THE FREE TESTAMENT OF A BOUND GENIUS
Copyright © 2003-2010 John O'Loughlin
1. People constantly refer, in books, to the number twelve, as though it has a special incontestable significance associated with the divine plan or a universal harmony and scheme of things that can only be mirrored on earth if twelve apostles, or twelve months, or twelve zodiacal signs, or twelve knights, or twelve tribes, or twelve disciples, or twelve pillars or whatever are acknowledged and acted upon. But, despite its incontestable appeal to tradition, I have to confess to having conceived of sixteen divisions or aspects or components of a greater totality which, in my work, has been divided into four groups of four with two such groups to each axis in a dichotomy or antithesis between state-hegemonic criteria and church-hegemonic criteria, with subordinate orders of church and state as the complements to each of the hegemonic positions.
2. The reader may recall that I went about this in the following way. Firstly I acknowledged a descent from materialism and fundamentalism in metachemical sensuality to antirealism and antinonconformism in chemical sensibility (antichemistry), as from evil and crime to good and punishment, and from anti-idealism and antitranscendentalism in metaphysical sensuality (antimetaphysics) to naturalism and humanism in physical sensibility, as from pseudo-folly and pseudo-sin to pseudo-wisdom and pseudo-grace.
3. Such a descent, amounting to a distinction between hegemonic somatic opposites and subordinate psychic opposites which pitted the metachemical and/or antimetaphysical Few against the antichemical and/or physical Many, was described as equivalent, were it to transpire, to damnation from the high ideal of somatic freedom to the low ordeal of somatic binding, and was considered overwhelmingly state hegemonic by dint of its being characterized by a female domination of society in which objective criteria, stemming from a vacuum, took precedence over anything subjective, and the male was accordingly outflanked and rendered subordinate, whether directly, as in antimetaphysics under metachemistry, or indirectly, via the influence of metachemistry on the antichemical subversion of physics from below in the overall interests not only, more immediately, of good and punishment but, from a hegemonic standpoint, of evil and crime.
4. So much for the descending axis of state-hegemonic and church-subordinate criteria, in which soma takes precedence over psyche and freedom and unfreedom are accordingly interpreted, from a female standpoint, in somatic terms, as primarily germane to evil and good, or materialism and antirealism, with the fundamentalist and antinonconformist corollaries to these of crime and punishment, the bound psyche and free psyche accompanying the free soma and bound soma of the female hegemonic and subversive positions being of comparatively lesser importance in the overall relationship between soma and psyche whether in terms of the controlling gender, as here, or with respect to the subordinate and subverted gender, whose emphasis on soma at the expense of psyche results in pseudo-folly and pseudo-wisdom, anti-idealism and naturalism, taking paradoxical precedence over pseudo-sin and pseudo-grace, antitranscendentalism and humanism, with respect, by and large, to church-subordinate criteria.
5. When we turn, by contrast, to the church-hegemonic and state-subordinate axis of the rising diagonal, it will be recalled that I acknowledged an ascent from antihumanism and antinaturalism in physical sensuality (antiphysics) to transcendentalism and idealism in metaphysical sensibility, as from sin and folly to grace and wisdom, and from nonconformism and realism in chemical sensuality to antifundamentalism and antimaterialism in metachemical sensibility (antimetachemistry), as from pseudo-crime and pseudo-evil to pseudo-punishment and pseudo-good.
6. Such an ascent, amounting to a distinction between hegemonic psychic opposites and subordinate somatic opposites which contrasts the antiphysical and/or chemical Many with the metaphysical and/or antimetachemical Few, was described as equivalent, were it to transpire, to salvation from the low ordeal of psychic binding to the high ideal of psychic freedom, and was considered overwhelmingly church hegemonic by dint of its being characterized by a male domination of society in which subjective criteria, stemming from a plenum, took precedence over anything objective, and the female was accordingly outflanked or, more correctly, inflanked, and rendered subordinate, whether directly, as in antimetachemistry under metaphysics, or indirectly, via the influence of metaphysics on the antiphysical subversion of chemistry from below in the overall interests not simply of sin and folly but, more importantly, of grace and wisdom.
7. So much for the ascending axis of church-hegemonic and state-subordinate criteria, in which psyche takes precedence over soma and unfreedom and freedom are accordingly interpreted, from a male standpoint, in psychic terms, as primarily germane to sin and grace, antihumanism and transcendentalism, with the antinaturalist and idealist corollaries to these of folly and wisdom, the free somatic and bound somatic factors accompanying the bound psyche and free psyche of the male subversive and hegemonic positions, being of comparatively lesser importance in the overall relationship between psyche and soma whether in terms of the controlling gender, as here, or with respect to the subverted and subordinate gender, whose emphasis on psyche at the expense of soma results in pseudo-crime and pseudo-punishment, nonconformism and antifundamentalism, taking paradoxical precedence over pseudo-evil and pseudo-good, realism and antimaterialism, with respect, by and large, to state-subordinate criteria.
8. Therefore, taking each axial quadruplicity separately, starting with metachemistry and antimetaphysics, one may contrast materialism/fundamentalism and anti-idealism/antitranscendentalism with antirealism/antinonconformism and naturalism/humanism in respect of antichemistry and physics, while simultaneously contrasting, in antiphysics and chemistry, antihumanism/antinaturalism and nonconformism/realism with transcendentalism/idealism and antifundamentalism/antimaterialism in respect of metaphysics and antimetachemistry.
9. Not twelve but sixteen components overall - eight to each axis, four to each overall pole or antithetical position, two of which will be male (whether hegemonic or subordinate) and two female (whether subordinate or hegemonic).
10. Hence we may contrast the materialism/fundamentalism of state-hegemonic metachemistry with the anti-idealism/antitranscendentalism of church-subordinate antimetaphysics, and both of these with the antirealism/antinonconformism of state-hegemonic antichemistry and the naturalism/humanism of church-subordinate physics in regard to the descending axis primarily from evil and crime to good and punishment and secondarily from pseudo-folly and pseudo-sin to pseudo-wisdom and pseudo-grace.
11. Contrariwise, we may contrast the antihumanism/antinaturalism of church-hegemonic antiphysics with the nonconformism/realism of state-subordinate chemistry, and both of these with the transcendentalism/idealism of church-hegemonic metaphysics and the antifundamentalism/antimaterialism of state-subordinate antimetachemistry in regard to the ascending axis primarily from sin and folly to grace and wisdom and secondarily from pseudo-crime and pseudo-evil to pseudo-punishment and pseudo-good.
12. In similar terms, taking the high components of the descending axis first, one may contrast the ugliness and hate of materialism, which is evil, with the ugly approach to illusion and the hateful approach to woe of fundamentalism, which is criminal, and both of these, more immediately, with the illusion and woe of antitranscendentalism, which is pseudo-sinful, and the illusory approach to ugliness and woeful approach to hate of anti-idealism, which is pseudo-foolish.
13. Likewise, in relation to the low components of the descending axis, one may contrast the strength and pride of antirealism, which is good, with the strong approach to knowledge and proud approach to pleasure of antinonconformism, which is punishing, and both of these, more immediately, with the knowledge and pleasure of humanism, which is pseudo-graceful, and the knowledgeable approach to strength and pleasurable approach to pride of naturalism, which is pseudo-wise.
14. In contrary vein, taking the low components of the ascending axis first, one may contrast the ignorance and pain of antihumanism, which is sinful, with the ignorant approach to weakness and painful approach to humility of antinaturalism, which is foolish, and both of these, more immediately, with the weakness and humility of realism, which is pseudo-evil, and the weak approach to ignorance and humble approach to pain of nonconformism, which is pseudo-criminal.
15. Similarly, in relation to the high components of the ascending axis, one may contrast the truth and joy of transcendentalism, which is graceful, with the truthful approach to beauty and joyful approach to love of idealism, which is wise, and both of these, more immediately, with the beauty and love of antimaterialism, which is pseudo-good, and the beautiful approach to truth and loving approach to joy of antifundamentalism, which is pseudo-punishing.
16. Again, taking the high components of the descending axis first, one may contrast the ugliness of Devil the Mother and hate of Hell the Clear Spirit which, in materialism, are evil with the ugly approach to illusion of the Daughter of the Devil and the hateful approach to woe of the Clear Soul of Hell which, in fundamentalism, are criminal, and both of these, more immediately, with the illusion of Antigod the Antifather and woe of Antiheaven the Unholy Soul which, in antitranscendentalism, are pseudo-sinful and the illusory approach to ugliness of the Antison of Antigod and woeful approach to hatred of the Unholy Spirit of Antiheaven which, in anti-idealism, are pseudo-foolish.
17. Likewise, in relation to the low components of the descending axis, one may contrast the strength of Antiwoman the Antimother and pride of Antipurgatory the Unclear Spirit which, in antirealism, are good with the strong approach to knowledge of the Antidaughter of Antiwoman and proud approach to pleasure of the Unclear Soul of Antipurgatory which, in antinonconformism, are punishing, and both of these, more immediately, with the knowledge of Man the Father and pleasure of Earth the Holy Soul which, in humanism, are pseudo-graceful and the knowledgeable approach to strength of the Son of Man and pleasurable approach to pride of the Holy Spirit of Earth which, in naturalism, are pseudo-wise.
18. In contrary vein, taking the low components of the ascending axis first, one may contrast the ignorance of Antiman the Antifather and pain of Anti-earth the Unholy Soul which, in antihumanism, are sinful, with the ignorant approach to weakness of the Antison of Antiman and painful approach to humility of the Unholy Spirit of Anti-earth which, in antinaturalism, are foolish, and both of these, more immediately, with the weakness of Woman the Mother and humility of Purgatory the Clear Spirit which, in realism, are pseudo-evil and the weak approach to ignorance of the Daughter of Woman and humble approach to pain of the Clear Soul of Purgatory which, in nonconformism, are pseudo-criminal.
