Op. 101

 

APOCALYPSO -

The New Revelation

 

Aphoristic Philosophy

 

Copyright 2003-2010 John O'Loughlin

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CONTENTS

 

Aphs. 1-152

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1.   The English only appear radical to themselves; when confronted by the more genuine radicalism of an Irishman, an Arab, an Indian, or what have you, they quickly return to their true colours, which are invariably conservative.

 

2.   The Englishman is not even a bureaucratic conservative fundamentally, or perhaps I should say nonconformistically, so to speak, but the worst possible sort of conservative: an autocrat.

 

3.   Even in left-wing parliamentary democracy, the neo-autocratic beast has raised its ugly head before the extreme left-wing social democracy can get a look in; though when it does, as on extra-parliamentary terms, such a beast is more inclined to 'give and/or take head', in homosexual fellatio, than to 'give and/or take arse' in homosexual sodomy.

 

4.   Of course, the 'arse' cannot be ruled out.  But it is just that neo-autocratic tendencies display a marked predilection towards, if not preference for, homosexual fellatio over homosexual sodomy, so that one might speak rather colloquially of a neo-'pus' correction of, and even alternative to, outright homosexual 'shit'.

 

5.   Of course, homosexual fellatio is what could, in ideological terms, be called rather more secondary 'church' than primary state in respect of Social Democracy, and thus less characteristic of a social democratic bent per se than would be masturbation involving homosexual pornography, both of which need to be distinguished from the parliamentary parallels of heterosexual fellatio as secondary to heterosexual pornography.

 

6.   For liberal, or parliamentary, democracy remains broadly heterosexual, if within a markedly male-oriented context, and therefore such pornography or oral sex as might be said to parallel it will likewise be broadly heterosexual, even if containing a homosexual element on the parliamentary Left, which veers towards, though remains apart from, the social democratic radical Left of an outright homosexual orientation in both pornography and fellatio, not to mention sodomy in general.

 

7.   One fancies that female-oriented heterosexual cunnilingus would be autocratically secondary to female masturbation in an outright autocratic context, where the State would necessarily take precedence over the Church, and 'frigging' tendencies accordingly pull rank on 'snogging' ones within a context typified, in metachemically sensual vein, by the 'jerk', who will be 'frigging' first and foremost and only 'snogging' on a rather subordinate basis, analogous to religious fundamentalism.

 

8.   In liberal democratic societies, by contrast, it is the 'sodding' tendencies which pull rank on 'fucking' ones, given that one is dealing with a context typified, in physically sensible vein, by the 'prick', who will be 'sodding' first and foremost and only 'fucking' on a subordinate basis, analogous to religious humanism.

 

9.   Terrestrial television would stand to cinema pretty much as neo-autocratic to autocratic, or neo-'frigging' to 'frigging', and thus pretty much within a left-wing parliamentary to social-democratic extreme-left  context, where, one fancies, it also enters the realm of cable TV.

 

10.  The democratic extreme Left are paradoxically the distorted mirror image of the autocratic extreme Right, for they are of the resurrection of autocratic tendencies within a broadly social-democratic context, which fights shy of parliamentary de-centralizing in favour of a centralized state totalitarianism.

 

11.  In Britain, mention of the word 'left' automatically confers a democratic connotation which is so much taken for granted that no other concept of the Left is ever mooted.

 

12.  But, of course, the Left in Britain, particularly in England, are merely democratic Left.  They are not theocratic Left, and the concept of such a Left would be completely alien to the British, and likely to be dismissed as aberrant and subversive of genuine left-wing values.

 

13.  Which is a sad testimony of the extent to which England is democratic and therefore only capable of conceiving of the Left in relation to democracy.  And precisely as that which is contrary to the Right, which is more than likely to be autocratic or pro- and/or pseudo-autocratic. 

 

14.  Strange irony that the extreme Left of a social democratic persuasion assume a neo-autocratic character in the context of state totalitarianism, with its centralizing tendencies guaranteed to resurrect, within male-oriented terms, all that most typified autocratic authoritarianism.

 

15.  The left-wing Englishman can be so democratic that even bureaucratic and theocratic affiliations seem autocratic to him, and something to dismiss as right wing and reactionary.

 

16.  Little does he realize the extent to which affiliation with an autocratic-democratic axis, falling from the one to the other, as from Hell in the sky to hell on earth, has blinded him to the reality of the bureaucratic-theocratic axis typifying countries like Eire, in which there is a rise from heaven in the water, so to speak, to Heaven in the sky, and where a clean break with bureaucratic conservatism would be no-less radically left-wing, in its own context, than a clean break with autocratic conservatism in respect of social democracy.

 

17.  Such a clean break with bureaucratic conservatism I call Social Theocracy, and it stands to Social Democracy, the extra-parliamentary mode of democracy, as the Second Coming to the Antichrist, or Heaven in the sky to hell on earth, or the saving of souls to the savouring of 'arseholes', or, in simple elemental terms, air to earth, and, in colloquial parlance, 'gas' to 'shit'.

 

18.  How the two peoples diverge!  The English down to the lowest depths of earthly equalitarianism, the Irish up towards the highest heights of heavenly elitism, as between salvation and damnation, heaven and hell.

 

19.  Celts, more generally, will have to know where they are at and take a stand on it, not sit on the 'British' fence between English Protestant and Irish Catholic extremes as though it didn't matter.  For, in truth, nothing matters more!

 

20.  On the basis one would argue that there can't be any practice, or praxis, without theory, it could be maintained that there can't be any gnosis without knowledge. 

 

21.  Which in metaphysical terms would be equivalent to saying that there can't be any theosophy without theology, any 'love' of God without 'knowledge' of God, as to what constitutes God.

 

22.  Likewise, in physical terms, such a contention would be equivalent to saying that there can't be any philosophy without philology, any 'love' of knowledge without 'knowledge' of language, as to what constitutes logic.

 

23.  Thus I argue for a parallel between theology and theosophy on the one hand, that of metaphysics, and for a like-parallel between philology and philosophy on the other hand, that of physics.

 

24.  In both cases, theology and philology are the theory that leads to or makes possible a theosophical or philosophical praxis, depending whether one is metaphysical or physical, heavenly or earthy, upper-class male or lower-class male, highlander or lowlander, which is to say, divine or masculine, godly or manly.

 

25.  Love of, or concern with, God must rank higher than love of, or concern with, human knowledge, and therefore one can safely maintain that the theosophist, or theosopher, is as superior, in male terms, to the philosopher as the theologian to the philologist, or philologian, since he represents the higher discipline, which has intimate associations with metaphysics rather than mere physics.

 

26.  Frankly, metaphysics in connection with philosophy is something of a hype; for if you are genuinely metaphysical you will be a theosophist or, as I prefer to say, theosopher, whose 'love' of God leads to Heaven no less surely than 'love' of human knowledge, as of man, keeps one pegged to the earth in consequence of one's want of divine prospects and besottedness with what the Bible calls 'the forbidden tree of knowledge', and with good reason! 

 

27.  But how could the theosopher not be a theologian, or someone concerned with knowledge of God, so that such divine knowledge can bear theosophical fruit in respect of heavenly redemption, the sort of joyful praxis that stems from a truthful theory.

 

28.  Likewise, how could the philosopher not be a philologian, or someone concerned with knowledge of man, so that such human knowledge can bear philosophical fruit in respect of earthly redemption, the sort of pleasurable praxis that stems from a knowledgeable theory.

 

29.  There will be societies who, overly earthly and lower-class, will prefer to hype philology and philosophy in consequence of a want of theology and theosophy; for they have put man on the throne of life and, to the extent that they acknowledge religion at all, have allowed man to pass muster as God, and knowledge to be hyped as truth, with a consequence that what passes for Heaven is really only the earth.

 

30.  Such human-all-too-human societies and peoples make a heaven out of the earth, and therefore reduce life to the parameters of earthly criteria, content that they have done their duty and achieved all that is necessary when once they have sufficiently 'got on in the world' to have created a sort of earthly paradise for themselves from which anything more genuinely heavenly, or paradisiacal, is rigorously excluded, as a subversive threat to the earthly status quo.

