AT THE CROSSROADS OF AXIAL DIVERGENCE
Copyright © 2003-2010 John O'Loughlin
1. Moral absolutely are the free in metaphysical ego, for theirs is the truth of God the Father.
2. Saved absolutely are the free in metaphysical soul, for theirs is the joy of Heaven the Holy Soul.
3. Virtuous absolutely are the bound in metaphysical will (antiwill), for theirs is the truthful approach to beauty of the Son of God.
4. Blessed absolutely are the bound in metaphysical spirit (antispirit), for theirs is the joyful approach to love of the Holy Spirit of Heaven.
5. Moral absolutely are the free in antimetachemical ego, for theirs is the beautiful approach to truth of the Antidaughter of the Antidevil.
6. Saved absolutely are the free in antimetachemical soul, for theirs is the loving approach to joy of the Unclear Soul of Antiheaven.
7. Virtuous absolutely are the bound in antimetachemical will (antiwill), for theirs is the beauty of Antidevil the Antimother.
8. Blessed absolutely are the bound in antimetachemical spirit (antispirit), for theirs is the love of Antihell the Unclear Spirit.
9. Thus those who are moral, saved, virtuous, and blessed absolutely are such on metaphysical and antimetachemical terms, the former primary and male, the latter secondary and female, the former hegemonic in spaced space, the latter subordinate in repetitive time.
10. Moral relatively are the free in physical ego, for theirs is the knowledge of Man the Father.
11. Saved relatively are the free in physical soul, for theirs is the pleasure of Earth the Holy Soul.
Virtuous relatively are the bound in physical will (antiwill), for theirs is
the knowledgeable approach to strength of the Son of
13. Blessed relatively are the bound in physical spirit (antispirit), for theirs is the pleasurable approach to pride of the Holy Spirit of Earth.
14. Moral relatively are the free in antichemical ego, for theirs is the strong approach to knowledge of the Antidaughter of Antiwoman.
15. Saved relatively are the free in antichemical soul, for theirs is the proud approach to pleasure of the Unclear Soul of Antipurgatory.
16. Virtuous relatively are the bound in antichemical will (antiwill), for theirs is the strength of Antiwoman the Antimother.
17. Blessed relatively are the bound in antichemical spirit (antispirit), for theirs is the pride of Antipurgatory the Unclear Spirit.
18. Thus those who are moral, saved, virtuous, and blessed relatively are such on physical and antichemical terms, the former primary and male, the latter secondary and female, the former hegemonic in voluminous volume, the latter subordinate in massed mass.
19. Vicious relatively are the free in chemical will, for theirs is the weakness of Woman the Mother.
20. Cursed relatively are the free in chemical spirit, for theirs is the humility of Purgatory the Clear Spirit.
21. Immoral relatively are the bound in chemical ego (anti-ego), for theirs is the weak approach to ignorance of the Daughter of Woman.
22. Damned relatively are the bound in chemical soul (antisoul), for theirs is the humble approach to pain of the Clear Soul of Purgatory.
23. Vicious relatively are the free in antiphysical will, for theirs is the ignorant approach to weakness of the Antison of Antiman.
24. Cursed relatively are the free in antiphysical spirit, for theirs is the painful approach to humility of the Unholy Spirit of Anti-earth.
25. Immoral relatively are the bound in antiphysical ego (anti-ego), for theirs is the ignorance of Antiman the Antifather.
26. Damned relatively are the bound in antiphysical soul (antisoul), for theirs is the pain of Anti-earth the Unholy Soul.
27. Thus those who are vicious, cursed, immoral, and damned relatively are such on chemical and antiphysical terms, the former primary and female, the latter secondary and male, the former hegemonic in volumetric volume, the latter subordinate in massive mass.
28. Vicious absolutely are the free in metachemical will, for theirs is the ugliness of Devil the Mother.
29. Cursed absolutely are the free in metachemical spirit, for theirs is the hatred of Hell the Clear Spirit.
30. Immoral absolutely are the bound in metachemical ego (anti-ego), for theirs is the ugly approach to illusion of the Daughter of the Devil.
31. Damned absolutely are the bound in metachemical soul (antisoul), for theirs is the hateful approach to woe of the Clear Soul of Hell.
32. Vicious absolutely are the free in antimetaphysical will, for theirs is the illusory approach to ugliness of the Antison of Antigod.
33. Cursed absolutely are the free in antimetaphysical spirit, for theirs is the woeful approach to hatred of the Unholy Spirit of Antiheaven.
34. Immoral absolutely are the bound in antimetaphysical ego (anti-ego), for theirs is the illusion of Antigod the Antifather.
35. Damned absolutely are the bound in antimetaphysical soul (antisoul), for theirs is the woe of Antiheaven the Unholy Soul.
36. Thus those who are vicious, cursed, immoral, and damned absolutely are such on metachemical and antimetaphysical terms, the former primary and female, the latter secondary and male, the former hegemonic in spatial space, the latter subordinate in sequential time.
37. The vicious and cursed in free soma contrast with the moral and saved in free psyche, as free will and spirit contrast with free ego and soul, and this whether in respect of metachemistry and chemistry in sensuality, or physics and metaphysics in sensibility.
38. The only difference, other than class, between metachemistry and chemistry is that whereas the one is principally characterized by the viciousness of free will, the other is principally characterized by the cursedness of free spirit, neither of which is friendly towards free soul or ego.
39. The only difference, other than class, between physics and metaphysics is that whereas the one is principally characterized by the morality of free ego, the other is principally characterized by the salvation of free soul, neither of which is friendly towards free spirit or will.
40. Just as free will is the gender enemy of free soul, so free soul is the gender enemy of free will; for if will is to have its free way, then soul must be bound, just as will must be bound if soul is to freely prevail.
41. Just as free spirit is the gender enemy of free ego, so free ego is the gender enemy of free spirit; for if spirit is to have its free way, then ego must be bound, just as spirit must be bound if ego is to freely prevail.
42. Will and soul are effectively upper-class, or noumenal, actualities, as germane to metachemistry and metaphysics.
43. Spirit and ego are effectively lower-class, or phenomenal, actualities, as germane to chemistry and physics.
44. Thus metachemical doing and metaphysical being, the per se manifestations of doing and being, are as opposite as vicious free soma in the metachemical will of Devil the Mother and saved free psyche in the metaphysical soul of Heaven the Holy Soul - as opposite as noumenal actualities can get.
45. Thus chemical giving and physical taking, the per se manifestations of giving and taking, are as opposite as cursed free soma in the chemical spirit of Purgatory the Clear Spirit and moral free psyche in the physical ego of Man the Father - as opposite as phenomenal actualities can get.
46. No less than metachemical doing excludes, on a class and/or elemental basis, chemical giving (though not metachemical giving), so chemical giving excludes metachemical doing (though not chemical doing) on such a basis.
47. No less than physical taking excludes, on a class and/or elemental basis, metaphysical being (though not physical being), so metaphysical being excludes physical taking (though not metaphysical taking) on such a basis.
48. Therefore the metachemical and the chemical remain as distinct, on the female side of life, as the diabolic and the feminine, devils and women, or, as one could say in colloquial parlance, 'jerks' and 'cunts', the former of which are principally characterized, in 'frigging' vein, by doing, the latter, in 'fucking' vein, by giving.
49. Therefore the physical and the metaphysical remain as distinct, on the male side of life, as the masculine and the divine, men and gods, or, as one could say in colloquial parlance, 'pricks' and 'bums', the former of which are principally characterized, in 'sodding' vein, by taking, the latter, in 'snogging' vein, by being.
50. Speaking elementally, or in terms of the principal Elements, it is evident that the fieriness of 'jerks' has to be contrasted, in 'pus'-like vein, with the 'gaseous' airiness of 'bums', while, down below, the wateriness of 'cunts' has to be contrasted, in 'piss'-like vein, with the 'shitty' vegetativeness (earthiness) of 'pricks'.
51. I have already drawn attention, in an earlier text, to the axial distinctions between autocracy-democracy and bureaucracy-theocracy, in which a falling diagonal from 'frigg*** jerks' to 'sodd*** pricks' was contrasted with a rising diagonal from 'fuck*** cunts' to 'snogg*** bums', as though from 'puss' to 'shit' in the one case, and from 'piss' to 'gas' in the other case.
