining more or less unchanged, so that they tend, by and large, to be 'down on' the will and spirit rather than 'up to' the ego and soul.
21. And under pressure of having to live this fictional lie from their gender standpoint, a noble lie which suits males and their nobler pursuit of either graceful culture or cultural grace, some females, lacking what they might consider adequate sexual satisfaction, might be disposed to consort with other females in sexual practises which some would describe as lesbian, and to seek compensatory satisfaction outside the usual monogamous channels.
22. If that were so, then lesbianism would be a consequence of female dissatisfaction with somatic enslavement to free psyche and a sort of vent for sexual repressions deriving from a sensibly male ascendancy in society.
23. Thus, far from being on the same level or even parallel types of sexual deviation, homosexuality and lesbianism, defined as inter-male and inter-female sexual relationships respectively, would be opposites, and whilst one could expect more of the former in sexually free societies, where some males incline to behave in a female manner, the latter should be more prevalent in societies that repressed sexuality in the interests of psychic freedom and therefore drove females to the wall of their own devices, as it were, which, besides lesbianism, could include fetishism and the manipulation of penetrative devices such as dildos and/or vibrators.
24. However that may be, no sane man, given to truthful reason, would voluntarily acquiesce in any philosophy or doctrine likely to lead to female hegemonies, whether under cover of euphemisms like sexual equality or female liberation or equal opportunity or whatever, when the only consequence would be his enslavement in illusory insanity to a species of sanity rooted in unreasoning adherence to somatic fact and having for its raison d'être the dramatic exploitation and degradation of males.
25. No sane male, I repeat, would acquiesce in such a thing, and yet that is what has come to pass in the West in consequence of the gradual retreat from reason into its unreasoning, and all too impulsive, antithesis - a retreat originally instigated by Protestantism under pretence of Christian reform and superseded, in the course of sensual time, by the outright secular freedoms of realism and materialism, which were bound to ride out from under the cloak of nonconformist religiosity.
26. That is what condemns contemporary society more than anything, and it is from the triangular darknesses, Catholic as well as Protestant, of such unreasoning adherence that people must be saved, if there is to be any meaningful progress in terms of a return by males to reason and, thus, genuine sanity.
27. But such a return can only be engineered at the expense of females, not through slavish adherence to such unreasoning, if not insane, concepts as sexual equality and gender equalitarianism. It presupposes, through Messianic leadership, the promise of 'Kingdom Come', and thus a firm commitment, on the part of males, to gender inequalitarianism and unequal opportunity, even to the extent, in its religious manifestations, of gender segregation, as previously outlined by me in earlier texts in relation to the triadic Beyond and its three-way subsectioning of each tier, one female and two male, one objective and two subjective, viz. reduced spirituality on the one hand, and enhanced intellectuality and emotionality on the other.
28. For the constraining of objectivity is one thing, the enhancement of subjectivity quite another, and only males properly qualify, on a psychically hegemonic basis, for the latter, and should be encouraged accordingly, whether in relation to humanism or transcendentalism, the ego or the soul.
RECLAIMING TRUTH FROM THE JAWS OF FACT
1. The objectivity of females, hailing from a particle vacuum in metachemistry and/or chemistry, ensures that, for them, the somatic not-self takes precedence over the psychic self in what amount to apparently selfless actions motivated by the precedence of psyche by soma, whereas, in marked gender contrast to this, the subjectivity of males, appertaining to a wavicle plenum in physics and/or metaphysics, ensures that, with them, the psychic self takes precedence over the somatic not-self in what amount to seemingly selfish actions motivated by the precedence of soma by psyche, so that, in the one case, will and spirit and, in the other case, ego and soul are the prevailing realities of the objective/subjective divide.
2. When females are hegemonically free in sensual contexts or societies, then the somatic not-self rides out at the psychic self's expense and the result is an emphasis upon self-sacrifice and generally selfless behaviour. When, on the other hand, males are hegemonically free in sensible contexts or societies, then the psychic self rides in, so to speak, at the somatic not-self's expense, and the result is an emphasis upon self-realization and generally selfish or, better, self-oriented behaviour.
3. Obviously you cannot have the former while the latter obtains, or vice versa, and so societies, like the individuals of which they are variously composed, tend to settle for the one or the other rather than both, and to emphasize either selflessness or selfishness, not-self or self, soma or psyche, according to the context.
4. Selflessness, as I think I have demonstrated, tends to make for societies rooted in factual sanity and requiring of the subordinate gender, in this case male, acquiescence in somatic freedom through illusory insanity, the only basis, short of gender transmutation, upon which such an unmale acquiescence can be sustained.
5. Selfishness, by contrast, tends to make for societies centred in truthful sanity and requiring of the subordinate gender, in this case female, acquiescence in psychic freedom through fictional insanity, the only basis, short of gender transmutation, upon which such an unfemale acquiescence can be sustained.
6. For just as no sane male could possibly acquiesce in a situation dominated by factual sanity, the empirical antithesis of reason and thus of philosophy, so few sane females would be likely to acquiesce in a situation dominated or, rather, characterized by truthful sanity, the rationalistic antithesis of unreason, and thus of drama. Therefore acquiescence in the one can only be guaranteed through male insanity and acquiescence in the other through female insanity, the former illusory and the latter fictional which, in literary terms, translates into a distinction between poetry and prose, the 'insane' counterparts to drama and philosophy.
7. A combination of the two alternatives is hard to imagine, much less justify, since either objective sanity must prevail at the expense of subjective sanity or vice versa, sane males not being insane enough to acquiesce in factual sanity, sane females not insane enough to acquiesce in truthful sanity, though some cross-over and shilly-shallying is of course possible and does occur, for a number of reasons, not least of all ethnic.
8. But it is not desirable that males should be insane one minute and sane the next, psychically bound here and free there or, conversely, that females should be sane one minute and insane the next, somatically free here and bound there, since not only must instability arise in the individual, and thus in society at large, in consequence of such toing and froing, but each individual will be morally unstable and inclined to hypocrisy, acting in one way now and in a completely different, unrelated way later on, as and when circumstances dictate.
9. If one doesn't know whether what one is dealing with is sane or insane, or sane or insane in a certain way, how can one possibly deal with it? How can one enter into trusting relations with anyone who is one thing to your face but a completely different thing behind your back? Who insanely acquiesces, from a male standpoint, in factual sanity one minute, but later turns out to be someone professing a love of truthful sanity, or, conversely, who insanely acquiesces, from a female standpoint, in truthful sanity one minute, but later turns out to be someone professing a love of factual sanity? Can you trust or believe such people? Are they sincere in what they profess to, or are they not rather two-faced hypocrites and forked-tongue spurters of cant whose word cannot be trusted, much less their literary predilection (if evident)?
10. One thing is clear: society cannot adequately function on a basis of insincerity, of lack of trust between the various individuals who constitute it, but must surely break down into anarchy and violence if trust between equals or, at any rate, persons of kindred disposition is lacking.
11. Therefore society does its best, through its appointed guardians, to maintain either one thing or another, either factual sanity at the expense of truthful sanity or truthful sanity at the expense of factual sanity, with the correlative modes of illusory and fictional insanity for the subordinate gender.
12. Thus arises the distinction, amounting to an antithetical dichotomy, between empirical and rationalist societies, the former professing their opposition to truth through fact, the latter their opposition to fact through truth, though some individuals in each society will paradoxically profess a love of truth through fact and others a love of fact through truth, the world, particularly in its Western manifestations, being a pretty mixed up and heterogeneous place, with fewer examples of ethnic uniformity or conformity than one would expect!
13. However that may be, I have no compunction in professing, as a philosopher - albeit, to my eternal credit, a self-taught one - a love of truth and in affirming the desirability, from a male standpoint, of truthful sanity in ego and, especially, soul as the means by which culture and grace, wisdom and holiness, may be developed in the interests of lasting form and contentment, peace and confidence.
14. I do not see any great merit in the subversion of truth through fact, or in the empirical identification of philosophy with science, and am only too aware how an intellectual aberration of this magnitude came to have such an immoral influence on societies that, for want of Christian resolve, have developed secular freedoms to the point where the Church, if and where it still exists, is little more than an adjunct to the State, and everything accordingly revolves around the protection and advancement of the darknesses of somatic freedom, in reality the enemy of enlightenment and true philosophy.
15. Thus have the antiphilosophers of empiricism kow-towed to the factual sanities, in somatic freedom, of female hegemonies, and often enough from a standpoint rooted in the illusory insanity of minds so bound by instinctual or spiritual subversion of soul and ego (by id and superego) that they have been incapable of independent judgement and have taken every last fact that came somatically dropping to their attention as gospel truth, never for a moment realizing that their standpoint was philosophically insane and morally untenable, but prepared to brand anyone with the capability to point out to them the nature of their illusory position as enemies of god and reason!
16. Thus does a wrong pass itself off as a right, since even bent males have a conscience of sorts which has to be placated in terms of the ascription of truth to fact and, in bigoted recoil, the levelling of superstitious fantasy (fiction) upon those who would uphold religious truth, or truth in terms of religion, in the face of scientific fact, now reinterpreted as truth per se.
17. Two wrongs, however, do not make a right, and the arrogation of reason to the service of a fundamentally unreasonable context, be it chemical or metachemical, simply compounds the problem and ensures that genuine reason is excluded and subjectively banished from the empirical equation in which the illusory insanity of a factually bound psyche trails meekly and even idolatrously behind the march of factual sanity to ever greater depths of somatic barbarity and crime, like some gross tragedy.