 

31.  For they will not hear it said, these apologists of the earthly paradise, that they are merely worldly and have reduced everything, including God and Heaven, to the parameters of man and the earth, allowing philology to eclipse theology and, as a practical reward for that, philosophy to eclipse theosophy.

 

32.  And when they are unequivocally so, these earthly apologists, they will not even speak of God in terms of man or Heaven in terms of the earth, much less theology in terms of philology or theosophy in terms of philosophy, but will eschew all mention of God and Heaven, theology and theosophy, in favour of secular values appertaining to man and the earth alone, so that only philology and philosophy will be countenanced by them, and these will be encouraged to develop along their own necessarily physical lines independently of metaphysics, which will simply be excluded as irrelevant or even fanciful.

 

33.  One might say that these unequivocally manly and earthly souls are of the democratic Left, whether in liberal terms or, beyond parliament, in the social democratic terms of the extreme Left, for whom such philological and philosophical absolutism will, however, be complicated by neo-autocratic tendencies symptomatic of state totalitarianism and the resurrection, in modified form, of centralization.

 

34.  A philology and philosophy complicated, then, not by sociological and what could, on analogical terms, be called sociosophical factors, in neo-bureaucratic vein, but by psychological and what we shall call psychosophical factors in neo-autocratic vein, such that seek to 'brainwash' the People to conform to social democratic criteria by bombarding them with a plethora of ideologically-motivated facts and figures doctored to suit the cause, in this case of a triumphant proletarian humanism premised upon blue-collar participation. 

 

35.  In short, through propaganda, which is to the ideological Left what commercial advertising is to the liberal Right and even, in somewhat ambiguous vein, liberal centre, albeit that exists within a largely de-centralized context of non-participatory democracy which seeks further de-centralizing measures, to counter the centralizing threat from the Left.

 

36.  Be that as it may, the sort of human-all-too-human societies which strive to make a heaven out of the earth and even, on the Left, to exclude heaven from the earth altogether, are run by 'pricks' for the 'sodding' advantage of 'pricks' to reduce everything to 'shit', their sexuality not excepted, and have no bearing on the elevation of life to anything heavenly, not least in respect of metaphysics.

 

37.  On the contrary, by excluding heaven from their earthy partisanship, the extreme Left pave the way for the subversion of the earth by hell and turn their secular paradise into a sort of hell on earth in which the 'sodding' advantage of 'pricks' becomes compromised by the disadvantages accruing to a neo-'frigging' recrudescence of 'pus', as the centralizing of power resurrects the need for a psychological control of the masses which will counter any pluralism stemming from liberal democracy and ensure that they conform to the totalitarianism which strives to sugar-coat the bitter pill of democratic 'shit' in the 'pus' of its neo-'frigging' propaganda.

 

38.  Thus the informing of 'shit' by 'pus' ensures that the 'pricks' continue to be 'jerked off' in a manner guaranteed to lead from psychology to psychosophia, or complacent acceptance of the centralized retort to democracy which paradoxically has the effect of resurrecting notions of paradise in terms of heaven on earth, albeit it is really hell on earth by dint of the neo-autocratic ingredients typifying all social democratic revolutions, which kow-tow, in untransvaluated vein, to the conservative equation of the Devil and Hell with God and Heaven, by which I mean to the equation of anything metachemical with metaphysics, as of autocratic and aristocratic criteria with their theocratic and technocratic counterparts.

 

39.  And this despite a formal rejection of autocracy and aristocracy, as of authoritarianism, in the name of the extension of democracy to the most radical level of the hard-line proletarian blue-collar left.

 

40.  Of course, metachemistry and metaphysics are two entirely different, one might feasibly say antithetical, things, and whenever and wherever metachemistry is sensually triumphant, there can be only antimetaphysics in subordinate paradox of the Antison of Antigod to Devil the Mother and the Unholy Spirit of Antiheaven to Hell the Clear Spirit, taking the more representatively somatic factors in each context alone.

 

41.  Conversely, wherever and whenever metaphysics is sensibly triumphant, there can be only antimetachemistry in subordinate paradox of the Antidaughter of Antihell to God the Father and the Unclear Soul of Antihell to Heaven the Holy Soul, taking the more representatively psychic factors in each context alone.

 

42.  For no less than hegemonic metachemistry tends to make for a psychic binding in subordination to free soma, on both primary (metachemical) and secondary (antimetaphysical) terms, a hegemonic metaphysics, by contrast, tends to make for a somatic binding in subordination to free psyche, on both primary (metaphysical) and secondary (antimetachemical) terms.

 

43.  And what applies to metachemistry and metaphysics, as to antimetaphysics and antimetachemistry, also applies to chemistry and physics, as to antiphysics and antichemistry - their lower-class counterparts, wherein we are not concerned with the Devil or God, Hell or Heaven, but with woman and man, purgatory and the earth, as with their respective anti-manifestations.

 

44.  Therefore whenever and wherever chemistry is sensually triumphant, there can be only antiphysics in subordinate paradox of the Antison of Antiman to Woman the Mother and the Unholy Spirit of Anti-earth to Purgatory the Clear Spirit, taking the more representatively somatic factors in each context alone.

 

45.  Conversely, wherever and whenever physics is sensibly triumphant, there can only be antichemistry in subordinate paradox of the Antidaughter of Antipurgatory to Man the Father and the Unclear Soul of Antipurgatory to Earth the Holy Soul, taking the more representatively psychic factors in each context alone.

 

46.  For no less than hegemonic chemistry tends to make for a psychic binding in subordination to free soma, on both primary (chemical) and secondary (antiphysical) terms, a hegemonic physics, by contrast, tends to make for a somatic binding in subordination to free psyche, on both primary (physical) and secondary (antichemical) terms.

 

47.  Where there is doing, as in metachemical objectivity, there is antibeing, as in antimetaphysical subjectivity, and, conversely, where there is being, as in metaphysical subjectivity, there is antidoing, as in antimetachemical objectivity.

 

48.  Where there is giving, as in chemical objectivity, there is antitaking, as in antiphysical subjectivity, and, conversely, where there is taking, as in physical subjectivity, there is antigiving, as in antichemical objectivity.

 

49.  Consequently, it follows that where Devil the Mother is hegemonic in metachemical doing, there will be a subordinate Antiheaven the Unholy Soul in antimetaphysical antibeing, and, conversely, where Heaven the Holy Soul is hegemonic in metaphysical being, there will be a subordinate Antidevil the Antimother in antimetachemical antidoing.

 

50.  Likewise it follows that where Purgatory the Clear Spirit is hegemonic in chemical giving, there will be a subordinate Antiman the Antifather in antiphysical antitaking, and, conversely, where Man the Father is hegemonic in physical taking, there will be a subordinate Antipurgatory the Unclear Spirit in antichemical antigiving.

 

51.  Of course, all the above pairings are very partial, in that they focus on the main, or principal, aspect of every context, not on all the aspects of each context treated individually. 

 

52.  Therefore although we can generalize in terms of doing for metachemistry, being for metaphysics, giving for chemistry, and taking for physics, not to mention in respect of their antimetachemical, antimetaphysical, antichemical, and antiphysical parallels, it nonetheless remains incontrovertibly evident that each Elemental context contains the full-gamut of options in respect of either will and spirit plus anti-ego and antisoul or, conversely, ego and soul plus antiwill and antispirit.

 

53.  Therefore where there is doing as a primary somatic aspect, there will also be giving as a primary somatic aspect and antitaking and antibeing as primary psychic aspects, as in metachemistry and chemistry, doing as the principal aspect of the one and giving as the principal aspect of the other.

 

54.  Conversely, where there is being as a primary psychic aspect there will also be taking as a primary psychic aspect and antidoing and antigiving as primary somatic aspects, as in metaphysics and physics, being as the principal aspect of the one and taking as the principal aspect of the other.

    

55.  This also applies on an overall secondary basis to the subordinate gender in any context, antimetaphysics being characterized in terms of secondary orders of antitaking and antibeing vis--vis the primary antitaking and antibeing of metachemistry, as well as secondary orders of doing and giving vis--vis the primary doing and giving of metachemistry, but antimetachemistry being characterized in terms of secondary orders of taking and being vis--vis the primary taking and being of metaphysics, as well as secondary orders of antidoing and antigiving vis--vis the primary antidoing and antigiving of metaphysics.

