Op. 107

 

A PERFECT RESOLUTION

 

Aphoristic Philosophy

 

Copyright 2003-2010 John O'Loughlin

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CONTENTS

 

Aphs. 1-133

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1.   Some people think the light 'good' and the dark 'evil' but, in reality, it is not that simple.  Good and evil are terms that need to be considered in relation to wisdom and folly, whether in a superior or an inferior, a hegemonic or a subordinate position.

 

2.   For it must be remembered that there are two kinds of light and two kinds of darkness, the outer light of the metachemical 'above' and the inner light of the metaphysical 'above' as far as noumenal, or space/time upper-class, criteria are concerned, and the outer darkness of the chemical 'below' and the inner darkness of the physical 'below' as far as phenomenal, or volume/mass lower-class, criteria are concerned.

 

3.   Therefore we have to distinguish not merely between the light and the dark, but between two kinds of each which are not only antithetical to one other, whether on 'overworldly' or 'underworldly' terms, as it were, but so different as to be mutually irreconcilable. 

 

4.   What actually transpires in consequence of this irreconcilability of the alternative modes of light and dark is either an ascending axis from the outer dark to the inner light, or a descending axis from the outer light to the inner dark, the former being characterizable, in church-hegemonic vein, by the folly of sin and the wisdom of grace, the latter characterizable, in state-hegemonic vein, by the evil of crime and the goodness of punishment.

 

5.   Therefore good and evil are no more germane to the light and the dark respectively than, say, folly and wisdom.  There is a light which, being sensually outer, is evil and a dark which, being sensibly inner, is good, and such evil and good pertain to the descending axis of state-hegemonic crime and punishment, while, conversely, there is a dark which, being sensually outer, is foolish and a light which, being sensibly inner, is wise, and such folly and wisdom pertain to the ascending axis of church-hegemonic sin and grace.

 

6.   But for every state-hegemonic manifestation of evil and good in crime and punishment, there must be a corresponding church-subordinate manifestation of pseudo-folly and pseudo-wisdom whereby one can speak, in properly transvaluated vein, of the pseudo-sinful and pseudo-graceful corollaries of authentic crime and punishment respectively in relation to the descending axis of the outer light to the inner darkness, metachemistry to physics, spatial space to voluminous volume.

 

7.   Likewise for every church-hegemonic manifestation of folly and wisdom in sin and grace, there must be a corresponding state-subordinate manifestation of pseudo-evil and pseudo-good whereby one can speak, in equally transvaluated vein, of the pseudo-criminal and pseudo-punishing corollaries of authentic sin and grace respectively in relation to the ascending axis of the inner darkness to the inner light, chemistry to metaphysics, massive mass to spaced space.

 

8.   Therefore just as evil and good are merely two complementary aspects of the descending axis of crime and punishment, and folly and wisdom two complementary aspects of the ascending axis of sin and grace, neither state-hegemonic societies, like Britain, nor church-hegemonic societies, like Ireland, can exist without subordinate modes of either folly and wisdom or crime and punishment which are affiliated to the same axis as the hegemonic factors and therefore pseudo, or inauthentic, when compared with their hegemonic counterparts in either church or state.

 

9.   The sin and grace, folly and wisdom of the Protestant subordinate church to the authentic crime and punishment, evil and good of the freely hegemonic state can only be inauthentic in its state-compromised objectivity compared with the sin and grace, folly and wisdom of the Catholic hegemonic church.

 

10.  Conversely the crime and punishment, evil and good of the bound subordinate state to the authentic sin and grace, folly and wisdom of the freely hegemonic church can only be inauthentic in its church-compromised subjectivity compared with the crime and punishment, evil and good of the freely hegemonic state.

 

11.  Therefore the diagonals that fall and rise, that can be imagined to criss-cross in the centre of a diagonal field, do not pertain to the same types of society but to opposite types of society - the falling diagonal from crime and pseudo-sin to punishment and pseudo-grace having reference to a state-hegemonic and church-subordinate type of society, as in Britain, but the rising diagonal from sin and pseudo-crime to grace and pseudo-punishment having reference to a church-hegemonic and state-subordinate type of society, as in Ireland (with particular reference to Eire).

 

12.  Consequently where there is evil 'on high' in the outer light there will be good 'down below' in the inner darkness, as things fall from crime to punishment, but, by a corresponding token, the sin that is 'on high' and the grace that is 'below' will be pseudo-manifestations of folly and wisdom by dint of their paradoxical affiliations to the outer light and the inner darkness respectively.

 

13.  Conversely, where there is folly 'down below' in the outer darkness there will be wisdom 'on high' in the inner light, as things rise from sin to grace, but, by a corresponding token, the crime that is 'below' and the punishment that is 'on high' will be pseudo-manifestations of evil and good by dint of their paradoxical affiliations to the outer darkness and the inner light respectively.

 

14.  What is abundantly evident is that evil and wisdom stand 'on high' in antithetical ways, the metachemical eternality of the outer light and the metaphysical eternality of the inner light, the one closely allied with fire and the other with air, whereas folly and good sit 'below' in antithetical ways, the chemical temporality of the outer darkness and the physical temporality of the inner darkness, the one closely allied with water and the other with vegetation (earth).

 

15.  As the reader may recall from the previous text, the diagonals are never as simple as to fall strictly from metachemistry to physics or to rise strictly from chemistry to metaphysics; for the 'on high' factors largely condition what transpires 'below' in their own respective interests, which entails the subversion of physics by antichemistry (or chemical sensibility) in the interests of metachemistry on the one hand, and the subversion of chemistry by antiphysics (or physical sensuality) in the interests of metaphysics on the other hand, thus ensuring that not physical grace but antichemical punishment gets to complement metachemical crime in the one case, and not chemical crime but antiphysical sin gets to complement metaphysical grace in the other case - a case, in each instance, of 'world overcoming' from the respective standpoints of netherworldly and otherworldly, materialist/fundamentalist and transcendentalist/idealist, perspectives 'above'.

 

16.  For physical sensibility, if left to itself, would, being male, be more church- than state-oriented if not countered and effectively subverted from marginally 'below' by what, in chemical sensibility (antichemistry) is no less female (if in lower-class terms) than the metachemical control 'above' and therefore just as partial to a state-hegemonic, or not-self oriented, objective predilection which, putting soma above psyche, ensures that not relative wisdom but relative good gets to be the punishing complement to the absolute evil of crime ranged metachemically 'on high' ... back up the descending diagonal of what one might, from a superficial analysis, take to be an autocratic-democratic axis but which is really only characterizable in terms of crime and punishment because its democratic aspect, corresponding to the physical,  has been significantly subverted by plutocracy at autocracy's criminal behest.

 

17.  Likewise chemical sensuality, if left to itself, would, being female, be more state- than church-oriented if not countered and effectively subverted from marginally 'below' by what, in physical sensuality  (antiphysics) is no less male (if in lower-class terms) than the metaphysical control 'above' and therefore just as partial to a church-hegemonic, or self-oriented, subjective predilection which, putting psyche above soma, ensures that not relative evil but relative folly gets to be the sinful complement to the absolute wisdom of grace ranged metaphysically 'on high' ... further up the ascending diagonal of what one might, from a superficial analysis, take to be a bureaucratic-theocratic axis but which is really only characterizable in terms of sin and grace because its bureaucratic aspect, corresponding to the chemical, has been significantly subverted by meritocracy at theocracy's graceful behest.

 

18.  The above section of this text could be construed as being in some sense Christian, though I regard it as embracing an altogether more elevated order of 're-birth' ... from sensuality to sensibility which portends 'Kingdom Come' in that its commitment to the inner light would correspond to Social Theocracy and be less humanistic, or germane to mankind, than cyborgistic, so to speak, and therefore germane to what could be said to overhaul mankind, in almost Nietzschean terms, with a view to bringing to pass not merely a penultimate but an ultimate stage of metaphysical sensibility, commensurate with transcendentalism per se. 