18. In such fashion philosophy, now corrupted as antiphilosophy, becomes an apologist for the barbarities and crimes of state freedom, including, not least of all, the expansion and utilization of state power to imperial ends. Instead of rationally pursuing truth to ever greater heights of psychic light (enlightenment), it plunges, under cover of the empirical subversion and denial of truth, into ever greater depths of somatic darkness, from which nadir of self-destruction nothing wise or good can emerge, but only the evil and foolish claims of an unreasoning not-self in secular pursuit of the worst of all possible worlds, a world governed by fear and loathing in which negativity is everywhere king and anything positive will be brutally or callously derided and ostracized as a subversive threat to the secular status quo.
19. Such is the nature of the secular realities of the fact-besotted scientifically-oriented world which the empirical antiphilosopher does his best to justify, in the name of truth, from a standpoint characterized by illusory insanity and simultaneously fighting shy of fictional insanity unduly hyped, or misinterpreted, as religious superstition.
20. Little do such people realize, so far removed are they from the possibility of genuine truth, just how necessary to, and yet distinct from, such truth fictional insanity actually is, being the female complement, in chemical and/or metachemical contexts, to the truthful sanity which proclaims the triumph of reason through free psyche of either a physical or a metaphysical order, the former relative and centred in knowledge, the latter absolute and centred in joy, the psychocentric (soulful) redemption of ego.
21. But let us not waste any more time with these ignorant, false, and objectively deluded males, who are traitors to reason and effectively a disgrace to their gender! The Western world has enough poetic fools and dramatic scoundrels in it as it is, without my having to draw especial attention to those who represent the corruption of philosophy in antiphilosophical rejection of religion and affirmation of science!
22. No doubt the fact or, perhaps I should say, truth of my being a philosopher who affirms religion on a new and more rational basis has something to do with the matter, as does my contempt for the empirical enslavement of psyche to somatic fact which follows from a female hegemony and want of male self-respect on the part of those for whom soma is the key to all knowledge, knowledge having been conveniently reduced to what factually pertains to the not-self, as opposed to truthfully pertains to the self, and therefore damned and cursed with the stamp of free soma as the mark of its authenticity.
23. Nothing, however, could be further from the case, and anyone who wants to live in a rational society dominated by free males in psychically hegemonic vein will be extremely wary of treating empiricism as the key to ultimate reality or, indeed, as worthy of any but the most peripheral respect, a sort of last resort that may be more applicable to freely metachemical and/or chemical contexts where and if they might still exist, but could never be advocated for consideration in connection with contexts characterized by truthful sanity in freely physical and/or metaphysical vein.
24. In short, an omega-oriented, male-conditioned, rationalistic society, such as I have outlined in terms of the administrative aside to and triadic Beyond of 'Kingdom Come', in which not only culture and grace, wisdom and holiness, for males but, subordinate to and complementary of that, civility and punishment, goodness and unclearness for females, are the saved/blessed ideals to be virtuously advanced on both phenomenal and noumenal, relative and absolute, moral terms, men and antiwomen being subordinate, overall, to the lead of gods and antidevils - such a moral society, I say, could only be one in which the wisdom of truthful sanity prevailed over the goodness of fictional insanity in rationalistic affirmation of the self, and the emphasis upon free psyche accordingly resulted in both the enhancement of psychic subjectivity for males, whether in physical knowledge or metaphysical joy, and the reduction, proportionate to this, of somatic objectivity for females, whether through chemical pride or metachemical beauty, as the primary salvation/blessedness of the one gender and the secondary blessedness/salvation of the other gender, the wisdom/holiness of males and the punishment/goodness of females, enabled culture and civility, holiness and unclearness, to take humanity beyond the world of sensual confusion and suffering towards a brave new Other World of sensible infusion and well-being destined to peak in a post-human cyborg perfection, such that ensured that never again could the darkness of somatic freedom return to negatively deprive life of its supra-human potential, in the light of psychic freedom, for the maximizing of positivity through all eternity.
PART THREE: TRANSVALUATIONS
ELEMENTALLY CONDITIONED MODES OF VALUATION
1. The will, when sensually hegemonic, devalues life from a standpoint rooted in the noumenal objectivity of spatial space as that which, in most particles/least wavicles, is absolutely somatically free. It is the matter, quite literally, of the Devil, of Devil-the-Evil-Mother, and is metachemically negative in terms of ugliness and, where its spiritual concomitant is concerned, hatred, the hatred of Hell-the-Clear-Spirit.
2. The spirit, when sensually hegemonic, revalues life from a standpoint rooted in the phenomenal objectivity of volumetric volume as that which, in more (relative to most) particles/less (relative to least) wavicles, is relatively somatically free. It is the matter, quite literally, of Purgatory, of Purgatory-the-Clear-Spirit, and is chemically negative in terms of humility and, where its instinctual concomitant is concerned, weakness, the weakness of Woman-the-Evil-Mother.
3. By contrast, the ego, when sensibly hegemonic, evaluates life from a standpoint centred in the phenomenal subjectivity of voluminous volume as that which, in more (relative to most) wavicles/less (relative to least) particles, is relatively psychically free. It is the mind, quite literally, of Man, of Man-the-Wise-Father, and is physically positive in terms of knowledge and, where its psychocentric concomitant is concerned, pleasure, the pleasure of Earth-the-Holy-Soul.
4. The soul, when sensibly hegemonic, transvaluates life from a standpoint centred in the noumenal subjectivity of spaced space as that which, in most wavicles/least particles, is absolutely psychically free. It is the mind, quite literally, of Heaven, of Heaven-the-Holy-Soul, and is metaphysically positive in terms of joy and, where its egocentric concomitant is concerned, truth, the truth of God-the-Wise-Father.
5. Thus can the somatic freedoms of primary manifestations of devaluation and revaluation be contrasted with the psychic freedoms of primary manifestations of evaluation and transvaluation, as one would contrast sensual fire and water with sensible vegetation (earth) and air, or, in ideological terms, materialism and realism with humanism and transcendentalism.
6. On the other hand, when the soul, under pressure of somatic subversion from the id, becomes sensually subordinate to free will, it acquiesces in the devaluation of life from a standpoint rooted in the noumenal subjectivity of sequential time as that which, in least particles/most wavicles, is absolutely psychically bound. It is the antimind, quite literally, of Antiheaven, of Antiheaven-the-Unholy-Soul, and is metaphysically negative in terms of woe and, where its ego-eccentric concomitant is concerned, falsity, the falsity of Antigod-the-Unwise-Father.
7. Likewise when the ego, under pressure of somatic subversion from the superego, becomes sensually subordinate to free spirit, it acquiesces in the revaluation of life from a standpoint rooted in the phenomenal subjectivity of massive mass as that which, in less (relative to least) particles/more (relative to most) wavicles, is relatively psychically bound. It is the antimind, quite literally, of Antiman, of Antiman-the-Unwise-Father, and is physically negative in terms of ignorance and, where its psycho-eccentric concomitant is concerned, pain, the pain of Antiearth-the-Unholy-Soul.
8. By contrast, when the will, under pressure of psychic subversion from natural will (natwill) becomes sensibly subordinate to free ego, it acquiesces in the evaluation of life from a standpoint centred in the phenomenal objectivity of massed mass as that which, in less (relative to least) wavicles/more (relative to most) particles, is relatively somatically bound. It is the antimatter, quite literally, of Antiwoman, of Antiwoman-the-Unevil-Mother, and is chemically positive in terms of strength and, where its spiritually-concentric concomitant is concerned, pride, the pride of Antipurgatory-the-Unclear-Spirit.
9. Similarly when the spirit, under pressure of psychic subversion from subnatural spirit (subspirit), becomes sensibly subordinate to free soul, it acquiesces in the transvaluation of life from a standpoint centred in the noumenal objectivity of repetitive time as that which, in least wavicles/most particles, is absolutely somatically bound. It is the antimatter, quite literally, of Antihell, of Antihell-the-Unclear-Spirit, and is metachemically positive in terms of love and, where its instinctually-concentric concomitant is concerned, beauty, the beauty of Antidevil-the-Unevil-Mother.
10. Thus can the psychic bindings of secondary manifestations of devaluation and revaluation be contrasted with the somatic bindings of secondary manifestations of evaluation and transvaluation, as one would contrast sensual air and vegetation with sensible water and fire, or, in ideological terms, idealism and naturalism with nonconformism and fundamentalism.
11. A hegemonic materialism always presupposes a subordinate idealism and a hegemonic realism a subordinate naturalism, for primary soma can only freely prevail when it is not hamstrung by psyche but, free to determine psychic binding after its own image, can rely upon the acquiescence of secondary soma in response to the undermining of primary psyche.
12. Conversely a hegemonic humanism always presupposes a subordinate nonconformism and a hegemonic transcendentalism a subordinate fundamentalism, for primary psyche can only freely prevail when it is not hamstrung by soma but, free to determine somatic binding after its own image, can rely upon the acquiescence of secondary psyche in response to the undermining of primary soma.
13. Just as metaphysical idealism only comes properly to pass in subordination to metachemical materialism, and physical naturalism in subordination to chemical realism, so chemical nonconformism only comes properly to pass in subordination to physical humanism, and metachemical fundamentalism in subordination to metaphysical transcendentalism.