52. Such terms, although avowedly crude (though not specifically obscene), were instrumental in underlining the underlying differences between societies in which the State takes precedence over the Church to ones in which, by contrast, the Church takes precedence over the State, so that it was possible to reach a better understanding of why, in British/Irish dichotomous vein, state hegemonic societies were less desirable than church hegemonic ones, in view of the association of the former with the comparative negativity, in not-self competition, of 'frigging' and 'sodding' actualities in relation to 'jerks' and 'pricks', but the association, by contrast, of the latter with the comparative positivity, in self-oriented cooperation, of 'fucking' and 'snogging' actualities in relation to 'cunts' and 'bums'.
53. More specifically, it was established that whereas autocracy had reference to a pro-notself disposition commensurate with free will, democracy, by contrast, had reference to an anti-notself disposition commensurate with free ego (albeit subverted by imperfectly bound female spirit), and that the autocratic-democratic axis was consequently divisible between the 'pus'-based competitive individualism of 'frigg*** jerks' and the 'shit'-centred competitive collectivism of 'sodd*** pricks', as though between crime and punishment.
54. Likewise, it was established that whereas bureaucracy had reference to an anti-self disposition commensurate with free spirit (albeit subverted by imperfectly bound male ego), theocracy, by contrast, had reference to a pro-self disposition commensurate with free soul, and that the bureaucratic-theocratic axis was consequently divisible between the 'piss'-based co-operative collectivism of 'fuck*** cunts' and the 'gas'-centred co-operative individualism of 'snogg*** bums', as though between sin and grace.
55. Therefore it is not with difficulty, neither logically nor morally, that one arrives at the conclusion that the bureaucratic-theocratic axis, which rises from sin to grace, is preferable, in its self-oriented 'fucking/snogging' divisibility, to the diagonal descent from crime to punishment which, in not-self-oriented 'frigging/sodding' vein, typifies the autocratic-democratic axis.
56. Frankly, there is little of gain over 'fucking/snogging' to be had in respect of 'frigging/sodding', but rather a regrettable situation, from the standpoint of self, in which state-hegemonic factors accruing to the not-self take negative, or competitive, priority over anything approximating to the self, with consequences for enhanced suffering in respect of want of self-respect which such an autocratic-democratic axis signifies.
57. In fact, such subordinate self-orientation as paradoxically accrues to such an axis in relation to the Church is likewise divisible between the pseudo-grace of 'snogg*** jerks' and the pseudo-sin of 'fuck*** pricks', as germane to fundamentalist and humanist subversions of religion (relative to aristocratic and plutocratic elites) in respect of state hegemonic actualities which, in Britain at any rate, owe much, though not everything, to the likes of Henry VIII and Oliver Cromwell, the former of whom took England into autocratic freedom from bureaucratic church control, the latter of whom took England into democratic freedom from autocratic state control, not least in respect of the political and other restrictions placed upon Puritans by adherents of the Established Church, the Church of England, which, in its policy of being headed by the reigning monarch, ensures the fundamentalist subversion of religion in the interests of state hegemonic freedom of action under autocratic materialism.
58. Be that as it may, one must contrast the genuine criminality of autocratic freedom of state with the pseudo-grace of the state-bound Established Church, given the distinction between the metachemical doing of 'frigg*** jerks' and the metachemical pseudo-being of 'snogg*** jerks', both of which contexts have reference to 'pus', albeit in respect of 'cowpuss' for the free autocratic state and 'bullpus' for the bound autocratic or, rather, aristocratic church.
59. Likewise, one must contrast - excluding for the time being the neo-criminal aspects of Social Democracy - the genuine punishingness of democratic freedom of state with the pseudo-sinfulness of the state-bound Puritan Church, given the distinction between the physical taking of 'sodd*** pricks' and the physical pseudo-giving of 'fuck*** pricks', both of which contexts have reference to 'shit', albeit in respect of 'cowshit' for the free democratic state and 'bullshit' for the bound democratic or, rather, plutocratic church.
60. So much for the autocratic-democratic axis, which falls diagonally from crime and pseudo-grace to punishment and pseudo-sin, the State always hegemonic over the Church in view of its freedom in respect of either will (autocratic) or ego (democratic), which makes for a double negativity of 'frigging' and 'sodding' competitiveness in relation to the not-self, both 'pro' and 'anti', the church complement to which is merely pseudo-positive in view of the extents to which 'snogging' and 'fucking' co-operativeness are compromised by their existence in respect of 'jerks' on the one hand and 'pricks' on the other, neither of which are of the self but diametrically opposite approaches to the not-self, and thus to contexts which have more to do with 'pus' and 'shit' than ever they do with 'piss' or 'gas'.
61. When, on the other hand, we consider the advantages to be got from a 'fucking/snogging' standpoint in relation to 'piss' and 'gas', in which church-hegemonic factors accruing to the self take positive, or co-operative, priority over anything approximating to the not-self, with consequences for enhanced self-esteem in respect of concern, one way or another, with the self which a bureaucratic-theocratic axis signifies, it is hard not to conclude that the 'frigging/sodding' actualities which came to pass in England in consequence of figures like Henry VIII and Oliver Cromwell are more to be regretted than rejoiced in, since their only consequence was to detract from self, and thus life, rather than to add to or enhance it, and thus to saddle England and other such countries with hegemonic not-self, in complete contrast to countries like Eire, where the self still takes precedence over the not-self.
62. In fact, such subordinate not-self as paradoxically accrues to the bureaucratic-theocratic axis in relation to the State is likewise divisible between the pseudo-punishingness of 'sodd*** cunts' and the pseudo-crime of 'frigg*** bums', as germane to realist and idealist subversions of politics in respect of church hegemonic factors which, in Ireland at any rate, owe much, though not everything, to the Roman Catholic Church, divisible, as it is, between bureaucratic and theocratic actualities.
63. In that respect, one must contrast the genuine sin of bureaucratic freedom of church with the pseudo-punishment of the church-bound Republican State, given the distinction between the chemical giving of 'fuck*** cunts' and the chemical pseudo-taking of 'sodd*** cunts', both of which contexts have reference to 'piss', albeit in respect of 'cowpiss' for the free bureaucratic church and 'bullpiss' for the bound bureaucratic or, rather, meritocratic state.
64. Likewise, one must contrast - to anticipate the Social Theocracy of 'Kingdom Come' - the genuine gracefulness of theocratic freedom of church with the pseudo-criminality of the church-bound Centrist State, given the distinction between the metaphysical being of 'snogg*** bums' and the metaphysical pseudo-doing of 'frigg*** bums', both of which contexts have reference to 'gas', albeit in respect of 'bullgas' for the free theocratic church and 'cowgas' for the bound theocratic or, rather, technocratic state.
65. So much for the bureaucratic-theocratic axis, which rises diagonally from sin and pseudo-punishment to grace and pseudo-crime, the Church always hegemonic over the State in view of its freedom in respect of either spirit (bureaucratic) or soul (theocratic), which makes for a double positivity of 'fucking' and 'snogging' co-operativeness in relation to the self, both 'anti' and 'pro', the state complement to which is merely pseudo-negative in view of the extents to which 'sodding' and 'frigging' competitiveness are compromised by their existence in respect of 'cunts' on the one hand and 'bums' on the other, neither of which are of the not-self but diametrically opposite approaches to the self, and thus to contexts which have more to do with 'piss' and 'gas' than ever they do with 'shit' or 'pus'.
66. In respect of People's sartorial analogues to the above, I like to think of the falling autocratic-democratic axis in terms of rugby-type collared shirts in the one case and tee-shirts in the other, but of the rising bureaucratic-theocratic axis in terms of muscle shirts in the one case and vests in the other, so that there is a recognizable distinction between options which pertain, whether on a centrifugal or a centripetal basis, to the not-self, and, by contrast, options which pertain, whether centrifugally or centripetally, to the self.
67. To that extent, it should be evident that the rugby shirt/tee-shirt options would correspond to a state hegemonic situation, whether criminally or punishingly, and the muscle shirt/vest options to a church hegemonic situation, whether sinfully or gracefully.