 

56.  Similarly, we may speak of antiphysics being characterized in terms of secondary orders of antitaking and antibeing vis--vis the primary antitaking and antibeing of chemistry, as well as secondary orders of doing and giving vis--vis the primary doing and giving of chemistry, but antichemistry being characterized in terms of secondary orders of taking and being vis--vis the primary taking and being of physics, as well as secondary orders of antidoing and antigiving vis--vis the primary antidoing and antigiving of physics.

 

57.  Therefore just as metachemistry has apparently to do with Devil the Mother in metachemical doing, it is also quantitatively about Hell the Clear Spirit in metachemical giving, as well as antiqualitatively about the Daughter of the Devil in metachemical antitaking and anti-essentially about the Clear Soul of Hell in metachemical antibeing, and is therefore divisible between ugliness, hatred, an ugly approach to illusion, and a hateful approach to woe, as between free soma in will and spirit, and bound psyche in ego or, rather, anti-ego and antisoul.

 

58.  Conversely just as metaphysics has essentially to do with Heaven the Holy Soul in metaphysical being, it is also qualitatively about God the Father in metaphysical taking, as well as antiquantitatively about the Holy Spirit of Heaven in metaphysical antigiving and anti-apparently about the Son of God in metaphysical antidoing, and is therefore divisible between joy, truth, a joyful approach to love, and a true approach to beauty, as between free psyche in soul and ego, and bound soma in spirit or, rather, antispirit and antiwill.

 

59.  Just as chemistry has quantitatively to do with Purgatory the Clear Spirit in chemical giving, it is also apparently about Woman the Mother in chemical doing, as well as anti-essentially about the Clear Soul of Purgatory in chemical antibeing and antiqualitatively about the Daughter of Woman in chemical antitaking, and is therefore divisible between humility, weakness, a humble approach to pain, and a weak approach to ignorance, as between free soma in spirit and will, and bound psyche in soul or, rather, antisoul and anti-ego.

 

60.  Conversely just as physics has qualitatively to do with Man the Father in physical taking, it is also essentially about Earth the Holy Soul in physical being, as well as anti-apparently about the Son of Man in physical antidoing and antiquantitatively about the Holy Spirit of Earth in physical antigiving, and is therefore divisible between knowledge, pleasure, a knowledgeable approach to strength, and a pleasurable approach to pride, as between free psyche in ego and soul, and bound soma in will or, rather, antiwill and antispirit.

 

61.  Now just as antimetachemistry has anti-apparently to do with Antidevil the Antimother in antimetachemical antidoing, it is also antiquantitatively about Antihell the Unclear Spirit in antimetachemical antigiving, as well as qualitatively about the Antidaughter of the Antidevil in antimetachemical taking and essentially about the Unclear Soul of Antihell in antimetachemical being, and is therefore divisible between beauty, love, a beautiful approach to truth, and a loving approach to joy, as between bound soma in will or, rather, antiwill and antispirit, and free psyche in ego and soul.

 

62.  Conversely, just as antimetaphysics has anti-essentially to do with Antiheaven the Unholy Soul in antimetaphysical antibeing, it is also antiqualitatively about Antigod the Antifather in antimetaphysical antitaking, as well as quantitatively about the Unholy Spirit of Antiheaven in antimetaphysical giving and apparently about the Antison of Antigod in antimetaphysical doing, and is therefore divisible between woe, illusion, a woeful approach to hatred, and an illusory approach to ugliness, as between bound psyche in soul or, rather, antisoul and anti-ego, and free soma in spirit and will.

 

63.  Now just as antichemistry has antiquantitatively to do with Antipurgatory the Unclear Spirit in antichemical antigiving, it is also anti-apparently about Antiwoman the Antimother in antichemical antidoing, as well as essentially about the Unclear Soul of Antipurgatory in antichemical being and qualitatively about the Antidaughter of Antiwoman in antichemical taking, and is therefore divisible between pride, strength, a proud approach to pleasure, and a strong approach to knowledge, as between bound soma in spirit or, rather, antispirit and antiwill, and free psyche in soul and ego.

 

64.  Conversely, just as antiphysics has antiqualitatively to do with Antiman the Antifather in antiphysical antitaking, it is also anti-essentially about Anti-earth the Unholy Soul in antiphysical antibeing, as well as apparently about the Antison of Antiman in antiphysical doing and quantitatively about the Unholy Spirit of Anti-earth in antiphysical giving, and is therefore divisible between ignorance, pain, an ignorant approach to weakness, and a painful approach to humility, as between bound psyche in ego or, rather, anti-ego and antisoul, and free soma in will and spirit.

 

65.  When we pair metachemistry and antimetaphysics, the former appertaining to spatial space and the latter to sequential time, we find the following: that while metachemistry has apparently to do with Devil the Mother in metachemical doing, it is also quantitatively about Hell the Clear Spirit in metachemical giving, as well as antiqualitatively about the Daughter of the Devil in metachemical antitaking and anti-essentially about the Clear Soul of Hell in metachemical antibeing, and is therefore divisible between ugliness, hatred, an ugly approach to illusion, and a hateful approach to woe, as between free soma in will and spirit, and bound psyche in ego or, rather, anti-ego and antisoul, in contrast to the absolute fact or, rather, illusion (falsehood) that whilst antimetaphysics has anti-essentially to do with Antiheaven the Unholy Soul in antimetaphysical antibeing, it is also antiqualitatively about Antigod the Antifather in antimetaphysical antitaking, as well as quantitatively about the Unholy Spirit of Antiheaven in antimetaphysical giving and apparently about the Antison of Antigod in antimetaphysical doing, and is therefore divisible between woe, illusion, a woeful approach to hate, and an illusory approach to ugliness, as between bound psyche in soul or, rather, antisoul and anti-ego, and free soma in spirit and will.

 

66.  Therefore a pattern emerges in which the primary doing and giving of free metachemical soma condition the primary antitaking and antibeing of bound metachemical psyche, which in turn condition the secondary antitaking and antibeing of bound antimetaphysical psyche to acquiesce in the secondary doing and giving of free antimetaphysical soma, in such fashion that ugliness and hatred conditioning an ugly approach to illusion and a hateful approach to woe condition illusion and woe to acquiesce in an illusory approach to ugliness and a woeful approach to hatred in what transpires to be a vicious circle of absolute crime/evil and absolute folly/sin.

 

67.  When, on the other hand, we pair chemistry and antiphysics, the former appertaining to volumetric volume and the latter to massive mass, we find the following: that while chemistry has quantitatively to do with Purgatory the Clear Spirit in chemical giving, it is also apparently about Woman the Mother in chemical doing, as well as anti-essentially about the Clear Soul of Purgatory in chemical antibeing and antiqualitatively about the Daughter of Woman in chemical antitaking, and is therefore divisible between humility, weakness, a humble approach to pain, and a weak approach to ignorance, as between free soma in spirit and will, and bound psyche in soul or, rather, antisoul and anti-ego, in contrast to the relative fact or, rather, illusion (falsehood) that whilst antiphysics has antiqualitatively to do with Antiman the Antifather in antiphysical antitaking, it is also anti-essentially about Anti-earth the Unholy Soul in antiphysical antibeing, as well as apparently about the Antison of Antiman in antiphysical doing and quantitatively about the Unholy Spirit of Anti-earth in antiphysical giving, and is therefore divisible between ignorance, pain, an ignorant approach to weakness, and a painful approach to humility, as between bound psyche in ego or, rather, anti-ego and antisoul, and free soma in will and spirit.

 

68.  Therefore a pattern emerges in which the primary doing and giving of free chemical soma condition the primary antitaking and antibeing of bound chemical psyche, which in turn condition the secondary antitaking and antibeing of bound antiphysical psyche to acquiesce in the secondary doing and giving of free antiphysical soma, in such fashion that weakness and humility conditioning a weak approach to ignorance and a humble approach to pain condition ignorance and pain to acquiesce in an ignorant approach to weakness and a painful approach to humility in what transpires to be a vicious circle of relative crime/evil and relative  folly/sin.

