Op. 112

 

JUDGEMENTAL AFTERTHOUGHTS

AS TESTAMENTARY EVIDENCE OF A FREE GENIUS

 

Aphoristic Philosophy

 

Copyright 2004-2010 John O'Loughlin

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CONTENTS

 

Aphs. 1-128

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1.   People swear for a variety of reasons, not least frustration and anger.  But also, it has to be said, from malice, from envy, desperation, ignorance,  fear, surprise, emptiness, habit, and even a sense of irony or with levity, as when someone is jocularly dismissed as an 'old cunt' or a 'young prick'.

 

2.   More frequent these days, however, is the use of verb-noun combinations of denigratory epithets, as in that 'fuck*** cunt' and that 'fuck*** arsehole', or words to that belittling effect.  Few if any such descriptions would stand up to logical scrutiny, and probably even fewer of them are used with any degree of accuracy or justification, despite the constant repetition of the same terms of abuse over and over again by persons anxious to convince themselves, if no-one else, that if they only say something enough times it will correspond to reality and prove true.

 

3.   Rarely does life work out so simply, and the most common denigratory expression of them all, viz. 'fuck*** cunt', used only too often in England and even throughout the British Isles, is probably the least credible or accurate, despite its almost universal standing with a certain class of, in particular, English male.

 

4.   At this juncture I wish to bring my own philosophy back into the frame and, with the assistance of its exacting comprehensiveness in relation to the two inter-class axes which have been characterized, in previous texts, as ascending in church-hegemonic and state-subordinate terms from antiphysics and chemistry to metaphysics and antimetachemistry, and as descending in state-hegemonic and church-subordinate terms from metachemistry and antimetaphysics to antichemistry and physics, try to come up with denigratory epithets like the above which will fit-in to the overall pattern of axial components and, if not exactly enhance my philosophy, at least prove, once and for all, how shallow and misguided the use of such epithets generally are when used, as is almost invariably the case, by persons of little or no philosophical acumen or insight.

 

5.   For the common man normally uses such denigratory expressions instinctively and impulsively, not with rational forethought, and therefore more usually without rhyme or reason but simply out of pique and frustration or even, no less excusably, sheer habit.

 

6.   Besides the aforementioned 'cunt' and 'prick' there are also, it must be said, two upper-class, or noumenal, epithets which need to be considered, no matter how less frequently employed by certain persons habitually given to swearing, and they are 'jerk' and 'bum', this latter approximately equivalent, I believe, to 'arsehole', not to mention the rather more Americanized 'asshole'.

 

7.   Likewise, besides the rather overworked 'fucking', used in conjunction, more usually, with 'cunt', there are three other verbal expletives which need to be considered in the interests of a more elementally comprehensive representation of such slang, and they are 'sucking' in respect of the female side of lower-class, or phenomenal, life, and 'frigging' and 'snogging' in respect of their upper-class, or noumenal,  counterparts; for things are only 'fucking' in the world of masculine criteria, and although we can anticipate a partiality towards the use of such an expletive on the part of males of a certain temperamental or social bias, it would not be a profound philosopher who was prepared to believe that everything could be explained or, rather, castigated in terms of 'fucking', whether in relation to 'cunts' or to anyone or anything else.

 

8.   Clearly there is more to life than 'fucking', just as there are more people in life than just 'cunts', whatever the over-partial might have to say, and since we have already established the existence not only of  'pricks' but also of 'jerks' and 'bums', it behoves us to allow, no matter how impartially, for the possibility of 'sucking' as well as both 'frigging' and 'snogging', since these terms, together with the rather more prevalent one noted above, have, it seems to me, a bearing on freedom on one of four elemental bases - the fiery basis of 'frigg*** jerks', who are somatically free in metachemistry; the watery basis of 'suck*** cunts', who are somatically free in chemistry; the vegetative, or earthy, basis of 'fuck*** pricks', who are psychically free in physics; and the airy basis of 'snogg*** bums', who are psychically free in metaphysics.

 

9.   Clearly if the 'jerk' is fiery, then his or, more correctly, her freedom, which is noumenally somatic, will be of a 'frigging' order commensurate with metachemical soma; likewise if the 'cunt' is watery, then her freedom, which is phenomenally somatic, will be of a 'sucking' order commensurate with chemical soma; similarly, if the 'prick' is vegetative, then his freedom, which is phenomenally psychic, will be of a 'fucking' order commensurate with physical psyche; finally, if the 'bum' is airy, then his freedom, which is noumenally psychic, will be of a 'snogging' order commensurate with metaphysical psyche.

 

10.  As the reader will see, I am doing my best to bring order to bear on such terms and to give them a basis, no matter how seemingly rational, in some element which is both the source of a verbal tendency correlative with that element and the sort of thing to expect from a person whom one might wish, for whatever reason, to identify with that element, be it fiery, watery, vegetative (earthy), or airy.

 

11.  Well, I am as convinced, as anyone can be, that not only do 'frigging' and 'jerks' go together as manifestations of metachemical sensuality, of noumenal objectivity, but that 'sucking' and 'cunts' go together as manifestations of chemical sensuality, of phenomenal objectivity, as, across the other side of the gender fence, do 'fucking' and 'pricks' as manifestations of physical sensibility, of phenomenal subjectivity, and 'snogging' and 'bums' as manifestations of metaphysical sensibility, of noumenal subjectivity.  Therefore we may logically equate the concept of 'frigg*** jerk' with metachemistry, the concept of 'suck*** cunt' with chemistry, the concept of 'fuck*** prick' with physics, and the concept of 'snogg*** bum' with metaphysics.

 

12.  So far so good!  What all this does not tell us about is the likelihood, logically speaking, of other terms for the antimetaphysical complement, strictly subordinate, to metachemistry, which may well be 'antisnogg*** antibum', or about the antiphysical complement, subversively subordinate in respect of an overall metaphysical hegemony, to chemistry, which may well be 'antifuck*** antiprick', or about the antichemical complement, subversively subordinate in respect of an overall metachemical hegemony, to physics, which may well be 'antisuck*** anticunt', or about the antimetachemical complement, strictly subordinate, to metaphysics, which may well be 'antifrigg*** antijerk'.

 

13.  So now we are beginning to see how much more complex and manifold such denigratory epithets can logically be inferred to be if we take into account the full-gamut of elemental options on both a sensual and a sensible basis, whether in relation to male or female, upper- or lower-class, free or bound options in both psyche and soma.

 

14.  For if 'frigging' is to be equated with metachemically somatic freedom for 'jerks', then it behoves us to bear in mind not only the possibility of 'antisnogging' having special applicability to their antimetaphysical subordinate complements, whom we have described as 'antibums', but to consider the actual somatic/psychic distinction which exists for both 'jerks' and 'antibums' alike, a distinction between free soma and bound psyche in which metachemical free soma is primary and antimetaphysical free soma secondary, while metachemical bound psyche is subordinate on primary terms to metachemical free soma and antimetaphysical bound psyche subordinate on secondary terms to antimetaphysical free soma.

 

15.  Therefore not just, as one might at first have thought, a distinction in noumenal sensuality between 'frigg*** jerks' and 'antisnogg*** antibums', the metachemically free somatic and the antimetaphysically bound psychic, in accordance with female/male gender actuality, but secondary free soma in the case of the antimetaphysical and primary bound psyche in the case of the metachemical, which rather compels us to consider the addition of such slang terms as 'frigg*** antibums' and 'antisnogg*** jerks', and thus to distinguish between 'jerks' in the 'frigging' mode of metachemical free soma and in the 'antisnogging' mode of metachemical bound psyche, the latter subordinate to the former, while simultaneously having to distinguish, where the strictly gender subordinate are concerned, between 'antibums' in the 'frigging' mode of antimetaphysical free soma and in the 'antisnogging' mode of antimetaphysical bound psyche, the latter effectively rendered subordinate to the former under female hegemonic metachemical pressure towards free soma.

 

16.  Clearly, the distinction between 'jerks' in the 'frigging' mode and their 'antisnogging' counterparts would be between metachemical free soma and bound psyche, the former state hegemonic in relation to materialism, the latter church subordinate in relation to fundamentalism, whereas the distinction between 'antibums' in the 'frigging' mode and their 'antisnogging' counterparts would be between antimetaphysical free soma and bound psyche, the former state hegemonic in relation to anti-idealism, the latter church subordinate in relation to antitranscendentalism, with materialism and anti-idealism equivalent, for 'frigg*** jerks' and 'frigg*** antibums', to primary and secondary manifestations of noumenally sensual state-hegemonic criteria, and fundamentalism and antitranscendentalism equivalent, for 'antisnogg***  jerks' and 'antisnogg*** antibums', to primary and secondary manifestations of noumenally sensual church-subordinate criteria, whether the same or different people are estimated in relation to the metachemical and antimetaphysical modes of state and church.

 

17.  Likewise, if 'sucking' is to be equated with chemically somatic freedom for 'cunts', then it behoves us to bear in mind not only the possibility of 'antifucking' having special applicability to their antiphysical subordinate complements, whom we have described as 'antipricks', but to consider the actual somatic/psychic distinction which exists for both 'cunts' and 'antipricks' alike, a distinction between free soma and bound psyche in which, thanks to the antiphysical subversion of the chemical at the behest of an overall metaphysical hegemony, antiphysical bound psyche is primary and chemical bound psyche secondary, whilst antiphysical free soma is subordinate on primary terms to antiphysical bound psyche and chemical free soma subordinate on secondary terms to chemical bound psyche.

 

18.  Therefore not just, as one might at first have thought, a distinction in phenomenal sensuality between 'antifuck*** antipricks' and 'suck*** cunts', the antiphysically bound psychic and the chemically free somatic, in accordance with male/female gender actuality, but primary free soma in the case of the antiphysical and secondary bound psyche in the case of the chemical, which rather compels us to consider the addition of such slang terms as 'suck*** antipricks' and 'antifucking*** cunts', and thus to distinguish between 'antipricks' in the 'antifucking' mode of antiphysical bound psyche and in the 'sucking' mode of antiphysical free soma, the latter subordinate to the former, while simultaneously having to distinguish, where the subverted hegemonic are concerned, between 'cunts' in the 'antifucking' mode of chemical bound psyche and in the 'sucking' mode of chemical free soma, the latter effectively rendered subordinate to the former under a metaphysically-inspired male antiphysical subversive predilection towards bound psyche.

 

19.  Clearly the distinction between 'antipricks' in the 'antifucking' mode and their 'sucking' counterparts would be between antiphysical bound psyche and free soma, the former church hegemonic in relation to antihumanism, the latter state subordinate in relation to antinaturalism, whereas the distinction between 'cunts' in the 'antifucking' mode and their 'sucking' counterparts would be between chemical bound psyche and free soma, the former church hegemonic in relation to nonconformism, the latter state subordinate in relation to realism, with antihumanism and nonconformism equivalent, for 'antifuck*** antipricks' and 'antifuck*** cunts', to primary and secondary manifestations of phenomenally sensual church-hegemonic criteria, and antinaturalism and realism equivalent, for 'suck*** antipricks' and 'suck*** cunts', to primary and secondary manifestations of phenomenally sensual state-subordinate criteria, whether the same or different people are estimated in relation to the antiphysical and chemical modes of church and state.

