Op. 113

 

FATHER OMEGA’S LAST TESTAMENT

 

Aphoristic Philosophy

 

Copyright © 2004-2010 John O'Loughlin

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CONTENTS

 

Aphs. 1-127

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1.   There are four main contexts of gender/class interrelationship, and they are the contexts of noumenal sensuality, of phenomenal sensuality, of phenomenal sensibility, and of noumenal sensibility.  Let us examine each of these four contexts separately.

 

2.   Noumenal sensuality is divisible between the spatial space of metachemistry and the sequential time of antimetaphysics, the context of metachemistry, which is upper-class female, being further divisible between somatic materialism and psychic fundamentalism, while the context of antimetaphysics, being upper-class male, is further divisible between somatic anti-idealism and psychic antitranscendentalism.

 

3.   Phenomenal sensuality is divisible between the volumetric volume of chemistry and the massive mass of antiphysics, the context of chemistry, which is lower-class female, being further divisible between somatic realism and psychic nonconformism, while the context of antiphysics, being lower-class male, is further divisible between somatic antinaturalism and psychic antihumanism.

 

4.   Phenomenal sensibility is divisible between the voluminous volume of physics and the massed mass of antichemistry, the context of physics, which is lower-class male, being further divisible between psychic humanism and somatic naturalism, while the context of antichemistry, being lower-class female, is further divisible between psychic antinonconformism and somatic antirealism.

 

5.   Noumenal sensibility is divisible between the spaced space of metaphysics and the repetitive time of antimetachemistry, the context of metaphysics, which is upper-class male, being further divisible between psychic transcendentalism and somatic idealism, while the context of antimetachemistry, being upper-class female, is further divisible between psychic antifundamentalism and somatic antimaterialism.

 

6.   In sensuality, female criteria are hegemonic, which means that soma takes precedence over psyche, whereas in sensibility it is male criteria which are hegemonic, meaning, as intimated above, that psyche takes precedence over soma.

 

7.   Only in noumenal sensuality or sensibility is this gender division ever unequivocal; for there is nothing above metachemistry to prevent it from conditioning antimetaphysics after its own gender actuality of soma preceding and predominating over psyche on the 3:1 absolute terms of most particles/least wavicles, just as there is nothing, in sensibility, above metaphysics to prevent it from conditioning antimetachemistry after its own gender actuality of psyche preceding and predominating over soma on the 3:1 absolute terms of most wavicles/least particles.

 

8.   With phenomenal sensuality and sensibility, however, this gender division is rarely unequivocal but, like the phenomenal contexts of worldly relativity in which a 2˝: 1˝ ratio of more particles/less wavicles or, for males, more wavicles/less particles is the average mean, more usually equivocal in respect of the hegemonic gender nominally conditioning the subordinate gender in terms of its own actuality but the subordinate, or mass-under-volume lower-plane gender, being able to determine the emphasis towards either psyche or soma with the assistance of the noumenal gender-counterpart to itself which will be unequivocally hegemonic over time in either spatial sensuality (metachemistry) or spaced sensibility (metaphysics), and therefore either somatically free to permit of the antichemical subversion of physics in respect of somatic emphasis or, in the case of metaphysics, psychically free to permit of the antiphysical subversion of chemistry in respect of psychic emphasis, neither of which emphases would ordinarily obtain in relation to purely phenomenal, or worldly, criteria but either an emphasis on somatic primacy in phenomenal sensuality or an emphasis on psychic primacy in phenomenal sensibility.

 

9.   The former emphasis would make for a narrowly heathen disposition in which free soma took precedence over bound psyche not only for the phenomenally hegemonic context, viz. chemistry, but, by dint of female pressure, for the phenomenally subordinate context, viz. antiphysics, in which antimasculine males would be encouraged to emphasize soma contrary to their gender actuality of psyche both relatively preceding and predominating over soma, the latter emphasis, by contrast, for a narrowly Christian disposition in which free psyche took precedence over bound soma not only for the phenomenally hegemonic context, viz. physics, but, by dint of male pressure, for the phenomenally subordinate context, viz. antichemistry, in which antifeminine females would be encouraged to emphasize psyche contrary to their gender actuality of soma both relatively preceding and predominating over psyche.