 

69.  When, by contrast, we pair physics and antichemistry, the former appertaining to voluminous volume and the latter to massed mass, we find the following: that while physics has qualitatively to do with Man the Father in physical taking, it is also essentially about Earth the Holy Soul in physical being, as well as anti-apparently about the Son of Man in physical antidoing and antiquantitatively about the Holy Spirit of Earth in physical antigiving, and is therefore divisible between knowledge, pleasure, a knowledgeable approach to strength, and a pleasurable approach to pride, as between free psyche in ego and soul, and bound soma in will or, rather, antiwill and antispirit, in contrast to the relative truth or, rather, fiction (as opposed to fact) that whilst antichemistry has antiquantitatively to do with Antipurgatory the Unclear Spirit in antichemical antigiving, it is also anti-apparently about Antiwoman the Antimother in antichemical antidoing, as well as essentially about the Unclear Soul of Antipurgatory in antichemical being and qualitatively about the Antidaughter of Antiwoman in antichemical taking, and is therefore divisible between pride, strength, a proud approach to pleasure, and a strong approach to knowledge, as between bound soma in spirit or, rather, antispirit and antiwill, and free psyche in soul and ego.

 

70.  Therefore a pattern emerges in which the primary taking and being of free physical psyche condition the primary antidoing and antigiving of bound physical soma, which in turn condition the secondary antidoing and antigiving of bound antichemical soma to acquiesce in the secondary taking and being of free antichemical psyche, in such fashion that knowledge and pleasure conditioning a knowledgeable approach to strength and a pleasurable approach to pride condition strength and pride to acquiesce in a strong approach to knowledge and a proud approach to pleasure in what transpires to be a virtuous circle of relative grace/wisdom and relative goodness/punishment.

 

71.  When, on the other hand, we pair metaphysics and antimetachemistry, the former appertaining to spaced space and the latter to repetitive time, we find the following: that while metaphysics has essentially to do with Heaven the Holy Soul in metaphysical being, it is also qualitatively about God the Father in metaphysical taking, as well as antiquantitatively about the Holy Spirit of Heaven in metaphysical antigiving and anti-apparently about the Son of God in metaphysical antidoing, and is therefore divisible between joy, truth, a joyful approach to love, and a true approach to beauty, as between free psyche in soul and ego, and bound soma in spirit or, rather, antispirit and antiwill, in contrast to the absolute truth or, rather, fiction (as opposed to fact) that whilst antimetachemistry has anti-apparently to do with Antidevil the Antimother in antimetachemical antidoing, it is also antiquantitatively about Antihell the Unclear Spirit in antimetachemical antigiving, as well as qualitatively about the Antidaughter of the Antidevil in antimetachemical taking and essentially about the Unclear Soul of Antihell in antimetachemical being, and is therefore divisible between beauty, love, a beautiful approach to truth, and a loving approach to joy, as between bound soma in will or, rather, antiwill and antispirit, and free psyche in ego and soul.

 

72.  Therefore a pattern emerges in which the primary taking and being of free metaphysical psyche condition the primary antidoing and antigiving of bound metaphysical soma, which in turn condition the secondary antidoing and antigiving of bound antimetachemical soma to acquiesce in the secondary taking and being of free antimetachemical psyche, in such fashion that truth and joy conditioning a truthful approach to beauty and a joyful approach to love condition beauty and love to acquiesce in a beautiful approach to truth and a loving approach to joy in what transpires to be a virtuous circle of absolute grace/wisdom and absolute  goodness/punishment.

 

73.  In the case of metachemistry and antimetaphysics, we find that while metachemistry has apparently to do with Devil the Mother in metachemical doing and quantitatively to do with Hell the Clear Spirit in metachemical giving, antimetaphysics is encouraged, under a metachemical hegemony, to emphasize the Antison of Antigod in antimetaphysical doing and the Unholy Spirit of Antiheaven in antimetaphysical giving, neither of which somatic factors accord with the metaphysical actuality of psyche preceding and predominating over soma in the ratio of 3:1, or most wavicles/least particles, but rather paradoxically accrue to an emphasis on free soma at the expense of bound psyche in shadow metachemical vein.

 

74.  Consequently the upended reality of antimetaphysics is so contrary to the metaphysical mean that it would not be sustainable without metachemical pressure persisting from above, in spatial space over sequential time, which continues to oppress antimetaphysical psyche in the interests of somatic freedom of impression and to maintain a situation which, in metaphysical terms, can only lead to disillusionment with free soma and to a progressive return, in sensibility, to absolute psychic freedom, the divine right of metaphysics, as of metaphysical males, in respect of truth/joy.

 

75.  In the case of chemistry and antiphysics, we find that while chemistry has quantitatively to do with Purgatory the Clear Spirit in chemical giving and apparently to do with Woman the Mother in chemical doing, antiphysics is encouraged, under a chemical hegemony, to emphasize the Unholy Spirit of Anti-earth in antiphysical giving and the Antison of Antiman in antiphysical doing, neither of which somatic factors accord with the physical actuality of psyche preceding and predominating over soma in the ratio of 2:1, or more (relative to most) wavicles/less (relative to least) particles, but rather paradoxically accrue to an emphasis on free soma at the expense of bound psyche in shadow chemical vein.

 

76.  Consequently the upended reality of antiphysics is so contrary to the physical mean that it would not be sustainable without chemical pressure persisting from above, in volumetric volume over massive mass, which continues to oppress antiphysical psyche in the interests of somatic freedom of impression and to maintain a situation which, in physical terms, can only lead to disillusionment with free soma and to a progressive return, in sensibility, to relative psychic freedom, the masculine right of physics, as of physical males, in respect of knowledge/pleasure.

 

77.  In the case, by contrast, of physics and antichemistry, we find that while physics has qualitatively to do with Man the Father in physical taking and essentially to do with Earth the Holy Soul in physical being, antichemistry is encouraged, under a physical hegemony, to emphasize the Antidaughter of Antiwoman in antichemical taking and the Unclear Soul of Antipurgatory in antichemical being, neither of which psychic factors accord with the chemical actuality of soma preceding and predominating over psyche in the ratio of 2:1, or more (relative to most) particles/less (relative to least) wavicles, but rather paradoxically accrue to an emphasis on free psyche at the expense of bound soma in shadow physical vein.

 

78.  Consequently the upended reality or, rather, ideality of antichemistry is so contrary to the chemical mean that it would not be sustainable without physical pressure persisting from above, in voluminous volume over massed mass, which continues to repress antichemical soma in the interests of psychic freedom of expression and to maintain a situation which, in chemical terms, can only lead to disillusionment with free psyche and to a regressive return, in sensuality, to relative somatic freedom, the feminine right of chemistry, as of chemical females, in respect of weakness/humility.

 

79.  In the case of metaphysics and antimetachemistry, we find that while metaphysics has essentially to do with Heaven the Holy Soul in metaphysical being and qualitatively to do with God the Father in metaphysical taking, antimetachemistry is encouraged, under a metaphysical hegemony, to emphasize the Unclear Soul of Antihell in antimetachemical being and the Antidaughter of the Antidevil in antimetachemical taking, neither of which psychic factors accord with the metachemical actuality of soma preceding and predominating over psyche in the ratio of 3:1, or most particles/least wavicles, but rather paradoxically accrue to an emphasis on free psyche at the expense of bound soma in shadow metaphysical vein.

 

80.  Consequently the upended ideality of antimetachemistry is so contrary to the metachemical mean that it would not be sustainable without metaphysical pressure persisting from above, in spaced space over repetitive time, which continues to repress antimetachemical soma in the interests of psychic freedom of expression and to maintain a situation which, in metachemical terms, can only lead to disillusionment with free psyche and to a regressive return, in sensuality, to absolute somatic freedom, the diabolic right of metachemistry, as of metachemical females, in respect of ugliness/hatred.

 

81.  Males and females are so different, so contrary, that what suits the one gender will be unsuitable to the other, since females can only be hegemonic in respect of free soma and males hegemonic in respect of free psyche, neither of which types of freedom are sustainable without the exclusion, to all intents and purposes, of their opposite - psychic freedom in the case of free females, somatic freedom in the case of free males, so that male psyche will be oppressed by free somatic pressures issuing from a female hegemony in either metachemistry or chemistry, and female soma repressed by free psychic pressures issuing from a male hegemony in either physics or metaphysics.