 

20.  Contrariwise, if 'fucking' is to be equated with physically psychic freedom for 'pricks', then it behoves us to bear in mind not only the possibility of 'antisucking' having special applicability to their antichemical subordinate complements, whom we have described as 'anticunts', but to consider the actual psychic/somatic distinction which exists for both 'pricks' and 'anticunts' alike, a distinction between free psyche and bound soma in which, thanks to the antichemical subversion of the physical at the behest of an overall metachemical hegemony, antichemical bound soma is primary and physical bound soma secondary, whilst antichemical free psyche is subordinate on primary terms to antichemical bound soma and physical free psyche subordinate on secondary terms to physical bound soma.

 

21.  Therefore not just, as one might at first have thought, a distinction in phenomenal sensibility between 'antisuck*** anticunts' and 'fuck*** pricks', the antichemically bound somatic and the physically free psychic, in accordance with female/male gender actuality, but primary free psyche in the case of the antichemical and secondary bound soma in the case of the physical, which rather compels us to consider the addition of such terms as 'fuck*** anticunts' and 'antisucking*** pricks', and thus to distinguish between 'anticunts' in the 'antisucking' mode of antichemical bound soma  and in the 'fucking' mode of antichemical free psyche, the latter subordinate to the former, while simultaneously having to distinguish, where the subverted hegemonic are concerned, between 'pricks' in the 'antisucking' mode of physical bound soma and in the 'fucking' mode of physical free psyche, the latter effectively rendered subordinate to the former under a metachemically-inspired female antichemical subversive predilection towards bound soma.

 

22.  Clearly the distinction between 'anticunts' in the 'antisucking' mode and their 'fucking' counterparts would be between antichemical bound soma and free psyche, the former state hegemonic in relation to antirealism, the latter church subordinate in relation to antinonconformism, whereas the distinction between 'pricks' in the 'antisucking' mode and their 'fucking' counterparts would be between physical bound soma and free psyche, the former state hegemonic in relation to naturalism, the latter church subordinate in relation to humanism, with antirealism and naturalism equivalent, for 'antisuck*** anticunts' and 'antisuck*** pricks', to primary and secondary manifestations of phenomenally sensible state-hegemonic criteria, and antinonconformism and humanism equivalent, for 'fuck*** anticunts' and 'fuck*** pricks', to primary and secondary manifestations of phenomenally sensible church-subordinate criteria, whether the same or different people are estimated in relation to the antichemical and physical modes of state and church.

 

23.  Finally if 'snogging' is to be equated with metaphysically psychic freedom for 'bums', then it behoves us to bear in mind not only the possibility of 'antifrigging' having special applicability to their antimetachemical subordinate complements, whom we have described as 'antijerks', but to consider the actual psychic/somatic distinction which exists for both 'bums' and 'antijerks' alike, a distinction between free psyche and bound soma in which metaphysical free psyche is primary and antimetachemical free psyche secondary, while metaphysical bound soma is subordinate on primary terms to metaphysical free psyche and antimetachemical bound soma subordinate on secondary terms to antimetachemical free psyche.

 

24.  Therefore not just, as one might at first have thought, a distinction in noumenal sensibility between 'snogg*** bums' and 'antifrigg*** antijerks', the metaphysically free psychic and the antimetachemically bound somatic, in accordance with male/female gender actuality, but secondary free psyche in the case of the antimetachemical and primary bound soma  in the case of the metaphysical, which rather compels us to consider the addition of such terms as 'snogg*** antijerks' and 'antifrigg*** bums', and thus to distinguish between 'bums' in the 'snogging' mode of metaphysical free psyche and in the 'antifrigging' mode of metaphysical bound soma, the latter subordinate to the former, while simultaneously having to distinguish, where the strictly gender subordinate are concerned, between 'antijerks' in the 'snogging' mode of antimetachemical free psyche and in the 'antifrigging' mode of antimetachemical bound soma, the latter effectively rendered subordinate to the former under male hegemonic metaphysical pressure towards free psyche.

 

25.  Clearly the distinction between 'bums' in the 'snogging' mode and their 'antifrigging' counterparts would be between metaphysical free psyche and bound soma, the former church hegemonic in relation to transcendentalism, the latter state subordinate in relation to idealism, whereas the distinction between 'antijerks' in the 'snogging' mode and their 'antifrigging' counterparts would be between antimetachemical free psyche and bound soma, the former church hegemonic in relation to antifundamentalism, the latter state subordinate in relation to antimaterialism, with transcendentalism and antifundamentalism equivalent, for 'snogg*** bums' and 'snogg*** antijerks', to primary and secondary manifestations of noumenally sensible church-hegemonic criteria, and idealism and antimaterialism equivalent, for 'antifrigg***  bums' and 'antifrigg*** antijerks', to primary and secondary manifestations of noumenally sensible state-subordinate criteria, whether the same or different people are estimated in relation to the metaphysical and antimetachemical modes of church and state.

 

26.  Returning to our axial distinctions more openly, males ascend, it was found, in church-hegemonic criteria of salvation from sin to grace in terms of bound psyche to free psyche, antihumanism to transcendentalism, and in state-subordinate criteria of counter-damnation  from folly to wisdom in terms of free soma to bound soma, antinaturalism to idealism, and thus, in slang parlance, from the bound-psychic antiphysical context of 'antifuck*** antipricks' to the free-psychic metaphysical context of 'snogg*** bums', as indeed from antimeritocracy to theocracy, while simultaneously ascending from the free-somatic antiphysical context of 'suck*** antipricks' to the bound-somatic metaphysical context of 'antifrigging bums', as indeed from antidemocracy to technocracy.

 

27.  Likewise females ascend, in secondary saved/counter-damned complementariness to their male counterparts, from pseudo-crime to pseudo-punishment in terms of the church-hegemonic criteria of bound psyche to free psyche, nonconformism to antifundamentalism, and from pseudo-evil to pseudo-good in terms of the state-subordinate criteria of free soma to bound soma, realism to antimaterialism, and thus, in slang parlance, from the bound-psychic chemical context of 'antifuck*** cunts' to the free-psychic antimetachemical context of 'snogg*** antijerks', as indeed from plutocracy to anti-aristocracy, while simultaneously ascending from the free-somatic chemical context of 'suck*** cunts' to the bound-somatic antimetachemical context of 'antifrigg*** antijerks', as indeed from bureaucracy to anti-autocracy.

 

28.  Conversely, in relation to the diagonally descending axis of state-hegemonic and church-subordinate criteria, females descend, it was found, in state-hegemonic criteria of damnation from evil to good in terms of free soma to bound soma, materialism to antirealism, and in church-subordinate criteria of counter-salvation from crime to punishment in terms of bound psyche to free psyche, fundamentalism to antinonconformism, and thus, in slang parlance, from the free-somatic metachemical context of 'frigg*** jerks' to the bound-somatic antichemical context of 'antisuck*** anticunts, as indeed from autocracy to antibureaucracy, while simultaneously descending from the bound-psychic metachemical context of 'antisnogg*** jerks' to the free-psychic antichemical context of 'fuck*** anticunts', as indeed from aristocracy to antiplutocracy.

 

29.  Likewise males descend, in secondary damned/counter-saved complementariness to their female counterparts, from pseudo-folly to pseudo-wisdom in terms of the state-hegemonic criteria of free soma to bound soma, anti-idealism to naturalism, and from pseudo-sin to pseudo-grace in terms of the church-subordinate criteria of bound psyche to free psyche, antitranscendentalism to humanism, and thus, in slang parlance, from the free-somatic antimetaphysical context of 'frigg*** antibums' to the bound-somatic physical context of 'antisuck*** pricks', as indeed  from antitechnocracy to democracy, while simultaneously descending from the bound-psychic antimetaphysical context of 'antisnogg*** antibums' to the free-psychic physical context of 'fuck*** pricks', as indeed from antitheocracy to meritocracy.

 

30.  So much for a more comprehensively exacting perspective in relation to verb-noun expletives!  That which is antiphysical, far from being dominated by a chemical hegemony in which free soma would be as characteristic of the antiphysical as it is, on pseudo-foolish terms, of the antimetaphysical, is able, at the behest of an overall metaphysical control of society in respect of free psyche, to subversively invert the terms of gender reference in such fashion that the emphasis falls, for both antiphysical males and chemical females alike, on bound psyche, which is the antihumanist and, for females, nonconformist axial precondition, in salvation, of transcendentalism and antifundamentalism, to the extent that they embrace such metaphysical and antimetachemical modes of free psyche through the acquirement of grace and pseudo-punishment, however temporarily or intermittently.

 

31.  Therefore there is about the antiphysical subversion of chemistry a paradoxical inversion of worldly criteria such that results not in free chemical soma as primary and an antiphysical form of free soma as secondary, but, on the contrary, in bound antiphysical psyche as primary and bound chemical psyche as secondary, together with subordinate orders of free soma in both antiphysical and chemical contexts which, far from being germane to antihumanism and nonconformism in church-hegemonic vein, are reflective of state-subordinate criteria in respect of antinaturalism and realism.

 

32.  Contrariwise that which is antichemical, far from being dominated by a physical hegemony in which free psyche would be as characteristic of the antichemical as it is, on pseudo-graceful terms, of the physical, is able, at the behest of an overall metachemical control of society in respect of free soma, to subversively invert the terms of gender reference in such fashion that the emphasis falls, for both antichemical females and physical males alike, on bound soma, which is the antirealist and, for males, naturalist axial post-condition, in damnation, of materialism and anti-idealism, to the extent that they reject such metachemical and antimetaphysical modes of free soma through the acquirement of goodness and pseudo-wisdom, however temporarily or intermittently.

 

33.  Therefore there is about the antichemical subversion of physics a paradoxical inversion of worldly criteria such that results not in free physical psyche as primary and an antichemical form of free psyche as secondary, but, on the contrary, in bound antichemical soma as primary and bound physical soma as secondary, together with subordinate orders of free psyche in both antichemical and physical contexts which, far from being germane to antirealism and naturalism in state-hegemonic vein, are reflective of church-subordinate criteria in respect of antinonconformism  and humanism.

 

34.  Note the connection between antihumanism and antinaturalism on the one hand, the hand of the antiphysical, whom we have found logical grounds to characterize as 'antifuck*** antipricks' in respect of church-hegemonic criteria and 'suck*** antipricks' in respect of state-subordinate criteria, and, antithetical to this, the connection between naturalism and humanism on the other hand, the hand of the physical, whom we have found logical grounds to characterize as 'antisuck*** pricks' in respect of state-hegemonic criteria and 'fuck*** pricks' in respect of church-subordinate criteria.

 

35.  In other words, that which in antiphysics is able, with the assistance of metaphysics, to turn the gender tables on the nominal chemical hegemony in which volumetric volume stands a plane above massive mass in phenomenal sensuality, becomes, in bound-psychic emphasis, contrary to nature, or to somatic freedom as a principal characteristic, and consequently the philistine pre-condition of culture, which, by contrast, has free psyche as its principal characteristic. 