14. Thus sensual manifestations of nonconformism and fundamentalism are no more genuine vis-à-vis the prevailing realism and materialism of free soma than ... sensible manifestations of naturalism and idealism are genuine vis-à-vis the prevailing humanism and transcendentalism of free psyche. Such nonconformism and fundamentalism as accrue to objective psyche in sensuality are soon rendered quasi-realist and quasi-materialist through psychic determinism hailing from free soma, while such naturalism and idealism as accrue to subjective soma in sensibility are soon rendered quasi-humanist and quasi-transcendentalist through somatic determinism hailing from free psyche.
15. In the case of somatic freedoms, the darknesses of materialism and idealism in respect of space/time and of realism and naturalism in respect of volume/mass. In the case of psychic freedoms, by contrast, the lights of nonconformism and humanism in respect of mass/volume and of fundamentalism and transcendentalism in respect of time/space.
16. One could say that in the case of somatic freedoms, either the sensualities of eyes over ears in respect of spatial space/sequential time or of tongue over phallus in respect of volumetric volume/massive mass. In the case, by contrast, of psychic freedoms, either the sensibilities of womb under brain in respect of massed mass/voluminous volume or of heart under lungs in respect of repetitive time/spaced space, though, in truth, these latter contexts would be better characterized, in self, by the psychic prevalence of either brain stem or spinal cord at the expense of the respective not-selves rather than, as in sensuality, the other way around.
17. Be that as it may, the dominance of male soul by female will and of male ego by female spirit in sensuality is contradicted by the dominance of female will by male ego and of female spirit by male soul in sensibility, as somatic alpha (will) outflanks psychic omega (soul) and somatic omega-in-the-alpha (spirit) outflanks psychic alpha-in-the-omega (ego) in the one case, but psychic alpha-in-the-omega (ego) inflanks somatic alpha (will) and psychic omega (soul) inflanks somatic omega-in-the-alpha (spirit) in the other case. Such are the paradoxes, one could say, of the gender struggle between darkness and light, soma and psyche, not-self and self.
THE MORAL UNDESIRABILITY OF STATE FREEDOM
1. We have seen that, in general terms, somatic freedom and psychic freedom are incompatible, and that the one only flourishes at the expense of the other, requiring a subordinate order of soma or psyche, as the case may be, which appertains to the opposite gender. Likewise state freedom, which is compatible with free soma, is decidedly not compatible with the free psyche of church freedom, and therefore neither can exist freely except in relation to the binding of the other, whether to the State, as in the case of the generality of Protestant churches, or to the Church, as in the case of states which defer to Catholicism, the Irish Republic being a case in point.
2. In fact, one could distinguish between the soft-line naturalism of the Irish State in its deferential relationship, via a titular presidency, to the humanism of the Roman Catholic Church, and the rather more hard-line naturalism of the French Republic, the executive presidency of which confirms an independence of the Church that owes not a little, one suspects, to the sort of Rousseauesque naturalism that paved the way for the French Revolution towards the close of the eighteenth century.
3. Further back, on the female side of the gender fence, one would have to allow for the parliamentary realism of the British State, the Constitutional Head of which, viz. the reigning monarch, is simultaneously head of the Anglican Church as a church less humanist, in Catholic sensibility, than naturalist in view of the upended masculinity of that which exists in a subordinate position both to the Nonconformism of the so-called free churches - free, it may be, of Anglicanism but, in reality, rather more bound to state freedom - and the realism of a parliament in which power tends to be more in the hands of realists of one persuasion or another than of their naturalistic, and arguably more liberal, counterparts, so that the analogue of two types of rugby, viz. union and league, over association football, corresponding to the naturalistic 'fall guy' within the inverted triangle of parliamentary/Protestant solidarity or, at any rate, representative British civilization, inevitably comes leaping to mind, and one realizes that despite its materialist and weakly fundamentalist aspect in the Constitutional Monarchism of the Blood Royal, and its naturalist and weakly humanist aspect in Liberalism/Anglicanism, Britain is essentially a strongly realist society dominated by parliamentary government to which the weakly nonconformist Protestantism of the so-called free churches readily subscribes.
4. Back and up from this realist democracy, however, is the pluralist or, at any rate, binary materialism of the American Republic, with its executive presidency, and this manifestation of state freedom, ever a symptom of democracy, differs from the French example of republicanism largely in terms of its association, traditionally, with Protestantism, so that it is, in a sense, as somatically leftwards of parliamentary democracy in Protestant Britain as, say, the French Republic is of the Irish Republic in relation to their different historical approaches to Catholicism.
5. In that respect, the American form of state freedom is somatically worse even than the British form, given the more markedly somatic emphasis accruing to the metachemical context of democratic materialism, as compared with the chemical context in which realism tends, in parliamentary vein, to be the more characteristic mode of soma, and watery criteria accordingly take precedence over anything fiery, like freedom of speech over freedom of the camera-besotted press, however much the latter cannot and should not be ruled out.
6. Certainly the American mode of republicanism is somatically worse than the French mode, which is somehow still on the masculine side of the gender fence as far as its national association, through naturalism, with a humanistic religious tradition in Catholicism is concerned, much as it may have sought to achieve and maintain as much independence of the Catholic Church as is possible in such a situation, in contrast, one must say, to the example of the Irish Republic, which is still somewhat reluctant to break ties with humanism despite periodic attempts by the more democratically-minded elements to undermine Ireland's reputation as a Catholic Republic and make it more secular, more sensual and somatic, after, possibly, the French example.
7. However that may be, if a distinction still exists, as I believe, between the soft-line naturalist republicanism of Ireland and the hard-line naturalist republicanism of France, then the materialist counterpart of that would have to be between the democratic pluralism, as it were, of the American Republic and the totalitarian monism of those Communist states which still profess, or formerly professed, to some form of Marxism-Leninism, or Bolshevism.
8. Clearly, the absolute nadir of state freedom is reached with Communism, and thus with that order of somatic darkness which opposes any form of church freedom, or even church existence, from a standpoint rooted, all too somatically, in hard-line materialism, the so-called dialectical materialism of that which devalues life, history, society, people, from a strictly materialistic point of view, so that everything is judged from a superficially metachemical standpoint in which the negativity of soma takes an ugly and hateful guise in relation to the basest possible female criteria.
9. It was in opposition to such a crass reductionism of life to purely external interpretation that Fascism-proper - as distinct from the hard-line realism coupled to a degree of idealism, one could argue, of National Socialism - arose in idealistic recoil from the barbarity and evil of Communism, to protect the Catholic Church from the sort of state absolutism, deriving from Hegel and Marx, that spells the worst of all possible worlds or, rather, netherworlds.
10. Yet, with its own brand of materialism, even the American Republic is a kind of netherworldly society compared to the realism of Britain and the naturalism of France, and, in idealism, as described above, there is a sort of upended otherworldly resolve which strives, in its own paradoxical fashion, for world-overcoming and the defeat of netherworldly opposition.
11. But even idealism is hamstrung from achieving lasting credibility and stability, no matter how successful it may be in the short term in combating and undermining materialism, not least of all in its Bolshevik guise, since it is simply another mode of somatic lopsidedness, in this case rather more metaphysical than, like its naturalistic counterpart, physical, and although arguably more worthy of male, particularly upper class, support than anything somatically female, like chemical realism or metachemical materialism, it can only succumb to sensual pressures for want of adequate deference or, indeed, any deference to psychic transcendentalism, the metaphysical corollary of idealism, and therefore will end-up succumbing, like its physical counterpart, to the rule of negativity in philistine and sinful antivalues, the sort of antivalues that owe a lot more to the dominating female realities to which it sooner or later succumbs than to anything intrinsically male.
12. For just as naturalism will, for want of adequate deference in sensibility to humanism, get sucked-in to a subordination, in under-plane subservience, to realism, so idealism can only get drawn into a like subordination to materialism for want of adequate deference in sensibility to transcendentalism, and that which opposed the somatic darknesses of realism or materialism from contrary standpoints in naturalism or idealism simply become more akin to them and at a disadvantage, moreover, in under-plane subservience of illusory insanity to factual sanity, of a secondary order of somatic freedom to a primary order of somatic freedom which, in the barbarism and criminality of its vacuously-conditioned objectivity, cannot help but remain top dog, as history, unfortunately, has shown.
13. No, in that respect, idealism is no more able than naturalism to prevail against the gender enemy, so to speak, from a contrary sensual standpoint, a standpoint that, no matter how sensible it may declare itself to be, will inevitably succumb to the somatic negativities of sensuality for want of church sympathy, whether in relation to humanism or, above this, to transcendentalism.
14. For idealism, too, is of the State, and any state that is too fond of its own freedom, at the expense of the Church, can only come to somatic grief, no matter how much it may protest its innocence and proclaim its loyalty to culture, civilization, god, truth, and all the rest of those sensible ideals which, in reality, state freedom is effectively, if not blatantly, in subversive revolt against.
15. For the State is a monster of somatic darkness when free, free, that is, to be independent of the Church and the teachings of psychic freedom in conjunction with somatic binding that should properly accrue to the Church, as confirmed by the metaphor of the Crucifixion and, hence, of the bound body of the Saviour on the Cross.