 

19.  For if the transcendentalized humanism of Roman Catholic theocracy is short of the humanized transcendentalism of Buddhism, the way verbal absolution for penitential contrition must necessarily fall short of transcendental meditation in the graceful stakes that divide the lowlander criteria of the West from the highlander criteria of the East, then what lies beyond both, in the interests of a fully global and universal civilization, can only be of a non-human order of transcendentalism, necessarily cyborg in character, which corresponds to a definitive stage of metaphysical sensibility which not only leaves mankind's various approaches to transcendentalism (where applicable) behind, but also whatever precedes such approaches in the metaphysical sensibility of both the Cosmos and nature, neither of which would have much to commend them vis--vis even what mankind has achieved in that respect when free to be metaphysically sensible, never mind what the coming Godkind of a cyborgized 'humanity' (in reality derived from and pertaining to what are currently a post-human urban proletariat) would seem to be destined to achieve with the dawn of 'Kingdom Come', in the event of a majority mandate for religious sovereignty in countries where such a paradoxical election would, by dint of long-standing religious traditions, be possible and even feasible.

 

20.  No, I am anything but an apologist for Christianity, in the context of Western tradition, still less an advocate of an Eastern take-over of the West, as though that and that alone could guarantee or result in genuine universality!  What I am, as the reader will have learnt by now, is a Social Theocrat, and therefore a champion of a new order of transcendentalism which leaves both Christian and Buddhist, not to mention natural and cosmic, manifestations of metaphysical sensibility behind ... as it stretches beyond man into his godlike successor, whom I have called Cyborg, to distinguish Him from the Nietzschean Superman as one might distinguish enhanced soul from enhanced spirit, and therefore a higher order of passivity from a more intense activity.

 

21.  Be that as it may, there will be those who, in typically contemporary vein, whether with a Nietzschean or a New World bias, would disregard my negative 'take' on the outer light as misguided or somehow reflective of Christian traditions more symptomatic of the Old World than of the New.  In fact, there would be many such people, not least in the North American manifestation of the New World, and they, being heathenistic barbarians compared with their European ancestors, would have us believe that the outer light is 'good' and the inner darkness 'evil', whether or not they had anything to say for the inner light and the outer darkness ... as one presumes their Latin counterparts in the southern hemisphere of the New World would, though scarcely on terms, I wager, that would confirm the one as 'wise' and the other as 'foolish'!

 

22.  On the contrary, just as the outer light must appear 'good' to its advocates and practitioners, more often of the northern hemisphere of the Americas than down south, so the outer darkness must appear if not 'good' then, in the alternative terminology of what derives from a Catholic tradition, at least 'wise' to advocates and practitioners of sexual liberation, whether of a Reichian, a Lawrentian persuasion or otherwise, who would qualify, in general terms, as the Latin parallel to the Anglo-Saxon 'ideal' up north which one can classify in relation to the so-called 'American Dream', not least in respect of filmic culture and various forms of light shows or light-wielding media, including pornography.

 

23.  Frankly I am not the greatest authority on the southern forms of New World barbarism and Heathenism, but I do know from film clips and the like that the New World is broadly au fait with sensuality, whether metachemical or chemical, antimetaphysical (sensually metaphysical) or antiphysical (sensually physical), and like all young civilizations has not yet matured towards or into a fully sensible 'take' on life such that would necessitate a transvaluation of all (heathen) values - hardly Nietzschean in character! - in the interests primarily of the inner light.

 

24.  Frankly, the New World has not yet arrived at respect for the inner light, least of all on the synthetically artificial terms that would be commensurate, in social theocratic vein, with a sort of post-contemporary super- or, better, supra-Christian dispensation that was no mere repeat of Christian - meaning, principally, Catholic - tradition but the logical extension beyond the heathenistic post-modernism and post-humanism of contemporary civilization as something not only overwhelmingly influenced and even conditioned by the New World, but urban proletarian in character. 

 

25.  Contemporary post-human civilization, whether in its proving ground or wherever exported abroad, including, not least, the so-called Old World of European culture, has still not crossed the threshold from sensuality to sensibility, alpha to omega, the 'once born' to the 'reborn', nor, short of an acceptance of the Messianic revelations and teachings of he who effectively corresponds to a Second Coming in his advocacy of religious sovereignty as the principal characteristic of 'Kingdom Come', can one reasonably expect it to have done so. 

 

26.  It is, by and large, still governed by sensuality, by the 'American Dream', by sexual freedom, by feminism, socialism, unbridled capitalism, consumerism - in short, by all those heathenistic norms of contemporary civilization which, even though Western civilization drags-on in decadent and even degenerate guises in the background, so to speak, of mainstream 'popular' culture, are avowedly barbarous and indicative of the survival of the most ruthless or strongest or most opportunistic or crassest or boldest or shallowest or wickedest, as the case may be.

 

27.  In short, the struggles and battles of will which our film-star heroes act out on film are a paradigm of contemporary civilization in all its greed and frenzy, its bloodlust and materialistic destructiveness in the interests of what its proponents would have us believe to be 'self' but which is really more often than not what I have in the past called 'not-self', meaning that which is more somatic than psychic, more bodily than mental, and conditioned, in consequence, not by hegemonic male criteria but by hegemonic female criteria at both noumenal (spatial space over sequential time) and phenomenal (volumetric volume over massive mass), class or cultural levels, as germane to the prevalence of sensuality in society at large.

 

28.  Therefore in typically once-born, female, heathenistic vein, the outer light is conceived as 'good' and the outer darkness as 'wise', or something to that paradoxical effect, because in such formative and largely juvenile societies, societies that, being comparatively new, have yet to mature into anything properly or fully adult, sensuality takes precedence over sensibility to such an extent that one can be 'innocent' about sensual matters and disinclined to uphold psychological or other stratagems that would undermine them from a necessarily sensible point of view.

 

29.  For, in fact, being kind to metachemical not-self in spatial space must appear 'good' when sensibility is insufficiently developed that there is no cause to disparage it as evil from the contrary position of being cruel to not-self that one would, in mature societies, identify with punishment, not least in respect to the punishment of crime, or the fact of one's being kind or possibly over-kind to metachemical not-self, not to mention chemical not-self, being readily identifiable, in transvaluated guise, as a crime and not merely a further example of hedonistic self-indulgence, which is what it must remain so long as contrary criteria are not officially up and running in the interests not so much of punishment as of grace, the inner light, and more especially with regard to metaphysics than physics, so that wisdom holds the key to the justification of goodness not merely for its own sake, but in order that the grace of wisdom may flourish at the expense of the crime of evil.

 

30.  Needless to say, that can only happen in a society or civilization that is mature enough to want the grace of wisdom to flourish at the expense of the crime of evil, a society akin to that which flourished in Europe in the main ages of Christianity, albeit only, by and large, to a limited extent, in which not only was transcendentalism, and thus grace, compromised by Roman Catholic lowlander-type criteria which held it back from anything Eastern and fully meditative in character, but that, too, was compromised and eventually undermined, with the Reformation, by humanistic criteria having more to do with relative grace in physical knowledge than with absolute grace (no matter how bureaucratically compromised) in metaphysical truth, the sort of truth that not only transcends knowledge, as the feeling of soul transcends the understanding of intellect, but ensures that heavenly criteria take precedence over the world, with particular reference to earthly pleasures and the struggle for security to indulge them.

 

31.  In a society, on the other hand, which is not mature enough to be partial to sensible 'rebirth', it logically stands to reason that what exists in the sensual status quo in relation to the outer light and the outer dark will be treated on their own merits as, in effect, 'good' or 'wise', so that a certain complacency before the twin objectivities of the Cosmos and nature will typify societies in which being kind to not-self, whether in metachemical or chemical hegemonic terms, is hedonistically sufficient unto itself and neither criminal nor sinful but at worst only self-indulgent to a degree that may entail some form of punishment or grace, but always integral to the context itself, never in antithetical opposition to it such that would expose such not-self kindness as either criminal or sinful and bring sanctions to bear on it from the standpoint of either the State or the Church.

 

32.  No, self-indulgence of this nature, which is really the indulgence, in soma, of the not-self, whether in the noumenal or phenomenal contexts, cannot be considered - other than in relation to the consequences of excess - 'evil' or 'foolish' by its practitioners when it stems from kindness towards the entity in question, and usually results in somatically beneficial consequences. 

 

33.  Kindness, they would have us believe, is 'good' and/or 'wise' and cruelty 'evil' and/or 'foolish', and therefore cruelty towards the not-self, still interpreted under hegemonic female criteria as self, is better avoided, at least in respect of oneself.  For others can become a threat to that kindness through their own 'self-interest' and may have to be dealt with on other than kind terms in defence of one's own 'goodness' and/or 'wisdom' - something not liable to make for enhanced kindness in individuals generally, and therefore in society at large!