 

82.  Societies characterized by a female hegemony, whether metachemical or chemical, will be objective and therefore primarily impressive of vacuous divergence (or divergence in straight-line fashion) whereas their physical and metaphysical counterparts, characterized by a male hegemony, will be subjective and therefore primarily expressive of plenumous convergence (or convergence in curved-line fashion).

 

83.  Impressive societies are fundamentally barbarous and philistine in respect of free soma and bound psyche, on both a primary basis in terms of crime and evil, and a secondary basis in terms of sin and folly - the former pair either metachemical or chemical, the latter pair either antimetaphysical or antiphysical, so that we may discern a gender distinction between the female primary barbarism and philistinism of crime and evil, which diverge objectively, and the male secondary barbarism and philistinism of sin and folly, which diverge subjectively.

 

84.  Expressive societies are essentially cultural and civil in respect of free psyche and bound soma, on both a primary basis in terms of grace and wisdom, and a secondary basis in terms of punishment and goodness - the former pair either physical or metaphysical, the latter pair either antichemical or antimetachemical, so that we may discern a gender distinction between the male primary culture and civility of grace and wisdom, which converge subjectively, and the female secondary culture and civility of punishment and goodness, which converge objectively.

 

85.  For a male, the philistinism of bound psyche is so contrary to his grain of psyche preceding and predominating over soma that it would not be sustainable without a primary barbarous pressure emanating from free soma in respect of female hegemonies in either metachemistry or chemistry which indirectly conditions him to a foolish acquiescence in sin, or antimetaphysical and/or antiphysical free soma, via the bound psyche directly stemming, in metachemical or chemical vein, from primary free soma. 

 

86.  Thus the criminal ugliness of metachemical soma conditions an ugly approach to illusion, which is the metachemical psyche that evilly conditions illusion, as antimetaphysical psyche foolishly acquiescing in the illusory approach to ugliness which is the sin of antimetaphysical soma, and, as a corollary to the above, the criminal hate of metachemical soma conditions a hateful approach to woe, which is the metachemical psyche that evilly conditions woe, as antimetaphysical psyche foolishly acquiescing in the woeful approach to hatred which is the sin of antimetaphysical soma.

 

87.  Likewise the criminal weakness of chemical soma conditions a weak  approach to ignorance, which is the chemical psyche that evilly conditions ignorance, as antiphysical psyche foolishly acquiescing in the ignorant approach to weakness which is the sin of antiphysical soma, and, as a corollary to the above, the criminal humility of chemical soma conditions a humble approach to pain, which is the chemical psyche that evilly conditions pain, as antiphysical psyche foolishly acquiescing in the painful approach to humility which is the sin of antiphysical soma.

 

88.  In both of the above class contexts - the noumenal, or upper-class, context of metachemistry and antimetaphysics, and the phenomenal, or lower-class, context of chemistry and antiphysics - the original crime of objective free soma in metachemistry and chemistry conditions a vicious circle in which either ugliness and hatred indirectly condition illusion and woe or weakness and humility indirectly condition ignorance and pain. 

 

89.  In fact, it would be more accurate, in respect of the upper-class context, to speak of a vicious/cursed and immoral/damned circle between negative free soma and negative bound psyche in which the noumenally objective somatic viciousness and cursedness, or primary barbarism, of ugliness and hatred in metachemical will and spirit, which are criminal, condition the noumenally objective psychic immorality and damnation, or primary philistinism, of an ugly approach to illusion and a hateful approach to woe of metachemical anti-ego and antisoul, the evil of which in turn condition the noumenally subjective psychic immorality and damnation, or secondary philistinism, of illusion and woe in antimetaphysical anti-ego and antisoul to foolishly acquiesce in the noumenally subjective somatic viciousness and cursedness, or secondary barbarism, of an illusory approach to ugliness and a woeful approach to hatred in the sinfulness of antimetaphysical will and spirit.

 

90.  Likewise, it would be more accurate, in respect of the lower-class context, to speak of a vicious/cursed and immoral/damned circle between negative free soma and negative bound psyche in which the phenomenally objective somatic viciousness and cursedness, or primary barbarism, of weakness and humility in chemical will and spirit, which are criminal, condition the phenomenally objective psychic immorality and damnation, or primary philistinism, of a weak approach to ignorance and a humble approach to pain of chemical anti-ego and antisoul, the evil of which in turn condition the phenomenally subjective psychic immorality and damnation, or secondary philistinism, of ignorance and pain in antiphysical anti-ego and antisoul to foolishly acquiesce in the phenomenally subjective somatic viciousness and cursedness, or secondary barbarism, of an ignorant approach to weakness and a painful approach to humility in the sinfulness of antiphysical will and spirit.

 

91.  So much for the vicious/cursed and immoral/damned circles of impressive societies, in which the viciousness of free will and the cursedness of free spirit take precedence over the immorality of bound ego and the damnation of bound soul! 

 

92.  Let us now turn to their expressive counterparts, which are rather more typified by what may be called moral/saved and virtuous/blessed circles in which not primary and secondary modes of barbarism and philistinism prevail under female hegemonies in sensuality but, rather, primary and secondary modes of culture and civility under male hegemonies in sensibility, wherein the ideal of a psychic monism is paramount.

 

93.  However, for a female, the civility of bound soma is so contrary to her grain of soma preceding and predominating over psyche that it would not be sustainable without a primary cultural pressure emanating from free psyche in respect of male hegemonies in either physics or metaphysics which indirectly conditions her to a modest acquiescence in punishment, or antichemical and/or antimetachemical free psyche, via the bound soma directly stemming, in physical or metaphysical vein, from primary free psyche. 

 

94.  Thus the graceful knowledge of physical psyche conditions a knowledgeable approach to strength, which is the physical soma that wisely conditions strength, as antichemical soma modestly acquiescing in the strong approach to knowledge which is the punishment of antichemical psyche, and, as a corollary to the above, the graceful pleasure of physical psyche conditions a pleasurable approach to pride, which is the physical soma that wisely conditions pride, as antichemical soma modestly acquiescing in the proud approach to pleasure which is the punishment of antichemical psyche.

 

95.  Likewise the graceful truth of metaphysical psyche conditions a true approach to beauty, which is the metaphysical soma that wisely conditions beauty, as antimetachemical soma modestly acquiescing in the beautiful approach to truth which is the punishment of antimetachemical psyche, and, as a corollary to the above, the graceful joy of metaphysical psyche conditions a joyful approach to love, which is the metaphysical soma that wisely conditions love, as antimetachemical soma modestly acquiescing in the loving approach to joy which is the punishment of antimetachemical psyche.

 

96.  In both of the above class contexts - the phenomenal, or lower-class, context of physics and antichemistry, and the noumenal, or upper-class,  context of metaphysics and antimetachemistry - the original grace of subjective free psyche in physics and metaphysics conditions a virtuous  circle in which either knowledge and pleasure indirectly condition strength and pride or truth and joy indirectly condition beauty and love.

 

97.  In fact or, rather, truth, it would be more accurate, in respect of the lower-class context, to speak of a moral/saved and virtuous/blessed circle between positive free psyche and positive bound soma in which the phenomenally subjective psychic morality and salvation, or primary culture, of knowledge and pleasure in physical ego and soul, which are graceful, condition the phenomenally subjective somatic virtue and blessedness, or primary civility, of a knowledgeable approach to strength and a pleasurable approach to pride of physical antiwill and antispirit, the wisdom of which in turn condition the phenomenally objective somatic virtue and blessedness, or secondary civility, of strength and pride in antichemical antiwill and antispirit to modestly acquiesce in the phenomenally objective psychic morality and salvation, or secondary culture, of a strong approach to knowledge and a proud approach to pleasure in the punishment of antichemical ego and soul.

 

98.  Likewise, it would be more accurate, in respect of the upper-class context, to speak of a moral/saved and virtuous/blessed circle between positive free psyche and positive bound soma in which the noumenally subjective psychic morality and salvation, or primary culture, of truth and joy in metaphysical ego and soul, which are graceful, condition the noumenally subjective somatic virtue and blessedness, or primary civility, of a true approach to beauty and a joyful approach to love of metaphysical antiwill and antispirit, the wisdom of which in turn condition the noumenally objective somatic virtue and blessedness, or secondary civility, of beauty and love in antimetachemical antiwill and antispirit to modestly acquiesce in the noumenally objective psychic morality and salvation, or secondary culture, of a beautiful approach to truth and a loving approach to joy in the punishment of antimetachemical ego and soul.