 

36.  But that which in antichemistry is able, with the assistance of metachemistry, to turn the gender tables on the nominal physical hegemony in which voluminous volume stands a plane above massed mass in phenomenal sensibility, becomes, in bound-somatic emphasis, contrary to culture, or to psychic freedom as a principal characteristic, and consequently the civilized post-condition of barbarism, which, by contrast, has free soma as its principal characteristic. 

 

37.  Be that as it may, we can no more limit the world to a simple dichotomy between 'pricks' and 'cunts' than to one between, say, 'fucking' and 'sucking'.  Certainly 'pricks' and 'cunts' are the antithetical hegemonic manifestations of the world, but each is subverted at the behest of contrary orders of 'overworldly' control, and the co-existence of 'pricks' and 'anticunts' in the context of phenomenal sensibility, where a distinction between the 'fucking' of psychic freedom and the 'antisucking' of somatic binding cuts both ways, if with an 'antisucking' emphasis on both primary and secondary, antichemical and physical or, more specific to a somatic bias, antirealist and naturalist, terms ... is no less inescapable, if worldly stability is to be assured, than the co-existence of 'cunts' and 'antipricks' in the context of phenomenal sensuality, where, as we have seen, a distinction between the 'sucking' of somatic freedom and the 'antifucking' of psychic binding cuts both ways, if with an 'antifucking' emphasis on both primary and secondary, antiphysical and chemical or, more specific to a psychic bias, antihumanist and nonconformist, terms. 

 

38.  And what applies to the phenomenal contexts of the world, whether sensual or sensible, also applies to the noumenal contexts of the overworld, where the co-existence of 'jerks' and 'antibums' in the context of noumenal sensuality logically provides us with a distinction which cuts both ways between the 'frigging' of somatic freedom and the 'antisnogging' of psychic binding, if with a 'frigging' emphasis on both primary and secondary, metachemical and antimetaphysical or, more specific to a somatic bias, materialist and anti-idealist, terms ... as does the co-existence of 'bums' and 'antijerks' in the context of noumenal sensibility, where, as we have seen, a distinction between the 'snogging' of psychic freedom and the 'antifrigging' of somatic binding also cuts both ways, if with a 'snogging' emphasis on both primary and secondary, metaphysical and antimetachemical or, more specific to a psychic bias, transcendentalist and antifundamentalist, terms. 

 

39.  There are other slang terms or expletives which, no matter how vulgar, could and I suppose should be considered both more comprehensively and logically than is usually the case, not least in respect of the largely element-derived distinctions between 'pus', 'piss', 'shit', and 'gas', or fire, water, vegetation (earth), and air, which we are now in a position to regard as being further divisible between 'pro' and 'anti' manifestations, as in the relevance of 'pus' and 'antigas' to the metachemical/antimetaphysical context of noumenal sensuality; of 'piss' and 'antishit' to the chemical/antiphysical context of phenomenal sensuality; of 'shit' and 'antipiss' to the physical/antichemical context of phenomenal sensibility; and of 'gas' and 'antipus' to the metaphysical/antimetachemical context of noumenal sensibility.

 

40.  Likewise the well-known slang terms 'snob', 'slob', 'yob', and 'nob', permit of similar eight-fold distinctions, insofar as we allow for 'pro' and 'anti' manifestations of each.  Granted that, in general terms, a distinction between nobles and plebeians would correspond to our noumenal/phenomenal dichotomy between upper class and lower class, the overworldly and the worldly, it nevertheless can be maintained that when we consider each elemental context separately, the upper-class context is no less susceptible to being slangfully divided between 'snobs' and 'nobs' than its lower-class counterpart between 'slobs' and 'yobs'.

 

41.  Clearly fire, water, vegetation, and air provide us, in simple elemental terms, with the basis for a distinction between 'snobs' as fiery, 'slobs' as watery, 'yobs' as vegetative, or earthy, and 'nobs' as airy, so that a parallel could indubitably be inferred to exist between 'snobs' and metachemistry, 'slobs' and chemistry, 'yobs' and physics, and 'nobs' and metaphysics, as reinforced by the sense of 'snobbery' attaching to the vain, of 'slobbery' attaching to the meek, of 'yobbery' attaching to the just, and of what could be called 'nobbery', or genuine nobility, attaching to the truly righteous, or elect of God.

 

42.  Yet we must allow, on this more comprehensive basis, for 'antisnobs'  in antimetachemistry, for 'antinobs' in antimetaphysics, for 'antiyobs' in antiphysics, and for 'antislobs' in antichemistry, so that, overall, we could distinguish the 'snobs' of metachemistry, who have been characterized as  'frigg*** and/or antisnogg*** jerks', from the 'antinobs' of antimetaphysics, whom we have characterized as 'frigg*** and/or antisnogg*** antibums' - the former elementally synonymous with 'puss', the latter with 'antigas'; or the 'slobs' of chemistry, who have been characterized as 'antifuck*** and/or suck*** cunts', from the 'antiyobs' of antiphysics, whom we have characterized as 'antifuck*** and/or suck*** antipricks' - the former elementally synonymous with 'piss', the latter with 'antishit'; or the 'yobs' of physics, who have been characterized as 'antisuck*** and/or fuck*** pricks', from the 'antislobs' of antichemistry, whom we have characterized as 'antisuck*** and/or fuck*** anticunts' - the former elementally synonymous with 'shit', the latter with 'antipiss'; or the 'nobs' of metaphysics, who have been characterized as 'snogg*** and/or antifrigg*** bums', from the 'antisnobs' of antimetachemistry, whom we have characterized as 'snogg*** and/or antifrigg*** antijerks' - the former elementally synonymous with 'gas', the latter with 'antipus'.

 

43.  I would be lying if I said that one didn't often hear the denigratory epithet 'fuck*** shit', but, evidently, 'shit' can be 'fucking' or 'antisucking' and is more likely, under antichemical subversion towards bound soma, to be 'antisucking' than 'fucking', and therefore secondary in this regard to the 'antisuck*** antipiss' that takes somatic precedence over 'fuck*** antipiss' for those who have been characterized as 'anticunts' and would correspond, whether somatically or psychically, to 'antislobs', the phenomenally sensible complement to 'yobs' in what becomes an antichemical/physical partnership of the just, of the good and the pseudo-wise.

 

44.  Conversely I would be lying if I said that one often hears the denigratory epithet 'suck*** piss', for, ethnic partialities aside, 'piss' can be 'sucking'  or 'antifucking' and is more likely, under antiphysical subversion towards bound psyche, to be 'antifucking' than 'sucking', and therefore secondary in this regard to the 'antifuck*** antishit' that takes psychic precedence over 'suck*** antishit' for those who have been characterized as 'antipricks' and would correspond, whether psychically or somatically, to 'antiyobs', the phenomenally sensual complement to 'slobs' in what becomes an antiphysical/chemical partnership of the meek, of the sinful and the pseudo-criminal.

 

45.  Likewise I would be lying if I said that one often hears the denigratory epithet 'frigg*** pus', even in respect of Americans, but, frankly, 'pus', or for that matter 'scum' (which I guess to be approximately equivalent), can be 'frigging' or 'antisnogging', though is less likely, in the metachemical predilection towards free soma, to be 'antisnogging' than 'frigging', and therefore primary in this regard to the 'frigg*** antigas' that takes somatic precedence over 'antisnogg*** antigas' for those who have been characterized as 'antibums' and would correspond, whether somatically or psychically, to 'antinobs', the noumenally sensual complement to 'snobs' in what becomes a metachemical/antimetaphysical partnership of the vain, of the evil and the pseudo-foolish.

 

46.  Similarly I would be lying if I said that one often hears the denigratory epithet 'snogg*** gas', but, evidently, 'gas', can be 'snogging' or 'antifrigging', though is more likely, in the metaphysical predilection towards free psyche, to be 'snogging' than 'antifrigging', and therefore primary in this regard to the 'snogg*** antipus' that takes psychic precedence over 'antifrigg*** antipus' for those who have been characterized as 'antijerks' and would correspond, whether psychically or somatically, to 'antisnobs', the noumenally sensible complement to 'nobs' in what becomes a metaphysical/antimetachemical partnership of the righteous, of the graceful and the pseudo-punishing.

 

47.  We are, at this point, a long way from all-too-prevalent denigratory expletives like 'fuck*** cunt', which are all too overworked by certain people, mostly males, and the more usual female retort 'fuck*** shit', both of which owe a lot, it seems to me, to the sort of societal conditioning which obtains in England, where the generality of physical males, avowedly masculine, are subverted by antichemical females, no less avowedly antifeminine, at the behest of an overall metachemical hegemony favouring soma, and become over a period of time and even several generations resentfully inclined towards females in general, so that they hold their conditioning towards bound soma against them, as also the correlative fact that they are less psychically free than might at first seem to be the case but more usually co-opted to criteria having their origin in an overall female control of society which, whether hegemonically in metachemistry or subversively in antichemistry, inverts male criteria and renders males perpetually discontented.

 

48.  Such is how things pan-out on the descending axis of noumenal sensuality to phenomenal sensibility, the state-hegemonic and church-subordinate axis typifying countries which, like Britain (and England in particular), are overwhelmingly somatic, whether on the free terms of the controlling evil, the metachemical, or on the bound terms of the subversive good, the former the principal manifestation of the vain, the latter the principal manifestation of the just, neither the antimetaphysical pseudo-foolish nor the physical pseudo-wise anything more than secondary manifestations of state-hegemonic criteria, while their pseudo-sinful and pseudo-graceful counterparts, ever subordinate to themselves, are no more than secondary manifestations, likewise, of church-subordinate criteria compared with those for whom criminal and punishing orders of bound and free psyche are more typical, not least in relation to the Christian fundamentalism and antinonconformism which, following a state-hegemonic lead, cannot help but put anything antitranscendentalist and humanist in its diabolic-ruled antidivine and  antifeminine-subverted masculine place.

 

49.  That said, there is no such thing, strictly speaking, as a 'fuck*** cunt' - though heathenistic coital contexts in which the female is on top of the male and apparently riding him may give such a paradoxical impression - but only, as we have logically discovered, either 'antisuck*** anticunts' or 'fuck*** anticunts', primarily bound somatic or subordinately free psychic in respect of antichemistry, with its 'antisucking' in antirealism and its 'fucking' in antinonconformism, the former state hegemonic and the latter church subordinate on primary terms, and they exist in subversive complementariness to both 'antisuck*** pricks' and 'fuck*** pricks', secondarily bound somatic and subordinately free psychic in respect of physics, with its 'antisucking' in naturalism and its 'fucking' in humanism, the former state hegemonic and the latter church subordinate on secondary terms.