 

34.  On the contrary, it is then that the paradise of so-called 'self-interest' comes under threat and that kindness towards one's own soma necessitates cruelty towards those who would threaten one's 'happiness' from the standpoints of their own 'self-interest', the precondition, it may be, of a wider perspective in society generally, in which kindness and cruelty are forced apart into the sensualities and sensibilities of crime and punishment on the one hand, and, in reverse order, sin and grace on the other hand, when once society is sufficiently mature as to want to give precedence to truth and to allow the inner light of grace to take precedence not only over the inner darkness of punishment, but over anything that, being sensual, would hold people to heathenistic values and a worship, in consequence, of both the outer light, falsely identified as 'good', and the outer darkness, falsely identified as 'wise'.

 

35.  Heathenism may work for a time, but after a while it turns upon itself as the kind turn to cruelty both towards themselves and towards others, with hateful and painful consequences!  What was Edenic becomes infernal, the dream transmuted into nightmare, sexual freedom into suspicion and disease.  Short of repenting of their barbarous and philistine ways, there is no exit from this fallen paradise for its heathenistic devotees.

 

36.  But repentance requires maturity and the willingness of males, in particular, to take a lead in 'turning the tables' on the sensual status quo from a standpoint centred in sensibility and the inevitability of male hegemonic criteria.  It is a bold step forward that embraces the world afresh in the interests of heavenly redemption, that leads beyond the barbarous clash of competing objectivities to the cultural peace of co-operative subjectivities, and thus replaces one order of freedom, necessarily heathenistic and sensually 'once born', with another, more Christian and sensibly 'reborn'.  This is the challenge that lies ahead!

 

37.  For the present, however, it is clear that the Nietzschean and New World notion that the outer light is 'good' and the outer darkness 'wise' still holds popular conviction and is the touchstone of much if not most contemporary conduct.  And because of this heathenistic want of sensible perspective, what passes, if recognized, for inner darkness is deemed 'evil' and what passes, if recognized, for inner light 'foolish', the ideal of a so-called 'holy fool'.

 

38.  The truth, alas, is rather contrary to that!  But then the truth is not something that such 'once-born' sensual people have much familiarity with, other, it may be, than in relation to some religious tradition which they have repudiated and deem to be irrelevant if not misguided or, since one cannot exactly disinvent the word, in relation to their own fact-based existences which they prefer to endow with the status of truth, even though nothing could be further from the case!

 

39.  But the real or actual truth is still there and can be maintained, even in the face of their opposition to it and want of a transvaluated perspective.  It is there wherever a context of metaphysical sensibility can be deemed to exist, whether in terms of the Cosmos, nature, mankind, or - to anticipate the future - Cyborgkind, the Godkind that would lie beyond man and his humanistic limitations in respect not only of God but of everything contrary or distinct from the will of man.  But it is not there to the same degree or in the same way in those several contexts, which rather proceed from least evolved to most evolved via less and more evolved, as though from a least supreme type of metaphysical being to a most supreme type of metaphysical being via less (relative to least) and more (relative to most) supreme types of metaphysical being lying in-between.

 

40.  Therefore the truth alone is not a sufficient counter to the lies and falsehoods and factual hypes of the contemporary decadent bourgeois and burgeoning proletarian civilizations; for even where some respect for the truth can be said to exist, whether in terms of the transcendentalized humanism of the Roman Catholic church or, to a greater extent, the humanized transcendentalism of the Buddhist practitioners of transcendental meditation, such truth is not ultimate but at best penultimate, as germane to man, and thus something which has been effectively overhauled and rejected by the post-human urban proletariat and their effective atheistic denial, through New World influence, of traditional values, centred around self, in favour of the not-self and a certain degree, varying with the individual, of somatic licence.

 

41.  They may proclaim, under pressure of ongoing convention, their loyalty to God and Truth and all the rest of it, but their behaviour and daily actions more usually betray the influence of contemporary secularity with its rampant sensualities in pursuit of kindness to not-self.  They are caught in a paradoxical time-warp between the past and the present, but they are not yet able to abandon the present for the future and reject the past as something that only accommodated the truth, where applicable, to a limited extent and in a particular way, not in the ultimate universal way that would be commensurate with truth per se and thus with the most evolved manifestation of metaphysical sensibility, as germane to the cyborgization of life in the coming centuries.

 

42.  Therefore truth itself is not all that significant, at least not as a general concept.  What matters, from the standpoint of contemporary civilization, is what kind and degree of truth one is talking about, and that can only be valid when it is of the most evolved order of metaphysical sensibility and not something either more (relative to most) evolved in mankind, less (relative to least) evolved in nature, or least evolved in the Cosmos, where metaphysical sensibility is vastly overshadowed by metachemical sensuality and other factors which have no bearing on anything divine or sublime, godly or heavenly, at all.

 

43.  I offer that new and ultimate truth, that definitive manifestation and realization of truth which requires a post-human precondition in the urban proletariat, and for that reason I am not simply reiterating Christian or Buddhist, still less pre-Christian and pre-Buddhist, approaches to truth, for which, in any case, contemporary Western civilization (largely stemming from what repudiated truth from an anti-Catholic point of view in antinonconformism and fundamentalism or, more correctly, antirealism and materialism, as germane to the descending axis of state-hegemonic criteria in which naturalism, together with humanism, is subverted from a largely female and objective point of view intended to guarantee the prevalence of crime and punishment at the expense of grace and sin), has had scant use, but, on the contrary, have pushed my thinking beyond both the West and, for that matter, the East in the interests of global universality and a new approach not only to truth but to whatever is sensible and likely to defer to it, whether directly, as in the case of beauty or, rather, a beautiful approach to truth in antimetachemistry or indirectly, as in the cases of a reformed truth-oriented knowledge and its female corollary of a strong approach to knowledge which, bound to truth, would constitute the initial pluralism of what has been termed the triadic Beyond as the institutional framework of the 'church' of tomorrow, the Social Theocratic Centre, which, with the administrative aside of transmuted state service, will form the structural basis of 'Kingdom Come' as an entity capable of further evolutionary refinements in the course of time or, more correctly, eternity.

 

44.  But the opponents of such definitive truth will persist in their deluded belief that the outer light is 'good' and the outer darkness 'wise' - a persistence which can only be expected in peoples and societies which are insufficiently sensible than to be other than alpha-stemming in their heathenistic instincts and alignments. 

 

45.  I have seen through them and their delusions, but for them to see through themselves they will have to repudiate everything their societies take for granted, including the somatic 'take' on freedom which is only symptomatic, after all, of the sensual orientations which follow from a female hegemony in spatial space over sequential time on the noumenal planes of metachemistry and antimetaphysics, and in volumetric volume over massive mass on the phenomenal planes of chemistry and antiphysics.

 

46.  When 'rebirth' is sensibly achieved, when a genuine desire for and implementation of it is institutionally advanced, then what follows will be the reverse of what currently obtains, in which a male hegemony in spaced space over repetitive time on the noumenal planes of metaphysics and antimetachemistry, and voluminous volume over massed mass on the phenomenal planes of physics and antichemistry becomes the norm, with beneficial consequences not only for civilization as something no longer predominantly characterized by barbarism and philistinism but for those individuals, more importantly, who, being male, would stand to gain more from the truthful wisdom of the inner light and the punishing goodness of the inner darkness than ever they had from the outer light and the outer darkness when those sensualities were considered 'good' and 'wise' rather than evil and foolish, as they would then be to those who had broken through to the sensible other side and could live in confidence that the outer light would never again rear a heathen head, but would always be punished as criminal by that good which ensued upon the triumph of grace over sin and the victory of wisdom over folly.

 

47.  To be kind to the not-self in metachemical sensuality is to be pro-notself, whereas being cruel to the not-self in physical or, rather, antichemical sensibility is to be anti-notself and therefore punishingly ranged against pro-notself behaviour as against crime from a standpoint no-less state hegemonic, albeit in relation to the plutocratic subversion of democracy, as against autocracy and its aristocratic corollary.

 

48.  To be cruel to the self in chemical or, rather, antiphysical sensuality is to be anti-self, whereas being kind to the self in metaphysical sensibility is to be pro-self and therefore gracefully ranged above anti-self behaviour as above sin from a standpoint no-less church hegemonic, albeit in relation to theocracy and its technocratic corollary, as against the meritocratic subversion of bureaucracy.