19. Finally, in relation to the high components of the ascending axis, one may contrast the truth of God the Father and joy of Heaven the Holy Soul which, in transcendentalism, are graceful with the truthful approach to beauty of the Son of God and joyful approach to love of the Holy Spirit of Heaven which, in idealism, are wise, and both of these, more immediately, with the beauty of Antidevil the Antimother and love of Antihell the Unclear Spirit which, in antimaterialism, are pseudo-good and the beautiful approach to truth of the Antidaughter of the Antidevil and loving approach to joy of the Unclear Soul of Antihell which, in antifundamentalism, are pseudo-punishing.
20. Broadly, when we distinguish the metachemical/antimetaphysical positions in noumenal sensuality of the descending axis from the antichemical/physical positions in phenomenal sensibility there, we are distinguishing a context dominated by barbarity from a context characterized by civility, with pseudo-philistine and pseudo-cultural corollaries in respect of the subordinate and subverted gender.
21. Contrariwise, when we distinguish the antiphysical/chemical positions in phenomenal sensuality of the ascending axis from the metaphysical/antimetachemical positions in noumenal sensibility there, we are distinguishing a context characterized by philistinism from a context dominated by culture, with pseudo-barbarous and pseudo-civil corollaries in respect of the subverted and subordinate gender.
22. Therefore, in general terms, we should distinguish the barbarity-to-civility of the state-hegemonic descending axis from the philistinism-to-culture of the church-hegemonic ascending axis, as one would distinguish the vicious immorality of evil/crime and the virtuous immorality of good/punishment, superficial and profound modes of immorality, from the vicious morality of sin/folly and the virtuous morality of grace/wisdom, superficial and profound modes of morality.
23. For that which is immoral is objective and state-hegemonic primarily, having to do with contrary approaches to soma in relation to a female dominance of society, whereas that which is moral is subjective and church-hegemonic primarily, having to do with contrary approaches to psyche in relation to a male dominance of society which, in contrast to anything vacuous, is centred in a plenum.
24. Therefore if civility is no less immoral than barbarity, the good/punishing no less immoral than the evil/criminal, it is simply immoral in a contrary way in view of its identification primarily with somatic binding as opposed to somatic freedom, the inner phenomenal darkness as against the outer noumenal darkness.
25. Contrariwise, if philistinism is no less moral than culture, the sinful/foolish no less moral than the graceful/wise, it is simply moral in a contrary way in view of its identification primarily with psychic binding as opposed to psychic freedom, the outer phenomenal light as against the inner noumenal light.
26. Of course, one could argue that it is better to be virtuously immoral than viciously immoral, better to be good than evil, but that would accord with the ordeal, from a female standpoint, of somatic binding as opposed to the ideal, from an identical standpoint, of somatic freedom, and would amount to the endorsement of anti-notself behaviour at the expense of pro-notself behaviour, of cruelty to antichemical soma as against kindness to metachemical soma, and though its more numerous upholders would doubtless maintain that they were in the right and the others, the evil, in the wrong, such a sensible standpoint, according with virtue, would still be immoral and no better than a lower and plebeian way of being right not only from the free somatic ideal of an upper-class female standpoint but, contrary to that axis, from the upper-class male standpoint of psychic freedom.
27. In contrary vein, one could - and should - argue that it is worse to be viciously moral than virtuously moral, worse to be sinful than graceful, for that would accord with the ordeal, from a male standpoint, of psychic binding and would amount to the endorsement of anti-self behaviour at the expense of pro-self behaviour, of cruelty to antiphysical psyche as against kindness to metaphysical psyche, and though its more numerous upholders would doubtless maintain that they were in the wrong and the others, the graceful, in the right, such a sensual standpoint, according with vice, would still be moral and no worse than a lower and plebeian way of being wrong not only from the free psychic ideal of an upper-class male standpoint but, contrary to that axis, from the upper-class female standpoint of somatic freedom.
28. Therefore if it is right, or virtuous, to be good and just, given to the punishment of crime, it is nevertheless only so in relation to immorality, not as a mode of morality.
29. And if, by contrast, it is wrong, or vicious, to be sinful and foolish, given to the temporary rejection of grace, it is nevertheless only so in relation to morality, not as a mode of immorality.
30. For goodness can no more be moral than civility, since civility exists, like goodness, in opposition to barbarity, to evil, and thus as the counterweight, down the descending axis of state-hegemonic criteria, to the ideal of somatic barbarity, in which the not-self is free to please itself.
31. Likewise, sin can no more be immoral than philistinism, since philistinism exists, like sin, in opposition to culture, to grace, and thus as the counterweight, down the ascending axis of church-hegemonic criteria, to the ideal of psychic culture, in which the self is free to please itself.
32. You cannot have a greater contrast than between the immorality of barbarity and civility on the one hand, that of evil and good, crime and punishment, and the morality of philistinism and culture on the other hand, that of sin and grace, folly and wisdom. Such a contrast is not merely between right and wrong, virtue and vice, but between opposite approaches to the ideal of freedom - the somatic approach of state-hegemonic criteria premised upon a female domination of society, as in Britain and, particularly, England, and the psychic approach of church-hegemonic criteria premised upon a male domination of society, as in Ireland and, particularly, Eire.
33. Therefore this distinction goes to the heart of the question as to whether civilization be ruled by barbarity or led by culture, and the answer is of course that it will be ruled by barbarity, in freely somatic terms, when state hegemonic, and led by culture, in freely psychic terms, when church hegemonic, neither type of civilization being possible to the same society or country but tending to characterize opposite types of societies or countries in which the definition of civilization as the guardian of freedom will be interpreted in diametrically antithetical ways - either in relation to the rule of barbarity or in relation to the lead of culture. For there is no other definition of freedom than that in which barbarity or culture are uppermost, civility being the bound somatic retort to the one and philistinism the bound psychic retort or, rather, shortfall from the other.
34. Obviously, in the distinction between Britain as state-hegemonic and Ireland as church-hegemonic, one has two diametrically antithetical approaches to civilization, the immoral approach in objectivity of Britain and the moral approach in subjectivity of Ireland, the former characterized by somatic emphasis in female vein, the latter by psychic emphasis in male vein, neither one of which is, or ever could be, compatible with the other and both, at this point in time, nationally independent, as in the distinction between the largely Protestant United Kingdom of Great Britain and Northern Ireland and the largely Catholic Republic of Ireland, or Eire.
35. But both immorality and morality, vacuous objectivity and plenumous subjectivity, have virtue and vice, right and wrong, on their side, even though in relation to two entirely different ideals - the evil ideal of somatic freedom which is vicious and therefore wrong from the standpoint of the good ordeal (with regard to females primarily) of somatic binding, and the graceful ideal of psychic freedom which is virtuous and therefore right from the standpoint of the sinful ordeal (with regard to males primarily) of psychic binding.
36. Thus, in overall terms, one must contrast the vicious ideal of somatic freedom with the virtuous ideal of psychic freedom, as one might contrast the alpha of freedom with the omega of freedom, the Devil or, more correctly, Devil the Mother with God or, more correctly, God the Father, not to mention Hell or, more correctly, Hell the Clear Spirit with Heaven or, more correctly, Heaven the Holy Soul.
37. Thus civilization divides itself, as in the British Isles, between that which is fundamentally evil in its commitment to somatic freedom and that, by contrast, which is transcendentally graceful in its commitment to psychic freedom - in sum, between the female-dominated descending axis of state-hegemonic and church-subordinate criteria, and the male-dominated ascending axis of church-hegemonic and state-subordinate criteria.
38. For just as we must distinguish primarily between barbarity and civility in respect of the evil of metachemical somatic freedom and the goodness of antichemical somatic binding, coupled, in subordinate vein, to the crime of metachemical psychic binding and the punishment of antichemical psychic freedom, so, as hinted at above, we cannot omit, in secondary terms, to distinguish between pseudo-philistinism and pseudo-culture in respect of the pseudo-folly of antimetaphysical somatic freedom and the pseudo-wisdom of physical somatic binding, coupled, in subordinate vein, to the pseudo-sin of antimetaphysical psychic binding and the pseudo-grace of physical psychic freedom.
39. And just as we must distinguish primarily between philistinism and culture in respect of the sin of antiphysical psychic binding and the grace of metaphysical psychic freedom, coupled, in subordinate vein, to the folly of antiphysical somatic freedom and the wisdom of metaphysical somatic binding, so, once again, we cannot omit, in secondary terms, to distinguish between pseudo-barbarity and pseudo-civility in respect of the pseudo-crime of chemical psychic binding and the pseudo-punishment of antimetachemical psychic freedom, coupled, in subordinate vein, to the pseudo-evil of chemical somatic freedom and the pseudo-good of antimetachemical somatic binding.
40. Therefore while the descending axis presents us, in state-hegemonic and church-subordinate terms, with a primary distinction between barbarity and civility and a secondary distinction, relative to the subordinate and subverted (male) gender, between pseudo-philistinism and pseudo-culture, the ascending axis, by contrast, presents us, in church-hegemonic and state-subordinate terms, with a primary distinction between philistinism and culture and a secondary distinction, relative to the subverted and subordinate (female) gender, between pseudo-barbarity and pseudo-civility.
41. In general terms, this of course means the comparative absence of philistinism and culture from the descending axis, and the comparative absence of barbarity and civility from the ascending one, since pseudo-philistinism and pseudo-culture (in relation to barbarity and civility) are as poor a substitute for genuine philistinism and culture as are pseudo-barbarity and pseudo-civility (in relation to philistinism and culture) for genuine barbarity and civility.
42. This explains the immense disparity between the British and the Irish, not least the English and the Southern Irish, since despite their claims to cultural freedom the British remain a people for whom such psychic freedom as exists in physics as a masculine mean in relation to a nominally hegemonic position is subverted by antichemical bound soma acting under duress of metachemical free soma and in opposition to such evil and crime as effectively call the metachemical shots and condition the antichemical subversion of physics in the interests of a somatic polarity characterized, in principal state-hegemonic vein, by good and evil, and in subordinate state-hegemonic vein by punishment and crime, to the detriment of anything foolish and wise, let alone sinful and graceful in the principal and subordinate modes of church secondariness.