 

50.  Across the other side of the worldly divide, however, it would indeed be an irrationally impulsive person who believed that the chemical were 'fuck*** cunts' and the antiphysical full of 'fuck*** shit', though one cannot rule out the likelihood that they might appear as such to their ethnic or worldly detractors and opponents, only too ready to brand certain categories of persons, whether Catholic or Irish, as 'cunts' or 'shit'.  The logical facts of the context would not confirm them in their bigotry, however, and we shall now turn away from the just in order to turn towards the meek, who are the categories of persons divisible between what has been called 'cunts' and 'antipricks', the former chemical and the latter their antiphysical subverters at the behest, traditionally, of an overall metaphysical hegemony enabling males of whatever class to 'turn the tables' on females and live from a standpoint centred in psyche rather than rooted in soma, a standpoint in which bound psyche becomes, according to gender, the sinful and/or pseudo-criminal precondition of salvation to grace and the pseudo-punishing mode of grace which, being secondary, would, in the fullness of that context, have more to do with a beautiful approach to truth and a loving approach to joy than with truth or joy itself for a gender which, in antimetachemistry, would only be emphasizing psyche under male hegemonic metaphysical pressures, and then contrary to its gender norm of soma preceding and predominating over psyche.

 

51.  For on the ascending axis of phenomenal sensuality to noumenal sensibility, the church-hegemonic and state-subordinate axis typifying countries which, like Ireland (and Eire in particular), are overwhelmingly psychic, whether on the free terms of the controlling graceful, the metaphysical, or on the bound terms of the subversive sinful, the former the principal manifestation of the righteous, the latter the principal manifestation of the meek, neither the antimetachemical pseudo-punishing nor the chemical pseudo-criminal are anything more than secondary manifestations of church-hegemonic criteria, while their pseudo-good and pseudo-evil counterparts, ever subordinate to themselves, are no more than secondary manifestations, likewise, of state-subordinate criteria compared with those for whom wise and foolish  orders of bound and free soma are more typical, not least in relation to the republican idealism and antinaturalism which, following a church-hegemonic lead, cannot help but put anything antimaterialist and realist in its divine-led antidiabolic and antimasculine-subverted feminine place.

 

52.  That said, there could be no such thing, strictly speaking, as a 'suck*** prick' but only, as we have logically discovered, either 'antifuck*** antipricks' or 'suck*** antipricks', primarily bound psychic or subordinately free somatic in respect of antiphysics, with its 'antifucking' in antihumanism and its 'sucking' in antinaturalism, the former church hegemonic and the latter state subordinate on primary terms, and they exist in subversive complementariness to both 'antifuck*** cunts' and 'suck*** cunts', secondarily bound psychic and subordinately free somatic in respect of chemistry, with its 'antifucking' in nonconformism and its 'sucking' in realism, the former church hegemonic and the latter state subordinate on secondary terms.

 

53.  There can be no question that in general or relative terms, heterosexuality is germane, if with a different emphasis, to both the ascending axis of church-hegemonic criteria and the descending axis of state-hegemonic criteria; for there is always a coital relativity between 'antipricks' and 'cunts' on the one hand, that of the meek, and 'anticunts' and 'pricks' on the other hand, that of the just, the difference being that in the one case there will be more openness to the possibility of pregnancy through unprotected sex than in the other case where, by contrast, 'antisucking' is more the somatic norm and there can only be a greater emphasis on contraception, whether from a male or a female point of view, than on conception, in typically puritanical fashion.

 

54.  But the combination of 'antisucking' and 'fucking' in relation to 'anticunts' and 'pricks' will tend to encourage sex for pleasure and as a sort of worldly end-in-itself rather than as a means to a reproductive end, which is what it is more usually encouraged to be by the 'antifucking' and 'sucking' combination which tends to characterize 'antipricks' and 'cunts' in what amounts to a viciously moral context governed by ignorance and weakness, pain and humility, rather than one in which strength and knowledge, pride and pleasure, are more ethnically representative of a virtuous immorality in typically antichemical/physical fashion.

 

55.  Certainly there is also the disparity between the circumcised and the uncircumcised to bear in mind, and many a male Catholic must look upon condoms as somewhat at loggerheads with his phallic reality and consequently more suited to males whom he would probably classify, in their uncircumcised condition, as 'roundheads', meaning Protestants of, in particular, a puritan cast.  Again, in this worldly dichotomy between the meek and the just, there is all the difference between a vicious morality that lives in hope of salvation to virtuous morality 'on high' and, by contrast, a virtuous immorality which is a source of fear and repugnance for those who are viciously immoral and anxious to avoid either damnation or counter-salvation to something 'down below' their own necessarily upper-class, and somatically free, dispositions.

 

56.  This is a subject I believe I touched upon in a previous text, and once again it is evident that the chasm of the world cannot be bridged, because it is indicative of two incompatible ethnicities which, though equally lower class, have contrary views of the world and antithetical places in it, whether in respect of vicious morality or of virtuous immorality, bound psyche coupled, for the meek, to a subordinate free soma or, in the case of the just, bound soma coupled to a subordinate free psyche, thus rendering them ethnically incompatible; for there is no way that bound psyche and bound soma can see eye-to-eye.

 

57.  But neither is there any way that free soma and free psyche can see eye-to-eye in the upper-class contexts of vicious immorality and virtuous morality, and therefore the principal representatives of those positions also remain at loggerheads or, more correctly, as distinct and alien to one another as the vain and the righteous, 'snobs' and 'nobs', with the 'snobs' anxious to control 'antislobs' in a descending axial somatic consistency typified by state-hegemonic criteria, and the 'nobs' only too anxious to control 'antiyobs' in what becomes, by contrast, an ascending axial psychic consistency typified by church-hegemonic criteria.

 

58.  For with 'snobs' over 'antinobs' in noumenal sensuality the way is prepared for the phenomenally sensible subversion of 'yobs' by 'antislobs', and with 'nobs' over 'antisnobs' in noumenal sensibility the way is prepared for the phenomenally sensual subversion of 'slobs' by 'antiyobs', so that, in each axial case, it is the upper-class positions which effectively determine the fate of the world, preventing it from deteriorating into that despotism and anarchy which would otherwise afflict it in the event of either 'slobs' having their gender way at the expense of 'antiyobs' in phenomenal sensuality or, across the worldly divide, 'yobs' having their gender way at the expense of 'antislobs' in phenomenal sensibility.

 

59.  Freedom in the world can never be primary but always subordinate to a psychic or a somatic binding which is the product, in no small measure, of either a controlling psychic freedom or a controlling somatic freedom in the overworld which is primary and thus able to have its graceful or evil way, as the case may be, at the expense of the world, which is to say, to the exclusion of worldly freedom on anything but subordinate terms to worldly binding.

 

60.  'The below' do not condition 'the above'.  On the contrary, 'the above' condition 'the below', whether for better, as in the case of the antiphysical subversion of the chemical to a bound-psychic church-hegemonic bias at the expense of free soma, or for worse, as in the case of the antichemical subversion of the physical to a bound-somatic state-hegemonic bias at the expense of free psyche, neither type of society being compatible with the other because appertaining to separate axes, the diagonally ascending axis from antiphysics to metaphysics and, in secondary vein, from chemistry to antimetachemistry, in which males are primary, and the diagonally descending axis from metachemistry to antichemistry and, in secondary vein, from antimetaphysics to physics, in which females are primary.

 

61.  And yet the ascending axis, in renewing itself in truly contemporary terms, can, I believe, bring about the downfall of the descending one, the state-hegemonic axis of somatic immorality, and it is to that end that I have conceived of my Social Theocratic alternative to Roman Catholicism and made it perfectly clear that until and unless the people of countries given to the ascending axis democratically opt for religious sovereignty, the sovereignty of an ultimate republican context, they will not be saved from the world to an extent that would considerably reduce the scope of predatory exploiters and financiers to profit at their expense;  for it is only in a society characterized by religious sovereignty that the necessary measures could be set in motion which would eventually deliver them more efficaciously from their enemies on the diagonally descending axis and thereby invalidate the viability of such a deplorably immoral and corrupt axis, the consequence, all along, of schismatic heresy and therefore of heathenistic tendencies characterized by female domination.

 

62.  All that will of course take time, but having the preconditions of the right kind of development in place is of considerable importance in itself, otherwise progressive radicalism will remain merely peripheral to the worldly and overworldly status quo, with no power or mandate to do anything, not least the establishment of the right kind of political and religious structures, as outlined in previous texts, and the removal, bit by bit, of obstacles in its way, traditional religious and political ones not least of all.

 

63.  Sometimes it is expedient and even enlightening to think in parables or metaphors, and lately I have been conceiving of modern history from a metaphorical point of view, thinking of the distinctions between sheep, black sheep, sheepdogs, shepherds and, for want of a better term, wolves.  For we live, these days, in a society in which not a homogeneous flock of sheep but disparate mobs of democratized sheep are led or, rather, misled by black sheep of one hue or another posing as shepherds, most of whom are actually wolves in sheep's clothing, and therefore hand-in-glove with the wolves in the ripping-off of sheep who, divided so cynically between disparate interest groups by the competing black sheep, are easy prey to the wolves, who profit from their disunity and want of proper leadership.

 

64.  Of course, proper leadership will only come when a genuine shepherd turns the disparate mobs of sheep against their phoney leaders and, having first made a homogeneous flock out of them, leads them up a mountain with the aid of his sheepdogs from which they will never again come down and from where they will be safe from wolves and all those who would rip them off in whatever manner was most expedient.

 

65.  But such a genuine shepherd is not to be confounded with the shepherd in wolf's clothing who, having first created a homogeneous flock of sheep, turned them against both the disparate mobs of sheep presided over by black sheep and even, in response to this threat, the occasional wolf in shepherds clothing, and those more homogeneous sheep who didn't even have the dubious privilege of the 'leadership' of a wolf in shepherd's clothing but were simply the victims of a sheepdog in wolf's clothing who claimed some kind of ideological descent from a wolf in sheepdog's clothing who was responsible for one of the most unlikely and paradoxical revolutions in the history of any flock or flocks of sheep the world has ever known.

 

66.  Of course, the combined efforts of the wolves in shepherd's clothing and of the sheepdog in wolf's clothing put paid to the schemes of the shepherd in wolf's clothing, and he was eventually defeated and driven from the field where the sheep, less homogenized than formerly, had to be given some new kind of 'leadership', though not, of course, in relation to the wolves in shepherd's clothing or even to the sheepdog in wolf's clothing but, when the semblance of what passes for normality had been restored, to the divide-and-rule disorders presided over by black sheep on the one hand and, where the habitually more homogeneous flocks were concerned, a new order of sheepdog who had little of the wolf about him  but rather, as time went by, a growing suspicion that sheep resented being 'led' by sheepdogs and would naturally prefer the more pretentious seductions of black sheep.

 

67.  Well, history is well known, and in due course a revolt of the homogeneous sheep in several fields where sheepdogs were the sole authorities resulted in the emergence of divide-and-rule disorders like those which already existed in fields to the west of their own, and before long most of the industrialized world had become democratized to an extent whereby disparate mobs of sheep roamed everywhichway or no way at all under the smug but devious 'leadership' of gangs of black sheep whose only concern was to ensure that they cut a lucrative deal with the wolves which would work out to their mutual benefit and enable them to grow fat and prosperous at the expense of those who had to be constantly preyed upon, if they were to be kept confused and bemused and in no position to flock together in order to better defend themselves from the rapacious greed of predators.