68. There are those, I know, who conceive of tee-shirts as male and vests as female. Yet the fact that females often wear vests is not sufficient proof of a female disposition but, rather, seems to this author another example of how females often hype themselves in male terms, in order to appear more attractive to males by aping what males can be expected to relate to and, by extrapolation, find most desirable, thereby ensuring themselves sufficient attention.
69. However that may be, and granted that vests permit females to show off their arms and much of their breasts, it does not seem to me that vests are intrinsically female entities, as though the curvilinear design of the upper part of the vest was indicative of a vaginal symbolism in contrast to the rather more rectilinear phallic implications of the upper part of tee-shirts, including, not least, the sleeves. Are we to suppose, then, that sleeves are phallic symbols even when, as is usually the case, short? Personally I find the thought laughable!
70. But the greater and more compact hug to the body of vests, and even muscle shirts, suggests to me quite unequivocally that they are more self-orientated; can be regarded as symbolizing a closeness to self which would never pass muster in connection with females, no matter how much they sought to disguise their basic natures and ape male subjectivity for the sake of appearing more desirable from a male standpoint.
71. Now because both muscle shirts and vests suggest, in their different ways, a closeness to self which is demonstrably lacking in both rugby shirts and tee-shirts, I have no difficulty in equating them with a co-operative disposition which, whether bureaucratically sinful (and likely to imply a sporting analogue with Hurling) or theocratically graceful (and likely to imply a sporting analogue with Gaelic Football), attests to identification, on the part of their wearers, with a church hegemonic situation which can only exist in relation to 'piss' and 'gas' in bureaucratic-theocratic vein, as in those societies, in particular, which are characterized by 'Mother Church' and hope of what could be called 'Father Church', as and when matters proceed from the feminine-oriented world to the heavenly otherworld, so to speak, or, as I like to think of it, from Roman Catholicism to Social Transcendentalism.
72. All of which would contrast with the competitive disposition which, whether autocratically criminal or democratically punishing, attests to identification, on the part of wearers of rugby shirts (not to mention rugby players) and tee-shirts (not to mention players of association football) respectively, with a state hegemonic situation which only exists in relation to 'pus' and 'shit' in autocratic-democratic vein, as in those societies, in particular, which, to reverse the order and be more gender specific, are characterized by 'Father State' and fear of 'Mother State' as and before matters proceeded from the hellish netherworld, as it were, to the masculine-oriented world or, as could be said, from autocratic authoritarianism to parliamentary pluralism, whether or not one allows for the possibility of Social Democracy, the People's earthly equivalent, in state hegemonic societies, to the church hegemonic absolutism of Social Theocracy, which accords, as far as I am concerned, with 'Kingdom Come' and thus not with a proletarian humanism rooted in blue-collar criteria, but with a proletarian transcendentalism centred in white-collar criteria, so that one achieves the heavenly heights as opposed to the earthly depths, depths which, in any case, degenerate hellishly in respect of neo-autocratic criteria appertaining to totalitarian centralization of the State.
73. Therefore, to return to our sartorial analogues, the vest is rather more symbolic of the theocratic heights and the tee-shirt, especially when worn loose, or outside pants or whatever, of the democratic depths, though both alike would be male in their divergent ways - divine and masculine, pro-self and anti-notself and/or (concerning neo-autocratic tendencies) neo-notself, so that church hegemonic and state hegemonic alternatives were being symbolized along divergent proletarian lines, the Social Theocratic lines of an earthly Heaven and the Social Democratic lines of a hellish earth.
74. However that may be, when we consider the differences between metachemical and metaphysical actualities, the former alpha and sensual, the latter omega and sensible, upper-class female and male, we are drawn to the conclusion that the 'pus' of the former context is likely to be as abhorrent to the adherents of the latter context as their 'gas' to the adherents of 'pus', and that as 'frigg*** jerks' could speak of getting 'gassed' and/or 'pongged off' or even, in paradoxical fashion, 'bummed out', so 'snogg*** bums' could speak of getting 'pussed' and/or 'cheesed off' or, alternatively, 'jerked off' in respect of criteria applying to their antithesis which, like them, they may have been obliged to experience, contrary to their favoured or customary disposition.
75. Likewise, when we consider the differences between chemical and physical actualities, the former alpha and sensual, the latter omega and sensible, lower-class female and male, we are drawn to the conclusion that the 'piss' of the former context is likely to be as abhorrent to the adherents of the latter context as their 'shit' to the adherents of 'piss', and that as 'fuck*** cunts' could speak of getting 'browned off', so 'sodd*** pricks' could speak of getting 'pissed off' in respect of criteria applying to their antithesis which, like them, they may have been obliged to experience, contrary to their favoured or customary disposition.
76. Of course living, as I unfortunately have done, in a society which is more characterized by the 'shit' of 'sodd*** pricks' than by anything else, it is not surprising that I often hear people talk of getting 'pissed off', since it is evident that, in their 'prick'-oriented democratic way, they pertain or relate more to 'shit' than to 'piss' and find that the latter, when it transpires, doubtless in some thwarted way, is uncharacteristic of 'where they're at' and something to be deprecated as an undesirable or unrepresentative experience. Consequently by talking of getting 'pissed off' by something, they reveal their actual disposition as 'sodd*** pricks' whose elemental mean - and perverse ideal - is 'shit'.
77. On the other hand, someone who spoke of getting 'browned off' - notwithstanding the race touchiness which might impulsively though laughably jump on such an expression as racist - would reveal that he or, more likely, she pertained or related more to 'piss' than to 'shit' and was liable to find the latter, when it transpired, uncharacteristic of their mean and therefore worthy of deprecation as an unrepresentative experience or situation. Consequently by talking of getting 'browned off' by something, they reveal, as 'fuck*** cunts', a disposition whose elemental mean - and straight reality - is 'piss'.
78. So much for the lower-class distinction between 'cunts' and 'pricks', the former of whom are more likely to be bureaucratic, the latter ... democratic, with sinful and punishing norms which not only fight shy of each other but pertain to separate diagonal axes with phenomenal implications for a contrary approach to collectivism - co-operative in the case of 'cunts', competitive in the case of 'pricks'.
79. Be that as it may, the noumenal, or upper-class, parallels to such a distinction would of course involve 'jerks' and 'bums', and we may believe that anyone whose favoured deprecation involved reference to getting 'bummed out' and/or 'gassed off' would be in the former category and therefore significant of a disposition, as a 'frigg*** jerk', towards 'puss', whereas his metaphysical antithesis, ever likely to get 'pussed off' or 'jerked off' by metachemical actualities, would betray a disposition towards 'gas' in relation to criteria appertaining to 'snogg*** bums'.
80. So much, then, for the upper-class distinction between 'jerks' and 'bums', the former of whom are more likely to be autocratic, the latter ... theocratic, with criminal and graceful norms which not only fight shy of each other but pertain to separate diagonal axes with noumenal implications for a contrary approach to individualism - competitive in the case of 'jerks', co-operative in the case of 'bums'.
81. Of course, in all the above instances I have dealt with the more representatively hegemonic positions - state hegemonic in the case of 'jerks' and 'pricks', church hegemonic in the case of 'cunts' and 'bums'. I have not alluded to the subordinate church affiliations of 'snogg*** jerks' and 'fuck*** pricks' in respect of the autocratic-democratic axis, nor, indeed, to the subordinate state affiliations of 'sodd*** cunts' and 'frigg*** bums' in respect of the bureaucratic-theocratic axis, as to do so would have further complicated the overall picture in terms of pseudo-grace and pseudo-sin on the one hand, and pseudo-punishment and pseudo-crime on the other hand.
82. Nevertheless I have little doubt that people whose principal element, as autocrats/aristocrats, is 'pus', or fire, are unlikely to be pro-'gas' even when they are 'snogg*** jerks', but simply significant of a paradoxical approach to 'pus' which is less competitive than co-operative or, rather, pseudo-cooperative in terms of pseudo-grace.
83. Contrariwise, people whose principal element, as theocrats/technocrats, is 'gas', or air, are unlikely to be pro-'puss' even when they are 'frigg*** bums', but simply significant of a paradoxical approach to 'gas' which is less co-operative than pseudo-competitive in terms of pseudo-crime.