43. Therefore psychic freedom is not the principal characteristic of the physical, much less antichemical, 'below' ... of the descending axis, but exists in subordination on both male and female terms to the somatic binding which, though indubitably following from a male hegemony in physics over antichemistry, becomes the principal manifestation of state-hegemonic and church-subordinate criteria there due to the countervailing pressures and influences on both antichemistry and physics alike of metachemical free soma and bound psyche in evil and crime and, secondarily, of antimetaphysical free soma and bound psyche in pseudo-folly and pseudo-sin which, appertaining to the ideal only as far as free soma is concerned, take precedence on both a class and an elemental basis over the virtuous forms of immorality which we have characterized in terms of good and punishment on the one hand, and pseudo-wisdom and pseudo-grace on the other hand.
44. In complete contrast, the Irish remain a people for whom such somatic freedom as exists in chemistry as a feminine mean in relation to a nominally hegemonic position is subverted by antiphysical bound psyche acting under duress of metaphysical free psyche and in opposition to such grace and wisdom as effectively call the metaphysical shots and condition the antiphysical subversion of chemistry in the interests of a psychic polarity characterized, in principal church-hegemonic vein, by sin and grace, and in subordinate church-hegemonic vein by folly and wisdom, to the detriment of anything criminal and punishing, let alone evil and good in the principal and subordinate modes of state secondariness.
45. Therefore somatic freedom is not the principal characteristic of the chemical, much less antiphysical, 'below' ... of the ascending axis, but exists in subordination on both female and male terms to the psychic binding which, though indubitably following from a female hegemony in chemistry over antiphysics, becomes the principal manifestation of church-hegemonic and state-subordinate criteria there due to the countervailing pressures and influences on both antiphysics and chemistry alike of metaphysical free psyche and bound soma in grace and wisdom and, secondarily, of antimetachemical free psyche and bound soma in pseudo-punishment and pseudo-good which, appertaining to the ideal only as far as free psyche is concerned, take precedence on both a class and an elemental basis over the vicious forms of morality which we have characterized in terms of sin and folly on the one hand, and pseudo-crime and pseudo-evil on the other hand.
46. When one has such diametrically antithetical approaches to civilization, to the ideal of freedom, it is no small wonder if the majority of Irish people differ so markedly from their British - and in particular English - counterparts, not only in respect of the controlling elites but in terms of the broad attitudes of the generality of persons accustomed to either a philistine and/or pseudo-barbarous (if Irish) or a civil and/or pseudo-cultural (if British) mean principally in respect of sin and good, bound antiphysical psyche and bound antichemical soma, and secondarily in terms of pseudo-crime and pseudo-wisdom, bound chemical psyche and bound physical soma.
47. For the chief characteristic of the masses, whether philistine or civil, pseudo-barbarous or pseudo-cultural, is binding, such freedom as exists being subordinate, whether on primary or secondary contextual terms, to the respective modes of binding - the folly of free antiphysical soma subordinate to the sin of bound antiphysical psyche in the context of philistinism, the pseudo-evil of free chemical soma subordinate to the pseudo-crime of bound chemical psyche in the context of pseudo-barbarity, whilst, on the opposite side of the worldly fence, so to speak, the punishment of free antichemical psyche remains subordinate to the good of bound antichemical soma in the context of civility, the pseudo-grace of free physical psyche subordinate to the pseudo-wisdom of bound physical soma in the context of pseudo-culture.
48. Only the elites are truly free, whether barbarous or cultural, pseudo-philistine or pseudo-civil, such binding as exists being subordinate, whether on primary or secondary contextual terms, to the respective modes of freedom - the crime of bound metachemical psyche subordinate to the evil of free metachemical soma in the context of barbarity, the pseudo-sin of bound antimetaphysical psyche subordinate to the pseudo-folly of free antimetaphysical soma in the context of pseudo-philistinism, whilst, on the opposite side of the overworldly fence, so to speak, the wisdom of bound metaphysical soma remains subordinate to the grace of free metaphysical psyche in the context of culture, the pseudo-good of bound antimetachemical soma subordinate to the pseudo-punishment of free antimetachemical psyche in the context of pseudo-civility.
49. Therefore the civilized ideal, the freedom of either soma or psyche, depending on the context, is the prerogative of the ruling and/or leading elites, of the respective manifestations of the Few, and would not exist, least of all to any credible extent, were the Many entirely or even largely independent of such elites. For physical freedom is as problematic from a descending axial point of view as chemical freedom from the standpoint of the ascending axis, neither of which would amount to anything genuinely graceful and wise nor, across the gender divide, evil and criminal.
50. Physics, whilst it may lay claim to a degree and type of grace and wisdom, is singularly incapable of taking such virtues to their logical and, indeed, metaphysical conclusions; for at the end of the day man remains masculinely adrift in an egocentric shortfall from the divine heights of that godliness which, in its eagerness to achieve heavenly redemption in joyful soul, would alone justify grace and wisdom to any authentic extent, his nominal hegemony over what has been called antifeminine females incapable of attaining to anything like a truly free standing by dint of the inevitability, in that ego-centred elemental context, of axial intercourse with females of a genuinely free elemental disposition whose metachemical hegemony over anything antimetaphysical guarantees that, sooner or later, and rather sooner than later, they will have sufficient leverage on their lower-class counterparts to be able to immorally turn the tables, as it were, on the physically hegemonic males and ensure that not wisdom, still less grace, but goodness first and punishment afterwards become the antichemical retorts to the prevalence, diagonally backwards 'on high', of evil and crime, the free somatic and bound psychic aspects of that civilized ideal which bears ample testimony to the rule of barbarity at the expense not only of civility but, more pertinently here, of such culture as accrues, in inauthentic guise, to the presumption of psychic freedom on physical terms by, in the main, masculine males.
51. Contrariwise, chemistry, whilst it may lay claim to a degree and type of evil and crime, is singularly incapable of taking such vices to their illogical and, indeed, metachemical conclusions; for at the end of the day woman remains femininely adrift in a spiritualistic shortfall from the diabolic heights of that devilishness which, in its eagerness to pursue free will at no matter what cost to emotional well-being, would alone justify evil and crime (as above) to any authentic extent, her nominal hegemony over what has been called antimasculine males incapable of attaining to anything like a truly free standing by dint of the inevitability, in that spirit-based elemental context, of axial intercourse with males of a genuinely free elemental disposition whose metaphysical hegemony over anything antimetachemical guarantees that, sooner or later, and rather sooner than later, they will have sufficient leverage on their lower-class counterparts as to be able to morally turn the tables, as it were, on the chemically hegemonic females and ensure that not crime, still less evil, but sin first and folly afterwards become the antiphysical retorts to the prevalence, diagonally forwards 'on high', of grace and wisdom, the free psychic and bound somatic aspects of that civilized ideal which bears ample testimony to the lead of culture at the expense not only of philistinism but, more pertinently here, of such barbarity as accrues, in inauthentic guise, to the presumption of somatic freedom on chemical terms by, in the main, feminine females.
52. Attempts on the part of the masses, the 'many too many', to establish freedom in relation either to relative grace or relative evil, free physical psyche or free chemical soma, are doomed to failure and to the humiliation of disillusionment; for they cannot hope to prevail in anything approaching an authentic guise, the guise of absolute grace, free metaphysical psyche, on the one hand, and of absolute evil, free metachemical soma, on the other hand, both of which pertain to opposing upper-class standpoints in which antithetical concepts of civilization are allowed free rein, if not unconstitutionally then certainly in relation to constitutional arrangements whereby the rights and interests of the masses are also acknowledged, in testimony to the hegemonic prevalence of either metachemical or metaphysical positions not only directly over antimetaphysical and antimetachemical positions of the subordinate gender, but, indirectly, via the antichemical subversion of physics and the antiphysical subversion of chemistry, neither of which nominally hegemonic elements, corresponding to masculine and feminine genders, is therefore in a position to do anything but fall into line behind the overall female or male tendency of the axis to which it finds itself, willy-nilly, attached, and this in spite of its gender influence upon what stands either below in antichemistry or below in antiphysics, and is therefore subject to either somatic binding or psychic binding, as the case may be.
53. All attempts on the part of the masses to establish freedom on their terms, whether physical and relatively psychic or chemical and relatively somatic, are doomed to failure; for they equally - if in antithetical ways - fail to do justice to what is authentically free and alone capable not only of prevailing over the bound from an upper-class elemental height but of persisting as antithetical manifestations of eternity, alpha and omega, evil and graceful, barbarous and cultural, Devil the Mother and God the Father.
54. There can no more be a heaven on earth, a god in physics, than a hell in purgatory, a devil in chemistry; for ultimately hell and heaven (together with antiheaven and antihell) tower above purgatory and the earth (together with the anti-earth and antipurgatory) as barbarity and culture (together with pseudo-philistinism and pseudo-civility) above philistinism and civility (together with pseudo-barbarity and pseudo-culture), or fire and air (together with anti-air and antifire) above water and vegetation (together with antivegetation and antiwater), or evil and grace (together with pseudo-folly and pseudo-punishment) above sin and goodness (together with pseudo-crime and pseudo-wisdom).
55. Whenever the masses seek to establish physical or chemical 'paradises' at the expense of metachemical and metaphysical paradises, infernally false or sempiternally true types of eternity, the inauthenticity thereof of what they achieve from a necessarily phenomenal shortfall from the noumenal heights eventually backfires upon them and a restoration, whether literally of king or pope, secular or ecclesiastical authority, or of some newfangled political or religious equivalent thereof, is virtually inevitable.
56. For neither physical psychic freedom nor chemical somatic freedom can persist for long when they are already from the start an inauthentic corruption of psychic freedom and somatic freedom which, besides not being able to deal effectively with the subordinate gender, female in the one case, male in the other, cannot usurp, with any authority or credibility, that which properly appertains to the metachemical and metaphysical antitheses 'on high', each of which could only be debased and rendered ineffectual and contemptible, presuming upon some attempt at usurpation, when transposed to a lower key, so to speak, which would be ill-equipped, in any case, to do it anything like authentic justice - knowledge hyped as truth on the one hand and strength or, rather, weakness hyped as ugliness, as brutality, on the other.