 

99.  How much more sensibly desirable are the moral/saved and virtuous/blessed circles of expressive societies, in which the morality of free ego and the salvation of free soul take precedence over the virtue of bound will and the blessedness of bound spirit! 

 

100. Therefore, contrary to how I formerly thought, it would seem more feasible, in the interests of certainty and the avoidance or at least minimization of ambiguity and ambivalence, to equate morality and salvation, or the state of having been saved, with free psyche, and virtue and blessedness, by contrast, with bound soma, so that we may further contrast the morality of sensibly free ego with the immorality of sensually bound ego, and the salvation of sensibly free soul with the damnation of sensually bound soul, as well, in soma, as the virtuousness of sensibly bound will with the viciousness of sensually free will, and the blessedness of sensibly bound spirit with the cursedness of sensually free spirit.

 

101. Hence to contrast the immorality of the anti-ego with the morality of the ego and the damnation of the antisoul with the salvation of the soul in respect of the antithesis, whether on primary or secondary terms in either class context, between bound psyche and free psyche, self-oriented sensuality and sensibility.

 

102. Likewise, to contrast the viciousness of will with the virtuousness of antiwill and the cursedness of spirit with the blessedness of antispirit in respect of the antithesis, whether on primary or secondary terms in either class context, between free soma and bound soma, not-self oriented sensuality and sensibility.

 

103. To distinguish, therefore, between the vicious in free will and the virtuous in bound will, as between the cursed in free spirit and the blessed in bound spirit, as one would distinguish free soma from bound soma.

 

104. Likewise to distinguish between the immoral in bound ego and the moral in free ego, as between the damned in bound soul and the saved in free soul, as one would distinguish bound psyche from free psyche.

 

105. One thing we can be absolutely sure of: free soma and bound psyche are undesirable from a positive standpoint, as are free psyche and bound soma from a negative point of view.

 

106. However, it does not follow that the antiforms of any given Element, whether antimetachemical, antichemical, antiphysical, or antimetaphysical will be invariably negative and their conventional forms, by contrast, positive.  For, as we have argued, only the sensual manifestations of any given Element are negative, while their sensible counterparts remain largely positive.

 

107. Hence one should contrast the noumenal negativity of metachemistry and antimetaphysics with the noumenal positivity of metaphysics and antimetachemistry, as one would contrast ugliness and hatred conditioning an ugly approach to illusion and a hateful approach to woe in relation to illusion and woe acquiescing in an illusory approach to ugliness and a woeful approach to hatred ... with truth and joy conditioning a truthful approach to beauty and a joyful approach to love in relation to beauty and love acquiescing in a beautiful approach to truth and a loving approach to joy.

 

108. Similarly one should contrast the phenomenal negativity of chemistry and antiphysics with the phenomenal positivity of physics and antichemistry, as one would contrast weakness and humility conditioning a weak approach to ignorance and a humble approach to pain in relation to ignorance and pain acquiescing in an ignorant approach to weakness and a painful approach to humility ... with knowledge and pleasure conditioning a knowledgeable approach to strength and a pleasurable approach to pride in relation to strength and pride acquiescing in a strong approach to knowledge and a proud approach to pleasure.

 

109. Such neat logical structures as have been outlined above do not invariably accord with what actually conditions what; for, in actuality, each Element is characterized by a different principal conditioning factor, be it will in respect of metachemistry, spirit in respect of chemistry, ego in respect of physics, or soul in respect of metaphysics, which in turn affects the immediately subordinate Element, be it antimetaphysical, antiphysical, antichemical, or antimetachemical, and then contrary to its principal characteristic, which, in human terms, is of course the source of the disillusionments with either free soma or free psyche which, in the one case, lead males to reject bound psyche in favour of free psyche and, in the other case, lead females to reject bound soma in favour of free soma.

 

110. Nevertheless, logic sometimes has to be economical with the truth, and in this case it was expedient to be economical with truth in the interests of as logically consistent a structural comprehensiveness as was possible to me at the time, even if such a procedure may seem somewhat over-pedantic.

 

111. In point of fact or, depending on your gender and/or elemental standpoint, truth ... no one Element behaves in exactly the same way as another, and therefore the viciousness of metachemistry has to be contrasted, within objectively impressive parameters, with the cursedness of chemistry, whilst, on the other side of the gender fence, the morality or moralizing of physics has to be contrasted, within subjectively expressive parameters, with the salvation of metaphysics.

 

112. For if it is one thing to be instinctually wilful, or full of free will, it is quite another to be spiritually spirited, or full of free spirit, while, from a converse perspective, if it is one thing to be intellectually egocentric, or full of free ego, it is quite another to be emotionally psychocentric, or centred in free soul.

 

113. Despite its other factors, criminal viciousness in free will will always be the principal characteristic of metachemistry, while, despite other factors, criminal cursedness in free spirit will always be the principal characteristic of chemistry, neither of which are centred in psyche but, rather, rooted, female-wise, in soma, and thus nature.

 

114. And despite its other factors, graceful morality in free ego will always be the principal characteristic of physics, while, despite other factors, graceful salvation in free soul will always be the principal characteristic of metaphysics, neither of which are rooted in soma but, rather, centred, male-wise, in psyche, and thus nurture.

 

115. Hence the battle or struggle of the genders is always between the viciousness and cursedness of free soma and the morality and salvation of free psyche, as between nature and nurture, will and/or spirit vis--vis ego and/or soul, with the criminality of will and/or spirit dominating and conditioning the sinful folly of anti-ego and/or antisoul (to foolishly acquiesce, from a male standpoint, in the sinfulness of secondary will and/or spirit) and, by contrast, the gracefulness of ego and/or soul dominating and conditioning the punishing modesty of antiwill and/or antispirit (to modestly acquiesce, from a female point of view, in the punishingness of secondary ego and/or soul).

 

116. By and large, the gender struggle takes two divergent forms - the upper-class female to lower-class male form of will and ego, viciousness and morality, and the lower-class female to upper-class male form of spirit and soul, cursedness and salvation - the former to be characterized as signifying a descending axial distinction between autocracy and democracy, the latter characterizable as signifying an ascending axial distinction between bureaucracy and theocracy, as described in previous texts, in which it was also established that aristocracy was the corollary of autocracy no less than plutocracy of democracy, whilst, on the ascending axis, meritocracy was the corollary of bureaucracy no less than technocracy of theocracy.

 

117. In analogical terms, it could be argued that the descending axis of autocracy-democracy is that of brollies, from conventional brollies on the autocratic Right to collapsibles on the democratic Left, so that one might note a distinction between the centrifugal and the centripetal in relation to diabolic female noumenal objectivity and masculine male phenomenal subjectivity, while the ascending axis of bureaucracy-theocracy is that of hoods, from conventional hoods on the bureaucratic Right to fold-ins on the theocratic Left, so that one might note a distinction between the centrifugal and the centripetal in relation to feminine female phenomenal objectivity and divine male noumenal subjectivity.

 

118. In plain parlance, one would be distinguishing the conventional umbrellas of 'jerks' from the sheathed collapsibles of 'pricks', and the conventional hoods of 'cunts' from the fold-ins of 'bums', give or take a church/state variation in each context according to the style or structural integrity of any specific type of brolly or hood, i.e. whether, for instance, fold-in hoods have a stud in the neck in state-like vein or are contained by a zipper in church-like vein, so that one can note a particle/wavicle distinction between the two types of fold-ins, as between 'frigg*** bums' and 'snogg*** bums', the latter pretty much the theocratic norm.

 

119. Be that as it may, the autocratic-democratic axis is such that typifies a 'frigging'/'sodding' dichotomy in state hegemonic vein (in which work of one sort or another generally takes precedence over play), whereas the bureaucratic-theocratic axis is such that typifies a 'fucking'/'snogging' dichotomy in church hegemonic vein (in which play of one sort or another generally takes precedence over work), so that there is always a distinction between that which is either for or against the not-self in respect of the one and that which is either against or for the self in respect of the other, as between crime and punishment in the former case, and sin and grace in the latter.