16. The State can never, by itself, be the cure of all moral ills, a panacea for moral affliction, and even the idealistic state must fail abysmally in bringing lasting peace and confidence to people when, bereft of somatic deference to free psyche, it takes upon itself the ills of the world, of mankind, and seeks to address them by combating materialism on terms which owe more to state power and glory than ever they do to church form and contentment.
17. Two wrongs, as I have said before, do not make a right, and the only lasting consequence of state freedom of a male order taking upon itself the role of combating state freedom of a female order, of idealism against materialism or, down below space/time in the phenomenal planes of volume/mass, of naturalism against realism ... is the domination of folly by evil and the subordination of state folly to state evil, of state unholiness to state clearness, as the more aggressive powers eventually and, one can safely say, inevitably get the upper hand and defeat or, at the very least, twist and corrupt what was merely, though culpably, philistine and sinful towards barbarism and crime, making of it a second-class image of itself.
18. All those who, from Plato to Hegel and beyond, exclusively advocate the State, as though the State were the ultimate solution to mankind's problems and shortcomings, err on the side of immorality and vice, of somatic darkness powerfully or gloriously proclaiming the right of might to vanquish all opposition and deliver from superstition those who would question the value of state freedom.
19. Even the materialists and realists, worse as they may be than their idealistic and naturalistic opponents, and much as they might believe in might from an objectively aggressive somatic base, would not necessarily want to vanquish all opposition but rather, in time-honoured female vein, to control and dominate it to their own objective advantage, be that advantage absolutely somatic in ugliness and hatred or relatively somatic in weakness and humility.
20. And yet states rooted in materialism or realism must fail in delivering peace and lasting contentment to people, because they are the very opposite of any such conditions, and simply the means whereby an unhappy outcome to history or civilization or life can be guaranteed, world without somatic end.
21. Combating such states on approximately their own terms does not lead to peace or contentment either, as history has shown, but simply compounds the problem and makes the reactionary aggressors worse than before, more akin to their enemies and certainly, in the inevitable march of illusory insanity, inferior to them in terms of the kind of freedom to which they foolishly subscribe, a kind that can only prove subordinate, in secondary damnation/cursedness, to the evil freedom which wears a mask of factual sanity and has the benefit of empirical objectivity firmly and, one might say, squarely on its side.
THE MORAL DESIRABILITY OF CHURCH FREEDOM
1. The only viable solution to the problem of state freedom and the somatic negativities which accrue more naturally to it, whether in the primary contexts of materialism and realism, sensual metachemistry and chemistry, or in the secondary contexts of idealism and naturalism, sensual metaphysics and physics, is the rejection of sensuality from, in particular, a male standpoint, and the development of sensibility, the development, in a word, of culture at the expense of philistinism and, as a female corollary to this, of civility at the expense of barbarity, so that, in the one instance, grace rides in, so to speak, at the expense of sin and, in the other instance, punishment rides in at the expense of crime, and far from evil and folly being everywhere the general rule, one finds a society developing in which the individuals which compose it are more given to wisdom and goodness and thus, in complete contrast to societies oriented towards state freedom, to enjoying the positive benefits of salvation/blessedness, whether in primary or secondary, male or female, terms.
2. For state freedom is not only the enemy of culture and civility, and thus in the truest sense of the word of civilization as an impression and/or expression of moral values; it is the enemy, in power and glory, of form and contentment, and thus of the possibility of lasting peace and self-confidence, of that which only comes properly to pass under the aegis of church freedom and the lead of society by elements centred in the morality of egocentric and/or psychocentric virtue, depending on the class bias of the prevailing sensibility and its principal identification, in consequence, with either Man or God, Earth or Heaven.
3. But when Man or God have their way in physical or metaphysical sensibility, Man taking precedence over the Earth in the one context and Heaven precedence over God in the other, then the female side must lose its right to hegemonic somatic freedom and become, instead, the handmaiden of Man or God, as the case may be, no longer free to be Woman or the Devil, Purgatory or Hell, but transmuted by the hegemonic sensibility of physics from Woman to Antiwoman and Purgatory to Antipurgatory, and by the hegemonic sensibility of metaphysics from the Devil to the Antidevil and Hell to Antihell, Antiwoman and Antipurgatory lining-up under Man and the Earth, the Antidevil and Antihell lining-up under God and Heaven, so that, far from being materialist or realist in state freedom, the female aspect of things becomes fundamentalist or nonconformist in church freedom, albeit this order of female psychic freedom is no less secondary to the primary order characterized by either transcendentalism in the metaphysical case or humanism in the physical case ... than the male modes of somatic freedom are secondary in idealism and naturalism to the materialism and realism of their female counterparts.
4. Be that as it may, males can only have their way at the expense of females, and females at the expense of males. Either males become the victims of the primary orders of somatic freedom in sensuality, or females become victim to the primary orders of psychic freedom in sensibility. Either the somatic negativities of state freedom prevail at the expense of the psychic positivites of church freedom, rendering idealism subordinate to materialism and naturalism subordinate to realism or, in the event of a male domination of society, the psychic positivities of church freedom prevail at the expense of the somatic negativities of state freedom, rendering nonconformism subordinate to humanism and fundamentalism subordinate to transcendentalism.
5. You cannot have it both upper-class ways, and therefore either God and Heaven prevail over the Antidevil and Antihell in noumenal sensibility or the Devil and Hell prevail over Antigod and Antiheaven in noumenal sensuality, transcendentalism over fundamentalism in the former case, materialism over idealism in the latter, the case not of absolute church freedom but of absolute state freedom, not of the utmost psychic positivity but of the utmost somatic negativity.
6. Likewise you cannot have it both lower-class ways, and therefore either Man and the Earth prevail over Antiwoman and Antipurgatory in phenomenal sensibility or Woman and Purgatory prevail over Antiman and the Anti-earth in phenomenal sensuality, humanism over nonconformism in the former case, realism over naturalism in the latter, the case not of relative church freedom but of relative state freedom, not of a substantial psychic positivity but of a substantial somatic negativity.
7. Of course, you can have sensibility, and thus salvation/blessedness, coexisting on both lower- and upper-class terms, as germane to the lead of Man by God, of the Earth by Heaven, and the subordination to each of Antiwoman/Antipurgatory and the Antidevil/Antihell, this latter germane, in the outline of 'Kingdom Come' to which I have dedicated a not-inconsiderable part of my philosophical energies, to the administrative aside to what has been called the triadic Beyond comprising of - quite apart from subsections of each tier - a 'new purgatory' of secondary saved/blessed Nonconformists, a 'new earth' of primary saved/blessed Anglicans, and a 'new heaven' or, almost literally for the first time in Western history, a heaven per se of primary saved/blessed Catholics, all of whom would be served by those in the administrative aside who, whether as secondary saved/blessed Jehovah Witnesses or whatever, had become the focus of the bearing of the political crimes and/or sins of the world that the People had democratically fobbed off on them, during the course of a successfully fought paradoxical election, in return for religious sovereignty from the Messianic leader and effective Second-Coming equivalent, Whose teachings were adjudged true and sufficiently viable to warrant serious consideration as the basis for subsequent progress from the world to the otherworldly context, veritably a Beyond ... in that it would be beyond the worldly status quo, of 'Kingdom Come'.
8. For until the truths of Social Transcendentalism are acknowledged and people sincerely desire to repent of their worldly shortcomings, their democratic profanities, there can be no salvation from the damnable triangular realities of the secular present to which state freedom, in one guise or another, has brought the peoples concerned, and therefore no promise of that church freedom which the triadic Beyond would, in the course of eternity, be destined to become the living embodiment or, rather, epitome of - a freedom led by the truthful sanity of sensible metaphysics and constraining to fictional insanity those sensibly metachemical and, through the lesser sanity of sensible physics, chemical females who were destined to practise somatic constraint from the vantage-point of a free psyche in which civility and punishment, goodness and unclearness, were the female counterparts to the culture and grace, wisdom and holiness of psychically free males, whether metaphysically in Centrist (Social Transcendentalist) transcendentalism or physically in Centrist humanism (not to mention, to a lesser extent, chemically in Centrist nonconformism for those males of Nonconformist descent who were yet eligible for either quasi-humanist or quasi-transcendentalist orders of Centrist nonconformism in the male subsections of the bottom tier of our projected triadic Beyond).
9. All that may, I realize, seem somewhat complicated, but it will become clear or, rather, self-evident in the course of time, provided people do elect for salvation from the damnable realities of the state-besotted present and put an end, in consequence, to the reign of somatic negativity of one type or another, with its correlative moral darkness and opposition, in secular freedom, to the moral light of psychic positivity such that only the Church, and the New Church of 'Kingdom Come' which I have customarily identified, in my mature works, with the Social Transcendentalist Centre, can properly bring to pass.
10. For the Christian Church, meaning principally the Roman Catholic Church, failed to halt the degeneration of Western civilization, initially in regard to the failure of humanism vis-à-vis naturalism in a religious context paradoxically fated to emphasize the Son at the expense of the Father, or, as one could put it in my terminology, the somatic not-self at the expense of the psychic self (psyche preceding soma on the male side of life), but also, and more markedly, in respect of those churches which were never properly Christian but, in their heretical rejection of and departure from phenomenal sensibility, either pseudo-Christian, as in the case of naturalistic Anglicanism, or anti-Christian, as in the case of realistic Nonconformism, whether dispassionately or passionately, and fated, in consequence, to defer to the realism and even materialism of state freedom as a kind of psychically bound adjunct to free soma, soma preceding psyche on the female side of the gender divide and predominating over it in either relative (2½:1½) or absolute (3:1), chemical or metachemical, ratios, with the quasi-realist transmutation of nonconformism and the quasi-materialist transmutation of fundamentalism as certain in sensuality as would be, to reverse the argument, the quasi-humanist transmutation of naturalism and the quasi-transcendentalist transmutation of idealism in sensibility, neither of which would have anything to do with philistinism and sin but secondarily with culture and grace, the opposite of the barbarity and crime attaching, in secondary vein, to the aforementioned female contexts which, far from being somatically deferential to free psyche, are psychically deferential to the primary barbarism and crime of free soma, and thus quite bereft of that civility and punishment typifying their sensible counterparts.