57. When the masses claim truth from a physical standpoint or ugliness from a chemical one - despite the seeming implausibility of this latter claim I shall not, contrary to tradition, dignify metachemical sensuality with the claim to beauty, much less truth, in conventional star-struck vein - for and to themselves, their own qualities and attributes suffer eclipse or, at best, subversion, so that what is merely knowledgeable, in physical free psyche, assumes the divine mantle of truth and what is merely weak, in chemical free soma, the diabolic aspect of ugly brutality. Neither can survive for long the countervailing nominally subordinate gender influences not merely of strength masquerading as beauty and of ignorance masquerading as illusion (whether hyped as truth or not), but the more authentic claims of actual ugliness and illusion above in relation to knowledge and strength below and, across the axial divide, of actual truth and beauty above in relation to ignorance and weakness below.
58. For although the physical pretence of truth and beauty on the part of mere knowledge and strength seem to be on firmer ground in view of their association with sensibility and, hence, positive or virtuous values overall, they can no more hope to remain independent of ugliness and illusion through mere pretence than can ignorance and weakness remain independent of truth and beauty through a pretentious insistence on representing illusion and ugliness.
59. For truth and beauty remain no less the salvation of weakness and ignorance ... than knowledge and strength the damnation of ugliness and illusion, even when those associated with the phenomenal negativities of the former worldly context believe ugliness to be beautiful and illusion true, and those associated with the phenomenal positivities of the latter worldly context are only too convinced that knowledge and strength are alone true and beautiful or may even deserve to exist independently of ideals which are really unattainable by man and therefore of little or no account from a human(ist) standpoint.
60. All that may seem confusing, but it is nothing but a documentation of the paradoxical complexities and ironies that exist in relation to peoples who, whatever their ideal or sordid lack of it, cannot escape being heir to one or another of the alternative axes and of having to accept, sooner or later, that there are higher things in the world than knowledge or strength in the one case and ignorance or weakness in the other, an acceptance which is much easier from the latter standpoints than from the former, though less in relation, naturally enough, to knowledge and strength than to truth and beauty, to what properly pertains to the zenith of the ascending axis in metaphysics and antimetachemistry rather than to the zenith of the descending axis in metachemistry and antimetaphysics, for which read: not truth and beauty, contrary to what certain scriptural traditions and entrenched vanities might have one believe, but ugliness and illusion, evil and pseudo-folly.
61. Verily, the ignorant scorners of knowledge live in hope of truth no less than the weak scorners of strength in hope of beauty; for while truth is graceful, beauty is pseudo-good, the somatic complement for antimetachemical females to the rightful domain of metaphysical males in what has been described as culture over pseudo-civility.
62. But the ugly scorners of beauty live in fear of strength no less than the illusory scorners of truth in fear of knowledge; for while strength is good, knowledge is pseudo-graceful, the psychic complement for physical males to the rightful domain of chemical females in what can be described as civility under pseudo-culture.
63. In the preceding of the two aphorisms above, females are put in their secondary place under a metaphysical hegemony which is responsible, in no small degree, for causing the antiphysical tables to be sinfully turned on the chemical hegemony 'down below', resulting in a psychic emphasis, whereas in the succeeding aphorism, males are duly subverted by a metachemical hegemony which is responsible, in no small measure, for causing the antichemical tables to be modestly turned on the physical hegemony 'down below', resulting in a somatic emphasis.
64. Just as there would be no sin without grace in the first instance, that of the ascending axis, so there would be no goodness without evil in the second instance, that of the descending axis; for both sin and goodness, bound antiphysical psyche and bound antichemical soma, owe their origins not merely to the respective influences of chemical free soma and of physical free psyche but, in overall terms, to the free influence 'on high' of metaphysical free psyche in the case of grace and metachemical free soma in the case of evil, with due subordinate corollaries and secondary factors following as a matter of course.
65. Is not the philistine 'below' better off being characterized by sin primarily than it would be by inauthentic evil in the shape of pseudo-barbarity? Better off to the extent that it can live in hope of grace and remain confident that pseudo-evil will remain in the shadow of pseudo-crime to the hopeful end of pseudo-punishment, no less freely psychic than its cultural male counterpart?
66. And is not the civil 'below' better off being characterized by goodness primarily than it would be by inauthentic grace in the shape of pseudo-culture? Better off to the extent that it can live in contempt of evil and remain confident that pseudo-grace will remain in the shadow of pseudo-wisdom to the fearful end of pseudo-culture, no less unfreely somatic than its civil female counterpart?
67. In each instance, the 'above' conditions the 'below' in its own interests, the sinful overturn of pseudo-evil in the name of grace being of the essential nurture of the ascending axis, the goodly overturn of pseudo-grace in the name of evil being of the apparent nature of the descending axis, so that neither inauthentic evil nor inauthentic grace can dominate their respective class positions but only succumb to the subversive influence of sin in the one case and of good in the other, that the noumenal ideals of two opposite kinds of civilization may lead or rule, as the case may be.
68. Obviously where these two types of civilization are concerned, it is as probable that females in the one will not want to live under the lead of grace as it is that males in the other will not want to live under the rule of evil; for not only is grace contrary to sin, which in any case is really a male characteristic in antiphysics, it is contrary to the gender reality of females which makes somatic freedom, and thus evil, the representative ideal, whether authentically in metachemistry or inauthentically in chemistry; and not only is evil contrary to good, which in any case is really a female characteristic primarily in antichemistry and secondarily in antimetachemistry, it is contrary to the gender reality of males which makes psychic freedom, and thus grace, the representative ideal, whether inauthentically in physics or authentically in metaphysics.
69. There will therefore always be grounds for revolt on the part of those for whom the respective ideals of grace and evil are contrary to their gender reality and problematic to live with, even in relation to pseudo-punishment for antimetachemical females or pseudo-folly for antimetaphysical males.
70. But such revolt, as we have argued, cannot succeed on the terms of the respective nominally hegemonic though subordinately subverted genders; for these terms fall short of authentic grace in the case of physical males and of authentic evil in the case of chemical females, being merely relative, whilst an upper-class revolt, so to speak, on the part of antimetachemical females against authentic grace and of antimetaphysical males against authentic evil would, were it possible, inevitably reverse the axial integrity of the respective subordinate genders, not necessarily making for a descent into inauthentic evil by the pseudo-punishing or into inauthentic grace by the pseudo-foolish, neither of which, in any case, could hope to prevail over pseudo-crime and pseudo-wisdom in the shadow of the respective types of gender subversion there, but for a switch from pseudo-punishment to authentic evil in the case of the former and from pseudo-folly to authentic grace in the case of the latter, presuming upon the possibility of an alternative axis - a thing, alas, by no means guaranteed in view of the tendency of civilization to settle into one mode or the other, somatically free in evil or psychically free in grace, alpha or omega.
71. Therefore even an upper-class subordinate gender revolt against the hegemonic gender could, were it to transpire, cause the respective positions to plummet, along with their overlords or overladies, so to speak, into the lower-class situations without the benefit of a viable alternative to what would have obtained down there under the control of a stable upper-class subversion of the worldly but, more likely, with the chaos resulting from the sudden ascendancy of inauthentic modes of evil and grace, neither of which could survive for long on a basis that, besides being temporal rather than eternal, necessarily fell short of their authentic counterparts in metachemistry and metaphysics.
72. Therefore all revolts are undesirable from the standpoint of authentic freedom, whether somatically evil or psychically graceful, and have to be resisted and, if necessary, subdued in the interests not simply of the authentically free but, down below, the overall interests of the bound, given the inauthenticity of both chemical and physical modes of freedom vis-à-vis their metachemical and metaphysical counterparts.
73. Even in respect of the prevailing ideals of the respective axes, evil in the case of the descending axis and grace in the case of the ascending one, it would be bad for authentic evil to have to live, no matter how briefly, with such inauthentic evil as characterized a chemical revolt against both antiphysical subversion and metaphysical dominance, the inauthentic nature of which could only detract from its own more authentic status in metachemistry, while, conversely, it would be bad for authentic grace to have to live, no matter how briefly, with such inauthentic grace as characterized a physical revolt against both antichemical subversion and metachemical dominance, the inauthentic nature or, more correctly, nurture of which could only detract from its own more authentic status in metaphysics.
74. Short of a change from one axis to the other in the event of a more specifically upper-class type of revolt succeeding, which is not altogether inconceivable although much less desirable from an antimetachemical standpoint on the ascending axis than from an antimetaphysical standpoint on the descending one, given the incontestable moral superiority of the former axis compared with the latter (the state-hegemonic nature of which could only ever be the product of schismatic heresy), it is unlikely that authentic evil would profit much from the chemical pretensions of its inauthentic counterpart toppling the ascending axis, still less that authentic grace would profit much from the physical pretensions of its inauthentic counterpart toppling the descending axis; for neither have any bearing on Devil the Mother or God the Father, free will or free soul, and neither can hope to survive for long in a context which, in all too temporal vein, strives to return the world, one way or another, to either a chemical or a physical approach to freedom which, besides being inauthentic, will be resented and rejected by the respective subordinate genders germane to each context - antiphysical in the former case, antichemical in the latter, who won't only find it difficult if not impossible to identify with the prevailing falsehood, be it spiritual or intellectual, from their respective gender standpoints, but will find the meaning of their own lives undermined and effectively erased in respect of the want of either an authentic metaphysical control which offers salvationist hope to the antiphysical for a graceful and wise 'above' or an authentic metachemical control which fears damnation to the good and punishing antichemical 'below', now not quite as good or punishing but effectively existing in the shadow of such inauthentic grace and wisdom as must accord with a free physical hegemony in egotism.
75. Neither a free chemical hegemony nor a free physical hegemony are of any comfort to the subordinate gender in each case, antiphysical or antichemical, both of whom would be functioning at cross-purposes with their inherent gender bias in either freely somatic or freely psychic modes, without the benefit, as when authentic freedom in either metachemistry or metaphysics is noumenally upheld, of a bound psychic twist of emphasis at the expense of free soma which can anticipate salvation in free psyche in the one case, or a bound somatic twist of emphasis at the expense of free psyche which can anticipate the damnation of free soma in the other case, as and when evil is brought to justice in the somatic modesty of goodness, and crime is accordingly punished.