 

68.  Well, the prospects of that could only be pretty slim in any case, for sheep are not very good, even in a homogeneous flock, of defending themselves from wolves when their sheepdogs are either non-existent or in league with black sheep against them and in no position to do the bidding of a true shepherd, something the black sheep would be the last to encourage, insofar as they have set themselves up as shepherds, as 'leaders', and cannot bear the thought of a genuine shepherd calling their bluff and exposing their pretensions.

 

69.  But a day is nevertheless fast approaching when a shepherd will descend from a high place and appeal to the regular sheep over the heads of their deceivers that they should reject the shame-inducing sham that has been so cruelly inflicted upon them, to join together as a homogeneous flock and follow him back up the mountain to a high place from which they will be safe, for ever more, from the wolves and other vain creatures who, with the connivance of black sheep, have so cynically and ruthlessly ripped them off and torn them to shreds while they were weak and disunited, ignorant and in want of deliverance from their plight, mere anarchic or semi-anarchic bands of mauled and dishevelled woolly-headed quadrupeds scarcely recognizable as sheep at all, a prey to all the worst excesses of pastoral exploitation and bestial degradation.

 

70.  The day of the true shepherd, I repeat, is fast approaching, and this superior being, a truly god-like individual, will not waste his time with the mob-anarchy that is called democracy but, rather, will insist that if the sheep wish to be delivered from their sorry plight they will have to reject the blandishments of the various types of black sheep, with their false promises and pretence of leadership, and democratically opt to follow him to the higher pastures beyond, where, duly united into a flock worthy of the name and with the protection of well-motivated sheepdogs, they will be safe from wolves and other such predators and chew an altogether more satisfying cud, one not of black sheep or wolves' making but the product, by and large, of the true shepherd who would lead them into paradise.

 

71.  Such, in simple metaphorical or allegorical terms, is what will have to happen if the meek are to be delivered from the bog of their own worldly shortcomings and, no less significantly, from the exploiters of their ignorance and weakness who seduce them, with false promises and vain productions, to glory in all that is ugly and false.  For until the coming of Social Theocracy and the democratic endorsement of religious sovereignty by the People, they will continue to be divided and ruled at their expense, and in no position to escape from exploitation at the hands of the viciously immoral to a realm where virtuous morality will be the order of the day, and their own vicious morality no more than a faint memory, likely to recede ever further into the distance of worldly profanity, of sin and pseudo-crime, folly and pseudo-evil.

 

72.  The 'mountain' up which the People are to be led will, of course, correspond to what in previous texts has been described somewhat colloquially as 'Kingdom Come', or the context of a triadic Beyond and administrative aside in which religious sovereignty will be the norm and the saved People have rights in relation to such a sovereignty, not least the religious self-determination which, in delivering them from the bog of worldly profanity, would also ensure that never again will religious falsity in the form of Devil the Mother hyped as God ... rule religion to the detriment of Truth, which, being metaphysical, is antithetical to everything metachemical and rooted, through free will, in power and, hence, the hideously barbarous concept of 'The Almighty'. 

 

73.  Therefore the religiously sovereign People would be freed from the tyranny of Jehovah, as of anything analogous to such a noumenally objective sensual entity that would hold them back not only from what properly pertains to God, not to mention its antimetachemical complement, the Antidevil, but keep them chained to what, in suitably contemporary guise, is the source of their exploitation and somatic undoing, the devilish and antigodly vanities which prey upon them from a synthetically artificial metachemical and antimetaphysical height as germane to the apex of the diagonally descending axis and would seduce them to the worship of false gods, of evil and pseudo-folly, which, unlike folly and pseudo-evil or, more pertinently to bound psyche, sin and pseudo-crime, are not means to a higher and altogether more desirable free-psychic end but the born enemy of such a divine and antidiabolic end, having to do with a diabolic and antidivine beginning which, in the vanity of its somatic licence, likes to hype its own religious worth at the expense of what properly appertains to religion and, contrary to this beginning, has no bearing whatsoever on anything somatically free in noumenally sensual terms.

 

74.  Obviously, it is necessary to expose such a falsehood before it becomes possible to defeat it, though only the People can do that, as and when they elect to turn their back on the world and opt for religious sovereignty, thereby putting themselves in a position which, with the requisite ideological will, can be developed ever more progressively and perfectly over the coming decades and even centuries, developed to such a level or stage of transcendentalism and antifundamentalism, not to mention idealism and antimaterialism for the state-subordinate corollaries of a church-hegemonic context, that the People themselves will have been transmuted from an effectively post-human phase of existence in the temporal proletarian present to an advanced cyborg stage of eternal life in which they will truly remain 'up the mountain' and not come down or, rather, fall back down, as from some lesser grace, to be preyed upon all over again by the vain, the metachemical and antimetaphysical, not to mention their antichemical and physical counterparts down the diagonally descending axis, whom we have described as the just and know, for all their good vis--vis evil rhetoric, to be ethnically in league with the vain in the exploitation, to their mutual somatic benefit, of the meek, of the ignorant and weak Catholic masses who are of the world in a way antithetical, in virtually every respect, to those for whom, in virtuous immorality, the world is falsely construed as an end-in-itself.

 

75.  But that urbane world of the just, of the good and pseudo-wise who are somatically bound, will not long survive the salvation of the meek, of the sinful and pseudo-criminal (to do them bound-psychic justice), if they do indeed opt for religious sovereignty and for an altogether higher order of republicanism than that to which they have been accustomed in the worldly profanity of their compromised meekness.  For even before the new system is properly up and running, it will be possible to serve a religiously sovereign People in such fashion that they will no longer be exposed, to anything like the same extent, to the exploitations of the vain, and before long both the vain and the just will begin to feel the pinch, as we say, when once their taken-for-granted pool of prey is no longer quite as vulnerable to predation as, in the context of political sovereignty, had formerly been the case, a context, remember, in which the People suffer the indignities of 'divide and rule' and are akin to disparate mobs of sheep which, lacking homogeneity through proper leadership by a genuine shepherd, are easily conned and ripped-off by their predatory enemies, now fatter and richer than ever before.

 

76.  Therefore it is for the People to decide whether or not they wish to be saved from the world to the otherworldly context which has been identified with 'Kingdom Come', the project, in large conceptual part, of a 'philosopher-king', nay of the 'Philosopher King', who is about as close, in his celibacy-inspired capacity for truth of a fully universal order, to a Messianic father-figure corresponding, in Christian eschatology, to the Second Coming ... as it is logically possible to be, even though he is fully aware of the drawbacks of using conventional or traditional terminology in what will effectively correspond to a revolutionary context, a context where the term 'King' in 'Philosopher King' is to be taken as provisionally or metaphorically as the term 'Kingdom' in 'Kingdom Come', which, as noted, would rather be a radical mode of republicanism in which a religiously sovereign People were served by an executive president who was responsible, from the administrative aside that had been democratically charged by the electorate with political responsibilities, for the development and protection of a triadic Beyond, or three-tier system, which would be the framework of religious praxis in what should be called the Social Transcendentalist Centre, to differentiate it from the Social Theocratic Centre of the administrative aside, no less beyond the State of conventional worldly society than the triadic Beyond itself would be beyond the Church, and therefore each of them pertaining to the relativistic absolutism of a synthetic otherworldly society capable of global universality, in which the emphasis would always be on the religious aspect of the Centre as being germane to the focus of ultimate republicanism in the religiously sovereign People or, in due course, Cyborgs, the moral principle of church-hegemonic and state-subordinate criteria persisting, in duly transmuted guise, into the Centrist age of Eternal Life.

 

77.  Frankly, I have no reasonable grounds for believing that, given half a  chance, the politically sovereign People, whether meek or factious, would not wish to be delivered from the world, as from a situation which not only leaves something to be desired from its own ignorant and weak standpoints in antiphysics and chemistry but, for want of adequate salvation in relation to the traditional modes - where still applicable - of metaphysics and antimetachemistry, is constantly set upon by the more contemporary modes of metachemical and antimetaphysical vanity in such fashion that the relationship of bound psyche to free soma is undermined from a standpoint rooted, diabolically, in somatic freedom, the freedom par excellence of the New World, which, with the help of its principal ally Great Britain, has cast its death-obsessed shadow over the contemporary world and brought it to the sorry pass of worshipping the false gods of evil and pseudo-folly, of Devil the Mother and the Antison of Antigod, in what transpires to be the synthetically-artificial materialistic and anti-idealistic modes of state-hegemonic idolatry, coupled to the relevant fundamentalist and antitranscendentalist modes of church-subordinate idolatry in which, through bound psyche of a correlative noumenally sensual disposition, the false gods of crime and pseudo-sin, of the Daughter of the Devil and Antigod the Antifather, have their respective subordinate parts in the drama which constantly unfolds in superficially cyborg, or sensually synthetic, terms.

 

78.  For America is the land of metachemical drama par excellence, of the so-called 'American Dream' which is not just about freedom - for freedom unqualified by reference to either soma or psyche is always too vague a word - but, in the American partisanship towards noumenal sensuality, freedom of soma from binding of soma, from the sorts of parliamentary/puritan constraints which inspired a Civil War in England and gave to the descendants of the Pilgrim Fathers and original founders of the American Republic a determination to become or remain somatically free at any cost from the sorts of somatic constraints which a free anglican monarchy was still striving to impose upon its colonial offshoots. 

 

79.  It was not a Catholic will that inspired America, a determination to protect and advance psychic freedom from a bound-psychic base, but, on the contrary, a determination on the part of puritan settlers to escape somatic repression and become somatically free, to become the 'land of the free' in which one could do what one wanted and realize the dream of freedom in relation to free enterprise, a dream that never issued from a Catholic base, no matter how many peoples of Catholic descent may since have complicated the overall picture, but in relation to a Protestant tradition that sought what the majority of Protestants have always wanted, which is to say, freedom from if not Roman Catholic then Anglo-Catholic repression, and not simply in order to become psychically free, which after all is the Catholic ideal par excellence but, more significantly from an American standpoint, to become somatically free, to become akin to those whose somatic freedom depended on their own somatic binding, and thus not only free from enslavement to bound soma but free, if necessary, to enslave others in such fashion in due course.

 

80.  This, as we all know, they did, but they had to pay a heavy price, and today they are still paying that price as they fly the flag of somatic freedom in celluloid free enterprise from every cinema screen in the land and boast the most prosperous and prolific film industry in the world, an industry of synthetically artificial drama which rules over the synthetically artificial poetry which is called modern jazz, and which is to noumenal sensuality what the subversion, where applicable, of television drama by rock music is to its phenomenal counterpart, except that down below, in the antiphysical/chemical depths of phenomenal sensuality, the terms of reference are reversed, and it is the synthetically artificial poet who is generally more representative of the context in question.