 

49.  Were kindness and cruelty always synonymous with good and evil philosophy would be no difficult matter, but the fact or, rather, truth is that kindness is only synonymous with good when opposition to pro-notself behaviour is insufficiently developed or institutionally upheld as to be the punishing corrective, in cruelty to not-self, of such heathenistic behaviour, then avowedly criminal.

 

50.  Likewise were kindness and cruelty always synonymous with wisdom and folly in untransvaluated vein, we could sin with impunity or, at any rate, conduct ourselves in anti-self behaviour under the impression that such behaviour was intrinsically wise and therefore beneficial.  But a Christian-type transvaluation ensures that only pro-self behaviour is considered wise and that whatever is anti-self is foolish because contrary to self-interest which, being essentially male, results in grace and thus the attainment of a certain holiness.

 

51.  But there's the rub!  Life is never cut and dried in terms of one set of criteria.  There are two genders, and they are opposites.  The female gender, issuing from a particle-based vacuum, is structured in such a way as to be orientated towards the not-self at the expense of the self, to be objective and outgoing, and therefore to especially esteem what a sensible transvaluation, instituted by males, would deem either absolutely criminal or relatively criminal, depending whether it had reference primarily to the outer light of metachemical sensuality or to the outer dark of chemical sensuality, but which, in untransvaluated vein, they would be more inclined to take for granted as manifestations of pro-notself behaviour at the elemental levels of either fire or water, as the case may be.

 

52.  The male gender, issuing from a wavicle-centred plenum, is structured in such a way, on the other hand, as to be orientated towards the self at the expense of the not-self, to be subjective and ingoing or introspective, and therefore to especially esteem what a sensual disposition, conditioned by females, would have difficulty recognizing as either relatively graceful or absolutely graceful, depending whether it had reference primarily to the inner dark of physical sensibility or to the inner light of metaphysical sensibility, but which, in transvaluated vein, they would be more inclined to take for granted as manifestations of pro-self behaviour at the elemental levels of either vegetation (earth) or air, as the case may be.

 

53.  So much for the light and the dark, which comes not only in two upper-class manifestations commensurate with absolute crime and absolute grace, metachemistry and metaphysics, but also in two lower-class manifestations commensurate with relative crime and relative grace, chemistry and physics.  Both the outer forms of the light and dark will be deemed and appear good if unchallenged by contrary values and therefore free to be at large in relation to pro-notself behaviour at either class level.  Both the inner forms of the light and dark  will be deemed and seem wise if unchallenged by contrary values and therefore free to be at large in relation to pro-self behaviour at either class level.

 

54.  But you cannot have it both ways, not even on a class basis, within the same society, much less the individuals of which a society is predominantly composed and which we recognize as one thing or another.  If the outer light/dark is free then the inner light/dark will be taboo and effectively 'beyond the pale', to be disparaged as evil or foolish, as the case may be.  But if, by contrast, the inner light/dark is free then the outer light/dark will be taboo and effectively 'beneath the pale', to be disparaged as foolish or evil, depending once again on the context.

 

55.  Where, then, does the relationship of light to darkness and of darkness to light fit-in with any given context?  For we have been generalizing in terms of light 'above' and 'darkness' below, when, in point of fact, light and dark hang together with contrary biases in both contexts, as well as in all elements. 

 

56.  There is the darkness which is subordinate, in antimetaphysical terms, to the metachemical outer dark, and which we can identify with absolute sin, and there is the darkness which, in antiphysical terms, is subordinate to the chemical outer dark, which we can identify with relative sin.

 

57.  Contrariwise, there is the light which is subordinate, in antichemical terms, to the physical inner light, and which we can identify with relative punishment, and there is the light which is subordinate, in antimetachemical terms, to the metaphysical inner light, which we can identify with absolute punishment.

 

58.  But the light is always psyche and the dark always soma, so when we distinguish between outer and inner forms of the light we are distinguishing between outer and inner forms of psyche, whereas when we distinguish between outer and inner forms of the dark we are distinguishing between outer and inner forms of soma.

 

59.  To further complicate this distinction, it must be remembered that females are objectively structured in such a way as to prefer the darkness to the light; for, issuing in will and/or spirit from a vacuum, they signify the triumph of matter over mind or, in equivalent non-Wildean terminology, of soma over psyche, whether in absolute or relative, most particle/least wavicle or more (relative to most) particle/less (relative to least) wavicle terms.  Therefore they are more partial to soma than psyche, to being kind (if sensually free) to not-self or to being cruel (if sensibly bound) to not-self.

 

60.  Males, on the other hand, are subjectively structured in such a way as to prefer the light to the darkness; for, issuing in ego and/or soul from a plenum, they signify the triumph of mind over matter or, again in equivalent terminology, of psyche over soma, whether in relative or absolute, more (relative to most) wavicle/less (relative to least) particle or most wavicle/least particle terms.  Therefore they are more partial to psyche than soma, to being kind (if sensibly free) to the self or to being cruel (if sensually bound) to the self.

 

61.  Therefore just as darkness is more congenial to a female than to a male, so light is more congenial to a male than to a female; for the one gender operates on the basis of a somatic predilection and the other on the basis of a psychic predilection, and they can never be complementary but remain throughout life antagonistic in terms which lead, intermittently or otherwise, to the triumph of the one gender over the other, whether females in sensuality or males in sensibility, and the subordination of the vanquished gender to what appears to be a complementary position to the hegemonic gender but which, because appearances can be deceptive, is bound sooner or later to be resented and, if possible, rejected in favour of either a counter-evolutionary struggle in the interests of devolution on the part of females or a counter-devolutionary struggle in the interests of evolution on the part of males.

 

62.  Therefore whilst in metachemistry the absolute outer darkness takes precedence over the absolute outer light as a pro-notself female gender norm, its antimetaphysical 'complement' will likewise be emphasizing soma at the expense of psyche under hegemonic female pressures and be at loggerheads with its gender reality of psyche absolutely preceding and predominating (in a most wavicle/least particle subatomic ratio) over soma.

 

63.  Likewise whilst in chemistry the relative outer darkness takes precedence over the relative outer light as a pro-notself female gender norm, its antiphysical 'complement' will likewise be emphasizing soma at the expense of psyche under hegemonic female pressures and be at loggerheads with its gender reality of psyche relatively preceding and predominating (in a more - compared to most - wavicle/less - compared to least - particle subatomic ratio) over soma.

 

64.  Conversely, whilst in physics the relative inner light takes precedence over the relative inner darkness as a pro-self male gender norm, its antichemical 'complement' will likewise be emphasizing psyche at the expense of soma under hegemonic male pressures and be at loggerheads with its gender reality of soma relatively preceding and predominating (in a more - compared to most - particle/less - compared to least - wavicle subatomic ratio) over psyche.

 

65.  Similarly, whilst in metaphysics the absolute inner light takes precedence over the absolute inner darkness as a pro-self male gender norm, its antimetachemical 'complement' will likewise be emphasizing psyche at the expense of soma under hegemonic male pressures and be at loggerheads with its gender reality of soma absolutely preceding and predominating (in a most particle/least wavicle subatomic ratio) over psyche.

 

66.  Clearly, whilst all these positions will suit the hegemonic gender, be it female in sensuality or male in sensibility, none of them will ideally suit the subordinate gender, be it male in sensuality or female in sensibility.  For males will continue to be creatures for whom psyche takes precedence over soma, the light over the dark, even when obliged, under hegemonic female pressures, to sinfully emphasize soma at the expense of psyche, and females, conversely, continue to be creatures for whom soma takes precedence over psyche, the dark over the light, even when obliged, under hegemonic male pressures, to gracefully or, more correctly, punishingly emphasize psyche at the expense of soma.

 

67.  None of these positions can be sustained indefinitely, for they can only result in societal unrest and the revolt, in sensuality, of males against females or, in sensibility, of females against males.  For an apparent complementarity fostered upon the hegemonic triumph of the one gender over the other is still a long way from being essential, or germane to the nature of gender relations.  That which issues in somatic precedence from either Devil the Mother or Woman the Mother, depending on the class bias, can hardly be commensurate with what issues in psychic precedence from either Man the Father or God the Father; for alpha and omega are opposites and therefore antagonistic towards one another.