 

10.  Neither type of phenomenal hegemony would conduce towards worldly stability or compromise, which is precisely what the worldly contexts require in the relativity of their phenomenal dispositions if subordinate gender unrest and even tyrannical opposition to such unrest on the part of the hegemonic gender is not to ensue, with potentially disastrous consequences for all concerned! 

 

11.  Therefore it is fitting that, in the interests of worldly stability, the subordinate gender, though conditioned according to the hegemonic gender's intrinsic somatic/psychic actuality, is able to subvert the ensuing reality on terms reflective of its own gender actuality, and all because it does not exist in isolation from a noumenal controlling and overall conditioning influence, unequivocally hegemonic in its own context, but is able to avail of its kindred gender disposition to effect the necessary modification in favour of either psyche or soma, as the case may be, and thereby partake of phenomenal compromise in the interests not only of worldly stability but to the advantage, more significantly, of the noumenal controlling and overall conditioning influence, which is able to sustain its own unequivocal hegemonic control from standpoints of either somatic freedom or, in the case of metaphysics, psychic freedom which, unlike those obtaining in the world ... of phenomenal relativity, have an absolute right to existence as the epitome of antithetical modes of eternity - alpha and omega, outer and inner, sensual and sensible.

 

12.  Before we discuss that further, let us return to the four gender/class contexts, which have been distinguished from one another in terms of a division between noumenal and phenomenal sensuality on the one hand, and a division between phenomenal and noumenal sensibility on the other hand. 

 

13.  Not only does soma not prevail over psyche in phenomenal sensuality because of the countervailing influence, in free psyche, of noumenal sensibility, specifically with regard to the influence of metaphysics on antiphysics, but the female modes of bound psyche and free soma do not prevail over their male counterparts, despite the nominal hegemony of chemistry over antiphysics, but are encouraged to take an inferior status in which the bound psyche of nonconformism exists in a secondary relationship to the bound psyche of antihumanism, and the free soma of realism in a secondary relationship to the free soma of antinaturalism, so that the resulting diagonally-ascending axial integrity from phenomenal sensuality to noumenal sensibility follows from the unequivocal hegemony, in the latter context, of metaphysics over antimetachemistry, and makes for a progression, in psyche, from antihumanism to transcendentalism in respect of primary church-hegemonic criteria (male) and from nonconformism to antifundamentalism in respect of secondary church-hegemonic criteria (female), while simultaneously making for a progression or, more correctly, counter-regression, in soma, from antinaturalism to idealism in respect of primary state-subordinate criteria (male) and from realism to antimaterialism in respect of secondary state-subordinate criteria (female) - the church-hegemonic progressions commensurate with salvation from sin to grace on primary terms and from pseudo-crime to pseudo-punishment on secondary terms, the state-subordinate counter-regressions commensurate with counter-damnation from folly to wisdom on primary terms and from pseudo-evil to pseudo-good on secondary terms.

 

14.  Contrariwise, not only does psyche not prevail over soma in phenomenal sensibility because of the countervailing influence, in free soma, of noumenal sensuality, specifically with regard to the influence of metachemistry on antichemistry, but the male modes of bound soma and free psyche do not prevail over their female counterparts, despite the nominal hegemony of physics over antichemistry, but are encouraged to take an inferior status in which the bound soma of naturalism exists in a secondary relationship to the bound soma of antirealism, and the free psyche of humanism in a secondary relationship to the free psyche of antinonconformism, so that the resulting diagonally-descending axial integrity from noumenal sensuality to phenomenal sensibility follows from the unequivocal hegemony, in the former context, of metachemistry over antimetaphysics, and makes for a regression, in soma, from materialism to antirealism in respect of primary state-hegemonic criteria (female) and from anti-idealism to naturalism in respect of secondary state-hegemonic criteria (male), while simultaneously making for a regression or, more correctly, counter-progression, in psyche, from fundamentalism to antinonconformism in respect of primary church-subordinate criteria (female) and from antitranscendentalism to humanism in respect of secondary church-subordinate criteria (male) - the state-hegemonic regressions commensurate with damnation from evil  to good on primary terms and from pseudo-folly to pseudo-wisdom on secondary terms, the church-subordinate counter-progressions commensurate with counter-salvation from crime to punishment on primary terms and from pseudo-sin to pseudo-grace on secondary terms.