 

81.  For if the dramatist is in 'his' element metachemically, in fiery action, then the poet can only be in his element antiphysically, in vegetative diction, the antimetaphysical poet being no less 'pseudo' in relation to dramatic action than the chemical dramatist in relation to poetic diction, dramatic fact being primarily the preserve of metachemical freedom and poetic illusion the preserve, by contrast, of antiphysical freedom or, rather, binding, insofar as psychic binding still takes precedence over somatic freedom as a phenomenally sensual norm in relation to a metaphysically-conditioned church-hegemonic situation.

 

82.  But if the antimetaphysical poet is no less dramatically 'pseudo' than the chemical dramatist poetically 'pseudo', we must nonetheless avoid the tendency to oversimplification with these two elemental positions, corresponding to upper- and lower-class sensual alternatives; for in reality there is a type of drama in antimetaphysics no less than a type of poetry in metachemistry, thereby corresponding to the distinctions between state-hegemonic and church-subordinate criteria, with drama being state hegemonic in the freely somatic aspects of metachemistry and antimetaphysics, where we may distinguish between drama per se and the 'bovaryization' of poetry that is poetic drama, as between materialism and anti-idealism, and poetry being church subordinate in the bound psychic aspects of metachemistry and antimetaphysics, where we may distinguish between dramatic poetry as the 'bovaryization' of drama and pseudo-poetry, as between fundamentalism and antitranscendentalism.

 

83.  Conversely there is a type of poetry in chemistry no less than a type of drama in antiphysics, thereby corresponding to the distinctions between church-hegemonic and state-subordinate criteria, with poetry being church hegemonic in the bound psychic aspects of antiphysics and chemistry, where we may distinguish between poetry per se and the 'bovaryization' of drama that is dramatic poetry, as between antihumanism and nonconformism, and drama being state subordinate in the free somatic aspects of antiphysics and chemistry, where we may distinguish between poetic drama as the 'bovaryization' of poetry and pseudo-drama, as between antinaturalism and realism.

 

84.  Therefore we may conclude that whereas drama has to do with free soma, whether primary or secondary, in genuinely dramatic or in 'pseudo'  modes, poetry, by contrast, has closer associations with bound psyche, whether primary or secondary, in genuinely poetic or in 'pseudo' modes, and that although drama can be male no less than poetry female, strictly speaking the per se modes of drama and poetry will only be female and male respectively, the former in metachemical action, the latter in antiphysical diction, both of which have their respective secondary forms of drama and poetry in poetic drama and dramatic poetry, antimetaphysical pseudo-action and chemical pseudo-diction, together with their respective subordinate modes of poetry and drama which, as dramatic poetry and poetic drama, contribute towards the existence of poetic drama and dramatic poetry in what could, with sensuality in mind, be described as 'vicious circles' of drama and poetry.

 

85.  However that may be, drama and poetry, principally in the synthetically artificial terms of film and jazz, television and rock, are much more representative of our time, from a proletarian standpoint, than are the still largely bourgeois - but capable, I believe, of being developed to a sensibly proletarian, or synthetically artificial, level - art forms of prose and philosophy, which have less to do with fact and illusion, in typically objective and antisubjective sensual fashion, than with fiction and truth, their anti-objective and subjective sensible counterparts, insofar as prose fiction is a sort of sensible, or interiorized, drama, and philosophy, when truthful, a kind of sensible, or interiorized, poetry which however, unlike poetry, is strictly regulated by rules owing more to intellectual logic than to speech patterns, and differs as much, when genuine, from prose ... as poetry from drama.

 

86.  That said, we may contend that if the philosopher is in his element metaphysically, in airy contemplation, then the prose writer, or story teller, can only be in 'his' element antichemically, in watery description, the antimetachemical prose writer being no less 'pseudo' in relation to philosophic contemplation than the physical philosopher in relation to prosaic description, truth being primarily the preserve of metaphysical  freedom and fiction the preserve, by contrast, of antichemical binding, insofar as somatic binding still takes precedence over psychic freedom as a phenomenally sensible norm in relation to a metachemically-conditioned state-hegemonic situation.

 

87.  But if the antimetachemical prose writer is no less philosophically 'pseudo' than the physical philosopher prosaically 'pseudo', we must nonetheless avoid the tendency to oversimplification with these two elemental positions, corresponding to upper- and lower-class sensible alternatives; for in reality there is a type of philosophy in antimetachemistry no less than a type of prose in metaphysics, thereby corresponding to the distinctions between church-hegemonic and state-subordinate criteria, with philosophy being church hegemonic in the freely psychic aspects of metaphysics and antimetachemistry, where we may distinguish between philosophy per se and the 'bovaryization' of prose that is prosaic philosophy, as between transcendentalism and antifundamentalism, and prose being state subordinate in the bound somatic aspects of metaphysics and antimetachemistry, where we may distinguish between philosophic prose as the 'bovaryization' of philosophy and pseudo-prose, as between idealism and antimaterialism.

 

88.  Conversely there is a type of prose in physics no less than a type of philosophy in antichemistry, thereby corresponding to the distinctions between state-hegemonic and church-subordinate criteria, with prose being state hegemonic in the bound-somatic aspects of antichemistry and physics, where we may distinguish between prose per se and the 'bovaryization' of philosophy that is philosophic prose, as between antirealism and naturalism, and philosophy being church subordinate in the free-psychic aspects of antichemistry and physics, where we may distinguish between prosaic philosophy as the 'bovaryization' of prose   and pseudo-philosophy, as between antinonconformism and humanism.

 

89.  Therefore we may conclude that whereas philosophy has relevance to  free psyche, whether primary or secondary, in genuinely philosophic or in 'pseudo' modes, prose, by contrast, has closer associations with bound soma, whether primary or secondary, in genuinely prosaic or in 'pseudo' modes, and that although philosophy can be female no less than prose male, strictly speaking the per se modes of philosophy and prose will only be male and female respectively, the former in metaphysical contemplation, the latter in antichemical description, both of which have their respective secondary forms of philosophy and prose in prosaic philosophy and philosophic prose, antimetachemical pseudo-contemplation and physical pseudo-description, together with their respective subordinate modes of prose and philosophy which, as philosophic prose and prosaic philosophy, contribute towards the existence of prosaic philosophy and philosophic prose in what could, with sensibility in mind, be described as 'virtuous circles' of philosophy and prose.

 

90.  In relation to the 'vicious circle' of noumenal sensuality, by contrast, it can be maintained that genuine drama conditions dramatic poetry in metachemistry as pseudo-poetry conditions poetic drama in antimetaphysics, and pretty much as the ugliness and hatred of materialism conditioning the ugly approach to illusion and hateful approach to woe of fundamentalism, prior to the illusion and woe of antitranscendentalism conditioning the illusory approach to ugliness and woeful approach to hatred of anti-idealism, with consequences for evil and crime in the case of what should be called drama proper and dramatic poetry, but pseudo-sin and pseudo-folly in the case of what could be called poetry improper and poetic drama.

 

91.  Similarly, in relation to the 'vicious circle' of phenomenal sensuality, it can be maintained that pseudo-drama conditions dramatic poetry in chemistry as genuine poetry conditions poetic drama in antiphysics, and pretty much as the weakness and humility of realism conditioning the weak approach to ignorance and humble approach to pain of antinonconformism, prior to the ignorance and pain of antihumanism conditioning the ignorant approach to weakness and painful approach to humility of antinaturalism, with consequences for pseudo-evil and pseudo-crime in the case of what could be called drama improper and dramatic poetry, but sin and folly in the case of what should be called poetry proper and poetic drama.

 

92.  Conversely, in relation to the 'virtuous circle' of phenomenal sensibility, it can be maintained that pseudo-philosophy conditions philosophic prose in physics as genuine prose conditions prosaic philosophy in antichemistry, and pretty much as the knowledge and pleasure of humanism conditioning the knowledgeable approach to strength and pleasurable approach to pride of naturalism, prior to the strength and pride of antirealism conditioning the strong approach to knowledge and proud approach to pleasure of antinonconformism, with consequences for pseudo-grace and pseudo-wisdom in the case of what could be called philosophy improper and philosophic prose, but goodness and punishment in the case of what should be called prose proper and prosaic philosophy.

 

93.  Finally in relation to the 'virtuous circle' of noumenal sensibility, it can me maintained that genuine philosophy conditions philosophic prose in metaphysics as pseudo-prose conditions prosaic philosophy in antimetachemistry, and pretty much as the truth and joy of transcendentalism conditioning the truthful approach to beauty and joyful  approach to love of idealism, prior to the beauty and love of antimaterialism conditioning the beautiful approach to truth and loving approach to joy of antifundamentalism, with consequences for grace and wisdom in the case of what should be called philosophy proper and philosophic prose, but pseudo-goodness and pseudo-punishment in the case of what could be called prose improper and prosaic philosophy.

 

94.  Provided one realizes that the terms 'proper' and 'improper' are being used as synonymous with genuine and 'pseudo', then it will not seem unduly odd that we can distinguish, in such fashion, between drama proper in noumenal sensuality, whether per se or 'bovaryized', and drama improper in phenomenal sensuality, whether 'pseudo' or pseudo-'bovaryized'; poetry improper in noumenal sensuality, whether 'pseudo' or pseudo-'bovaryized', and poetry proper in phenomenal sensuality, whether per se or 'bovaryized'; prose proper in phenomenal sensibility, whether per se or 'bovaryized', and prose improper in noumenal sensibility, whether 'pseudo' or pseudo-'bovaryized'; philosophy improper in phenomenal sensibility, whether 'pseudo' or pseudo-'bovaryized', and philosophy proper in noumenal sensibility, whether per se or 'bovaryized'.

 

95.  Thus if drama and poetry stand sensually apart from prose and philosophy in this fourfold elemental way, there can be no question that, in overall axial terms, the diagonally ascending axis of church-hegemonic and state-subordinate criteria will be characterized by an ascent, on a par with salvation and counter-damnation, from genuine poetry and dramatic poetry to genuine philosophy and prosaic philosophy, as from sin and pseudo-crime to grace and pseudo-punishment in church-hegemonic terms, and from poetic drama and pseudo-drama to philosophic prose and pseudo-prose, as from folly and pseudo-evil to wisdom and pseudo-goodness in state-subordinate terms, whereas the diagonally descending axis of state-hegemonic and church-subordinate criteria will be characterized by a descent, on a par with damnation and counter-salvation, from genuine drama and poetic drama to prose and philosophic prose, as from evil and pseudo-folly to goodness and pseudo-wisdom in state-hegemonic terms, and from dramatic poetry and pseudo-poetry to prosaic philosophy and pseudo-philosophy, as from crime and pseudo-sin to punishment and pseudo-grace in church-subordinate terms.

 

96.  Therefore just as in the primary church-hegemonic axial ascent from the phenomenal antisubjectivity of antiphysics to the noumenal subjectivity of metaphysics one would, as a male, be saved from the antihumanism of genuine poetry to the transcendentalism of genuine philosophy, as from literary sin to literary grace, so in the primary state-subordinate axial ascent ... one would be counter-damned, as a male, from the antinaturalism of poetic drama to the idealism of philosophic prose, as from literary folly to literary wisdom.