84. The people of both subordinate categories would continue, one can logically infer, to get 'gassed off' or 'pussed off', as the case might be; for anything genuinely metaphysical can only be as abhorrent to persons in the one category as anything genuinely metachemical to those in the other.
85. Similarly, I have little doubt that people whose principal element, as bureaucrats/meritocrats, is 'piss', or water, are unlikely to be pro-'shit' even when they are 'sodd*** cunts', but simply significant of a paradoxical approach to 'piss' which is less co-operative than pseudo-competitive in terms of pseudo-punishment.
86. Contrariwise, people whose principal element, as democrats/plutocrats, is 'shit', or vegetation (earth), are unlikely to be pro-'piss' even when they are 'fuck*** pricks', but simply significant of a paradoxical approach to 'shit' which is less competitive than pseudo-cooperative in terms of pseudo-sin.
87. The people of both subordinate categories would continue, one can logically infer, to get 'browned off' or 'pissed off', as the case might be; for anything genuinely physical can only be as abhorrent to persons in the one category as anything genuinely chemical to those in the other.
88. As we have argued, state-hegemonic autocrats will be 'frigg*** jerks' for whom the 'pus' of metachemical freedom of the will conforms to criminal 'cowpuss', in contrast to the church-subordinate aristocrats who, as 'snogg*** jerks', will be those for whom the 'pus' of metachemical binding of soul conforms to pseudo-graceful 'bullpus' - the former vicious and the latter pseudo-saved.
89. Likewise, state-hegemonic democrats will be 'sodd*** pricks' for whom the 'shit' of physical freedom of the ego conforms to punishing 'bullshit', in contrast to the church-subordinate plutocrats who, as 'fuck*** pricks', will be those for whom the 'shit' of physical binding of spirit conforms to pseudo-sinful 'cowshit' - the former moral and the latter pseudo-cursed.
90. Contrariwise, church-hegemonic bureaucrats will be 'fuck*** cunts' for whom the 'piss' of chemical freedom of spirit conforms to sinful 'cowpiss', in contrast to the state-subordinate meritocrats who, as 'sodd*** cunts', will be those for whom the 'piss' of chemical binding of ego conforms to pseudo-punishing 'bullpiss' - the former cursed and the latter pseudo-moral.
91. Similarly, church-hegemonic theocrats will be 'snogg*** bums' for whom the 'gas' of metaphysical freedom of soul conforms to graceful 'bullgas', in contrast to the state-subordinate technocrats who, as 'frigg*** bums', will be those for whom the 'gas' of metaphysical binding of will conforms to pseudo-criminal 'cowgas' - the former saved and the latter pseudo-vicious.
92. When we take an overview of the noumenal options of metachemistry and metaphysics, we find that 'jerks' and 'bums' are principally characterized, in their different ways, by crime and grace, the former in terms of genuine crime and pseudo-grace, the latter in terms of genuine grace and pseudo-crime, depending whether hegemonic or subordinate factors are being assessed.
93. When, on the other hand, we take such a view of the phenomenal options of chemistry and physics, we find that 'cunts' and 'pricks' are principally characterized, in their different ways, by sin and punishment, the former in terms of genuine sin and pseudo-punishment, the latter in terms of genuine punishment and pseudo-sin, depending, once again, on whether hegemonic or subordinate factors are being assessed.
94. Thus while the upper-class positions are chiefly characterized by crime and grace, their lower-class counterparts will be characterized by sin and punishment, with the autocratic-democratic axis descending diagonally from the sensuality of crime to the sensibility of punishment, and the bureaucratic-theocratic axis ascending diagonally from the sensuality of sin to the sensibility of grace.
95. Therefore fear of autocratic crime on the part of the democratic punishing would not be incompatible with disdain for plutocratic pseudo-sin on the part of the aristocratic pseudo-graceful, any more than would hope of theocratic grace on the part of the bureaucratic sinful be incompatible with disdain for meritocratic pseudo-punishment on the part of the technocratic pseudo-criminal.
96. Yet no more than there can be crime without pseudo-grace in metachemical sensuality ... can there be grace without pseudo-crime in metaphysical sensibility.
97. And no more than there can be sin without pseudo-punishment in chemical sensuality ... can there be punishment without pseudo-sin in physical sensibility.
98. For wherever there is a hegemonic state there must be a subordinate church and, conversely, wherever a hegemonic church obtains it is inevitable that the state will be subordinate, a situation which is preferable to its opposite in view of the extent to which concern with the self, whether negatively or positively, is more conducive to life, as to co-operative values, than concern, by contrast, with the not-self, whether positively or negatively, in 'pro' or 'anti' terms.
99. For whereas being autocratically pro-notself makes for criminality in the case of free soma and evil in the case of bound psyche, being democratically anti-notself simply makes for punishingness in the case of free psyche and modesty (or goodness) in the case of bound soma, neither of which are conducive to life but, rather, to different forms of death - the absolute death of eternal perdition in the case of metachemistry and the relative death of life-in-death in the case of physics, the respective fates of 'jerks' and 'pricks', whose elemental affiliations to fire and vegetation ensure that the latter will always go in fear of the former in heliotrope-like fatality of the earth for Hell.
100. Now whereas being bureaucratically anti-self makes for sinfulness in the case of free soma and folly in the case of bound psyche, being theocratically pro-self simply makes for gracefulness in the case of free psyche and wisdom in the case of bound soma, neither of which are symptomatic of death but, rather, of different forms of life - the relative life of death-in-life in the case of chemistry and the absolute life of eternal bliss in the case of metaphysics, the respective fates of 'cunts' and 'bums', whose elemental affiliations to water and air ensure that the former will always go in hope of the latter in judgemental resurrection of purgatory to Heaven.
101. Therefore a society which is characterized by an autocracy/aristocracy cannot hope for the Resurrection to Eternal Life but, on the contrary, will continue to concern itself with democratically/plutocratically limiting the absolute power of the pro-notself from an anti-notself standpoint which is life-in-death and thus significant of a situation in which the male side of life is always under the shadow of its female side, specifically in terms of the masculine under the diabolic, the former lower class and the latter upper class, but also in respect of the subversive influence on physics which hails from nominally subordinate antichemical females in view of the extent to which the metachemical still sensually prevails diagonally back 'on high', thereby twisting relative grace and wisdom towards relative punishment and modesty as an anti-notself retort to absolute evil and crime in the metachemical not-self.
102. In contrast to that society which is characterized by a bureaucracy/meritocracy and therefore primarily concerned with theocratically/technocratically reducing the death-in-life relative glory of the anti-self from a pro-self standpoint in Eternal Life, as significant of a situation in which the female side of life is always under the shadow of its male side, specifically in terms of the feminine under the divine, the former lower class and the latter upper class, but also in respect of the subversive influence on chemistry which hails from nominally subordinate antiphysical males in view of the extent to which the metaphysical sensibly prevails 'on high', thereby twisting relative crime and evil towards relative sin and folly as an anti-self precondition of absolute wisdom and grace in the metaphysical self.
103. Should those in the former type of society who are most determined to limit the power of the pro-notself succeed in doing away with the autocracy/aristocracy, they will not cease to be concerned with the anti-self but simply transmute the anti-self from a genuine to a pseudo level in which neo-autocratic, and even neo-aristocratic, criteria will infect the democracy/plutocracy as it becomes social democratized and effectively state capitalist, so that masculine criteria will bog down in earthly submission before neo-diabolic criteria, as before some Antichrist equivalence, for want of a genuine capacity for self-respect, the sort of capacity that requires not merely a bureaucratic but a theocratic precondition such that had never substantially existed.
104. Conversely, should those in the latter type of society who are most determined to limit the glory of the anti-self succeed in doing away with the bureaucracy/meritocracy, they will not cease to be positively concerned with the self but simply transmute it from a pseudo to a genuine level in which bureaucratic, and even meritocratic, criteria will cease to infect the theocracy/technocracy as it becomes social theocratized and effectively church transcendentalist, so that feminine criteria will bow down, in purgatorial submission, before divine criteria, as before some Second Coming equivalence, for want of a genuine capacity for anti-self disrespect, the sort of capacity that requires not merely a liberal theocratic but a bureaucratic precondition such that would no longer substantially exist.