 

68.  Therefore if outright Heathen and Christian alternatives are not really viable, because likely to breed gender discontent, how does society arrive at a more or less viable solution to the problem of inherent gender antagonism, a solution likely to make for stability rather than instability in society at large?

 

69.  The answer to this question returns us, once again, to our class and elemental diagonals, the ascending diagonal from sin to grace, and the descending diagonal from crime to punishment, albeit one can detect a distinction between those societies which, in church-hegemonic vein, foster the former at the expense of crime and punishment, and those societies which, in state-hegemonic vein, foster the latter at the expense of sin and grace.

 

70.  As we have seen, the subordinate state corollary to sin and grace is, in equally transvaluated vein, pseudo-crime and pseudo-punishment, whereas the subordinate church corollary to crime and punishment is likewise pseudo-sin and pseudo-grace.  Therefore the ascending axis, to take the Church first, is divisible not merely between sin and grace - how could it be? - but also, in subordinate vein, between pseudo-crime and pseudo-punishment, whereas the descending axis of state hegemonic criteria is divisible not merely between crime and punishment - how could it be? - but also, in subordinate vein, between pseudo-sin and pseudo-grace.

 

71.  Not, then, a simple chemical hegemony over antiphysics, like relative crime over relative sin, but the antiphysical subversion of chemistry at the graceful behest of metaphysics 'on high', so that the Church remains hegemonic at the expense of the State, subjective values at the expense of objective ones, and grace conditions sin to the exclusion, to all intents and purposes, of relative crime.

 

72.  Nor, therefore, a simple physical hegemony over antichemistry, like relative grace over relative punishment, but the antichemical subversion of physics at the criminal behest of metachemistry 'on high', so that the State remains hegemonic at the expense of the Church, objective values at the expense of subjective ones, and crime conditions punishment to the exclusion, to all intents and purposes, of relative grace.

 

73.  Therefore the ascending diagonal is no more simply from bureaucracy to theocracy, chemistry to metaphysics, than the descending diagonal is from autocracy to democracy, metachemistry to physics.  The former is effectively from the meritocratic subversion of bureaucracy to theocracy, and the latter from autocracy to the plutocratic subversion of democracy.

 

74.  For how else could one sustain the hegemony of the one gender over the other than by mixing the circumstances not only between the classes, but between the elements in which each gender operates?  The male gender achieves a more or less stable triumph over the female gender in the rising diagonal from sin to grace, the sinful subversion of crime at grace's theocratic behest; for although sin follows from a nominal female hegemony conditioning to somatic emphasis at the expense of psyche, the existence of free psyche in the metaphysical 'above' ensures that the folly of bound psyche to free soma for males is acknowledged and granted the possibility of penitential recognition - something it would be unlikely to achieve in the event of an outright female hegemony conditioning to somatic emphasis from a standpoint that, being chemically free in state-hegemonic vein, was able to call the criminal shots at the expense or even to the exclusion of sin. 

 

75.  For it is the sensibility of metaphysical grace that shows the antiphysical sensuality of pro-notself behaviour up as sin by twisting the emphasis back from soma to psyche and rendering the folly of bound psyche conspicuously self-evident, evident, that is, as anti-self behaviour which can only be rectified in and by grace, as and when one turns as a male from sin to the psychic freedom of metaphysical grace and is saved from the world of sinful corruption, a corruption rendered all the more poignant against a background which faces up to the male reality of psyche preceding and predominating over soma and therefore exposes the anomaly, from a male standpoint, of somatic emphasis.

 

76.  But such somatic emphasis, thank god, is no mere secondary pro-notself crime to a chemical hegemony in which a primary order of relative crime is free but, being male, is a secondary order of pro-notself behaviour which is sinful and therefore subject to rejection via an acknowledgement of the anti-self folly of bound psyche from the upper-class male standpoint of metaphysical grace. 

 

77.  One might say that such secondary transmuted pro-notself behaviour, stigmatized in relation to grace as anti-self behaviour, remains a secondary order of free soma which complements the primary mode of  free soma of females as that, in turn, is rendered accountable to the possibility of a secondary order of free psyche for females if not in metaphysical sensibility then, parallel to the nonconformism of chemical sensuality, the antifundamentalism of metachemical sensibility (antimetachemistry), the subordinate elemental complement to the transcendentalism of metaphysical sensibility which arises from the repudiation, through penitential contrition, of antihumanism in relation to physical sensuality (antiphysics) by males anxious to achieve a primary order of grace.

 

78.  Therefore in each church-hegemonic lower-class context, whether chemical or antiphysical, nonconformist or antihumanist, the dark is undermined by the light, and one rises in self, having rejected the outer darkness of sin, from the outer light to the inner light, as from an acknowledgement of the folly of sin to grace.  

 

79.  One could indeed maintain that just as antihumanism is a secondary mode of nonconformism, germane to males as opposed to females, so antifundamentalism is a secondary mode of transcendentalism, germane to females as opposed to males, so that as the male gender rises, in salvation, from a secondary mode of darkness (sin), or somatic freedom germane to antiphysics, to a primary mode of light (grace), or psychic freedom germane to metaphysics, so the female gender rises, in salvation, from a primary mode of darkness (crime), or somatic freedom germane to chemistry, to a secondary mode of light (punishment), or psychic freedom germane to antimetachemistry.  For the genders, remember, are opposites in terms of either the precedence of soma by psyche in the male case or the precedence of psyche by soma in the female case, and should not, under any circumstances, be evaluated on equal terms!

 

80.  So much for the ascending axis of sin to grace, the meritocratic subversion of bureaucracy to a theocracy which upholds a subordinate technocracy in the interests of church-hegemonic criteria. 

 

81.  Let us now turn to the descending axis of crime to punishment, the autocracy which upholds a subordinate aristocracy to the plutocratic subversion of democracy in the interests of state-hegemonic criteria.

 

82.  For how else, to repeat, could one sustain the hegemony of the one gender over the other than by mixing the circumstances not only between the classes but between the elements in which each gender operates?  The female gender achieves a more or less stable triumph over the male gender in the falling diagonal from crime to punishment, the punishing subversion of grace at crime's autocratic behest; for although punishment follows from a nominal male hegemony conditioning to psychic emphasis at the expense of soma, the existence of free soma in the metachemical 'above' ensures that the punishment of bound soma to free psyche for females is acknowledged and granted the possibility of just recognition - something it would be unlikely to achieve in the event of an outright male hegemony conditioning to psychic emphasis from a standpoint that, being physically free in church-hegemonic vein, was able to call the graceful shots at the expense or even to the exclusion of punishment. 

 

83.  For it is the sensuality of metachemical crime that shows the chemical sensibility (antichemistry) of anti-notself behaviour up as punishment by twisting the emphasis back from psyche to soma and rendering the wisdom of free psyche conspicuously not-self evident, evident, that is, as pro-self behaviour which can only be rectified in and by crime, as and when one turns as a female from punishment to the somatic freedom of metachemical crime and is counter-saved or, rather, delivered from the world of graceful corruption, a corruption rendered all the more poignant against a background which faces up to the female reality of soma preceding and predominating over psyche and therefore exposes the anomaly, from a female standpoint, of psychic emphasis.

 

84.  But such psychic emphasis, thank the devil, is no mere secondary anti-notself grace to a physical hegemony in which a primary order of relative grace is free but, being female, is a secondary order of anti-notself behaviour which is punishing and therefore subject to rejection via an acknowledgement of the pro-notself desirability of free soma from the female standpoint of metachemical crime. 

 

85.  One might say that such secondary transmuted pro-self behaviour, stigmatized in relation to crime as anti-notself behaviour, remains a secondary order of psychic freedom which complements the primary mode of psychic freedom of males as that, in turn, is rendered accountable to the possibility of a secondary order of free soma for males if not in metachemical sensuality then, parallel to the naturalism of physical sensuality, the anti-idealism of metaphysical sensuality (antimetaphysics), the subordinate elemental complement to the materialism of metachemical sensuality which arises from the repudiation, through impenitential vanity, of antirealism in relation to chemical sensibility (antichemistry) by females anxious to achieve a primary order of crime.

 

86.  Therefore in each state-hegemonic lower-class context, whether physical or antichemical, naturalist or antirealist, the light is undermined by the dark, and one counter-rises in not-self, having rejected the inner light of grace, from the inner dark to the outer dark, as from an acknowledgement of the punishment of grace to crime.  