76. Because neither falsely free scenario is viable as a social or political model, neither one can be encouraged or permitted to prevail in the event, always a possibility, of worldly revolt, and therefore opposition to them from the standpoints of authentic civilization, whether evil in somatic freedom or graceful in psychic freedom, is inevitable and, more to the point, completely justified.
77. For when the 'below' rises up, it is not with the noumenal heights in mind but with the reduction of life to either a spiritual or an intellectual freedom which will be bad not only for the 'above', the authentic freedoms of will and of soul, of infernal instinct and sublime emotion, but eventually for the subordinate gender to each phenomenal hegemony which, being neither chemical nor physical, will resent the imposition, from marginally above, of criteria which not only oblige them to go against the grain of their gender in either somatic emphasis in the one case, that of antiphysical males, or psychic emphasis in the other case, that of antichemical females, but, in so doing, bring free spirit and free ego into disrepute, not least in respect of whatever exaggerated claims may be made on their behalf at the expense of will and soul, the more authentic evil of metachemically free soma on the one hand and the more authentic grace of metaphysically free psyche on the other hand.
78. This is a lesson which the world, typified by the phenomenal hegemonies of the chemical over the antiphysical and of the physical over the antichemical, has failed time and again to learn, with extremely painful consequences! For in neither case can the world achieve lasting and meaningful freedom at the expense of such overworldly dominance which is alone commensurate, in its eternality, with authentic freedom whether for metaphysical better or metachemical worse.
79. 'Heaven on earth' is as much a contradiction in terms as, say, 'hell in purgatory', bearing in mind that both Hell and Heaven have their authentic manifestations high above the earthly and purgatorial realms of the phenomenal 'below', damnation in primary terms being rather down from the metachemical sphere of authentic Devil/Hell in Devil the Mother/Hell the Clear Spirit to the antichemical sphere of what could be called Antiwoman the Antimother/Antipurgatory the Unclear Spirit in relation to the goodness of somatic binding, salvation in such terms of course being up from the antiphysical sphere of what can be called Antiman the Antifather/Anti-earth the Unholy Soul in relation to the sin of psychic binding to the authentic God/Heaven of God the Father/Heaven the Holy Soul in the psychic freedom of metaphysical grace.
80. In short, anything desirable 'down below', in the worldly spheres of chemical/antiphysical and physical/antichemical phenomenality, not least in respect of the subversion of the relatively hegemonic positions, is the product of such dominance as exists 'up above' in the overworldly spheres of metaphysical/antimetachemical and metachemical/antimetaphysical noumenality, with the former constitutive of the salvation-granting beingful apex of the ascending axis from sin and pseudo-crime to grace and pseudo-punishment, and the latter constitutive of the damnation-fearing doingful apex, as it were, of the descending axis ... from evil and pseudo-folly to good and pseudo-wisdom.
81. But of course the existence of two separate axes, both dominated from 'above' in antithetical upper-class terms, is not in itself an indication of perfection, although one could certainly argue that it constitutes a sort of worldly 'perfection', or inevitability, during a particularly worldly and therefore mundane phase of history, when everything tends to be more relative and gender-divisible, if not necessarily divisive, and it is possible for societies which uphold state-hegemonic criteria to co-exist with older societies still given, in some measure, to church-hegemonic criteria - Britain and Ireland being an illustration of such worldly relativity.
82. For this division between the two main types of worldly society, even of Western society, is deducible to a Catholic/Protestant distinction, and those societies which have most resisted Protestantism have tended to remain church-hegemonic long after the leading Protestant nations, effectively secular in their state-hegemonic outlook, have turned from the rising axis to the falling one, and thereby established a polarity between autocratic and plutocratically-subverted democratic factors which puts them at loggerheads with the rather more meritocratically-subverted bureaucratic-to-theocratic polarity or dichotomy characterizing church-hegemonic societies, of which the Republic of Ireland must remain a leading example in the contemporary world.
83. When one considers this antithesis between Britain and Ireland, and particularly between England and the Republic of Ireland (Eire), one realizes that it is not only the product of history, of schismatic excommunicants like Henry VIII and his royal descendants, not to mention the champions of Puritan revolt against Anglican persecution who found their leading exemplar in that architect of the English Civil War, Oliver Cromwell, but that history, while superficially of immense significance, is itself the product, in no small part, of racial and ethnic distinctions and antagonisms, not the least of which pit Saxon against Celt and Viking against Norman, and so on, in a seemingly unending succession of racial and ethnic permutations which owe their origins to disparate influences, whether barbarous, cultural, or some mongrel-like cross between the two that tends to emerge in civil or philistine guises.
84. 'Blood and soil' is not the only explanation of such distinctions, although it arguably has more to do with race than with, say, ethnicity, which rather represents the triumph of mind over matter, of culture over barbarity, of universality over nationality, of earth and air, to put it simply, over fire and water.
85. However that may be, there can be no doubt that the Irish differ so markedly from the English in terms, embracing both genders, of a sort of philistine/pseudo-barbarous vis-à-vis civil/pseudo-cultural dichotomy, which puts the lower-class majorities of both societies in an antithetical relationship within the world of phenomenal relativity; the Irish in relation to the ascending axis of church-hegemonic/state-subordinate criteria, the English (together with the British generally) in relation to the descending axis of state-hegemonic/church-subordinate criteria, not the least ethnic confirmation of which is the existence of circumcision as a Catholic Irish norm and the comparative absence of circumcision among Protestants, whether English or otherwise.
86. For what does circumcision tell one about a person, not least when male? Besides telling one that he is more likely to be Catholic than Protestant in relation to the Christian tradition, it indicates a sort of centrifugal physiological disposition which is unlikely to co-exist in the same person with a centripetal physiological disposition but, rather, to cause the majority of persons so circumcised to aspire towards the possibility of a centripetal disposition 'on high', the very same grace and wisdom to which their sinful and foolish dispositions as Catholics orientate them in expectation of absolution for penitential contrition.
87. That may seem rather pat, but the fact remains that the circumcised, corresponding, in the main, to the antiphysical/chemical foot of the ascending axis, are more likely to persist in a closed psychic and openly somatic vein, commensurate with sin and folly, not to mention secondarily with pseudo-crime and pseudo-evil, than to regard themselves, in typically Puritan and indeed physical/antichemical terms, as a sort of physiological end-in-itself, a worldly omega point, if you will, which parallels the want or absence of circumcision of, in particular, males, and lends itself to a false sense of worldly superiority vis-à-vis what are perceived to be the rather uncivil and uncouth Irish, as though they existed, contrary to axial reality, independently of the centripetal prospect of grace 'on high' and were simply wanting, in consequence, in that civility and culture - albeit pseudo-culture - attending a bound somatic disposition in which psyche is relatively free.
88. But of course such psychic freedom, as we have seen, is not subjectively free, as though independent of antichemical subversion at the behest of an overall metachemical hegemonic control of any society that finds itself characterized by a descending axis, but has been twisted by objective factors to subordinate itself, in secondary vein, to the prevailing somatic binding which constitutes both the good (for females) and the pseudo-wisdom (for males) whose psychic freedom is twisted back, in punishing and pseudo-graceful terms, towards the metachemical and antimetaphysical somatic freedoms 'on high', to which it is the virtuous retort.
89. Yet such a virtue, as we have also seen, being largely objective, is immoral, and therefore simply a worldly retort, in the somatic modesty of goodness, to overworldly freedoms dominated by evil, which it will contrive to oppose and, when possible, reduce or restrict, without, however, ever being in a position to remove or erase altogether. For it owes its position primarily to the existence of metachemical evil 'on high' and would not exist as a good retort to such evil were there no such evil to effectively 'call the shots' and uphold the banner of authentic civilization in relation to somatic freedom of a metachemical order, the order that stands in an antithetical relationship to that other authentic approach to civilization in which not evil but grace is upheld through psychic freedom of a metaphysical order.
90. Granted that psychic freedom of a physical order still pertains to a 'tree of forbidden knowledge' from the standpoint of God or, rather, in this instance, to what passes for God from a rather contrary predilection towards somatic freedom in metachemistry which, frankly, has every right to fear the bound somatic damnation 'below', even without the antichemical subversion of physics after its own somatic image, it is even more 'forbidden', or undesirable, from a Catholic standpoint; for even when not objectively subverted to any marked extent and therefore entirely contrary to anything genuinely psychically free, to anything that will subjectively invest in its own grace, it tends, notwithstanding that, to become, with every increase in knowledge, more burdened by its own weight of ponderous intellectuality, and in some sense more egocentrically wrapped-up in a volume of facts and fictions, of half-truths and semi-illusions, which, especially for persons of a non-circumcised disposition, are apt to become their own justification and a sort of end in itself which, no matter how false, precludes true enlightenment.
91. But, of course, such a person would have to be rather more the Puritan exception to the physical rule than the sort of subverted physical male who, not making an ideal, no matter how false, out of knowledge for its own sake, uses such knowledge as he has empirically acquired, or been obliged to pursue, in the service of bound soma and in a secondary way to the punishing free psyche of his female counterpart whose own somatic binding, though following from the nominal male hegemony of physics over antichemistry, becomes of more virtuous significance in the struggle with evil that tends to characterize state-hegemonic society and easily restricts and relegates knowledge to the overall interests of strength as it battles primarily against ugliness, thereby further undermining the significance of knowledge on any but a complementary basis, necessarily empirical, which is subordinated to the prosecution of justice and defence of the good.
92. So much for the good and the just who, as one previous Messiah is alleged to have put it, are of less significance in the sight of God than any poor sinner, and precisely because they are engaged in a battle against evil and injustice, against Devil the Mother, and have little or no time for anything graceful or wise in consequence! They are virtuous, to be sure, but theirs is the virtue of immorality which objectively battles, like a trained hose-pipe, against the raging flames of the immorally vicious who, at the institutional level not least, are the upholders of that metachemical manifestation of freedom which is largely if not purely somatic, and therefore contrary to anything genuinely divine.