11. Therefore unless the Church is truly free, as it will be in sensibility, there can be no constraining of the State or, alternatively, of the transmuted state to the lead of free psyche but, rather, the subordination of what amounts to a transmuted church to the rule of somatic freedom, in which the State, depending on the prevailing female element, is either relatively or absolutely free, with all due negative consequences, not the least of which may, in some instances, be a narrowly ethnic- or race-based concept of the nation - something which no self-respecting church can possibly condone; for the Church that is true is universal and therefore supra-nationally open to peoples of all ethnic backgrounds and racial dispositions, whereas the Church that is false to psyche, and therefore bound to free soma, will condone if not champion the nationalistic and even internationalist interests of the State to which it is attached in time-honoured ethnically-divisive fashion, turning away from the brothers or sisters in Christ, etc., to condone imperial struggle with other so-called Christian nations or, alternatively, those who may be accounted infidels in respect of their non-Christian traditions.
12. This transmuted church is not sensible and Catholic but sensual and Protestant, and therefore paradoxical from the standpoint of psychic freedom, as paradoxical, on its own terms, the terms of either quasi-realist nonconformism or quasi-materialist fundamentalism, as must be the transmuted state that defers, in sensibility, to church freedom, whether from a standpoint centred in quasi-humanist naturalism or, from a higher class of religious commitment, one centred in quasi-transcendentalist idealism, the mark of a state that primarily defers not to Man but to God or, more correctly, Heaven, not to knowledge but to joy, not to ego but to soul, not to form but to contentment, not to peace but to confidence.
13. I value the paradox of the deferential state, of which the Irish Republic is traditionally a case in point, because there is no alternative to church freedom if the positive benefits of wisdom and holiness, culture and grace, are to characterize society and the, in particular, male individuals of which it is composed.
14. But I advocate a church freedom that takes these male virtues to the heights of truth and joy, godliness and heavenliness, and therefore requires not simply a higher type of church but a higher type of deferential state, one that will serve truth and joy as well as allow for enhanced modes of knowledge and pleasure, coupled to strength and pride, in the lower tiers of what I have called the triadic Beyond.
15. For only the coming to pass of 'Kingdom Come' will deliver those who are most entitled to it, on these islands, from the triangular darknesses of state freedom to which, directly or indirectly, the greater proportion of so-called Christians are now subject, secularized victims of the march of immoral history which only their democratically expressed will can paradoxically overcome ... in the event of the judgemental otherworldly alternative to the worldly, or secular, status quo acquiring the green light, so to speak, and advancing the cause of psychic supra-nationalism at nationalism's and even internationalism's somatic expense.
GENDER STRUGGLES IN SENSUALITY AND SENSIBILITY
1. When we consider the difference between a materialist hegemony over idealism in sensuality and a transcendentalist hegemony over fundamentalism in sensibility, we find that the Devil and Hell of metachemically free soma prevail over the Antigod and Antiheaven of metaphysically free soma in the one case, that of the noumenally free state in primary and secondary modes, but that the God and Heaven of metaphysically free psyche prevail over the Antidevil and Antihell of metachemically free psyche in the other case, that of the noumenally free church in primary and secondary modes.
2. When, on the other hand, we consider the difference between a realist hegemony over naturalism in sensuality and a humanist hegemony over nonconformism in sensibility, we find that the Woman and Purgatory of chemically free soma prevail over the Antiman and Anti-earth of physically free soma in the one case, that of the phenomenally free state in primary and secondary modes, but that the Man and Earth of physically free psyche prevail over the Antiwoman and Antipurgatory of chemically free psyche in the other case, that of the phenomenally free church in primary and secondary modes.
3. But the emphasis upon free will in materialism, which is the metachemical context of somatic freedom, ensures that the Devil takes precedence over Hell and that Devil-the-Evil-Mother is accordingly more important than Hell-the-Clear-Spirit, in consequence of which the influence of the will upon male soul via the id of psychic determinism is more metachemically significant than the correlative somatic influence of the spirit upon male ego via the superego of such determinism, so that idealism, that metaphysical mode of somatic freedom stemming from psychic enslavement, becomes characterized by an emphasis upon Antigod-the-Unwise-Son at the expense of Antiheaven-the-Unholy-Spirit, since metaphysical soma comes to reflect the principal influence upon psyche which, in this case, is of the metachemical will acting upon the soul through the intermediate agency of the id, or instinctualized soul, the paradoxical outcome of which is to make metaphysical soul less subconsciously soulful and more unconsciously acquiescent, by contrast, in metaphysically free will, which we have characterized as pertaining to Antigod-the-Unwise-Son.
4. Likewise the emphasis upon free spirit in realism, which is the chemical context of somatic freedom, ensures that Purgatory takes precedence over Woman and that Purgatory-the-Clear-Spirit is accordingly more important than Woman-the-Evil-Mother, in consequence of which the influence of the spirit upon male ego via the superego of psychic determinism is more chemically significant than the correlative somatic influence of the will upon male soul via the id of such determinism, so that naturalism, that physical mode of somatic freedom stemming from psychic enslavement, becomes characterized by an emphasis upon Antiearth-the-Unholy-Spirit at the expense of Antiman-the-Unwise-Son, since physical soma comes to reflect the principal influence upon psyche which, in this case, is of the chemical spirit acting upon the ego through the intermediate agency of the superego, or spiritualized ego, the paradoxical outcome of which is to make the physical ego less consciously intellectual and more superconsciously acquiescent, by contrast, in physically free spirit, which we have characterized as pertaining to Antiearth-the-Unholy-Spirit.
5. Contrariwise, the emphasis upon free ego in humanism, which is the physical context of psychic freedom, ensures that Man takes precedence over the Earth and that Man-the-Wise-Father is accordingly more important than Earth-the-Holy-Soul, in consequence of which the influence of the ego upon female will via the natural will (natwill) of somatic determinism is more physically significant than the correlative psychic influence of the soul upon female spirit via the subnatural spirit (subspirit) of such determinism, so that nonconformism, that chemical mode of psychic freedom stemming from somatic binding, becomes characterized by an emphasis upon Antiwoman-the-Unevil-Daughter at the expense of Antipurgatory-the-Unclear-Soul, since chemical psyche comes to reflect the principal influence upon soma which, in this case, is of the physical ego acting upon the will through the intermediate agency of natural will, or intellectualized will, the paradoxical outcome of which is to make the chemical will less unnaturally instinctual and more naturally acquiescent, in consequence, in chemically free ego, which we have characterized as pertaining to Antiwoman-the-Unevil-Daughter.
6. Similarly, the emphasis upon free soul in transcendentalism, which is the metaphysical context of psychic freedom, ensures that Heaven takes precedence over God and that Heaven-the-Holy-Soul is accordingly more important than God-the-Wise-Father, in consequence of which the influence of the soul upon female spirit via the subspirit of somatic determinism is more metaphysically significant than the correlative psychic influence of ego upon female will via the natwill, so to speak, of such determinism, so that fundamentalism, that metachemical mode of psychic freedom stemming from somatic binding, becomes characterized by an emphasis upon Antihell-the-Unclear-Soul at the expense of Antidevil-the-Unevil-Daughter, since metachemical psyche comes to reflect the principal influence upon soma which, in this case, is of the metaphysical soul acting upon the spirit through the intermediate agency of subnatural spirit, or emotionalized spirit, the paradoxical outcome of which is to make the metachemical spirit less supernaturally spiritual and more subnaturally acquiescent, in consequence, in metachemically free soul, which we have characterized as pertaining to Antihell-the-Unclear-Soul.
7. A fuller picture to each of the above elemental positions would give the psychic complement to somatic freedom and, conversely, the somatic complement to psychic freedom, on both primary and secondary terms. For no more than soma can exist without psyche in the one context ... can psyche exist without soma in the other, soma preceding and predominating over psyche where the female elements of metachemistry and chemistry are concerned; psyche preceding and predominating over soma where the male elements of physics and metaphysics are concerned, each of these realities paradoxically twisted to a contrary emphasis when one or other of them falls under the hegemonic influence of the opposite sex, males emphasizing soma, contrary to their gender reality, in the somatic naturalism and idealism of sensuality, females emphasizing psyche, contrary to their gender reality, in the psychic nonconformism and fundamentalism of sensibility, neither of which are guaranteed to be at their best, or most representative, in consequence.
8. For the genders reflect the sensuality and sensibility of life, as of the Cosmos, Nature, Civilization, and any future cyborg-like outcome to the march of history which will bring the fourth element, air, to its epochal summation, and though the ratio of sensuality to sensibility or vice versa can be modified in the course of time and according to the nature and/or nurture of the age, it cannot be entirely eradicated.