 

87.  One could indeed maintain that just as antirealism is a secondary mode of naturalism, germane to females as opposed to males, so anti-idealism is a secondary mode of materialism, germane to males as opposed to females, so that as the female gender rises, in counter-salvation or, rather, deliverance from a secondary mode of light (punishment), or psychic freedom germane to antichemistry, to a primary mode of darkness (crime), or somatic freedom germane to metachemistry, so the male gender rises, in counter-deliverance, from a primary mode of light (grace), or psychic freedom germane to physics, to a secondary mode of darkness (sin), or somatic freedom germane to antimetaphysics.  For the genders, remember, are opposites in terms of either the precedence of psyche by soma in the female case or the precedence of soma by psyche in the male case, and should not, under any circumstances, be evaluated on equal terms!

 

88.  So much for church hegemonic and state hegemonic alternatives, which are reflective of two different, indeed opposite, types of society - the self-oriented sin and grace of the rising diagonal and the not-self oriented crime and punishment of the falling diagonal - the former ecclesiastical and the later secular, so that one is obliged, in effect, to differentiate between them in a like-terminological manner.

 

89.  Such antitheses, it will be found, are in general terms between the light and the dark, psyche and soma; for the Church contrives to uphold a bias for the light, whether outer, and sinful, or inner, and graceful, whereas the State contrives to uphold a bias for the dark, whether outer, and criminal, or inner, and punishing.  The fuller picture in which the dark enters into the ascending diagonal and the light into the descending one requires the addition of state-subordinate criteria in the one case, which we have identified, in transvaluated vein, with pseudo-crime and pseudo-punishment, and church-subordinate criteria in the other case, which we have likewise identified with pseudo-sin and pseudo-grace.

 

90.  Hence less meritocracy and theocracy in relation to sin and grace than bureaucracy and technocracy in relation to pseudo-crime and pseudo-punishment for the ascending axis, and, conversely, less autocracy and plutocracy in relation to crime and punishment than aristocracy and democracy in relation to pseudo-sin and pseudo-grace for the descending axis.

 

91.  Therefore we have to consider the pseudo-darkness of realism and antinaturalism as primary and secondary forms of pseudo-crime in relation to the pseudo-darkness of idealism and antimaterialism as primary and secondary forms of pseudo-punishment, while likewise considering the pseudo-light of fundamentalism and antitranscendentalism as primary and secondary forms of pseudo-sin in relation to the pseudo-light of humanism and antinonconformism as primary and secondary forms of pseudo-grace.

 

92.  For wherever there is the relative outer light of nonconformism and antihumanism the relative outer darkness of realism and antinaturalism will exist as the subordinate state corollary to what, with the controlling addition of the absolute inner light of transcendentalism and antifundamentalism, becomes a church-hegemonic axis in which the absolute inner darkness of idealism and antimaterialism also has a subordinate, albeit equally upper-class, role.

 

93.  And wherever there is the relative inner darkness of naturalism and antirealism the relative inner light of humanism and antinonconformism will exist as the subordinate church corollary to what, with the controlling addition of the absolute outer darkness of materialism and anti-idealism, becomes a state-hegemonic axis in which the absolute outer light of fundamentalism and antitranscendentalism also has a subordinate, albeit equally upper-class, role.

 

94.  Therefore nonconformism and antihumanism are just as incompatible with humanism and antinonconformism in the phenomenal contexts of  volume and mass, as transcendentalism and antifundamentalism with fundamentalism and antitranscendentalism in the noumenal contexts of space and time - incompatible to the extent that anything religiously authentic, and church hegemonic, must be with its religiously inauthentic, and church subordinate, axial counterpart. 

 

95.  For just as antihumanism and transcendentalism on the one hand and nonconformism and antifundamentalism on the other are two aspects - male and female respectively - of the same axial ascent from sin to grace, folly to wisdom, so fundamentalism and antinonconformism on the one hand and antitranscendentalism and humanism on the other are two aspects - female and male respectively - of the same axial descent from pseudo-sin to pseudo-grace, pseudo-folly to pseudo-wisdom, and never the twain shall meet!

 

96.  Conversely naturalism and antirealism are just as incompatible with realism and antinaturalism in the phenomenal contexts of volume and mass, as materialism and anti-idealism with idealism and antimaterialism in the noumenal contexts of space and time - incompatible to the extent that anything politically authentic, and state hegemonic, must be with its politically inauthentic, and state subordinate, axial counterpart. 

 

97.  For just as materialism and anti-idealism on the one hand and antirealism and naturalism on the other are two aspects - female and male respectively - of the same axial descent from crime to punishment, evil to good, so antinaturalism and idealism on the one hand and realism and antimaterialism on the other are two aspects - male and female respectively - of the same axial ascent from pseudo-crime to pseudo-punishment, pseudo-evil to pseudo-good, and never the twain shall meet!

 

98.  Therefore contrary to whatever was maintained in my previous text, there can be no doubt that, in the church-hegemonic and state-subordinate axis, folly and pseudo-evil on the one hand and wisdom and pseudo-good on the other hand are partners in church/state relations.  For just as sin is subjective and grace likewise, so both pseudo-crime and pseudo-punishment are compromised by subjective factors appertaining to the Church to such an extent as to be inauthentic from a freely objective point of view, which is less realistic and antinaturalistic and/or idealistic and antimaterialistic than naturalistic and antirealistic and/or materialistic and anti-idealistic.

 

99.  Likewise there can be no doubt that, in the state-hegemonic and church-subordinate axis, crime and pseudo-sin on the one hand and punishment and pseudo-grace on the other hand are partners in state/church relations.  For just as crime is objective and punishment likewise, so both pseudo-sin and pseudo-grace are compromised by objective factors appertaining to the State to such an extent as to be inauthentic from a freely subjective point of view, which is less fundamentalistic and antitranscendentalistic and/or humanistic and antinonconformistic than transcendentalistic and antifundamentalistic and/or antihumanistic and nonconformistic.

 

100. Consequently the subjectivized state is no less inauthentic from the standpoint of state freedom than the objectivized church from the standpoint of church freedom, and we may be confident that wherever the Church is free and the State bound to it, the self foolishly and wisely takes precedence over the not-self in the interests of a subjective orientation in society led and conditioned by males, but that wherever, by contrast, the State is free and the Church bound to it, the not-self evilly and modestly (in relation to good) takes precedence over the self in the interests of an objective orientation in society ruled and conditioned by females.  In the former case, the light prevails over the dark, which is inauthentic, but in the latter case, by contrast, the dark prevails over the light, which is inauthentic.  I rest my case.

 

101. Religion delivers from evil or, more correctly, from crime and evil to the extent that it substitutes sin and folly as the precondition of grace and wisdom.  Therefore sin and folly are not evil in the sense of criminal and affiliated to free soma of a metachemical or, in this instance, chemical disposition.  They are a solution to the problem of crime and evil which requires that theocratic grace be acknowledged 'on high' in order to condition the lower-class positions of chemistry and antiphysics away from the female hegemonic crime of free soma and evil of bound psyche to a subversion of such Heathenism from the standpoint of the Church, which transmutes the dark to the pseudo-dark in the interests of the light, so that not crime and evil but sin and folly become the preconditions, through penitential contrition, of grace and wisdom - the grace of free psyche and the wisdom, especially for males, of bound soma.

 

102. For it must be said that there is a distinction between the free soma which is foolish and the free soma which is evil, no less than between the bound psyche which is sinful and the bound psyche which is criminal - a gender distinction in which we have to distinguish realism and nonconformism as female elements from antinaturalism and antihumanism as male, the latter of which only enter foolishly and sinfully into the frame once theocracy and technocracy have been gracefully and wisely acknowledged 'on high', so that their influence, being male, is sufficient to tip the balance against females and preclude what would otherwise be a state-hegemonic catastrophe in which crime and evil, emanating from a phenomenal female hegemony in chemistry, were able to condition the antiphysical to a like-acquiescence in somatic freedom and psychic binding without the benefit of contrition and, ultimately, psychic revolt, a revolt against the folly of sin from a standpoint orientated towards the grace of wisdom.

 

103. Therefore we must distinguish, in this higher fashion, the nonconformism and antihumanism of crime and sin from the realism and antinaturalism of evil and folly, and realize that as the folly of sin or, more correctly, the sin of folly is acknowledged from a male point of view, so the evil of crime or, better, the crime of evil is rejected from a female point of view, with consequences that make for the possibility of salvation from sin to grace in the one instance and from crime to punishment in the other instance; for grace is no less the reward for the rejection of sin than punishment for the rejection of crime, albeit both require a subordinate somatic binding which take the forms of wisdom for males and modesty (or goodness) for females.