105. Therefore the emphasis of the two types of People's society is completely different, the Social Democratic society tending from genuine democracy in state decentralization to pseudo-democracy in state centralization in which the People, though nominally sovereign, are perforce subjects of a 'People's Monarch', a state ruler, or dictator, who tells them what to do, but the Social Theocratic society tending from pseudo-theocracy in church centralization to genuine theocracy in church de-centralization in which the People, though nominally subjects of a 'People's Pope', a church leader, or messiah, are perforce religiously sovereign and therefore free to devote themselves to self-cultivation and/or not-self curtailment in relation, primarily, to the soul and thus being.
106. In such divergent fashion can one distinguish the earthly hell of pseudo-punishment in relation to neo-crime from the purgatorial Heaven of pseudo-sin in relation to genuine grace, the sort of grace which follows from devotional praxis in respect of a variety of techniques which have one end, and one end alone, in mind - to achieve salvation of the soul in perfect self-harmony.
107. Such salvation, being genuine, is a far cry from the Roman Catholic pseudo-grace dispensed, in the form of verbal absolution for penitential contrition, by what is in effect a pseudo-theocracy, or liberal theocracy (not to be confounded with Anglican quasi-autocratic or Puritan quasi-democratic 'theocracies'), which exists in relation to a more genuine church bureaucracy that persists as the worldly mean in which sin is cynically expected and regarded as typifying 'the fallen', who are yet 'faithful' of the Resurrection to Paradise as and when the 'Kingdom' is proclaimed by He who corresponds to a Second Coming.
108. Frankly, this bureaucratically sinful mean in conjunction with a pseudo-graceful absolution from liberal theocracy is conditioned, in no small part, by environmental criteria owing much, though not everything, to the sorts of temperate, verdant topographical conditions prevailing throughout much of Christianity's traditional heartland in Western Europe, and is therefore symptomatic of a kind of 'lowland' mentality which would not pass muster in the mountainous regions of somewhere like Tibet, where a more authentically graceful approach to salvation in respect of transcendental meditation has been the religious ideal, if not norm, and concepts like verbal absolution for penitential contrition would meet with scant understanding, never mind practical endorsement!
109. Everything, in that sense, is relative, meaning that what is applicable to one region or type of people will not necessarily be applicable to another, and so on, which means that while we can sympathize with the concept of man as a sinful creature in relation to some environments, more usually lowland, we cannot grant it universal endorsement, as though those who regularly practised transcendental meditation in some highland region closer to Heaven in its airy translucency were equally sinful and therefore deserving of the same criteria as have been applied to Christians, for which read: Catholics who bother to repent of their sins in the confessional and receive verbal absolution from a priest for so doing.
110. Therefore there is no reason to suppose that most European people accustomed to a Catholic tradition and theology would necessarily prefer a TM-like situation to prevail in which they were less human sinners than supra-human, and even godly, saints who regularly achieved authentic grace through the practice of transcendental meditation. No reason, at any rate, if you discount the part played in modern or post-modern life by the spread of globalization and the shrinking of the world, the globe, to the proportions of the so-called 'global village', in which nature plays a less conspicuous role in the face of urban expansion and its cultural corollary of synthetic artificiality, a corollary which affects the greater proportion of mankind, or those who live and work in the cities, whom we may call urban proletariat, whether in terms of what traditionally would have been called a blue-collar or a white-collar status.
111. The thrust of contemporary evolution comes, we may safely conclude, from the cities and their synthetically artificial products and technologies, which are slowly reshaping the world from one in which nature has determined what shall be lowland and what highland, or what hot and what cold, or what wet and what dry, to one that is being shaped by ourselves in the face of nature and which we recognize as the world we now spend most of our time in, a world of increasingly indoor lifestyles which is already post-human in respect of the extents to which human criteria, ever subject to greater relativity in closer proximity to nature, have been overhauled or rejected in favour of criteria which point, whether indirectly or directly, in the sensible direction of some supra-human future that may well bring life to a godly peak in respect of the cyborgization of what remains of humanity.
112. Thus although Christian criteria still indubitably exist, and have their followers, they are becoming increasingly anachronistic in and irrelevant to today's society which, far from being narrowly European or American or Asian or what have you, is developing along global lines in multiracial and effectively cosmopolitan contexts whose focus of cultural and civil development is the urban metropolis.
113. Thus although many of those who pass for proletarians in respect of their urban existence and lifestyle may still be nominally or officially Christian, the civilization in which the majority of people now live is not Christian, nor even Moslem or Buddhist, but of a synthetically artificial mode of secularity which has the potential, under the right conditions, to achieve a sort of moral rebirth commensurate with a new ecclesiastic dispensation as and when their largely atheistic electorates are granted a paradoxical opportunity, in judgemental fashion, to reject political sovereignty in the interests of religious sovereignty and thus pass, in the event of a majority mandate for such an ultimate sovereignty, from 'the world' of secular values to one characterized, in otherworldly vein, by eternal values, not least in respect of truth and joy, as germane to God and Heaven, albeit in terms of the synthetically artificial requirements of an urban proletariat such that left one in no doubt that their subsequent relationship to concepts like God and Heaven, not to mention certain correlative shortfalls or sensible alternatives, was unique to their environmental and evolutionary standing, and in no way a rehash of anything pertaining to the past, neither in relation to humankind, for which read: a more (relative to most) evolved level of metaphysical sensibility along the lines of transcendental meditation; nor, anterior to that, in relation to nature, for which read: a less (relative to least) evolved level of metaphysical sensibility along the lines of winged seed-pods on trees; nor, anterior to that, in relation to the Cosmos, for which read: a least evolved level of metaphysical sensibility along the lines of ringed planets like Saturn and perhaps even Jupiter.
114. No, the level of metaphysical sensibility to which I allude, which would be most evolved and therefore effectively of a per se order of godliness and heavenliness, could only materialize in relation to the Cyborg, which is to say, to the cyborgization of the urban proletariat as and when such a procedure became both possible and morally desirable in view of the rights that would accrue to a religiously sovereign People in respect of a synthetically artificial civilization centred in godliness, a civilization which even now is effectively beyond anything Christian or Buddhist or Moslem, or what have you, in terms of a sort of atheistic dismissal of the 'old gods', as Nietzsche would say, in favour of the sorts of secular freedoms which, while not ends in themselves, can only be regarded, in view of their evil or foolish consequences, as means to a better and higher end, an end commensurate with an altogether new religious dispensation germane to 'Kingdom Come', and thus a society premised upon religious sovereignty and the rights accruing to such a sovereignty, not the least of which would be the freedom to develop theocratically in respect of synthetically artificial levels of transcendentalism, coupled to modified forms of humanism and nonconformism, which, besides transcending anything humankind had achieved in the past, were in no sense a return to either natural or cosmic modes of transcendentalism, never mind fundamentalism, and so on, but the inevitable successor to transcendental meditation as traditionally understood, and therefore the means whereby man, even in his upper-class godly mode, could be 'overcome', to revert to Nietzschean terminology, in order that God per se, or the most evolved manifestation of metaphysical sensibility, could be established and allowed to develop to the maximum of His heavenly potential in what would ultimately be the omega point of universal perfection.
115. Thus far from God and Heaven having anything much to do with the Cosmos, though a least evolved manifestation of such is to be found in its metaphysically sensible aspect (doubtless a relatively insignificant fraction of the totality of cosmic factors), the most evolved, and therefore arguably per se, manifestations of godliness and heavenliness will be found, I contend, in the Cyborg, which is to say, in relation to the cyborgization of what are now termed the urban proletariat as a post-humanity living within a post-modern age or society which is effectively post-historical but not yet eternal, something which can only transpire following a majority mandate for religious sovereignty in that paradoxical type of election I have tended to identify with Judgement, with civilization at the cross-roads between this world, the world of secular values, and the next, the synthetically artificial otherworld of eternal values which would not be that which follows death, in Christian-like fashion, but that which follows from an extension of life into a sort of synthetically artificial afterlife that will not peter out, in 'naturalistic' or historical fashion, but be sustainable from a cyborg base through all Eternity.