 

97.  Likewise, just as in the secondary church-hegemonic axial ascent from the phenomenal objectivity of chemistry to the noumenal anti-objectivity of antimetachemistry one would, as a female, be saved from the nonconformism of dramatic poetry to the antifundamentalism of prosaic philosophy, as from literary pseudo-crime to literary pseudo-punishment, so in the secondary state-subordinate axial ascent ... one would be counter-damned, as a female, from the realism of pseudo-drama to the antimaterialism of pseudo-prose, as from literary pseudo-evil to literary pseudo-goodness.

 

98.  Contrariwise, just as in the primary state-hegemonic axial descent from the noumenal objectivity of metachemistry to the phenomenal anti-objectivity of antichemistry one would, as a female, be damned from the materialism of genuine drama to the antirealism of genuine prose, as from literary evil to literary good, so in the primary church-subordinate axial descent ... one would be counter-saved, as a female, from the fundamentalism of dramatic poetry to the antinonconformism of prosaic philosophy, as from literary crime to literary punishment.

 

99.  Similarly, just as in the secondary state-hegemonic axial descent from the noumenal antisubjectivity of antimetaphysics to the phenomenal subjectivity of physics one would, as a male, be damned from the anti-idealism of poetic drama to the naturalism of philosophic prose, as from literary pseudo-folly to literary pseudo-wisdom, so in the secondary  church-subordinate axial descent ... one would be counter-saved, as a male, from the antitranscendentalism of pseudo-poetry to the humanism of pseudo-philosophy, as from literary pseudo-sin to literary pseudo-grace.

 

100. Whatever one's axial or ethnic fate, there can be no question that just as the genuine modes of poetry and philosophy appertain to the diagonally ascending axis of church-hegemonic criteria, so, by contrast, the genuine modes of drama and prose appertain to the diagonally descending axis of state-hegemonic criteria, so that there is a noumenal distinction between drama proper and philosophy proper, as between metachemistry and metaphysics, and a phenomenal distinction between poetry proper and prose proper, as between antiphysics and antichemistry.

 

101. More comprehensively, it can be maintained that metachemistry is the elemental context in which drama, like the state, is hegemonic on primary (genuine) terms and dramatic poetry subordinate, like the church, on primary (genuine 'bovaryized') terms, whereas antimetaphysics is the complementary elemental context in which poetic drama, like the state, is hegemonic on secondary (pseudo-'bovaryized') terms and poetry subordinate, like the church, on secondary (pseudo) terms.

 

102. Likewise it can be maintained that antichemistry is the elemental context in which prose, like the state, is hegemonic on primary (genuine) terms and prosaic philosophy subordinate, like the church, on primary (genuine 'bovaryized') terms, whereas physics is the complementary elemental context in which philosophic prose, like the state, is hegemonic on secondary (pseudo-'bovaryized') terms and philosophy subordinate, like the church, on secondary (pseudo) terms.

 

103. Conversely, it can be maintained that antiphysics is the elemental context in which poetry, like the church, is hegemonic on primary (genuine) terms and poetic drama subordinate, like the state, on primary (genuine 'bovaryized') terms, whereas chemistry is the complementary elemental context in which dramatic poetry, like the church, is hegemonic on secondary (pseudo-'bovaryized') terms and drama subordinate, like the state, on secondary (pseudo) terms.

 

104. Similarly, it can be maintained that metaphysics is the elemental context in which philosophy, like the church, is hegemonic on primary (genuine) terms and philosophic prose subordinate, like the state, on primary (genuine 'bovaryized') terms, whereas antimetachemistry is the complementary elemental context in which prosaic philosophy, like the church, is hegemonic on secondary (pseudo-'bovaryized') terms and prose subordinate, like the state, on secondary (pseudo) terms.

 

105. Seeing that things progress from antiphysics to metaphysics and from chemistry to antimetachemistry on the diagonally ascending axis from phenomenal sensuality to noumenal sensibility, as from sin to grace and pseudo-crime to pseudo-punishment in the salvation of church-hegemonic bound psyche to free psyche, and from folly to wisdom and pseudo-evil to pseudo-good in the counter-damnation of state-subordinate free soma to bound soma, so they may be said to proceed from poetry and dramatic poetry to philosophy and prosaic philosophy on hegemonic primary and secondary, genuine and 'pseudo', terms, and from poetic drama and drama to philosophic prose and prose on subordinate primary and secondary, genuine and 'pseudo', terms.

 

106. Seeing, on the other hand, that things regress from metachemistry to antichemistry and from antimetaphysics to physics on the diagonally descending axis from noumenal sensuality to phenomenal sensibility, as from evil to good and pseudo-folly to pseudo-wisdom in the damnation of state-hegemonic free soma to bound soma, and from crime to punishment and pseudo-sin to pseudo-grace in the counter-salvation of church-subordinate bound psyche to free psyche, so they may be said to recede from drama and poetic drama to prose and philosophic prose on hegemonic primary and secondary, genuine and 'pseudo', terms, and from dramatic poetry and poetry to prosaic philosophy and philosophy on subordinate primary and secondary, genuine and 'pseudo', terms.

 

107. If drama and philosophy in their per se manifestations of free will and free soul are the diabolic/divine alternatives on the noumenal plane of space, where a division between 'spatial' and 'spaced' confirms a sensual/sensible upper-class antithesis between metachemistry and metaphysics, then poetic drama and prosaic philosophy are the 'pseudo'  manifestations of free will and free soul on the noumenal plane of time, where a division between 'sequential' and 'repetitive' confirms a sensual/sensible upper-class antithesis between antimetaphysics and antimetachemistry.

 

108. If poetry and prose in their per se manifestations of bound ego and bound spirit are the antimasculine/antifeminine alternatives on the phenomenal plane of mass, where a division between 'massive' and 'massed' confirms a sensual/sensible lower-class antithesis between antiphysics and antichemistry, then dramatic poetry and philosophic prose are the 'pseudo' manifestations of bound ego and bound spirit on the phenomenal plane of volume, where a division between 'volumetric' and 'voluminous' confirms a sensual/sensible lower-class antithesis between chemistry and physics.

 

109. In strictly hierarchical terms, the plane of mass stands beneath the plane of volume, just as the plane of time stands beneath the plane of space, so that one can ascend from mass to space via volume and time or descend from space to mass via time and volume, but the world attests, at the behest of noumenal controlling factors in either the alpha of metachemistry or the omega of metaphysics, to the subversion of volume by mass in both sensuality and sensibility, where, as we have seen, poetry subverts drama towards dramatic poetry in the interests of church-hegemonic psychic emphasis and, by contrast, prose subverts philosophy towards philosophic prose in the interests of state-hegemonic somatic emphasis, so that a broadly poetic/prosaic antithesis between the two worldly contexts is the paradoxical result, but only because of the controlling influence being exerted by the antithetical forms of noumenal existence above, the death-worshipping eternity in free soma of metachemical drama and the life-affirming eternity in free psyche of metaphysical philosophy, neither of which have any time or place for the other, since neither can exist except by controlling the world after their respective fashions - the phenomenal sensibility of antichemistry and physics being made-over in the somatic image, albeit antithetically, of that which appertains, whether on primary or secondary terms, to noumenal sensuality; the phenomenal sensuality of antiphysics and chemistry being made-over in the psychic image, albeit antithetically, of that which appertains, whether on primary or secondary terms, to noumenal sensibility, so that an axial descent from free soma to bound soma (not forgetting the church-subordinate parts played by bound and free psyche) has to be contrasted with an axial descent from free psyche to bound psyche (not forgetting the state-subordinate parts played by bound and free soma), even though this latter axis is, in practice, turned around to suggest the desirability of an ascent from bound psyche to free psyche (not forgetting, once again, the state-subordinate parts played by free soma to bound soma) in view of the fact that, unlike the case of what could be called a counter-regressive ascent from bound soma to free soma on the state-hegemonic axis, such a church-hegemonic ascent would be commensurate with a progression from sin to grace and, for females, from pseudo-crime to pseudo-punishment, and thus from vicious morality to virtuous morality, whereas any contrary ascent on what has been described as the diagonally descending axis would only be commensurate with a counter-regression from goodness to evil and, for males, from pseudo-grace to pseudo-sin, and thus from virtuous immorality to vicious immorality - something that, whilst it might be superficially more attractive to females, would hardly suit the generality of males, with the notable exception of those who had proved themselves to be less just than vain and were therefore granted due recognition, together with their female counterparts, for their vanity such that resulted in their being 'elevated' from phenomenal sensibility to noumenal sensuality, as from bound soma to free soma, whether on primary or secondary, female or male, terms.

 

110. However that may be, the meek and the just are as antithetical as poetry and prose, and while those at the foot of the diagonally ascending axis from vicious morality to virtuous morality, bound psyche to free psyche, can live in hope of some form of philosophical deliverance 'on high', those at the foot of the diagonally descending axis from vicious immorality to virtuous immorality, free soma to bound soma, would be stupid indeed to live in hope of some form of dramatic deliverance 'on high' when the generality of their kind, even if still the most stupid of people, do not live in any kind of hope at all but, rather, strive to instil a fear of damnation from free soma to bound soma into those who would parade their vanity at the expense of the just and generally co-opt them to  their exploitation of the meek.

 

111. Frankly, the meek are not, for all their worldly shortcomings, as stupid as the just; for at least they have the prospect of deliverance from virtuous morality to vicious morality, anti-blessedness to pro-blessedness, anti-peace to pro-peace, anti-salvation to pro-salvation, whereas the just, for all their worldly pretensions and false expectations, could only live in false hope of deliverance from virtuous immorality to vicious immorality, anti-cursedness to pro-cursedness, anti-war to pro-war, anti-damnation to pro-damnation, assuming they did not rather prefer, as seems generally to be the case, to remain just, and thus given to virtuous immorality in bound soma, with its anti-notself commitment to anti-cursedness, anti-war, anti-damnation in axial opposition - and contrast - to the vicious immorality in free soma of the vain, who are committed, through pro-notself behaviour, to a pro-cursed, pro-war, pro-damned stance, and are thus antithetical, in every state-hegemonic respect, to those whom they occasionally 'elevate' from the ranks of the just to a status analogous to their own.

 

112. And yet if the vain are pro-damned in state-hegemonic terms, it cannot be said that they do not fear being damned down, in such fashion, to the anti-notself stance of the just; for if it is one thing to be somatically free, as in genuine drama, it is quite another to be somatically bound, as in genuine prose, especially from a female, and therefore axially representative point of view, so that one is afflicted by criteria appertaining to the anti-war stance of the anti-damned or anti-cursed who, for all their church-subordinate affiliations, are far from being peaceful, saved or blessed, whether on 'anti' or 'pro' terms, according to whether bound psyche or free psyche is the principal characteristic of persons within a society characterized by church-hegemonic criteria in diagonally-ascending axial vein.