9. There are the female realities of free will and free spirit conditioning shadow forms of free will and free spirit in soma on the one hand, and the male realities of free ego and free soul conditioning shadow forms of free ego and free soul in psyche on the other hand. Free will and free spirit may be undesirable from a male standpoint, since affiliated to the free state and thus to somatic negativities to which females are structurally more suited, but free ego and free soul are just as likely to be undesirable from a female point of view, since affiliated to the free church and thus to all manner of psychic positivities to which males are structurally more suited.
10. Short of drastically being able to change the terms of life through its extensive and intensive modification under technological and pharmacological methodologies of a very sophisticated order, something which may one day prove possible, even to the extent of enabling the cyborg-oriented authorities of the future to determine the gender priorities of artificial reproduction towards a stable population with no further need to reproduce, we have to allow for some relativity in the matter of gender differentiation and admit that even in the best of systems, which, as a male, I would logically contend to be those which encourage sensibility at the expense of sensuality and thus culture and civility at the expense of their opposites, some unofficial allowance has to be made for backslidings from the ideals for both males and, particularly, females; though that would still be a far cry from actively encouraging reactionary tendencies and openly allowing people to be evil and/or foolish contrary to the rule of wisdom and/or goodness, a rule which, one has to admit, will be rather more satisfactory to males than to females, given the gender ratio differentials, according with class, between male psychic predominance and female somatic predominance conditioned, however, to a common moral end in the salvation/blessedness of primary and secondary orders of psychic freedom.
GETTING BACK ON TRACK
1. The only alternative to not struggling forward in an evolutionary manner towards an omega-oriented summation of psychic freedom is worldly amorality, hypocrisy, confusion, androgyny, cant, instability, mediocrity, godlessness, and lethargy coupled to state freedom in a somatically-dark society which, besides succumbing to dwindling natural resources in an ever-more demanding consumerist environment, is becoming increasingly populous and over-populated with co-operative or, more prevalently these days, collectivized slaves to competitive frenzy, the somatic barbarity of which rains down in fiery thunderbolts of metachemical licence from 'on high', and makes the alternative possibility 'on high' of individual freedom of conscience in metaphysical self-confidence all but impossible.
2. And this of a civilization which, in its burgeoning urban intensification, has the capacity to 'go within' and develop a more sensible alternative to the rampant sensualities of the secular present, including the almost certain criminal devaluation of afterlife sanctity for males in agonizing annihilation of the self in the various crematoria that would probably not have materialized without the state freedoms of somatic negativity in response to a female hegemony of outright barbarity, soma returning darkly to soma without concern, seemingly, for the male reality of psyche returning brightly to psyche, whether in equivocal or unequivocal vein.
3. A lot has to be done to get civilization back on moral tracks, to deliver it from the immoral clutches of the vicious beasts of contemporary barbarism and crime, but it is achievable and only requires the co-operation of people in countries such as Ireland to ensure that the future belongs not to the metachemically somatic freedom of Devil-the-Evil-Mother and Hell-the-Clear-Spirit coupled, in directly bound psyche, to Devil-the-Evil-Daughter and Hell-the-Clear-Soul, but to the metachemically psychic freedom of Antidevil-the-Unevil-Daughter and Antihell-the-Unclear-Soul coupled, in indirectly bound soma, to Antidevil-the-Unevil-Mother and Antihell-the-Unclear-Spirit.
4. And that the future belongs not to the chemically somatic freedom of Woman-the-Evil-Mother and Purgatory-the-Clear-Spirit coupled, in directly bound psyche, to Woman-the-Evil-Daughter and Purgatory-the-Clear-Soul, but to the chemically psychic freedom of Antiwoman-the-Unevil-Daughter and Antipurgatory-the-Unclear-Soul coupled, in indirectly bound soma, to Antiwoman-the-Unevil-Mother and Antipurgatory-the-Unclear-Spirit.
5. And that, on the other side of the gender fence, the future belongs not to the physically somatic freedom of Antiman-the-Unwise-Son and Antiearth-the-Unholy-Spirit coupled, in indirectly bound psyche, to Antiman-the-Unwise-Father and Antiearth-the-Unholy-Soul, but to the physically psychic freedom of Man-the-Wise-Father and Earth-the-Holy-Soul coupled, in directly bound soma, to Man-the-Wise-Son and Earth-the-Holy-Spirit.
6. As well, more importantly, as that the future belongs not to the metaphysically somatic freedom of Antigod-the-Unwise-Son and Antiheaven-the-Unholy-Spirit coupled, in indirectly bound psyche, to Antigod-the-Unwise-Father and Antiheaven-the-Unholy Soul, but to the metaphysically psychic freedom of God-the-Wise-Father and Heaven-the-Holy-Soul coupled, in directly bound soma, to God-the-Wise-Son and Heaven-the-Holy-Spirit.
7. For only on such a sensible basis will modern civilization come into its wise and good, holy and unclear, maturity, and leave its youthful evils and follies, clearnesses and unholinesses, behind on the rubbish heap of a somatically dark history, too disposed to the positive benefits accruing to psychic light to ever wish to return to the negative attributes of a freedom interpreted in relation to the State rather than to the Church, to nation-state nationals rather than to universal-church brethren, to soma rather than to psyche, to female hegemonies rather than to their male counterparts, to will and spirit rather than to ego and soul, to power and glory rather than to form and contentment, to appearance and quantity rather than to quality and essence, to doing and giving rather than to taking and being, to factual sanity coupled to illusory insanity rather than to truthful sanity coupled to fictional insanity, and, in philosophy, to fact-slavering empiricism rather than to truth-affirming rationalism.
8. Society is approaching, if not virtually at, the cross-roads and must soon make the decision as to whether to remain bogged down in worldly mire or, disdaining crime and sin, evil and folly, barbarism and philistinism, clearness and unholiness, to democratically seek deliverance from such a bog via a paradoxical election for religious sovereignty and the rights accruing to it, including, not least of all, deliverance, in the event of a majority mandate for the said sovereignty, from all religious primitivity and Bible-based Creatorism and/or Creationism, the great first-mover obstacle in cosmic materialism to true religion and a more genuine concept of and relationship to God and Heaven in consequence, the God of the metaphysical self attuned to what is properly universal as He achieves redemption, via the metaphysical not-self of the lungs/breath, of God-the-Wise-Son/Heaven-the-Holy-Spirit, in the Heaven of the metaphysical self, God-the-Wise-Father into Heaven-the-Holy-Soul, as the transcendental meditator passes indirectly from the brain stem to the spinal cord and achieves his fulfilment in that transvaluation which is commensurate with the soul per se, ego vindicated in that ultimate resurrection of the self which, for the male metaphysical individual, is its final end and ultimate justification, God of little account without a Heaven in which to be redeemed and sanctified.
9. Quite unlike, it has to be said, Man, who is effectively his own, necessarily false, end in the ego of finite truth or, as is usually said, knowledge, with but a peripheral commitment to soul in the necessarily 'bovaryized' guise of pleasure, or finite joy - the spinal cord secondary to the brain stem in the physical context in which Man - provided he has not been foolishly upended or even evilly bent - has his humanistic throne.
10. When we look for a technological parallel to each of the above, to God as secondary to Heaven, the metaphysical brain stem to the metaphysical spinal cord, and of the Earth as secondary to Man, the physical spinal cord to the physical brain stem, air as different from vegetation (earth) as essence from quality, or contentment from form, or soul from ego, or joy from knowledge, or being from taking, it is not long before we come-up with an interesting paradigm - to wit, the distinction between music DVDs and music CDs in the one case, that of metaphysical ego and soul, and spoken-word CDs and filmic DVDs in the other case, that of physical soul and ego, with a contrast between the psychocentric emphasis on contentment of the former pair and the egocentric emphasis on form of the latter pair, music DVDs logically secondary to music CDs, like the metaphysical brain stem to the metaphysical spinal cord, godly ego to heavenly soul, but, in contrast to this, spoken-word CDs logically secondary to filmic DVDs, like the physical spinal cord to the physical brain stem, earthly soul to manly ego.
11. Therefore while the metaphysical individual, a sort of heaven-oriented god, will prefer both music DVDs and CDs to their filmic or speech-oriented counterparts, his bias within metaphysics will be towards CDs as the soulful parallel in a context where the soul rightly takes precedence over the ego, and visionary experience is accordingly subordinated to what Huxley would have called unitive knowledge, meaning a connection with the spinal cord at the expense of the brain stem, the soul at the expense of ego.
12. But, in complete male contrast, the physical individual, always more prone, in his ego-besotted manliness, to vegetative collectivization than to airy individualization, should logically prefer filmic DVDs and spoken-word CDs to their musical counterparts, his bias within physics being towards DVDs as the egocentric parallel in a context where the ego rightly takes precedence over the soul, and any prospect of unitive knowledge is accordingly subordinated to visionary experience, meaning a connection with the brain stem at the expense of the spinal cord, the ego at the expense of soul.
13. Laser technology used in these contexts, particularly in relation to properly subjectivistic DVD- and CD-playing media like personal computers and stand-alone (as opposed to radio-linked) CD players, provides a paradigm, it seems to me, with the self, the brain stem and spinal cord, but the emphasis is very different in each case, and where the genuinely Metaphysical are concerned it is unlikely that they will take much interest in filmic DVDs but, rather, use music DVDs as a subordinate complement to music CDs, laser technology providing an artificial parallel to the more sensibly significant - and deeper - redemption of the self in the form-eclipsing contentment of the soul, as the brain stem makes way for the spinal cord as the final end of life for those who are entitled, on both class and gender terms, to experience it through the practice of transcendental meditation, albeit a practice that becomes increasingly integrated, as time goes by, into the march of technological progress and can be sharply differentiated, in consequence, from any more 'naturalistic' and/or traditional approach to TM.