116. Thus it will be for the politically sovereign People to decide whether, as urban proletariat, they wish to remain post-human, post-modern, post-historical in the secular and effectively atheistic present or whether, in judgemental vein, they would prefer to opt for the cyborgian, timeless, eternal benefits of religious sovereignty in 'Kingdom Come', and thus come fully into their own in respect of genuinely universal values which can only culminate in global unity and ultimately the transcendence of the globe in the interests of timeless bliss achieved in the context of space centres as the definitive manifestation of the omega point, a point which, far from pertaining to the Cosmos in Saturn-like vein, would pertain to what was truly universal in respect of a beingfulness supreme that was properly and ultimately metaphysically sensible, not merely least metaphysically sensible in some cosmic omega point dominated by metachemical factors or less (relative to least) metaphysically sensible in some natural omega point dominated by chemical factors or more (relative to most) metaphysically sensible in some human omega point characterized by physical factors but, beyond all these, most metaphysically sensible in the universal omega point of cyborg perfection, a Oneness not so much of God and Heaven in their ultimate manifestations as of God in Heaven in what would be the ultimate manifestation of the One, or oneness with that aspect of the self which, besides being the only aspect of it one can be at one with, namely the spinal cord, is commensurate with the soul, and thus with timeless bliss.
117. But before such a divine/sublime totalitarianism could be brought definitively to pass, it would be necessary to gradually reduce the initial pluralism of factors pertaining to 'Kingdom Come', to what in previous texts has been described as the triadic Beyond and administrative aside thereof, from however many components were germane to its beginning to the definitive Oneness of its long-term consummation in the omega point of space centres, a slow and complex process of ongoing centro-complexification as the lower tiers of the triadic Beyond were gradually brought closer to its upper tier - transmuted, modified, pruned, excised, amalgamated, etc., in a process, ever sensitive to gender differentials, destined to culminate in the universal perfection of a Oneness Supreme.
118. For, ultimately, the universality of evolutionary progress presupposes divine absolutism, not a relativity of pluralistic factors which either fall short of godliness or may even be contrary, if not opposed, to it. Far be it that the triadic Beyond of 'Kingdom Come' should be subject to the influence of people who suffer, in abject superficiality, from a want of sensibility! But shortfalls in relation to both the opposite gender and the lower forms of male proletarian life there will doubtless be, and while they must initially be accepted on their own terms, they must also be subjected to modification in the course of time or, rather, eternity, so that things can progress from pluralism to totalitarianism, as from relativity to absolutism, even if this does mean that, ultimately, the female gender will not play any significant role in such a progress, bearing in mind its applicability to males in respect of enhanced subjectivity in psychic freedom, not the least important manifestation of which will be the soul.
119. For that which is based in appearance, like the female gender, cannot be expected to embrace genuine essence, and part of the process whereby the soul can be further developed or explored will, of course, involve the curtailment of will on the part of females, just as egocentric freedom for males requires the curtailment of spirit on the part of females, neither of which female freedoms, involving power and glory in their per se, or metachemical and chemical, manifestations, would be any help to males, for whom freedom has to be conceived primarily in terms of form and contentment, ego and soul, in both physical and, especially, metaphysical contexts.
120. I say 'especially' in the above note because the emphasis in 'Kingdom Come', as in the triadic Beyond, would be on metaphysical development, albeit in appropriately synthetically artificial terms, so that it would not be man that was 'king', or sovereign in worldly terms through political sovereignty, but man's successor, the godly cyborg that was 'king', or sovereign in otherworldly terms through religious sovereignty, with egocentric form, duly egoistically transmuted, consequently taking a back seat, as it were, to the lead of contentment, as of the soul.
121. For whereas in physics the ego conditions and governs the soul, as though in rejection of a soulful per se through an egocentric fulcrum which places knowledge on the throne of life and requires the subversion of soul accordingly in relation to what in the past I have described as a 'once-bovaryized', or second-rate, order of soul commensurate with intellectual pleasure, in metaphysics, by contrast, one might argue that the soul conditions and governs the ego, which seeks its soulful redemption in and through practices likely to lead to the experience of timeless bliss, which, in relation to humankind at any rate, has implied recourse to transcendental meditation, and thus utilization of the most essential element, namely air, duly transmuted into breath, for purposes of establishing the utmost essential corollary in the self, which is of course the soul, located at it essentially is in the spinal cord as that to which one recoils from the threat to self, to ego, posed by the out-breath as though to self more profoundly, bypassing the brain-stem seat of the ego in the process, and thus effectively veering from one psychic extreme, the external extreme of self-borne exhalation, to the other, the internal extreme, so to speak, of the soul.
122. The above is, of course, a rather simplified interpretation of the meditative process, but it goes some what towards explaining why the metaphysically disposed invariably have a soulful advantage over the merely physical, who are content, in Christian fashion, to pray, and therefore remain focused in and around the ego, which is of course no religious end at all but a worldly mean whose principal concern is with the not-self, as with things external to itself, the manipulation or understanding of which may bring it a degree of intellectual pleasure, or 'bovaryized' soul, especially when, having vanquished or curtailed any wilful obstruction to its ends, it can reap financial profits commensurate with its economic ideal, an ideal premised upon form rather than contentment, which can only prevail through the manipulation of power.
123. For power is the one thing that, if not properly handled, for which read: curtailed, can disrupt form and thus put egocentric freedom in peril, the sort of thing that cannot be tolerated from a physical point of view, any more than a totally free autocracy can be tolerated from a democratic point of view, since democracy only prospers if there is no absolute authoritarianism to preclude its doing so, no undue freedom of the will at large at the expense of the ego, which requires a hegemonic form if it is to have its economic way.
this brings us back to the autocratic-democratic axis of those societies which,
125. On a similar basis one could contend that glory is the one thing that, if not properly handled, for which read: curtailed, can disrupt contentment and thus put psychocentric freedom in peril, the sort of thing that cannot be countenanced from a metaphysical point of view, any more than a totally free bureaucracy can be countenanced from a theocratic point of view, since theocracy only prospers if there is no relative authoritarianism to preclude its doing so, no undue freedom of the spirit at large at the expense of the soul, which requires a hegemonic contentment if it is to have its religious way.
126. Thus societies that do not recognize a democratic alternative to an autocratic mean are simply barbarous, and not even criminal. For the acceptance of the reality of crime presupposes the existence of punishment, and for punishment to be effective against crime there must be an acceptance of the legitimacy of censoring behaviour that would be judged criminal from a civilized point of view, for which read: that would be judged unduly wilful from a standpoint centred in ego. Therefore the tussle between crime and punishment presupposes an autocratic-democratic axis which in turn presupposes an end to autocratic authoritarianism and the acceptance of representative democracy.
127. Correlatively, societies that do not recognize a theocratic alternative to a bureaucratic mean are simply philistine, and not even sinful. For the acceptance of the reality of sin presupposes the existence of grace and for grace to be effective against sin there must be an acceptance of the legitimacy of censoring behaviour that would be judged sinful from a cultural point of view, for which read: that would be judged unduly spirited from a standpoint centred in soul. Therefore the tussle between sin and grace presupposes a bureaucratic-theocratic axis which in turn presupposes an end to bureaucratic authoritarianism and the acceptance of representative theocracy.
128. When a society is no longer either purely barbarous or purely philistine, purely instinctual or purely spiritual, it becomes governed by civilized or cultural criteria which censor free will as crime and free spirit as sin, making for a society which is led by either punishment or grace, as by democracy at the expense of autocracy in the one case and theocracy at the expense of bureaucracy in the other case, neither of which, however, are independent of crime and sin.
129. For there can be no independence of crime and sin so long as the world persists as a relativity divisible between autocratic and democratic alternatives on the one hand, as between crime and punishment, and bureaucratic and theocratic alternatives on the other hand, as between sin and grace. In such liberal societies, democracy presupposes the prior existence of autocracy no less than theocracy the prior existence of bureaucracy.
130. But attempts to establish the opposites of barbarous or philistine societies have been and continue to be made, and such societies aim for either civilized independence from barbarism or cultural independence from philistinism, as, one could argue, in the cases of Social Democracy and, to revert to my preferred terminology, Social Theocracy, so that an absolutism is established the other side of worldly or liberal relativity which aims to be as post-worldly as what we would now call barbarous or philistine societies were pre-worldly, and thus pre-civilized or pre-cultural, as the prevailing case may be.