 

104. For even in salvation, the genders cannot be evaluated on identical or equivalent terms, but remain separate, and a secondary approach to psychic freedom by females under the primary influence of male psychic freedom is not graceful, as truth and joy are graceful, but punishing, as a beautiful approach to truth and a loving approach to joy are punishing (to a creature for whom soma both precedes and subatomically predominates over psyche).

 

105. Likewise a secondary approach to somatic binding by females under the primary influence of male somatic binding, which directly stems from primary psychic freedom (for a creature in whom psyche both precedes and subatomically predominates over soma), is not wise, as a truthful approach to beauty and a joyful approach to love are wise, but good (modest), as beauty and love are good.

 

106. Therefore there is a significant distinction between that which, in truth and joy, is graceful and that which, in beauty and love, is merely good, or modest - as significant a distinction as exists in noumenal sensibility between the psychic freedom of metaphysics and the somatic binding of antimetachemistry, not forgetting the intermediate positions of wisdom, in a truthful approach to beauty and a joyful approach to love, for males in primary bound soma and punishment for females in the secondary free psyche of a beautiful approach to truth and a loving approach to joy which one could identify with antifundamentalism, the psychic 'complement' to the transcendentalism of primary free psyche which directly conditions or creates, through a true approach to beauty and a joyful approach to love, the primary bound soma of idealism as the necessary precondition of the secondary bound soma, in beauty and love, of antimaterialism, which in turn leads, through a beautiful approach to truth and a loving approach to joy, to the antifundamentalism of the secondary free psyche alluded to above.

 

107. Therefore where, in noumenal sensibility, the male is transcendentalist the female is antifundamentalist, as grace and punishment stake their respective claims on free psyche, and where, in such sensibility, the male is idealist the female is antimaterialist, as wisdom and modesty (goodness) stake their respective claims on bound soma. 

 

108. But where, in phenomenal sensuality, the female is nonconformist the male is antihumanist, as crime and sin stake their respective claims on bound psyche, and where, in such sensuality, the female is realist the male is antinaturalist, as evil and folly stake their respective claims on free soma.

 

109. Deliverance from antihumanism to transcendentalism, which is male salvation, is from sin to grace, and requires of the female that she be delivered from nonconformism to antifundamentalism, crime to punishment, but this can only happen when the male elects to be simultaneously delivered from antinaturalism to idealism, as from folly to wisdom, and can apply somatic pressures to females in such fashion that their deliverance from realism to antimaterialism is commensurate with evil and goodness, the latter of which conditions psyche to freedom which, for a creature whose structure favours free soma, can only be punishing.

 

110. Therefore the punishingness of a beautiful approach to truth and a loving approach to joy 'complements' the grace of truth and joy in saved males, who have risen from the sin of secondary bound psyche to the grace of primary free psyche, antihumanism to transcendentalism, and from the folly of secondary free soma to the wisdom of primary bound soma, antinaturalism to idealism.

 

111. Conversely where, in noumenal sensuality, the female is materialist  the male is anti-idealist, as evil and folly stake their respective claims on free soma, and where, in such sensuality, the female is fundamentalist the male is antitranscendentalist, as crime and sin stake their respective claims on bound psyche. 

 

112. But where, in phenomenal sensibility, the male is naturalist the female is antirealist, as wisdom and goodness stake their respective claims on bound soma, and where, in such sensibility, the male is humanist the female is antinonconformist, as grace and punishment stake their respective claims on free psyche.

 

113. Deliverance from antirealism to materialism, which is female counter-salvation (damnation), is from goodness to evil, and requires of the male that he be delivered from naturalism to anti-idealism, wisdom to folly, but this can only happen when the female elects to be simultaneously delivered from antinonconformism to fundamentalism, as from punishment to crime, and can apply psychic pressures to males in such fashion that their deliverance from humanism to antitranscendentalism is commensurate with grace and sin, the latter of which conditions soma to freedom which, for a creature whose structure favours free psyche, can only be foolish.

 

114. Therefore the folly of an illusory approach to ugliness and a woeful approach to hatred 'complements' the evil of ugliness and hatred in counter-saved (damned) females, who have risen from the goodness of secondary bound soma to the evil of primary free soma, antirealism to materialism, and from the punishingness of secondary free psyche to the crime of primary free psyche, antinonconformism to fundamentalism.

 

115. Frankly it makes a lot of difference whether males lead society towards theocratic freedom of grace or whether, by contrast, females rule society from a basis in autocratic freedom of crime.  All the difference, one might say, between right and wrong, salvation and damnation, free church and free state, light and darkness, psyche and soma.

 

116. That is why, however you phrase the differences, there can be no question that males are right to dominate females from a sensible standpoint and prevent them from taking over society in such fashion that, as in Britain, the descending diagonal more typifies 'the nation' than would the ascending one, and the darkness of state hegemonies remains a sorry testimony to the dominance of somatic not-self at the expense of psychic self.

 

117. That there are contrary views as to what are good and bad, foolish and wise, I have never tried to deny.  But that such views are rooted in and traceable to the gender antagonism between male subjectivity and female objectivity, plenum and vacuum, is something that comparatively few people - and they mostly philosophers - wish to acknowledge, and for good reason!  For they are caught up in the hurly-burly of diurnal life and in no position to stand back, like a spectator, and analyse exactly what is going on and why it happens for better or worse, depending on the type of society.

 

118. They are committed to the world in one way or another and the world is divisible, like them, between sin and folly on the one hand and goodness and punishment on the other, neither of which are readily interchangeable or commensurate.  For sin and folly entail the possibility, through salvation, of grace and wisdom when once one rejects, or abandons, the unworldly underworld, so to speak, which is subversively conditioned by males of an antiphysical disposition for the otherworldly overworld which is led by males of a metaphysical disposition, whereas goodness and punishment entail the possibility, through damnation, of evil and crime when once one rejects, or abandons, the worldly underworld, so to speak, which is subversively conditioned by females of an antichemical disposition for the netherworldly overworld which is ruled by females of a metachemical disposition.

 

119. You cannot cross over, short of abandoning your country or nation or ethnicity, from the one form of the world to the other; for they are antithetical and attest to contrary forms of conditioning which only obtain because there are contrary orders of noumenal elite who are primarily responsible for the one type of phenomenal worldliness or the other - the metachemical few who punishingly condition the antichemical/physical many in the interests of crime, of somatic freedom of action, which is generally impressive, and the metaphysical few who sinfully condition the antiphysical/chemical many in the interests of grace, of psychic freedom of action, which is generally expressive.   Nether freedom is, or ever can be, commensurate or reconcilable.  They are opposites, and antithetical they remain.

 

120. Therefore it is not a matter of choice between competing opposites, as though freedom in this way were inherently more desirable than freedom in that, and one should be free, as a responsible individual, to choose, irrespective of gender.  It was not choice that brought such a divergence of ways about in the first place.  It was failure, heresy, misguidedness, bigotry, stupidity, greed - in a word, a want of wisdom and grace on the part of certain males which paved the way for the unbridled eruption of evil and crime as and when female criteria became paramount in the societies they had irresponsibly established.

 

121. There is no choice for civilization between barbarism and philistinism on the one hand and culture and civility on the other, between evil and crime on the one hand and grace and wisdom on the other.  Only a madman would consider those antitheses as options, and elect to turn his back on the sanity of wisdom and grace.  There is only one way forward for civilization, which defies choice between alternatives, and that is the way of culture and civility, of grace and wisdom, of free psyche and bound soma, of a male lead of society such that ensures that the female is relegated to a subordinate position in which her nature is bound and no longer able to further evil and crime in free soma, but constrained to a punishing and good, or modest, acquiescence in the lead of grace and wisdom as primary manifestations of culture and civility.

 

122. Such a male lead entails truth and joy, and truth and joy in turn requires the bound soma of a truthful approach to beauty and a joyful approach to love, which is as the Son of God and the Holy Spirit of Heaven to the psychic freedom of God the Father and Heaven the Holy Soul.  That is not trinitarian claptrap but the full gamut of factors necessary to the resurrection of truth in joy, of God in Heaven, of blessedness in salvation, of metaphysical ego in metaphysical soul, of brain stem in spinal cord, via the bound will and spirit, the antiwill and antispirit, of the relevant not-selves at the noumenally absolute level of metaphysical sensibility, which for mankind would entail lungs and breath in what has been described, in relation to transcendental meditation, as a penultimate approach to the sensibility in question.