14. For contemporary civilization can only become more synthetically artificial, not return to a less technologically sophisticated past, if it is to attain to the maximum of its potential for evolutionary development.
THE MEANING OF SOCIAL TRANSCENDENTALISM
1. That civilization can evolve into the omega-oriented sensibilities of 'Kingdom Come', I have no doubt whatsoever; but it will amount to nothing short of a transvaluation of existing and traditional values, as the somatic concept of freedom is eclipsed by the psychic concept of freedom, and the factual concept of sanity by its truthful antithesis, and state freedom makes way for church freedom of a sort of universality the West - and even the world at large - has not seen before, with an enhanced sense of and commitment to rationality at the expense of those unreasoning forces which spring from the free will and free spirit of, in particular, materialism and realism, and would hold the People to the unedifying spectacle of the triumph of power and glory over form and contentment, of somatic darkness over psychic light.
2. This transvaluation of a civilization currently more somatic than psychic will require that transcendentalism and humanism come to the psychic fore at the expense not merely of idealism and naturalism, their somatic counterparts, but in subjective ascendancy over fundamentalism and nonconformism, the secondary psychic freedoms of female sensibility which will not emerge into the light of ecclesiastic day until and unless males opt for salvation, according to class and denominational disposition (as already described), from idealism to transcendentalism and from naturalism to humanism, and females are obliged, in following suit, to abandon the vicious hegemonies of materialism and realism for the virtuous under-plane subordinations, in fundamentalism and nonconformism, to transcendentalism and humanism, each gender consigning to the rubbish heap of secular irrelevance all those barbarous and philistine state freedoms to which the contemporary manifestations of Western civilization are only too criminally or sinfully prone.
3. Obviously, to progress subjectively as a male from sensuality to sensibility and to regress objectively as a female from sensuality to sensibility are two entirely different things, the former diagonally up between contiguous class planes, the latter diagonally down between contiguous class planes, but they are committed to the same goal of psychic freedom and thus of salvation/blessedness, whether on primary terms in physics and metaphysics for males, or on secondary terms in chemistry and metachemistry for females, so that, at the end of the day, not barbarism and philistinism but culture and civility, not crime and sin but grace and punishment are the prevailing realities of society, and one can safely say that modern civilization, which is overwhelmingly urban on synthetically artificial terms, has at last come into its wise/holy and good/unclear own, with nothing to hold it back from infinite evolution towards some summation set in space centres in the very distant ultra-cyborg future.
4. For, ultimately, the cyborgization of mankind is the key to the future, to the coming of life into the maximizing of its evolutionary potential and ability to transvaluate from alpha to omega, from the outside to the inside, even from a concept of cyborg in which living tissue is outside machine to one in which living tissue - namely the self - is very much inside a mechanical envelope designed to protect it and grant to it a longevity completely beyond the scope of the natural or organic body upon which it still depends.
5. For the self, with especial reference to its male manifestation, does not really want to die, being too positive in the psychic precedence of soma to entertain any such negative wish, but is simply obliged to endure the decomposition and final dissolution of the body and to suffer the consequences, including a comparatively brief flare-up of afterlife experience as it is obliged to withdraw from bodily concerns and almost cannibalistically self-consume itself towards eventual extinction, nerve fibres turning upon themselves in visionary or mystical illumination, whether for better or, especially in the case of bent males, for worse!
6. The future opens up the possibility of everlasting life in an altogether more literal and potentially satisfying way than anything Christianity or kindred world religions may have envisaged, and will doubtless encourage a higher solution of the gender problem which, though fundamentally serving life from a female urge to reproduce, has also plagued it with ambivalence and indecision, uncertainty and ambiguity, to the detriment of a clear or, rather, holy moral directive, not least of all in terms of transcendentalism.
7. For one cannot risk any return, in this transvaluated future phase of modern civilization, to the somatic freedoms and negativities of the present, much less the past, but must allow that steps will have to be taken to ensure that civilization stays on course for its apotheosis in maximum psychic freedom, whether this implies the design and siting of special blocking devices in cosmic space to reduce or filter harmful incoming energies or, beyond the world, of special reproductive techniques that will be no less synthetically artificial than everything else about the coming civilization, one that will, no doubt, harness the power of certain drugs, or synthetic derivatives, to constrain the objective impulses of, in particular, females from negatively intruding into realms of enhanced subjectivity where, by their very somatic natures, they could only do subversive harm to the nurtures being psychically cultivated by manly or godly males.
8. For the distinction between soma and psyche, not-self and self, is actually between nature and nurture, appearance/quantity on the one hand, and quality/essence on the other, the hand not of will and spirit but of ego and soul, and if the latter are not merely to gain but to retain the ascendancy, then the former will have to be muzzled and effectively curbed, reduced, ultimately even eliminated on all but an intensively artificial basis such that will better serve the ends of nurture to attain to a maximum of free psyche in blissful being.
9. For, eventually, the chemical, physical, and metaphysical tiers of the triadic Beyond to which all world-overcoming points will tend to blend towards a synthetic unity favouring metaphysics, there being no reason for lesser or contrary realities to have their own way in defiance of the prevailing reality, namely that of a metaphysical hegemony in truth and joy, albeit some differentiation will still prove necessary in the interests of structural stability in elemental comprehensiveness, a purely metaphysical outcome to evolution being no less unlikely of attainment than an income, as it were, based solely upon metachemistry, the Cosmos being both metachemical and more than metachemical, even if still predominantly metachemical in its stellar roots.
10. For at the end of the day metaphysics is about air, but to have air you need the physics of vegetation, to have vegetation you need the chemistry of water, and to have water you need the metachemistry of fire, without which, in whatever transmuted guise any or all of these may subsequently exist, nothing genuinely metaphysical can be guaranteed at all, least of all in sensibility.
11. So we do not aim, in overly utopian fashion, for 'pie in the sky' or 'castles in the air', or any other delusory partisanship which would reduce the prospects of 'Kingdom Come', as the ultimate phase of modern civilization, a phase more than Western and less than Eastern, to absolute zero, but look forward to using the various elements that make up the totality of life in such a way that the best possible combination of them in hierarchical priorities can be developed to the end of enhanced sensibility for all, the metachemical element of what would amount to the administrative aside to the triadic Beyond not excepted.
12. For there can be no Antidevil-the-Unevil-Daughter and Antihell-the-Unclear-Spirit without God-the-Wise-Father and Heaven-the-Holy-Soul, but neither can the latter exist without the deferential assistance of the former, since metaphysical psyche is only free when metachemical soma is bound, and only when metachemical soma is indirectly bound, in sensibility, can metachemical psyche be indirectly free enough to allow metaphysical psyche to directly have its soul-oriented sensible way.
13. Similarly, if rather more in the phenomenal context of mass/volume than the noumenal one of time/space, there can be no Antiwoman-the-Unevil-Daughter and Antipurgatory-the-Unclear-Spirit without Man-the-Wise-Father and Earth-the-Holy-Soul, but neither can the latter exist without the deferential assistance of the former, since physical psyche is only free when chemical soma is bound, and only when chemical soma is indirectly bound, in sensibility, can chemical psyche be indirectly free enough to allow physical psyche to directly have its ego-oriented sensible way.
14. In the recent past I have tended to argue that females are by nature competitive in metachemistry and co-operative in chemistry, while males are by nurture collectivistic in physics and individualistic in metaphysics, thereby distinguishing metachemical and chemical norms on the one side of the gender fence from their physical and metaphysical counterparts on its other side.
15. Certainly I still hold that competition and co-operation are more female than male in their objectivity and, conversely, collectivism and individualism more male than female in their subjectivity, but now perceive the ascription of each tendency to a separate element to have been too liberal or comprehensively facile.
16. For, if we recall the respective particle/wavicle ratios of females and males, the former characterized by a particle predominance and the latter by a wavicle predominance in either relative or absolute terms, it would seem that females are both competitive and co-operative irrespective of their class, and males likewise both collectivistic and individualistic irrespective of elemental differences.
17. In other words, females will be competitive in primary free soma but co-operative in secondary free psyche, whereas males will be collectivistic in secondary free soma and individualistic in primary free psyche, so that in the sensual contexts of free soma competition and collectivism will be the respective female and male realities, whilst in the sensible contexts of free psyche individualism and co-operation will be the respective male and female realities - competition and collectivism pertaining to the alternatives modes of nature, individualism and co-operation to the alternative modes of nurture, the former pair respectively evil and foolish, criminal and sinful, the latter pair, by contrast, wise and good, graceful and punishing.
18. Therefore we can contrast the competitive absolutism of upper-class females in the most particles/least wavicles of sensual metachemistry with their co-operative absolutism of least wavicles/most particles in sensible metachemistry, noumenal females always likely to be much more competitive by nature in metachemical sensuality than co-operative by nurture in metachemical sensibility, which means that special pressures have to be applied by noumenal males to the latter context if a sensibly metaphysical hegemony on their part is to be maintained.