93. For if there is an entity which fears the 'tree of knowledge' more than any other it is the one whose devotees can be damned, falling diagonally on the state-hegemonic axis, primarily from ugliness to strength and secondarily from illusion to knowledge, the very opposite of those sinful and pseudo-criminal elements who can be saved, rising diagonally on the church-hegemonic axis, from ignorance and weakness to truth and beauty.
94. And saved precisely because their ignorance and weakness protected them from the knowledge which either becomes a masculine dead-end in exaggerated ego or, more usually, is co-opted to function as the secondary subordinate accomplice of strength as it justly battles, through bound antichemical soma, with ugliness and, to a lesser extent, illusion, that antimetaphysical lackey of metachemical evil.
95. Verily, the sinful ignorant and pseudo-criminal weak are not saved to or by knowledge and strength respectively, the pseudo-graceful knowledge of the physically male and the modestly good strength of the antichemically female, but stand, in the undermined worldliness of circumcision, on the hopeful side of the worldly division between the viciously moral and the virtuously immoral, a side which is open to truth and beauty in noumenal sensibility precisely because it has not been corrupted by knowledge and strength in phenomenal sensibility but is still ignorant and weak enough, in phenomenal sensuality, to be capable of something better and higher than either - something which, appertaining to the diagonally ascending axis, requires the lead of God the Father and which duly subordinates what has been called the Antidaughter of the Antidevil to itself in order that truth may prevail over not merely beauty, in bound antimetachemical soma, but over the beautiful approach to truth which is as free antimetachemical psyche to the free metaphysical psyche whose hegemonic primacy appertains to sensible space (spaced) over sensible time (repetitive), and not at all to anything spatial or sequential in noumenal sensuality.
96. Therefore the worldly unfinished, all those circumcised Irish males and their female counterparts, are the ones who can rise from their bottled stout or their Gibson-style electric guitars or their unprotected or, rather, unhampered sex ... towards the airy heights of grace and wisdom in primary salvation for males and pseudo-punishment and pseudo-goodness in secondary salvation for females, as they repent of their worldly sins and pseudo-crimes and are delivered from antiphysics and chemistry to metaphysics and antimetachemistry, saved from Antiman the Antifather (in the antihumanism of bound antiphysical psyche) and the Daughter of Woman (in the nonconformism of bound chemical psyche) to God the Father (in the transcendentalism of free metaphysical psyche) and the Antidaughter of the Antidevil (in the antifundamentalism of free antimetachemical psyche).
97. And yet it does not follow that just because one is circumcised one would be incapable of attaining to the metaphysical and even antimetachemical heights as a mean, as more than simply an aspiration and hope; for Catholic priests are, when genuine and loyal to their vocation, evidence enough that one can be circumcised and still remain comparatively graceful and wise, not simply open to that possibility from a folly-mongering sinful depth in the worldly 'below', as in the case of the Catholic laity or, at any rate, the majority of Catholic males.
98. There is here, it seems to me, a class distinction at work which, besides owing something to vocation or profession or what have you, owes a lot more, fundamentally, to genetic factors which stretch back several generations and determine one's status as high born or low born virtually from the moment of conception. For class is to a large extent inherited and therefore innate, even physiological and psychological, whether with a female emphasis on the one or a male emphasis on the other, and cannot be reduced merely to status or wealth, which are rather more apt to be corollaries of a deeper and more innate reality that one has little or no power to change.
99. I, for one, am of a thin, introvert and especially cultural disposition, what Aldous Huxley, echoing the American psychologist W. H. Sheldon, would have called an ectomorph, or slender cerebratonic person with a stable metabolism, and have ever been so, even as a child, when my weight was below average, and my speech and manners and bearing and physical disposition and temperament were not of my choosing but were inherited by me as a matter of course, as was the comparatively small size, when flaccid, of my penis which, duly circumcised, I cannot but regard as a factor in my overall intellectual and cultural development - a factor, along with so much else, that was inherited and always existed, potentially if not actually, as a characteristic of my related physiological and psychological dispositions.
100. For that and other reasons, about which I shall forgo to enlarge, I have been less prone to sexual distractions or interests than I wager many males with bigger penises who would be more apt to 'put themselves about', as the saying goes, and if that, together with certain other factors, goes some way towards explaining my celibacy and capacity for asceticism, sexual or otherwise, then who am I to contest such an explanation? Frankly, one is what one is, and all men are not created equal, still less all women or, rather, all females.
101. For one must not forget that there is besides a gender division - so often overlooked or underestimated by liberal thinkers whose androgynous theorizing causes them to behave as though what applied to the one sex was equally applicable to the other - a class division between the diabolic and feminine orders of female on the one hand, and the masculine and divine orders of male on the other hand, such that enables one to distinguish the metachemical from the chemical, not to mention the antichemical from the antimetachemical, and the physical from the metaphysical, not to mention the antimetaphysical from the antiphysical, the latter of whom tend to be the generality of Catholic males who, besides being circumcised, may not be as partial as their physical male counterparts on the Protestant side of the worldly divide to the use of rubber sheaths, or male condoms, and largely because there is something not quite congruous about or exactly parallel between the phallic openness of circumcision and the phallic enclosedness, as it were, of recourse to male contraception, always likely to be more congenial to a non-circumcised male whose own physical disposition is much more akin, as already remarked, to a worldly omega point than to anything antiphysically pending divine transmutation in metaphysical salvation.
102. But it is thanks to this unfortunate tendency to act and conceive of oneself as a worldly omega point, laterally superior to any worldly alpha of sinful sensualists, that the physical/antichemical generality of puritan/parliamentary people falsely believe that they are the solution to life's problems and that the world should be fashioned in their image, so that everyone, without exception, may be brought to democratic liberalism in order to allow what is in effect an economically-based state-hegemonic view of the world to have its somatic way and dictate the terms of life for ever more, reducing the entire globe to some earth-bound naturalism and antirealism, not to mention humanism and antinonconformism in church-subordinate vein, in which immorality is virtuously triumphant, and triumphant, at that, over evil and crime, pseudo-folly and pseudo-sin, or what are perceived to be such.
103. But they are deluded when they conceive of such virtue as an end-in-itself rather than as a retort to the immorality whose viciousness in metachemistry and antimetaphysics, but especially the former, effectively 'calls the shots' and determines the scope of their justification 'down below' in the damnable parliamentary/puritan depths of the diagonally descending axis. They are deluded to suppose that what they stand for could ever be more than a sort of secondary extrapolation from the overall primacy of authentic somatic freedom 'on high' in the autocratic sphere of a metachemical hegemony, and when, from a radical proletarian standpoint, they seek to extend their delusions beyond the liberal framework into something social democratic and effectively Marxistic, they can only reap the totalitarian whirlwind of their own elemental and class limitations by reinstating a type of autocracy which victimizes them rather than stands aloof from the democratic/plutocratic masses in authentic fear of damnation, of descent from free soma to bound soma, from evil to good, and in church-subordinate vein, from pseudo-folly to pseudo-wisdom, the psychic corollaries in each case being subordinate to the overall emphasis on soma in what, compared to any psychic hegemony, can only be described as the rule of darkness.
104. Therefore it is as well that such people should be disabused of their hideous self-delusions concerning the universal validity of virtuous immorality when such immorality - incapable though they are of seeing it like that - cannot but exist in the overall shadow of its vicious counterpart, whether 'on high' or, presuming upon the collapse of evil civilization and the gradual social-democratic transmutation of the good 'down below', in some neo-autocratic dictatorial vein which brings evil a whole lot closer to the masses than they would have been accustomed to in the more genuinely autocratic and aristocratic past, and forces them to punish themselves in what can become one of the most obscene ironies of history and, indeed, of state-hegemonic society in general!
105. But you do not disabuse the tail-end of the descending axis, the democratic/plutocratic Many, simply by spelling out the implications of their delusions, or even by exposing the nature of their society as one characterized by immorality and the dominance, whether constitutionally or otherwise, of evil, which, frankly, has every right to prevail at the expense of good and, in some sense, to cynically triumph over it when no other concept of civilization exists than one rooted in the lying and altogether false sanctity, from a female hegemonic standpoint, of somatic freedom, specifically with regard to metachemistry though, for the antimetaphysical male 'fall guy', with a secondary commitment, no less freely somatic, to what has been described as pseudo-folly, whereof a subordinate church trails somatically behind the state-hegemonic dominance of society in terms of evil.
106. That axis exists and has long existed and will continue to exist until such time as its shortcomings, its real nature in somatic darkness, have been exposed not simply in relation to itself, which is only a negative precondition of anything further, but in relation to the light-biased psychic nurture, if you will, of the ascending axis, the other diagonal, in which, by contrast, things are church-hegemonic and state-subordinate, and it is not the fate of the Few to fear descent into the Many, ever guilty of over-estimating their own moral value from a contrary somatic standpoint to the free, but the destiny and even privilege of the Many to hope for and actually achieve ascent towards the Few, joining with them in the triumph of God over the world, with specific reference, needless to say, to that specific manifestation of it which is both antiphysical and chemical, antihumanist and nonconformist, the sinful and pseudo-criminal sphere of antiman and woman, of the ignorant and weak 'meek', in which primary and secondary modes of bound psyche are the viciously moral preconditions of anything psychically free and hence virtuously removed from worldly vice, whether on the transcendentalist basis of God the Father or on the antifundamentalist basis of the Antidaughter of the Antidevil, whose pseudo-punishing free psyche must ever remain not only distinct from but secondary to the graceful free psyche which is more than a beautiful approach to truth but truth itself, the raison d'être of which is the achievement of joy in Heaven the Holy Soul.
107. The reader may recall from previous texts how I differentiate not only between God the Father and Heaven the Holy Soul but between these polar manifestations of metaphysical free psyche and their bound somatic corollaries in the Son of God and the Holy Spirit of Heaven, which at the more (compared to 'least' in the Cosmos or 'less' in nature) evolved level (of mankind) implies recourse to lungs and breath in what has been described as transcendental meditation.