131. Such post-worldly societies, on the other hand, are in effect post-civilized and post-cultural, and in the paradoxical nature of People's progress they tend to resurrect, in transmuted guise, some degree of barbarism in the one case and philistinism in the other, thereby suggesting a return to pre-worldly criteria and realities.
132. Yet, in actuality, that is the last thing that either type of society would wish to do, since they aim to establish 'paradise' either on earth or in Heaven, and for that they must be as distinct from anything criminal or sinful as pre-worldly societies were distinct from anything punishing or graceful, and precisely because such concepts had not then been invented.
133. What post-worldly societies endeavour to do is not to resurrect barbarism or philistinism but to disinvent the worldly concepts of civilization and culture in favour of something which is either civilized without being relatively punishing or cultural without being relatively graceful, so that its existence is beyond the scope of crime and sin, not concerned with either crime or sin from relatively punishing or graceful points of view, but with the transcendence, in effect, of such a relativity in the interests of an absolutism which is neither formally punishing nor formally graceful, still less neo-criminal or neo-sinful, but characterized by a degree of free ego in the one case and free soul in the other which defies categorization in relation to liberal punishment or grace, being the purest embodiment of either civilization or culture as could be imagined.
134. Such, at any rate, is what the respective utopias of the Beyond aim for and endeavour to bring to pass, irrespective of how inadequate from a properly paradisiacal point of view is 'pure civilization', the reduction of life to the lowest-common-democratic-denominator, in blue-collar proletarianism, of Social Democracy, which rather comes off an autocratic-democratic axis as the nadir of diagonal descent than stems from anything bureaucratic-theocratic as the apex of diagonal ascent.
135. For which, of course, one must have Social Theocracy, in order to ensure, in properly paradisiacal vein, that 'pure culture', not least in respect of a synthetically artificial mode of transcendental meditation, is granted the most appropriate interpretation and encouraged to flourish among, in particular, the white-collar proletariat of a suitable denominational background.
136. However, I do not believe, and have never in recent years maintained, that 'Kingdom Come', if and when it were to come literally to pass, should be either purely theocratic or purely democratic but, rather, a combination, to varying extents, of both, so that there is scope for all manner of proletarians, whether they also think of themselves as Catholics and Protestants or not, to partake of 'salvation', or deliverance from the sensual secularities of the 'heathenistic' present to the sensible idealities of the Social Transcendentalist triadic Beyond, as already discussed in a number of previous texts.
137. For something that was unduly heavenly, and in a sense 'fascistic', would be no more feasible, in the long run, than its unduly earthly, or 'communistic' counterpart against which it was in revolt, and in that respect Social Theocracy, as I have outlined it, is not another type of 'pie-in-the-sky' utopia but the means whereby the schismatic divergence of Catholics and Protestants, not to mention various other denominations, may be rectified in terms of a restoration to a unitary faith based upon the teachings of Social Transcendentalism, so that, whatever they may have been in the past or consider themselves to be in the present, all persons may become Social Transcendentalists living under a Social Theocratic dispensation which would be there to protect and serve their religiously sovereign interests, presuming upon a majority mandate for religious sovereignty come that paradoxical election, or series of elections, which has been artificially - and appropriately - identified, in my writings, with Judgement, as though People's civilization were at the cross-roads between time and the timeless, the world and 'Kingdom Come', democracy and some more authentic theocracy.
138. Consequently Social Theocracy, whilst it may be centred in a new order - synthetically artificial - of metaphysical sensibility, is open, and must remain open for as long as necessary, to modified orders of physical sensibility, not to mention their female counterparts in both antimetachemical and antichemical sensibility, the latter of which could well be instrumental in constituting a not-inconsiderable aspect of the administrative aside to the said triadic Beyond of 'Kingdom Come', if one conceives of it, as I now do, as a largely antibureaucratic context that would have the service of modified democratic, anti-autocratic, and theocratic tiers, duly subsectioned, to grapple with in view of the necessity of maintaining an overall theocratic hegemony in respect of what properly accords with matters Social Theocratic.
139. Else one could risk, in the event of an anti-autocratic administrative aside, a return to English-type axial criteria, in which a sort of modified autocratic-democratic mean took precedence over things bureaucratic-theocratic - something that would be completely unacceptable in a salvationist context like 'Kingdom Come', where the lead factor can only be theocratic and the administrative aside of an order of responsibility which is more Messianic than dictatorial, or more akin to a 'God Kingship' than to a 'Devil Kingship', as one might call anything with an autocratic bias which, no matter how godly or god-fearing it may think itself, is rooted, Old Testament-wise, in an untransvaluated concept of 'God as First Mover' in what transpires, Hebrew-like, to be a sensual 'take' on the Cosmos - something of which, on the European and thus more temperate side of the Mediterranean, even the Jupiterian Romans cannot be accused.
140. However that may be, the overall structure of 'Kingdom Come', conceived in respect of an administrative aside to the triadic Beyond, is not commensurate with either type of People's utopia, the 'pie-in-the-sky' utopia of an overly white-collar orientation or the so-called 'heaven-on-earth' (though actually 'hell-on-earth') utopia of an overly blue-collar orientation but, rather, seeks to appeal to all proletarians, all urban dwellers and workers, of whatever informally secular or formally religious status to join together in the building of this new world, which will not be just another world but ultimately so otherworldly as to transcend the earth altogether in favour, at that more totalitarian evolutionary point in eternity, of some space-centre heaven which will be considerably more evolved than anything already pertaining metaphysically to space in respect of the Cosmos. So evolved, as already noted, as to be perfectly universal, and thus at the opposite extreme from anything cosmic.
141. For the cosmic, remember, is dominated by Devil the Mother/Hell the Clear Spirit, by metachemically free soma in stellar-like vein, and is not, and never could be, a context in which God the Father/Heaven the Holy Soul could exist to anything like a most evolved, or per se, degree of metaphysically free psyche but, rather, in terms of its least evolved degree in contrast to the most devolved (as that, paradoxically, which is furthest removed from an evolutionary possibility) degree of Devil the Mother/Hell the Clear Sprit, for which read: metachemical 'first mover' in cosmic sensuality.
142. Therefore it is only in the universal cyborg, in that which is not only antithetical to the polyversal cosmic but distinct from both impersonal natural and personal human stages of life, that God and Heaven attain to a per se manifestation in the synthetic artificiality of a God the Father/Heaven the Holy Soul, not to mention their bound somatic corollaries of a Son of God/Holy Spirit of Heaven, which are not merely least evolved, never mind less (relative to least) or more (relative to most) evolved, but most evolved in a universality which is beyond any subversive vitiation stemming from either cosmic, natural, or human influences - always more polyversally, impersonally, or personally prevalent than universality in relation to cosmic, natural, or human contexts - in the fully universal independence from such a vitiation which is alone possible to the cyborg as the epitome of universality per se.
143. Having theoretically established the pluralistic structure of 'Kingdom Come' along lines likely to protect the theocratic hegemony and soulful freedom which is theocracy's chief raison d'être, I should like briefly to return to the divergent axes of autocracy-democracy on the one hand, by and large English and therefore Anglo-Saxon, and bureaucracy-theocracy on the other hand, by and large Irish and therefore Celtic, with the original autocratic or, rather, bureaucratic (for autocratic independence of ecclesiastic hegemony came via Henry VIII rather later to the British Isles than the bureaucratic control of politics, as of the State, in relation to 'Mother Church') and autocratic positions arguably more Norman French than either Celtic or Anglo-Saxon, and restate the distinction between a hegemonic state and subordinate church in respect of the one axis, and a hegemonic church and subordinate state in respect of the other axis, as between concern, one way or another, with the not-self, and concern, one way or another, with the self.
144. Although nominally subject to male hegemonic control in physical democracy, the autocratic-democratic axis is actually dominated, as we have seen, by female criteria in view of the extent to which metachemistry still prevails as a diabolic female reality diagonally in back and above the physical hegemony of masculine males over antichemical females in sensibility, making for a paradoxical situation in which punishment and modesty (goodness) tend, as antichemical idealities, to take precedence over grace and wisdom in an effectively antifeminine opposition to crime and evil, the opposition of democracy to autocracy.