 

123. But since one has to live with the opposite sex, it becomes necessary to ensure that they come to a beautiful approach to truth and a loving approach to joy in the secondary free psyche of metachemical sensibility via the beauty and love of the secondary bound soma of metachemical sensibility which the truthful approach to beauty and joyful approach to love had largely been instrumental in furthering, so that, turned from anything metachemically sensual, much less chemically sensual, such females become partial to the antifundamentalist 'complement' in secondary free psyche of the Antidaughter of the Antidevil and the Unclear Soul of Antihell to the transcendentalism in primary free psyche of God the Father and Heaven the Holy Soul, as well as to the antimaterialist 'complement' in secondary bound soma of Antimother the Antidevil and Antihell the Unclear Spirit to the idealism in primary bound soma of the Son of God and the Holy Spirit of Heaven.

 

124. Therefore an antifundamentalist 'complement' to transcendentalism has to be premised upon an antimaterialist 'complement' to idealism, if the 'lion' of the female sex is to 'lie down' with the 'lamb' of the male sex in this regard, no matter how punishing it may be for a creature rooted in soma to be emphasizing psyche at the behest of hegemonic males and to have to modestly defer to psychic freedom from the standpoint of somatic binding, the most punishing of punishments for a creature characterized by the precedence and predominance of soma over psyche who, left to her own devices, would automatically prefer the immodesty of free soma in the cursed criminality of free will and the damned evil of free spirit.

 

125. Opposing such free will and spirit from a male standpoint centred in and committed to the blessed wisdom of free ego and the saved grace of free soul is, however, the only way forward for contemporary civilization, which is an urban civilization, and therefore one whose mean and leading ideal should be truth and joy in supra-Christian vein, rather than simply knowledge and pleasure hyped as truth and joy in traditional puritan vein or, in fundamentalism, something closer to ugliness and hatred hyped as God and Heaven, not to mention the lesser forms of truth and joy which the Catholic Church has upheld in its transcendental humanism and want, even by mankind's limited standards, of such transcendentalism as would be compatible with the practice of transcendental meditation to a graceful end.

 

126. But I am not advocating Buddhism, as the reader will already have gathered; for I am beyond any such humanized transcendentalism in my advocacy, for the urban proletariat, of transcendentalism per se, which must rather stem from an enhanced cyborgization of life so that 'man' is duly 'overcome' and what supersedes him, in almost Nietzschean vein, will have a higher capacity for godly truth and heavenly joy than even that elitist type of 'man' whom the East, in particular, was able to develop to a more (compared to most) evolved order of metaphysical sensibility,  commensurate with mankind at its transcendental best.

 

127. That such a penultimate order of metaphysical sensibility was way beyond both the cosmic and natural manifestations of it in Saturn, or Saturn-like planets, and winged seed-pods on certain taller trees, I have no doubt whatsoever, and like the latter it was able to embrace reproduction on a basis tangential to, though conditioned by, its meditative mean, so that any offspring resulting from such a mean might well be considered as having entered the world via God the Father rather than simply man or woman or, for that matter, the Devil, as can apply to alternative methods of reproduction which would owe less to metaphysics - and hence transcendental meditation - than to physics or chemistry or metachemistry, as the case may be, and embrace a dissimilar coital technique in consequence.

 

128. But that is by the by!  I am not advocating transcendental meditation as an alternative to prayer or penitential contrition and verbal absolution,  or what have you.  I am not interested in mankind's various approaches to religion, still less in whatever preceded it in nature or the Cosmos, when both of these life-stages, if you will, made a bold attempt at approaching godliness and heavenliness against a backdrop of indifference, if not outright opposition, to such a quest in nature and the Cosmos at large. 

 

129. On the contrary, I am only interested in how religion can be developed from a more (compared to most) evolved stage of metaphysical sensibility in transcendental meditation to its most evolved stage in that transcendentalism which will entail the sensible cyborgization of life and effectively provide afterlife-type experience on a synthetically artificial basis far superior to any 'naturalistic' afterlife experiences to which one might be subject as man, whether from a prayerful tradition or a meditative tradition, neither of which could long outlast the mortality of the flesh as it decomposed towards nothingness and thereby conditioned, in some sense, the passing nature of so-called eternal life as germane to the brain stem and spinal cord of the self, the ego and soul of afterlife experience which would be predominantly if not exclusively of one or the other depending on how one had lived and been conditioned to approach the Afterlife, presuming upon a prior acceptance of it commensurate with civilization-proper and a willingness to consistently uphold either lowlander or highlander, western or eastern, humanistic or transcendentalistic criteria, exceptions to the class or elemental rule notwithstanding.

 

130. I have, of course, gone into all that before, so there is no point in repeating myself here, neither in this matter nor in several others which have already been touched upon more satisfactorily elsewhere and which I would advise the reader to be mindful of, each text necessarily progressing from subject to subject in its own way and without the laborious and altogether unreasonable process of constant repetition or reiteration.  Until I categorically deny something, previous material still stands, and what has already been written about the Afterlife in earlier texts is no exception.

 

131. But with the most evolved eternity of the cyborgization of human beings, or whatever is already a little past that and effectively post-human in character, no such petering out or burning down of the self would occur, and therefore such afterlife experience as had been synthetically made possible for the self would persist for a great deal longer - indeed, for ever, since the self, the brain stem and spinal cord, would be granted, with advanced cyborgization, a support and sustain service that was not subject to fleshy mortality and would not 'die', to effectively kill off the self in the female case or send it into a qualified eternity in the male case, but be capable of functioning at a specified level for ever and ever, thereby enabling that which is beyond time and not subject to fleshy criteria, though certainly adversely affected by its decomposition and even degeneration prior to death, to persist into eternity to its heart's or, rather, soul's content - the emphasis inevitably gravitating towards the spinal cord at the expense of the brain stem as things became increasingly transcendentalist and, hence, space centred, all the better from a properly godly and, more importantly, heavenly standpoint, since 'the seeing of Christ (as Maker) face to face', as it were,  in the Afterlife, which presupposes a certain transcendentalized humanism, is rather more ego-visionary than soul-mystical and therefore not properly transcendental and germane, in consequence, to global universality, the omega point of all evolutionary striving which, set in space centres and transcending both West and East alike, would require that not only everything contrary to but less than godly and heavenly had ceased to exist in order that universality could genuinely peak at a level of totalitarian absolutism commensurate with the definitive realization of God in Heaven, which would be of the most evolved manifestation of God the Father in the most evolved manifestation of Heaven the Holy Soul as that which signified the optimum metaphysical sensibility to which eternal life could truthfully and joyfully, wisely and gracefully, obtain, beyond even the humanized transcendentalism of such godliness and heavenliness which still exists in the shadow of man and can only continue to do so until man himself is 'overcome' in the interests of that ultimate creation which is destined, as the final stage of God, for that heavenly elation which no beneficiary of supreme being who was not cyborged could ever experience, let alone understand!

 

132. Therefore let us turn away from the more (compared to most) evolved manifestation of metaphysical supreme being in mankind as mankind turned away from the less (compared to least) evolved manifestation of metaphysical supreme being in nature and nature itself turned away from the least evolved manifestation of metaphysical supreme being in the Cosmos, in order that we might, as post-human urban proletarians of a cosmopolitan disposition, draw closer to that global universality which brings metaphysical sensibility to a head in the most evolved manifestation of metaphysical supreme being in Cyborgkind, the truly Godkind of tomorrow and for ever whose heaven will be not merely least, less, or more but most joyfully supreme, and therefore definitive. 

 

133. In such a perfect resolution to evolution, as to religion, God achieves a heavenly redemption which is beyond even the comprehension of godly cosmos, godly nature, and godly man - those exceptions to the cosmic, natural, and human rule - in a beingfulness beyond which no further evolution is possible.  That and that alone will be truly supreme; for it is the supremacy of a kind for whom godliness will be the rule rather than the exception!

       

                               

LONDON 2003 (Revised 2004-10)

 

 

A PERFECT RESOLUTION

 

 

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