19. Likewise we can contrast the competitive relativity of lower-class females in the more (relative to most) particles/less (relative to least) wavicles of sensual chemistry with their co-operative relativity of less (relative to least) wavicles/more (relative to most) particles in sensible chemistry, phenomenal females always likely to be more competitive by nature in chemical sensuality than co-operative by nurture in chemical sensibility, which again entails the application of special pressures by phenomenal males to the latter context if a sensibly physical hegemony is to be maintained.
20. Contrariwise we can contrast the individualistic relativity of lower-class males in the more (relative to most) wavicles/less (relative to least) particles of sensible physics with their collectivistic relativity of less (relative to least) particles/more (relative to most) wavicles in sensual physics, phenomenal males always likely to be more individualistic by nurture in physical sensibility than collectivistic by nature in physical sensuality, which means that special pressures have to be applied by phenomenal females to the latter context if a sensually chemical hegemony is to be maintained.
21. Similarly we can contrast the individualistic absolutism of upper-class males in the most wavicles/least particles of sensible metaphysics with their collectivistic absolutism of least particles/most wavicles in sensual metaphysics, noumenal males always likely to be much more individualistic by nurture in metaphysical sensibility than collectivistic by nature in metaphysical sensuality, which again entails the application of special pressures by noumenal females to the latter context if a sensually metachemical hegemony is to be maintained.
22. Consequently I think it is fairly safe to conclude that females will always, in general terms, be more competitive by nature than co-operative (with male individualism) by nurture, whereas males will always be more individualistic by nurture than collectivistic (vis-à-vis female competitiveness) by nature, since in the one case soma predominates over psyche in the particle-based precedence of psyche by soma in either absolute (3:1) or relative (2½:1½) ratios according to whether metachemistry or chemistry is the prevailing element, whilst in the other case psyche predominates over soma in the wavicle-centred precedence of soma by psyche in either relative (2½:1½) or absolute (3:1) ratios according to whether physics or metaphysics is the prevailing element.
23. Collectivism is the secondary mode of somatic freedom in notself-oriented nature which tends to defer to the competitiveness of its primary mode, wherein the will and/or spirit are objective rather than subjective and free soma is accordingly either barbarous or criminal, evil or clear, in female vein, rather than either philistine or sinful, foolish or unholy, in male vein.
24. By contrast, co-operativeness is the secondary mode of psychic freedom in self-oriented nurture which tends to defer to the individualism of its primary mode, wherein the ego and/or soul are subjective rather than objective and free psyche is accordingly either cultural or graceful, wise or holy, in male vein, rather than either civil or punishing, good or unclear, in female vein.
25. Therefore we can sensibly equate the secondary virtue of co-operation for females with the primary virtue of individualism for males, and contrast each of these positive realities with the secondary vice, in sensuality, of collectivism for males and the primary vice of competitiveness for females, so that, in the one case, co-operation and individualism testify to the virtues of psychic freedom, while, in the other case, collectivism and competitiveness attest to the vices of somatic freedom, the former pair moral and the latter pair immoral, the former pair rational (reasonable) in self and the latter pair irrational (unreasonable) in not-self, the former religious and the latter irreligious, the former positive and the latter negative, the former of nurture and the latter of nature, the former only possible in societies upholding the free church, the latter in societies upholding the free state - all the difference between the light and the dark, enlightenment and unenlightenment, sensibility and sensuality, inner and outer, private and public, cross and star (in whatever permutation).
26. Social Transcendentalism identifies itself with a society in which females co-operate with male individualism, in which the secondary virtues of goodness and punishment have their subordinate place under the primary virtues of wisdom and grace, whether on the relative terms of chemistry under physics, woman or, rather, antiwoman under man, or on the absolute terms of metachemistry under metaphysics, the Antidevil or, rather, Antihell under Heaven, so that we can imagine the metachemical aside to the triadic Beyond in which chemistry, physics, and metaphysics would be brought to a sensible resolution and the psychic co-operation of both antiwoman and Antiheaven with the psychic individualism of both Man and God or, rather, Heaven (to focus on the main metaphysical attribute) guarantees society a Social Transcendentalist, or socially transcendent, eternity, 'kingdom come' without otherworldly end.
27. That is what my philosophy points to, and it understands that while the truthful sanity of the primary moral freedom, in physical or metaphysical psychic nurture, of individualism in either ego or soul will more suit males than the fictional insanity of the secondary moral freedom, in chemical or metachemical psychic nurture, of co-operation with that in terms of the clamping-down on will and spirit from a standpoint centred in the goodness and punishment, civility and unclearness of a psychic emphasis, contrary to gender reality, will suit females, it nevertheless maintains, without any equivocation, that it is better that males should have their truthfully sane way at females' fictional expense, pretty much as genuine philosophers at the expense of fiction writers, than that females should have their factually sane way, pretty much as dramatists, to extend the metaphor, at the expense of the illusory insanity of males in the folly and unholiness, philistinism and sin, of a poetic disposition, and that a free society centred in the light of psychic nurture is incomparably preferable, not to say morally superior, to a free society rooted in the darkness of somatic nature, in consequence of which no self-respecting male should shirk responsibility not only for bringing such a society to pass, but maintaining it in the face of reactionary or devolutionary threats from, in particular, females and bent males of a secular disposition, not least of all in relation to the objective literary arts of drama and poetry vis-à-vis their subjective counterparts.
28. For until the concept of a free society is transvaluated from that which upholds state freedom in somatic darkness to that which upholds church freedom in psychic light, not to mention lightness, there can be no prospect of the positivity accruing to the latter and no likelihood, in consequence, of a reduction in the negativity which characterizes the former and makes words like virtue and morality seem devoid of meaning and only fit subject for mockery from a dramatic or poetic point of view, one necessarily more disposed to free will and spirit either directly, in drama, or indirectly through a turning against ego and soul from a standpoint rooted in a secondary order of free soma, one necessarily naturalistic or idealistic rather than realistic or materialistic.
29. The justification of morality in the virtues of psychic freedom will only become fully evident when people are free to be co-operative and individualistic after their respective gender fashions, and have accordingly been delivered from the immoral vices of somatic freedom, which in evil and/or criminal competition and foolish and/or sinful collectivism continue to cast a pall of life-denying darkness over contemporary civilization, to the will- or spirit-denying virtues of fictional insanity, as of genuine fiction, and the ego- or soul-affirming virtues of truthful sanity, as of genuine philosophy, so that both the secondary orders of free psyche in nonconformism and fundamentalism and the primary orders of free psyche in humanism and transcendentalism serve, whether indirectly or directly, on female or male, co-operative or individualistic, terms, the same moral end, in which the psychic freedoms and positivities of salvation and blessedness are everywhere virtuously prevalent.
30. Only the promise of religious sovereignty can deliver mankind from the dark beast of a synthetically artificial nature to the angelic light of a synthetically artificial nurture in 'Kingdom Come', and for that promise to be fulfilled the People will have to judge for themselves and act accordingly, act, that is, within the parameters of an alternative approach to democracy such that would make the ultimate sovereignty possible.
31. For in hegemonic nature, as in free soma, there is only work. In hegemonic nurture, as in free psyche, there is only play, and those who want a society led by play rather than ruled by work, led by self-affirming taking and being rather than ruled by self-rejecting doing and giving, must heed the message of Social Transcendentalism and opt, democratically and methodically, for salvation/blessedness from the damnation/cursedness of selfless work, as of the free star, to a world in which, under the guiding light of a new cross (the Social Transcendentalist subcross of that which more symbolizes the psychocentrically subconscious aspect of the self in harmony, through the lungs, with the subnatural element of air, than the egocentrically conscious aspect of the self in harmony, through the brain, with the natural element of vegetation), self-oriented play would be the norm, both co-operatively and, especially, individualistically.
32. For the ultimate freedom of the ultimate church can only take psychic play further than any free church has ever taken it before and thus ensure that somatic work - at any rate in its free guise, not necessarily in the quasi-playful guise of bound soma - is consigned to the rubbish heap of an immoral history from which, barring the unlikely return of state freedom, it can never arise again.
33. For until we reject the work ethic of somatic darkness we shall never come into the full flowering of our civilized development in the play ethic of psychic light, the virtuous ethic of moral freedom on both primary (individualistic) and secondary (co-operative) terms.
34. Verily, civilization is at the cross-roads, and its transvaluation is just a matter of passing, in the British Isles, from one 'Kingdom' to another, the 'Kingdom of Work' to the 'Kingdom of Play', the 'Kingdom' ruled by metachemistry to the 'Kingdom' led by metaphysics, the 'Kingdom of Darkness' to the 'Kingdom of Light', the 'Kingdom' of somatic sovereignty to the 'Kingdom' of psychic sovereignty, a 'Kingdom' in state devolution to a 'Kingdom' in church evolution, with all due respect to the Irish Republic as the most suitable base, with its traditional deference towards the Roman Catholic Church, for such a divine 'Kingdom' - verily a transvaluation of the concept 'Kingdom' - to begin, the otherworldly sovereignty, beyond the worldly secularities of parliamentary and republican freedom alike, of 'Kingdom Come', in which, under the wise guidance of the 'Philosopher-King', the Church attains to its maximum free development in Social Transcendentalism and ultimately becomes truly universal, the universal church of evolving life's psychic omega point in the metaphysical soul, the soul-of-souls and being-of-beings.
LONDON 2002 (Revised 2003-10)