108. That, in relation to a human stage of religious evolution, a Buddhist and/or New Testament stage beyond anything cosmic or natural in the Old Testament, is what effectively exists as God and Heaven, both as Father and Son, Soul and Spirit of psychic and somatic holiness, up above the priestly intercessor or intermediary between God/Heaven and the penitential confessee, but scripture precludes the priest from 'coming clean' in regard to that situation and holds him, as described in the last text, to less than truly godly references, not least in respect of the Old Testament.
109. And yet every Catholic is in some sense a rebel against the Old Testament and its alpha 'take' on God, on Devil the Mother posing as God in Jehovah as far as the Cosmos or, more correctly, cosmic First Mover is concerned and, I suppose one could say, in Saul as far as a sort of sensual first mover in nature is concerned, if we allow him to metaphorically stand over David as something rather more blossom-like than, in the case of Jehovah over Satan, stellar-like in character vis-à-vis fruit-like or solar-like 'fall guys' for diabolic denigration.
110. For such grace and wisdom as is vouchsafed to the confessee through a priest's verbal absolution cannot come from Devil the Mother, the source of evil in metachemically free soma, or from the Daughter of the Devil, the source of crime in metachemically bound psyche, even if these are falsely identified by Scripture with wisdom or grace, but comes, in effect, from what corresponds, in metaphysical sensibility, to transcendentalism and idealism, the absolute antithesis of anything materialist and fundamentalist in metachemical sensuality.
111. As soon as you have a rising axis, an axis diagonally rising from sin in antiphysics to grace in metaphysics, as from phenomenal sensuality to noumenal sensibility, you put yourself in opposition to anything materialist and fundamentalist, to anything alpha-based in metachemical sensuality, the somatic freedom of which subordinates psyche to itself as a criminal acquiescence in evil. You are a rebel, implicitly if not explicitly, against Devil the Mother, for you are on the side of God the Father, of that transcendentalist psychic freedom in metaphysical sensibility which requires an idealist corollary in somatic binding of a like-elemental persuasion, which has been called the Son of God.
112. Such a rebel, let us say a Catholic priest, is Christian in only a rather special and limited sense, being the religious antithesis to metachemistry and to anything evil and criminal, ugly and hateful. If he grants grace in God's name, it is with God the Father in mind, not something completely antithetical to God the Father who has been falsely identified, in the Old Testament, with God though she is, in point of fact, Devil the Mother, at whatever stage of devolution, of somatic freedom - most in the metachemically sensual aspect(s) of the Cosmos, more (compared to most) in the metachemically sensual aspect(s) of nature, less (compared to least) in the metachemically sensual aspect(s) of mankind, or least in the metachemically sensual aspects(s) of Cyborgkind, of which cameras are the contemporary manifestation par excellence.
113. Doubtless Christians are more New Testament than Old Testament, and therefore their 'take' on God the Father can only be humanized, and should appertain, above the priest, to the practice of transcendental meditation in Buddhist vein, even if, for religious and scriptural reasons, this is the truth that dare not speak its name, or have its name spoken of in relation to the penitentially contrite confessee of worldly sin (in the case of males) and/or pseudo-crime (in the case of females). I alone can speak its name, but I do so as an outsider in the Catholic Church, someone who is 'beyond the Catholic pale', though one who also considers himself beyond transcendental meditation in any Buddhist sense and therefore universally beyond the human approach to religion from both Western and Eastern standpoints.
114. For I speak not on behalf of mankind but on behalf of Godkind, on behalf of the cyborgization of contemporary life to a level which brings the free metaphysical psyche of God the Father and Heaven the Holy Soul, not to mention the bound metaphysical soma of the Son of God and the Holy Spirit of Heaven, to a definitive evolutionary manifestation as that which is not merely more metaphysically evolved in contrast to anything least or less metaphysically evolved in the Cosmos or nature, but most metaphysically evolved in comparison with mankind, as to the humanized stages and types of genuine religion in both lower-class Catholic Christianity and upper-class Meditative Buddhism, West and East.
115. And it is the urban proletariat that, being post-human in relation to the contemporary sensual cyborgization of life and in contrast to anything bourgeois and liberal, is the category of 'persons' who are most qualified and justified in embracing this ultimate manifestation of godliness and heavenliness, together with its female and lesser male (celtic protestant) corollaries or deferential shortfalls, as previously described in relation to the structural pluralism of the triadic Beyond, duly subsectioned, of our projected Social Theocratic Centre as the blueprint for 'Kingdom Come'.
116. But they must be of the rising diagonal, they must live in a society, a civilization which, no matter how anterior to them or incapable of truly appealing to them as urban proletarians, has given them a taste for a tradition of sin and grace in primary terms and, for females, pseudo-crime and pseudo-punishment in secondary terms, so that, when it comes down to it, this proletariat, this urban post-humanity, are still more religiously minded, and likely to be enthused by religious considerations, than politically minded and effectively the offspring of state-hegemonic criteria in overly Protestant-derived vein.
117. I am returning here to an Irish proletariat, not a British proletariat, and certainly not an English proletariat, no matter how apparently religious in church-subordinate secondariness some of them may happen to be. For what is of the descending axis cannot be expected to relate to doctrines which appertain to a church-hegemonic society or tradition and appeal, above all, to those who truly wish religion to progress from some implicit God the Father to a much more explicit God the Father whose truth is alone capable of exposing and ultimately defeating the lie of Devil the Mother, and not only in relation to the Cosmos and nature, much less simply in relation to mankind, where implicit New Testament parallels to the Old Testament engender the notion of a Risen Mother above a so-called Father who, in that context, is really the Antison of Antigod (in somatic emphasis under a female hegemony) at a certain level of secondary devolution corresponding to mankind, but, more contemporaneously, in relation to cyborgization, where, as already remarked, she takes the form of cameras as the synthetically artificial mode of the eye beyond anything non-synthetically artificial and therefore human.
118. Even at its least devolved or somatically free level, it is fair to say that Devil the Mother can still play - and be taken for - God! But we who go against the Old Testament and beyond the New, also go beyond the secular Heathenism, as it were, of the New World inspired commitment, in synthetically artificial terms, to metachemical sensuality and its antimetaphysical 'fall guy', so often taking a Democratic as opposed to Republican guise in American politics, and we cannot but reject this final manifestation of the Lie that would have us believe, in quasi-Biblical vein, that it stands for and is synonymous with truth - nay, with the Truth.
119. Only God the Father is synonymous with the Truth, and at its most evolved level the psychic freedom of that metaphysical truth is antithetical to anything rooted, camera-wise, in the least devolved manifestation, in synthetic artificiality, of the metachemical lie of somatic freedom, just as spaced space is antithetical to its spatial counterpart.
120. Only when the United Kingdom is democratically dismantled in the interests of Celtic liberation from Anglo-Saxon control, of religious liberation from political dominance, of church freedom from state control and subversion, and detached, piece by piece, from America, not least in respect of a wedge of Gaelic culture in between England and its arch-ally, and Europe, led by the 'Kingdom Come' of a Gaelic federation, enters more fully into that supra-national integration which the grace of an ultimate manifestation of religion can alone bring, will it be possible for Europe to stand up to America and, in conjunction with its friends and allies overseas, deliver the world from the curse of American freedom, the freedom that, like Britain's, dare not speak its name but which is everywhere and always synonymous with metachemical soma, with civilized barbarity and civility riding roughshod, in state-hegemonic fashion, over philistinism and culture, which it necessarily transmutes and corrupts in defence of somatic freedom and in keeping with the church-subordinate disposition of Protestantism.
121. Even Catholics, I do not doubt, can be and are caught up in this process, this societal reality, and go along with it if not as a matter of course then in consequence, it may be, of an inability to do otherwise.... Which is the reverse, after all, of how Protestants are often caught up in the opposite process in Ireland and similar countries to esteem philistinism and culture, in church-hegemonic vein, over barbarity and civility, which are transmuted towards a state-subordinate pseudo standing in deference to the prevailing ethos of psychic emphasis which necessarily subordinates anything somatic to itself.
122. But the time is fast approaching when, to get the better of the evil civilization of the descending axis, whether it has an emphasis on somatic freedom, as in America, or on somatic binding, as in Britain, barbarity or civility, the graceful civilization of the ascending axis must renew itself in Social Theocracy in order to have something new to offer the peoples of the world, something more than the overhauled and despised Catholic tradition that will alone expose the shortcomings of the crusading zealots and bigots of the descending axis whose intention is to make the world safe for democracy and plutocracy, and thus to reduce everything to the lowly parameters of their state-hegemonic secularity, notwithstanding the hegemonic role that has to be played by autocracy and aristocracy, no matter how disguised or transmuted, in order to facilitate an evil/good polarity with the masses that prevents the axis in question from sliding into the totalitarian chaos of Social Democracy.
123. Only the renewal, the resurrection, if you will, of the ascending axis in Social Theocracy will give the world an alternative to the immorality-dealing advance of liberal autocracy and liberal democracy in which evil and good - which some people still associate with religious values! - having first crippled, will then sweep away the last vestiges of sin and grace, reducing life to a secular death presided over by a triumphant - and even triumphalist - materialism.
124. There is no life other than the life of the male psyche, the life of sin and grace, with especial emphasis on the free metaphysical psyche of grace; for that which is somatic is neither anti-life nor pro-life but either pro-death or anti-death, freely somatic or unfreely somatic, evil or good, pseudo-foolish or pseudo-wise, and until and unless the ascending axis of church-hegemonic society is renewed in the resurrection of grace to an altogether new and post-human level with 'Kingdom Come', with the triumph of Social Theocracy in the event of a majority mandate for religious sovereignty as the ultimate type of republican sovereignty for those countries which are especially capable of it and, what's more, morally entitled to it, the descending axis will continue to rush in where angels fear to tread and to behave like a bull or, rather, bully in a china shop, convinced of its own crusading justification to rid the world of ignorance and weakness in the names of knowledge and strength not simply as ends in themselves but as tools in the struggle constantly - and eternally - being waged with illusion and ugliness which, however, to its upper-class devotees, is scripturally synonymous with truth and beauty, but to the likes of us, who are neither strong nor knowledgeable, ugly nor illusory, is the born enemy of truth and beauty, the truth and beauty that require of the masses, of the worldly meek, that they be not too knowledgeable or strong if, in ignorance and weakness, they are to have any possibility of securing, through salvation, the blessings of truth and beauty as the eternal rewards of the faithful of church-hegemonic morality, of the faithful meek who would formally ... and often or sometimes still do ... flock to their Catholic churches for some such rewards.