145. By contrast, although nominally subject to female hegemonic control in chemical bureaucracy, the bureaucratic-theocratic axis is actually dominated or, rather, led by male criteria in view of the extent to which metaphysics prevails as a divine male reality diagonally to the fore of and above the chemical hegemony of feminine females over antiphysical males in sensuality, making for a paradoxical situation in which sin and folly tend, as antiphysical realities, to take precedence over crime and evil in an effectively antimasculine aspiration towards grace and wisdom, the aspiration of bureaucracy towards theocracy.
146. Therefore, from a male standpoint, the latter axis is preferable to the former in view of the extents to which an aspiration towards divine male criteria in absolute grace and wisdom from disgust with folly and sin takes precedence over an opposition to diabolic female criteria in absolute criminality and evil at the expense of relative wisdom and grace, with the male not merely functioning, in punishing vein, against the not-self of metachemical crime but functioning, in penitential vein, on behalf of self in respect of metaphysical grace.
147. It is also worth pointing out that whereas, in state-hegemonic vein, the autocratic-democratic axis is characterized by authentic crime and punishment, as germane to genuine barbarity and civility, it is also, in church-subordinate vein, characterized by inauthentic grace and sin, as germane to pseudo-culture and pseudo-philistinism - the noumenal, or upper-class, aspect of the axis arguably divisible between autocratic (Monarchic) and aristocratic (Anglican) forms of the state and church, the phenomenal, or lower-class, aspect of it divisible between democratic (Parliamentary) and plutocratic (Puritan) forms of the state and church.
148. Contrariwise, it is worth pointing out that whereas, in church-hegemonic vein, the bureaucratic-theocratic axis is characterized by authentic sin and grace, as germane to genuine philistinism and culture, it is also, in state-subordinate vein, characterized by inauthentic punishment and crime, as germane to pseudo-civility and pseudo-barbarity - the phenomenal, or lower-class, aspect of the axis arguably divisible between bureaucratic (Roman Catholic) and meritocratic (Republican) forms of the church and state, the noumenal, or upper-class, aspect of it divisible - if I may be permitted to anticipate the key elements of 'Kingdom Come' - between theocratic (Social Transcendentalist) and technocratic (Centrist) forms of the church and state.
149. Therefore it seems necessary to distinguish the pseudo-grace of aristocratic Anglicanism, rooted in the bound metachemical psyche of a hateful approach to woe, as a secondary form of the church vis-à-vis the genuine criminality of autocratic monarchism, rooted in the free metachemical soma of ugliness, as the primary form of the state (that product in England, remember, of an excommunicated monarch) from what could be called the relative grace of such theocracy as accrues, in liberal vein, to Roman Catholicism as reward for penitential confession of sin, and which needs to be distinguished from the more elevated grace, the absolute grace, as it were, that would attend the practice of transcendental meditation as a properly metaphysical mode of sensibility, a grace that, in the context of 'Kingdom Come' and thus of a Social Theocratic supersession of Roman Catholicism, would require a synthetically artificial inducement to lift it beyond the merely human stage of metaphysical sensibility such that accords, for instance, with a Buddhist disposition and religious tradition.
150. And in that respect there would no longer be a dichotomy, highlighted by the divergence of Jung from Huxley in respect of the distinction between transcendental meditation as the 'slow' and in effect proper path to paradise and recourse to synthetic hallucinogens as the 'quick' and somewhat superficial path to paradise, but, rather, two equally synthetic approaches to the Afterlife that were intended to cater for the inevitable distinction between males capable of a metaphysical commitment and their more physical counterparts who would be less soulful than egotistic, and therefore more open to visionary experience as a sort of earthly reincarnation of ego which would parallel the Christian expectation of 'meeting Christ' face to face in eternity, and therefore stand lower, in the hierarchy of possible afterlife-type experience, than anything centred, transcendentally, in unitive experience of Heaven as germane not to the brain stem but to the spinal cord, and thus to those whose religious conditioning prior to death ran somewhat deeper than their, for example, Christian, or praying/reading, counterparts.
151. Therefore both physical and metaphysical types of afterlife experience would be equally synthetic and not at sixes and sevens, so to speak, through a sort of civilization clash between the devotees of transcendental meditation and the advocates, in post-modern and effectively lower-class vein, of synthetic hallucinogens, of which Aldous Huxley is perhaps the most famous of all twentieth-century writers.
152. But if there would be a distinction between the two approaches to male afterlife experience, multiplied by tier subsections of our projected triadic Beyond, there would also be a need to accommodate females in their own tier subsections more in terms of bottling-up or curtailing not-self freedom of instinctual and/or spiritual action than in respect of enhancing, subjectively, psychic freedom, and for that there may well be need of recourse to various drugs designed for precisely that purpose, so that such psychic emphasis as females were paradoxically subject to under male hegemonic pressures was supplemented by measures intended to reduce their potential opposition - as creatures, remember, for whom soma precedes and predominates over psyche - to such a punishing commitment, not least by assisting in the reduction of somatic opposition to psychic freedom.
153. This is, needless to say, a tricky subject and one I have no intention of further enlarging upon in this text. But there can be no doubt that a gender which is characterized, as females usually are, by somatic precedence of psyche, as mother over daughter, will not be as partial to psychic freedom as their male counterparts, for whom psyche both precedes and predominates over soma, as father over son, and is only free to do so in sensibility, which is to say, in contexts where males are sensibly hegemonic over their female counterparts who, far from then being clear, will have been reduced, in upended vein, to spiritual and soulful unclearness as the necessary complement to male holiness in such contexts.
154. Therefore more than mere psychological pressure will need to be brought to bear on females if the paradoxical ideality of psychic freedom, and thus of morality of ego and salvation of soul, is to monistically persist, as it were, in 'Kingdom Come' without undue threat of subversion and even rejection by restive females growing weary of somatic repression, and such pressure will have to be physiological in order to account for their gender actuality of soma preceding and predominating over psyche even in contexts where, under sensibly hegemonic male pressure, they are expected and indeed required to behave to the contrary.
155. So much for the gender war which, if males are to emerge triumphant, will require that all means are brought to bear on the female in order to keep her subordinate and no longer a hegemonic opponent of psychic freedom, as is only too apparently and quantitatively the case in the freely somatic present, where free will and free spirit parade their shameless vices and curses to the detriment of anything virtuous and blessed, much less moral and saved.
156. Doubtless, the progressive cyborgization of human or, rather, post-human life will change the terms of how the genders relate or should be expected to relate in a morally sane society, a society characterized not by the insanity of not-self freedom of doing in metachemical will, still less by the anti-insanity of anti-notself freedom of taking in physical ego, nor even by the antisanity of anti-self freedom of chemical giving in spirit, but principally by the sanity of freedom of metaphysical being in soul which is uniquely of the self and its heavenly destiny, its heavenly goal and solace.
157. Therefore it is with the sanity of the self being true to itself that I draw a close to this text, in the expectation that others of a like persuasion will see the light, the graceful inner light of perfect self-harmony, and join with me to defeat not only the outer-darkness of self-disharmony, the bureaucratic impediment to genuine theocracy in which, as a male, one is sinfully at cross-purposes with the self, but both the outer light of not-self friction and the inner-darkness of anti-notself anti-friction which, in twisted democratic vein, is collectively ranged against the crimes of autocracy from a contrary order of competitiveness which, though less obviously female, still leaves much to be desired from the standpoint of co-operation and, most especially, that cooperation with the self which is only possible to the free soul as and when one elects, as a metaphysical individual, a godly male, for the inner light and is eternally saved by the most perfect sanity of timeless bliss, which is Heaven.
158. Therefore at the end of the day, as of the sinful world, it cannot be the outer light to inner darkness of the autocratic-democratic axis which prevails in female hegemonic vein, but the outer darkness to inner light of the bureaucratic-theocratic axis which, resurrected by Social Theocracy, will enable the inner light to be with a synthetically artificial vengeance which is the cyborg vengeance of God the Father per se as He seeks and finds His heavenly redemption in the most evolved order of Heaven the Holy Soul for all Eternity.
LONDON 2003 (Revised 2004-10)