 

113. Those who are counter-saved from bound psyche in metachemistry and/or antimetaphysics to free psyche in antichemistry and/or physics, notwithstanding the subordinate standing of psyche in respect of criteria favouring soma in state-hegemonic vein, will never be saved to or blessed with peacefulness in any genuine way; for their positions are akin to punishment and pseudo-grace, primary and secondary manifestations, according with female and male gender, of church-subordinate criteria in which something akin to prosaic philosophy and pseudo-philosophy exists in the somatic shadow of genuine prose and philosophic prose as the primary and secondary, genuine and 'pseudo', representatives of state-hegemonic criteria continue to prevail at their expense.

 

114. Therefore such people are all the more stupid for imagining that they are saved when they are merely counter-saved down an axis from crime to punishment on primary subordinate terms and, for males, from pseudo-sin to pseudo-grace on secondary subordinate terms - the terms of physical humanism as opposed to antichemical antinonconformism, and still have to accept the primary and secondary orders of damnation which take axial precedence over them in respect of state-hegemonic criteria and which will always be more prevalent in consequence, whether as goodness in antichemical bound soma or as pseudo-wisdom in physical bound soma.

 

115. But stupid, in any case, are the just, as the good and the pseudo-wise  coupled, in subordinate vein, to the punishing and the pseudo-graceful;  for the world is an end-in-itself for them, not a means to a higher and better end, as with the meek, and short of a proletarian eclipse at the hands of Social Democratic revolutionaries, who will reverse the terms of the diagonally descending axis at the expense of the masses, criminalizing neo-metachemical and neo-antimetaphysical tendencies from fear that they should go too far and resurrect the more genuine manifestations thereof at their expense, there is only the false hope, on the part of certain unrepresentatively vain individuals, of recognition for their vanity and elevation, through honours or fame or wealth, to the ranks of the vain proper, which of course implies a counter-regressive ascent from virtuous immorality in bound soma to vicious immorality in free soma, and thus from good to evil, pseudo-wisdom to pseudo-folly,  coupled, in church-subordinate terms, to a like ascent from punishment to crime, pseudo-grace to pseudo-sin in respect of psychic regression from freedom to binding.

 

116. All of which may well be more agreeable, however, from a female point of view, since the upper-class female pulls metachemical rank on the antimetaphysical 'fall guy' for diabolic denigration, and, when all's said and done, free soma is more desirable from a female standpoint than bound soma, since it corresponds to her gender actuality of soma preceding and predominating over psyche and is therefore less of an ordeal than an ideal, the ideal of freedom for a female and therefore for a society dominated by female criteria in both hegemonic (metachemical) and subversive (antichemical) vein, which will always be state-hegemonic and, in its commitment to soma from contrary class points of view, either superficially or profoundly, viciously or virtuously, sensually or sensibly, immoral.

 

117. Speaking as an Irish-born male philosopher of Catholic descent, I of course detest and despise such a society, having had to endure it against my will and better judgement for the greater part of my life of enforced exile from my native country.  But I cannot pretend that it doesn't exist or that there are not males who, whether from moral ignorance or in consequence of some racial trait, a want of hair on the chest or a tendency towards fleshiness, are resigned to such a society and would back females who stood up for it, being accustomed to living in the shadow of female domination and knowing no other system, never mind contrary concept of freedom which, being psychic, could only have its way at the expense of the type of freedom that they, in their moral ignorance, more or less take for granted, and then quite as though there was only one type of freedom, so much are they the products, or victims, of societal conditioning in respect of the freedom which prevails, in soma, with them, whether they are for or against it, somatically free or somatically bound!

 

118. But, of course, there is another type of freedom, not least in Eire traditionally, and it is the freedom which accrues to a male hegemonic and subversive control of society from metaphysical and antiphysical standpoints that owe more to genuine philosophy and poetry than, in female-dominated vein, to genuine drama and prose, even if 'pseudo' orders of drama and prose have to be taken into account in relation to state-subordinate criteria, just as the diagonally descending axis to which the vain and the just appertain has its 'pseudo' orders, as already noted, of poetry and philosophy in relation to church-subordinate criteria.

 

119. But there is considerable elemental difference between the genuine and the 'pseudo', as between long prose, or the novel, and short prose in respect of the antichemical and antimetachemical sensible alternatives, or between aphoristic philosophy and essayistic philosophy in respect of the metaphysical and physical sensible alternatives, or between tragic drama and comic drama in respect of the metachemical and chemical sensual alternatives, or between lyric poetry and epic poetry in respect of the antimetaphysical and antiphysical sensual alternatives, and so on, not forgetting the intermediate forms of drama, poetry, prose, and philosophy corresponding to poetic drama, dramatic poetry, philosophic prose, and prosaic philosophy.

 

120. In truth, there is so much difference between these various literary art forms, whether genuine or 'pseudo', 'bovaryized' or pseudo-'bovaryized', that one can only explain and justify their existence in relation to the distinctions that exist between church-hegemonic and state-subordinate criteria on the one hand, and state-hegemonic and church-subordinate criteria on the other hand, so that it becomes possible to make ethnic and axial sense of the confusing array of alternatives on both a gender and a class basis, confident in the assessment that genuine or, rather, hegemonic poetry is as much a Catholic norm as hegemonic prose, especially in relation to the novel, a Protestant one, if with a Puritan as opposed to an Anglican or, more correctly in relation to bound soma, with a parliamentary as opposed to a monarchic bias, so that it becomes feasible to equate it, together with the majority of its practitioners, with both antirealist and, where the pseudo-'bovaryization' of pseudo-philosophy that is called philosophic prose is concerned, naturalist forms of antichemical and physical sensibility, as though in connection with a state-hegemonic orientation favouring the good and the pseudo-wise as against, in prosaic philosophy and pseudo-philosophy, the punishing and the pseudo-graceful in connection with church-subordinate criteria on primary and secondary, antichemical and physical, terms.

 

121. Consequently hegemonic prose and drama, antichemical/physical and metachemical/antimetaphysical orders of novel and play, whether primary or secondary, genuine or 'pseudo', are as contrary to what appertains to the diagonally ascending axis of church-hegemonic criteria as hegemonic poetry and philosophy, antiphysical/chemical and metaphysical/antimetachemical orders of poem and aphorism, whether primary or secondary, genuine or 'pseudo', would be contrary to what appertains, in state-hegemonic vein, to the diagonally descending axis.

 

122. But even subordinate philosophy and poetry, antichemical/physical and metachemical/antimetaphysical orders of essay and poem, whether primary or secondary, in genuine 'bovaryized' or pseudo-'bovaryized' modes, are as contrary to what appertains to the diagonally ascending axis on state-subordinate terms as subordinate drama and prose, antiphysical/chemical and metaphysical/antimetachemical orders of play and story, whether primary or secondary, in genuine 'bovaryized' or pseudo-'bovaryized' modes, would be contrary to what appertains, in church-subordinate vein, to the diagonally descending axis.

 

123. However one evaluates the two axes, they remain antithetical in virtually every respect; for whereas drama and prose are state hegemonic on the descending axis, whether on metachemical/antimetaphysical or antichemical/physical terms, their 'pseudo' and pseudo-'bovaryized' counterparts remain state subordinate on the ascending axis, whether on antiphysical/chemical or metaphysical/antimetachemical terms.  And whereas, by contrast, poetry and philosophy are church hegemonic on the ascending axis, whether on antiphysical/chemical or metaphysical/antimetachemical terms, their 'pseudo' and pseudo-'bovaryized' counterparts remain church subordinate on the descending axis, whether on metachemical/antimetaphysical or antichemical/physical terms.

 

124. Therefore because poetry and philosophy are as hegemonically characteristic of the ascending axis as drama and prose of the descending axis, one may logically infer that no psyche-oriented person, whether bound or free, would ever grant as much importance to drama or prose as to poetry or philosophy, just as one may logically infer that no soma-oriented person, whether free or bound, would ever grant as much importance to poetry or philosophy as to drama or prose.

 

125. For the morally 'vicious circle' of poetry, poetic drama, drama, and dramatic poetry in antiphysics/chemistry must ever be contrasted with the morally 'virtuous circle' of philosophy, philosophic prose, prose, and prosaic philosophy in metaphysics/antimetachemistry, with salvation being from poetry to philosophy on primary church-hegemonic terms, as from antihumanism to transcendentalism, and from dramatic poetry to prosaic philosophy on secondary church-hegemonic terms, as from nonconformism to antifundamentalism, but counter-damnation being from poetic drama to philosophic prose on primary state-subordinate terms, as from antinaturalism to idealism, and from drama to prose on secondary state-subordinate terms, as from realism to antimaterialism.

 

126. Just so, must the immorally 'vicious circle' of drama, dramatic poetry, poetry, and poetic drama in metachemistry/antimetaphysics ever be contrasted with the immorally 'virtuous circle' of prose, prosaic philosophy, philosophy, and philosophic prose in antichemistry/physics, with damnation being from drama to prose on primary state-hegemonic terms, as from materialism to antirealism, and from poetic drama to philosophic prose on secondary state-hegemonic terms, as from anti-idealism to naturalism, but counter-salvation being from dramatic poetry to prosaic philosophy on primary church-subordinate terms, as from fundamentalism to antinonconformism, and from poetry to philosophy on secondary church-subordinate terms, as from antitranscendentalism to humanism.

 

127. Those who are damned and/or counter-saved can never expect to be saved and/or counter-damned, yet neither can the latter expect to be delivered not only from the morally 'vicious circle' of their phenomenal sensuality to the morally 'virtuous circle' of noumenal sensibility but from the immorally 'vicious circle' of those who, in noumenal sensuality, exploit them most ruthlessly, unless they agree to world-overcoming and democratically submit to the offer of religious sovereignty via he who corresponds to a Second Coming of Divine Revelation, in order that, little by little, they may be delivered more comprehensively from the depths of worldly meekness to the heights of overworldly righteousness than has ever been the case before, and thereby cease being easy prey to that which currently preys upon them from the contrary overworldly heights of the vain, who would not be there at all were it not for the contrary worldly depths of the just, who are no friends of the meek but, if not their sworn enemies, then the effective aiders and abettors of those that are.

 

128. Therefore in this, my final judgement, I implore the meek to submit to the will of God, that, in being saved from their own worldly shortcomings to a church-hegemonic New Religious Order the likes of which the world has never before witnessed, they may bring to pass the inevitable downfall of the axis which, in state-hegemonic immoral defiance of anything godly, sustains itself at their expense, and therewith be delivered from that which, more than anything, keeps them pegged to worldly submission and in want of deliverance not only from sin and pseudo-crime but, more significantly, from Evil and pseudo-Folly - the Evil and pseudo-Folly that, by dint of metachemical/antimetaphysical somatic licence in noumenal sensuality, continues to deny to the meek the blessed salvations of Grace and pseudo-Punishment in the metaphysical/antimetachemical psychic freedoms of noumenal sensibility.

       

                               

LONDON 2004 (Revised 2004-10)

 

 

JUDGEMENTAL AFTERTHOUGHTS

 

 

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