125. Blessed are the meek, for they alone shall 'see' God ... the Father, not to overlook the Antidaughter ... of the Antidevil for the risen weak of the female sex whose reward is the pseudo-punishing psychic freedom of a beautiful approach to truth and, in the Unclear Soul of Antihell, a loving approach to joy as the antimetachemical complement to such truth and joy in God the Father and Heaven the Holy Soul as are alone commensurate with metaphysical sensibility, the omega-most point in life at any given time.
126. Cursed, on the other hand, are the vain, the 'good and the just', the unself-righteous somatically bound; for they shall continue to battle primarily against evil in the guise of Devil the Mother, and secondarily, as pseudo-wise subverted males, against the Antison of Antigod who trails pseudo-foolishly in the somatic wake of such metachemical freedom as proclaims itself God but is not even illusory and woeful but ugly and hateful, the noumenally sensual 'first mover' in the cosmic, natural, human, and cyborg scheme of things metachemically dark and life-destroying.
127. I wrote at the beginning of this testament, this free testament to the God that dares to speak its graceful name, that twelve seemed a dubious religious number in view of my own division of things into sixteen. But, frankly, even sixteen was an understatement and an underestimation of the numbers alternatively involved from a religiously significant standpoint. For what begins as two, as yin of a descending axis from fire to water-subverted earth and as yang of an ascending axis from earth-subverted water to air, soon divides into four as we plot the antithesis of noumenal objectivity with phenomenal objectivity on the one hand, that of vicious immorality with virtuous immorality, and of phenomenal subjectivity with noumenal subjectivity on the other hand, that of vicious morality with virtuous morality, which in turn subdivides into metachemistry and antimetaphysics as antithetical to antichemistry and physics on the descending axis, and into antiphysics and chemistry as antithetical to metaphysics and antimetachemistry on the ascending axis.
128. But out of the eight elemental and anti-elemental positions, four on each side of the gender divide, come the sixteen psychic and somatic polarities within any given element or anti-element, as we divide metachemistry between materialism in free soma and fundamentalism in bound psyche, likewise dividing antimetaphysics between anti-idealism in free soma and antitranscendentalism in bound psyche, which we then contrast to the division of antichemistry between antirealism in bound soma and antinonconformism in free psyche, not forgetting to divide physics between naturalism in bound soma and humanism in free psyche as we acknowledge the eight subdivisions of the descending axis, before proceeding to divide antiphysics between antihumanism in bound psyche and antinaturalism in free soma, not to mention chemistry between nonconformism in bound psyche and realism in free soma, both of which are antithetical to the division of metaphysics between transcendentalism in free psyche and idealism in bound soma, and to the division of antimetachemistry between antifundamentalism in free psyche and antimaterialism in bound soma as we conclude the eight subdivisions of the ascending axis, thereby achieving our initial figure of sixteen.
129. But in practice each of these somatic/psychic or psychic/somatic subdivisions of our elements and anti-elements is further divisible between two somatic and two psychic or two psychic and two somatic subdivisions.
130. As in the case, where metachemistry is concerned, of materialism between the ugliness of Devil the Mother and the hate of Hell the Clear Spirit, and of fundamentalism between the ugly approach to illusion of the Daughter of the Devil and the hateful approach to woe of the Clear Soul of Hell; as in the case, where antimetaphysics is concerned, of anti-idealism between the illusory approach to ugliness of the Antison of Antigod and the woeful approach to hatred of the Unholy Spirit of Antiheaven, and of antitranscendentalism between the illusion of Antigod the Antifather and the woe of Antiheaven the Unholy Soul: both of which further subdivisions rather contrast, in regressive descent, with the subdivision, in antichemistry, of antirealism between the strength of Antiwoman the Antimother and the pride of Antipurgatory the Unclear Spirit, and of antinonconformism between the strong approach to knowledge of the Antidaughter of Antiwoman and the proud approach to pleasure of the Unclear Soul of Antipurgatory; as, in physics, with the subdivision of naturalism between the knowledgeable approach to strength of the Son of Man and the pleasurable approach to pride of the Holy Spirit of Earth, and of humanism between the knowledge of Man the Father and the pleasure of Earth the Holy Soul.
131. As in the case, where antiphysics is concerned, of antihumanism between the ignorance of Antiman the Antifather and the pain of Anti-earth the Unholy Soul, and of antinaturalism between the ignorant approach to weakness of the Antison of Antiman and the painful approach to humility of the Unholy Spirit of Anti-earth; as in the case, where chemistry is concerned, of nonconformism between the weak approach to ignorance of the Daughter of Woman and the humble approach to pain of the Clear Soul of Purgatory, and of realism between the weakness of Woman the Mother and the humility of Purgatory the Clear Spirit: both of which further subdivisions rather contrast, in progressive ascent, with the subdivision, in metaphysics, of transcendentalism between the truth of God the Father and the joy of Heaven the Holy Soul, and of idealism between the truthful approach to beauty of the Son of God and the joyful approach to love of the Holy Spirit of Heaven; as, in antimetachemistry, with the subdivision of antifundamentalism between the beautiful approach to truth of the Antidaughter of Antihell and the loving approach to joy of the Unclear Soul of Antihell, and of antimaterialism between the beauty of Antidevil the Antimother and the love of Antihell the Unclear Spirit.
132. That gives us, I believe, twenty-eight subdivisions in all, sixteen to each axis, and those sixteen subdivisions of soma and psyche on the descending axis of state-hegemonic and church-subordinate society have to be contrasted with the sixteen subdivisions of psyche and soma on the ascending axis of church-hegemonic and state-subordinate society, but, more significantly, these twenty-eight overall subdivisions have to be multiplied by four in order to accord, notwithstanding differing ratios and emphases, with the principal stages of death and life, of 0 and 1, of female and male, of soma and psyche, of dark and light, of immorality and morality, of objectivity and subjectivity, which, alternating between death and life, we have defined in terms of the Cosmos, nature, mankind, and Cyborgkind, the latter of which is only formative in largely sensual terms at present and not at all that sensible apotheosis of life which accords with Eternity and the reign of God ... the Father in 'Kingdom Come' (the Social Theocratic Centre) in the name of Heaven ... the Holy Soul, in order that timeless bliss may prevail as the reward for Truth and confirmation of global universality.
133. Therefore twenty-eight multiplied by four equals 112, which is doubtless a more religiously significant number, overall, than twelve, even if what really counts is not the twenty-eight subdivisions of the Cosmos, nor even of nature and mankind respectively, but the gradual extension to twenty-eight such subdivisions of the Cyborg, and the subsequent refinement and transmutation of them towards a stage of eternity in which the sixteen subdivisions of sensibility prevail over their sensual counterparts, and these in turn are fine-tuned or whittled down to that which is commensurate with the utmost godliness and heavenliness (for metaphysical males), coupled, as necessary, to the utmost antidevilishness and antihellishness (for antimetachemical females), so that the divine/antidiabolic circle of truth and joy coupled in metaphysics to a truthful approach to beauty and a joyful approach to love necessarily continues to embrace and co-exist with the beauty and love coupled, in the secondary free psyche of antimetachemistry, to a beautiful approach to truth and a loving approach to joy in what must be the ultimate manifestations of yang and yin, male and female or, rather, antifemale, in relation to the noumenal subjectivity of an upper-class sensibility commensurate with metaphysics and antimetachemistry, as the logical consequence of the disposition of grace and pseudo-punishment to draw up from the sinful and pseudo-criminal depths of the worldly meek unto itself to the end of eternal salvation for all in what becomes an unbroken circle, subdivisible eight ways, between God the Father and his antidiabolic bride, the Antidaughter of the Antidevil, whose respective modes of soulful redemption embracing Heaven the Holy Soul and the Unclear Soul of Antihell cannot come to pass without the co-operation, in bound soma, of the Son of God and the Holy Spirit of Heaven in metaphysics and Antidevil the Antimother and Antihell the Unclear Spirit in antimetachemistry, the truth of metaphysical ego achieving the joy of metaphysical soul via the truthful approach to beauty of metaphysical will (bound will, or antiwill) and the joyful approach to love of metaphysical spirit (bound spirit, or antispirit), the beautiful approach to truth of antimetachemical ego achieving the loving approach to joy of antimetachemical soul via the beauty of antimetachemical will (bound will, or antiwill) and the love of antimetachemical spirit (bound spirit, or antispirit), so that primary and secondary forms of psychic freedom will eternally co-exist with primary and secondary forms of somatic binding, the raison d'être of the latter being to support the former for all Eternity.
134. So may it be! Let that which as existence begins as the alpha perfection of Eternal Death in the evil and pseudo-folly of yin and yang or, more correctly, anti-yang end, contrary to the former, in the omega perfection of Eternal Life in the grace and pseudo-punishment of yang and yin or, more correctly, anti-yin, as the world is duly overcome and both the death-in-life of imperfect life, of sinful and pseudo-criminal antilife, and the life-in-death of imperfect death, of good and pseudo-wise antideath, cease to prevail in relation to either eternity but have succumbed to the fate and destiny of the temporal before the triumphant progress of global universality towards its most perfect resolution in the utmost being of a circle supreme, an unbroken circle in which, risen to its full metaphysical heights, yang sensibly has the divine better of anti-yin, its antimetachemical and effectively antidiabolic complement, for all Eternity.
LONDON 2003 (Revised 2004-10)