 

120. But to be against the not-self in the case of democracy is not the same as to be for the self, as with theocracy, and therefore the democratic retort to autocracy does not make for contentment in the self but, rather, perpetuates a demonstrative situation in which concern with placing limitations upon not-self freedom of action tends to take precedence over the welfare of the self, in complete contrast to the theocratic retort to bureaucracy which seeks to put an end to the sinfulness of self-abuse in the interests of self-enhancement through joy.

 

121. For the self that is overly preoccupied with sin is not in a position to be true to itself and live for the sake of grace, specifically with respect to joy, but is symptomatic of what happens when the not-self becomes the focus of attention in consequence of hegemonic female pressures in metachemical and/or chemical free soma which condition the self against its own interests by rendering it subordinate, in antimetaphysical and/or antiphysical vein, to the not-self.

 

122. Hence the bureaucratic aspect of 'Mother Church', the very fact that conditions the concept of such a Church, is ever that which should be opposed from a theocratic standpoint, and not merely in liberal relative vein but to the absolute extent of Social Theocracy, and thus to a world-overcoming resolve to lift life beyond sin and a subordinate grace to the properly theocratic heights of grace and a subordinate sin, so that it might be said to signify 'earth in Heaven' rather than 'heaven on earth' and thus contrast with what could be called the Social Democratic tendency to establish 'hell on earth' as a retort to the 'earth in Hell' of autocracy.

 

123. For while the autocratic-democratic axis descends from Hell earthily to the earth hellishly, the bureaucratic-theocratic axis ascends from the earth heavenishly to Heaven earthily, which is a reversal of the situation normally obtaining in both the autocratic and bureaucratic contexts, the context of 'Father State' and of 'Mother Church', which tends to lead to either 'Mother State' or 'Father Church', depending whether democratic or theocratic criteria are paramount.

 

124. Hence a descent from the autocracy of 'Father State' to the democracy of 'Mother State' along the autocratic-democratic axis, and, by contrast, an ascent from the bureaucracy of 'Mother Church' to the theocracy of 'Father Church' along the bureaucratic-theocratic axis, so that things either progress down to the earth or progress up to Heaven, as the axial case might be.

 

125. But, in truth, 'Father State' is less male than female in character, and 'Mother State' less female than male, so that the distinction between autocracy and democracy, 'jerks' and 'pricks', is rather one between an upper-class female, or metachemical, context, and a lower-class male, or physical, context, with diabolic and masculine distinctions between a 'frigging' hegemony, equivalent to crime, in the one case, and a 'sodding' hegemony, equivalent to punishment, in the other, both of which are rather more work- than play-orientated, if on very different terms.

 

126. On the other hand, 'Mother Church' is largely female in character, and 'Father Church' largely male, so that the distinction between bureaucracy and theocracy, 'cunts' and 'bums', is rather one between a lower-class female, or chemical, context, and an upper-class male, or metaphysical, context, with feminine and divine distinctions between a 'fucking' hegemony, equivalent to sin, in the one case, and a 'snogging' hegemony, equivalent to grace, in the other, both of which are rather more play- than work-orientated, if on very different terms.

 

127. Therefore while the bureaucratic-theocratic axis properly accords with a female/male distinction, the autocratic-democratic axis is actually not male/female but also female/male in character, except that it signifies a situation in which the female aspect is pro-notself and the male aspect anti-notself, in criminal and punishing vein, so that it falls diagonally from a context in which there is imperfect harmony with not-self in crime to one in which there is opposition to not-self in punishment, as though from competitive individualism to competitive collectivism, in contrast to the anti-self and pro-self dispositions of the bureaucratic-theocratic axis which rises diagonally from a context in which there is abuse of self in sin to one in which there is the possibility of perfect harmony with self in grace, as though from co-operative collectivism to co-operative individualism.

 

128. How different are the two axes!  And how important it is that Life should triumph over Death, that the world should come to a situation in which Eternal Life takes precedence not only over death-in-life, the sinful abuse of self which accords with Church bureaucracy, but over the life-in-death punishing retort to Eternal Death which accords with State democracy and thus with the reduction of the world to the lowest-common-denominator of opposition to the not-self.

 

129. To be punishingly against the not-self, as against death, from a stance in life-in-death in one thing, to be gracefully for the self, as for life, from a stance in Eternal Life is quite another, and it is all the difference between Social Democracy and Social Theocracy, 'hell on earth' and 'earth in Heaven'.

 

130. Therefore 'the world' must choose, at judgement (or the paradoxical election for religious sovereignty at the expense of political sovereignty which I have long contended to be the precondition of progress from a worldly context to the otherworldly one identified with 'Kingdom Come'), which path it wishes to take, the path that leads down to loss of self in the punishing of not-self freedom of action or the path that leads up to growth of self, to self-enhancement in the most perfect grace of which the self were freely capable, the soulful grace of Heaven.

 

131. But 'the world', as a context of the earth, is effectively purgatorial in its opposite ways, the antiheavenly way of being bureaucratically purgatorial and the antihellish way of being democratically purgatorial, neither of which are commensurate with paradise, but rather contrary manifestations of the earth which fight shy, in their antithetical ways, of paradise - the heavenly paradise which is theocratically pro-self and the hellish paradise which is autocratically pro-notself, the former divinely male and the latter diabolically female.

 

132. For that which, in Church bureaucracy, is anti-self can only be contrary to that which is pro-self, as sin to grace, and therefore will continue to fight shy of Heaven even as it proclaims its hope in the Resurrection and the correlative prospect of 'Kingdom Come', being quantitatively germane to a context in which the cursed criminality of free chemical soma conditions the ego of physics to an anti-egocentric acquiescence in the cursed sinfulness of free antiphysical soma, and therefore puts the male sex at loggerheads with their gender actuality of psyche preceding and predominating over soma.

 

133. And that which, in State democracy, is anti-notself can only be contrary to that which is pro-notself, as punishment to crime, and therefore will continue to fight shy of the Resurrection even as it proclaims its fear of Hell and the correlative insurrectional prospect of what could be called 'Kingdom Gone', being qualitatively germane to a context in which the moral gracefulness of free physical psyche conditions the spirit of chemistry to an antispiritual acquiescence in the blessed modesty of bound antichemical soma, and therefore puts the female sex at loggerheads with their gender actuality of soma preceding and predominating over psyche.

 

134. Both the above notes are, of course, constructed on a necessarily simplified basis relative to the full-gamut of class possibilities; for the triumph of 'the meek', of the world, of the earth, whether in antiheavenly or antihellish purgatorial terms, implies the sway of the collectivistic Many at the expense of the individualistic Few, of the phenomenal in mass or volume at the expense of the noumenal in time or space, and for them there is only a building from the bottom up, as co-operatively from bureaucracy-theocracy, or from the top down, as competitively from autocracy-democracy, not a building from either the top in free theocracy or from the bottom in free democracy, such as would be commensurate with Social Theocracy and Social Democracy, the former likely to culminate in Heaven, the latter in a new order of hell commensurate with the earth.

 

135. For whilst one can build from the bottom up in bureaucracy-theocracy, one does not and cannot achieve pure grace except via someone who is already at the top independently of the bottom and who brings revelation to earth in Messianic vein, thereby signalling the possibility of 'Kingdom Come' and the resurrection of the dead-in-life, the sinful antiheavenly, to the Life Eternal, wherein not the cursedness of free spirit in Roman Catholicism, but the salvation of free soul in Social Theocracy will rule the religious roost for all eternity, elevating life to timeless bliss.

 

136. Contrariwise, whilst one can build from the top down in autocracy-democracy, one does not and cannot achieve pure punishment except via someone who is already at the bottom independently of the top and who brings devastation to earth in Antichristic vein, thereby signalling the blue-collar-oriented possibility of proletarian millennialism and the insurrectional counter-resurrection of the live-in-death, the punishing antihellish, to the neo-death eternal, wherein not the morality of free ego in parliamentary democracy, but the viciousness of neo-free will in Social Democracy will rule the political roost for all counter-eternity, reducing life to hateful time in social democratic vein.

 

137. That paradoxical scenario has already come to pass in a number of countries over the past century or two and requires no elaboration here, though the scenario for 'Kingdom Come' is an altogether different proposition which remains to be proved. 

 

138. Suffice it to say that building from the bottom up in bureaucracy-theocracy does not uproot worldly sin but leaves it intact, as a shame to be repented of through confession to clerical representatives of the theocratic.

 

139. Guilt for sin is indeed appropriate to the male sex; for they are at cross-purposes with their gender actuality (of psyche preceding and predominating over soma) when they sin, and should be ashamed of the fact of somatic licence ... unlike their female counterparts, who are instrumental, through the weakness and humility of their own original somatic freedom, in criminally bringing males to sin in the first place, and thus of weakly and humbly compounding their ignorance and pain.

 

140. In truth, there is no original sin but only original crime which indirectly, via the evil of bound female psyche, conditions males to foolishly acquiesce in what could be called unoriginal sin, or a secondary order of somatic freedom germane to antimetaphysics and/or antiphysics which follows from the pressures indirectly being applied by the primary order of somatic freedom which, unlike its male counterparts, has reference to metachemistry and chemistry, the elemental realities which turn males from the original grace in sensibility of metaphysics or physics, depending on their prevailing class and/or elemental disposition, to the sensual corruptions of sin as an unoriginal consequence of gender subordination.

 

141. Thus males are not naturally sinful, but are driven unnaturally, or perhaps I should say 'unnurturally', and therefore contrary to their hegemonic nurture, to sin in consequence of criminal pressures naturally applied from above by their female counterparts - metachemical over antimetaphysical in the noumenal context of upper-class females and males in spatial space and repetitive time, chemical over antiphysical in the phenomenal context of lower-class females and males in volumetric volume and massive mass which, because of its bureaucratic associations, is the context of sin par excellence.

 

142. Therefore it is right and proper that males, in particular, should be made to feel guilty for their sins and be expected to repent of them in the interests of a return to grace, to their original high sensible estate in psyche preceding and predominating over soma, as nurture over nature.  Such is the dictum of the self-respecting male who builds from or acquiesces in the bureaucratic-theocratic axis of things proceeding from the bottom up.

 

143. Yet for one who is at the top independently of the bottom, who is no  liberal theocrat held in the grip of bureaucratic precedent, as by 'Mother Church', but freely theocratic in what he calls, in his Messianic wisdom, Social Theocracy, there can be no acquiescing in a system of church hegemony which defers, in bureaucratic vein, to authentic sinfulness while marginalizing grace to the inauthentic periphery of priestly absolution for penitential contrition; for such a system does not and cannot permit of authentic grace, which rather follows from a lifestyle dedicated to transcendentalism, specifically with regard to transcendental meditation, but betrays its worldly origins and want of theocratic freedom, being, in effect, the institutional embodiment of bureaucratic reaction to such freedom such as follows from an effectively lower-class premise allied to criteria which generally stem from or pertain to the sorts of temperate, verdant climates and environments especially germane to the West, and traditionally to West Europe in particular.

 

144. In short, 'Mother Church' is the conservative champion of the sinful lowly at the expense of the graceful elect, and thus betrays its worldly origins as something germane, in its co-operative collectivism, to the bureaucratic Many, which can only be overcome by the co-operative individualism of the theocratic Few if they determine that the world should be overcome in the interests of otherworldly criteria, in which authentic grace will take precedence over inauthentic sin, and something emerge which is closer to the best of what the East traditionally has to offer without being Eastern, and for the simple reason that it must be universal in the global unfolding of evolutionary progress towards its consummation in some transcendent omega point of timeless bliss.

 

145. The only way the sinful world can be overcome is if the graceful elect decide that the time has come for such an overcoming because it is no longer feasible or tolerable or permissible to carry-on pandering to the sinful 'meek' in the same old fashion year after year, decade after decade, century after century, millennium after millennium, world without 'fucking' end, but, rather, time for them, as electorate, to be granted the opportunity to throw off the yoke of their sinful habits and elect, in judgmental vein, for Eternity, elect to become an elect in their own right, who will have rights in relation to grace and even punishment (as a secondary form of grace for females pressured into psychic emphasis under a male hegemony and contrary to their gender actuality of soma preceding and predominating over psyche), commensurate with the lifting or raising of the 'earthly meek' into Heaven, and thus with the Resurrection as such, as and when a majority mandate for religious sovereignty, the sovereignty of 'Kingdom Come', paves the way for the overcoming of 'the world', as of man, and for the establishment, as its freely theocratic successor, of the otherworldly reign of God in Heaven, a reign sanctified by the Second Coming as One Who comes from 'On High' with a Messianic message of theocratic freedom which owes nothing to the bureaucratic limitations of 'Mother Church', but is rather the revelationary means to an anti-bureaucratic and pro-theocratic End.

 

146. Such a message is something to rejoice in; for it does away with the need for and reality of guilt in the face of behaviour which sinfully transgresses self-interest, restoring to males a freedom from guilt which is the reward for self-harmony in graceful unison with the self, not least in respect of the timeless bliss of soulful redemption of the ego which is commensurate with salvation, as of God in Heaven. 

 

147. Therefore it is fitting and proper that people should dance and sing their way into 'Kingdom Come' and not regret the passing of 'the world', as of the sinful guilt which was not original to males but foisted upon them from a hegemonic female vantage-point in original crime, a legacy, in itself, of the 'fall' from autocracy to bureaucracy, as from vice to cursedness, free will to free spirit, aristocracy to meritocracy, the outer light to the outer darkness, ugliness and hatred to weakness and humility.

 

148. For what is important is that they should relish the prospect of being delivered from the outer darkness of sin to the inner light of grace, not least in respect of the soul and the prospect of Eternity, and ultimately of an eternity independent of time past, future, and present, so that it is more than simply post-historical but properly eternal. 

 

149. For you can intermittently enter Eternity, after a meditative fashion, in life, but to enter it independently of the usual kinds of moral-saved/virtuous-blessed circles which involve both genders is to be dead to life as we ordinarily understand it and fully commensurate with the Afterlife, albeit such a definitive manifestation of Eternity will no longer pertain to the non-synthetic - and possibly analytic - artificiality of mankind but become synthetically artificial in respect of Godkind, Who will be more than post-human or post-modern or post-historical as and when circumstances permit a more sensibly extensive and intensive  cyborgization, as it were, of the urban proletariat to take its rightful place at the head of the evolutionary thrust that leads to the omega point of universal consummation.

 

150. Therefore to live eternally is not to live as men do, nor even as godly males who meditate on penultimate heavenliness, but to live beyond life in the timelessness of Eternity whereby it was as though one were dead (to the world) and only alive to Heaven.

 

151. For Heaven is the true end of life ... for males, specifically those with a metaphysically upper-class, or noumenally subjective, disposition.  But it can only be attained by rejecting life as we know it, which is characterized by time, and embracing the timeless universality of the Eternal, in which the self, the brain stem and spinal cord, will receive a synthetically artificial inducement to take and/or be, as God and Heaven attain to their most evolved manifestations progressively beyond humankind, nature, and the Cosmos, and accordingly become properly universal, which is to say, germane to the nurture of metaphysical sensibility at its most evolved, and therefore per se, level, a level in which the co-operative individualism of perfect self-harmony is at or near its playful peak and blissfully independent of anything that would undermine the salvation of the soul, be it egocentric in non-synthetic (analytic) artificiality (for which read: the competitive collectivism of physical nurture), spiritualistic in synthetic naturalness (for which read: the co-operative collectivism of chemical nature), or wilfully instinctual in non-synthetic (analytic) naturalness (for which read: the competitive individualism of metachemical nature).

 

152. Verily, the dance of the soul is something worth crooning about!  For the soul is the one thing in life that is worth dying for, albeit the death must be to life as we know it, so that people do not continue to die naturally and to either pass away into nothingness like, one fancies, the majority of females, or be reborn into a limited eternity (which can be rudely interrupted in secular vein), but to live artificially, to live nurturally, so to speak, to a greater extent and in a superior way than would otherwise be the case, with an afterlife that is no less synthetically enhanced and truly worthy to be called eternal ... as something which, whilst it may or may not be a permanent condition, can be made to last for ever, as befitting God in Heaven, as metaphysical criteria increasingly prevail and all that can be made One with Heaven, no matter how gradual or complicated the process, is so made.  So may it be!

 

                               

LONDON 2003 (Revised 2004-10)

 

 

APOCALYPSO

 

 

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