 

15.  I have gone into the whys and wherefores of these axial distinctions often enough in my writings before, so I shall not waste time explaining the reasons why salvation and counter-damnation in respect of the diagonally ascending axis should be sharply distinguished from damnation and counter-salvation in respect of its diagonally descending counterpart, the axis characterized by somatic primacy on account of female hegemonic criteria which put it for ever at loggerheads with everything permitting, in male hegemonic vein, of moral redemption in free psyche.

 

16.  I shall return, instead, to the four main gender/class contexts, as outlined at the beginning, and endeavour to show what corresponds to what in terms of state or church, soma or psyche, when we analyze each one in relation to such symbolically metaphorical terms for the precedence of soma by psyche or succeedence of psyche by soma as God the Father or the Son of God, Man the Father or the Son of Man, not to mention for the precedence of psyche by soma or succeedence of soma by psyche in respect of terms like Devil the Mother or the Daughter of the Devil, Woman the Mother or the Daughter of Woman, and so on, starting with the noumenally sensual context of metachemistry and antimetaphysics in which, as we have seen, the materialism and fundamentalism of the one have to be contrasted with the anti-idealism and antitranscendentalism of the other.

 

17.  Therefore where the distinction in metachemistry between free soma and bound psyche is concerned, we have to distinguish not only between materialism and fundamentalism but ... the free will and spirit of the one and the bound ego and soul of the other, as between Devil the Mother and Hell the Clear Spirit in respect of materialism, and the Daughter of the Devil and the Clear Soul of Hell in respect of fundamentalism, the former pairing commensurate with state-hegemonic criteria on primary terms, the latter pairing with church-subordinate criteria on such terms.

 

18.  Likewise where the distinction in antimetaphysics between free soma and bound psyche is concerned, we have to distinguish not only between anti-idealism and antitranscendentalism but ... the free will and spirit of the one and the bound ego and soul of the other, as between the Antison of Antigod and the Unholy Spirit of Antiheaven in respect of anti-idealism, and Antigod the Antifather and Antihell the Unholy Soul in respect of antitranscendentalism, the former pairing commensurate with state-hegemonic criteria on secondary terms, the latter pairing with church-subordinate criteria on such terms.

 

19.  Therefore the context of noumenal sensuality presents us with an overall state-hegemonic distinction between the primacy of Devil the Mother and Hell the Clear Spirit in relation to materialism, and the secondariness of the Antison of Antigod and the Unholy Spirit of Antiheaven in relation to anti-idealism, but with an overall church-subordinate distinction between the primacy of the Daughter of the Devil and the Clear Soul of Hell in relation to fundamentalism, and the secondariness of Antigod the Antifather and Antiheaven the Unholy Soul in relation to antitranscendentalism.

 

20.  Where the distinction in antichemistry between bound soma and free  psyche is concerned, we have to distinguish not only between antirealism and antinonconformism but ... the bound will and spirit of the one and the free ego and soul of the other, as between Antiwoman the Antimother and Antipurgatory the Unclear Spirit in respect of antirealism, and the Antidaughter of Antiwoman and the Unclear Soul of Antipurgatory in respect of antinonconformism, the former pairing commensurate with state-hegemonic criteria on primary terms, the latter pairing with church-subordinate criteria on such terms.

 

21.  Likewise where the distinction in physics between bound soma and free psyche is concerned, we have to distinguish not only between naturalism and humanism but ... the bound will and spirit of the one and the free ego and soul of the other, as between the Son of Man and the Holy Spirit of Earth in respect of naturalism, and Man the Father and Earth the Holy Soul in respect of humanism, the former pairing commensurate with state-hegemonic criteria on secondary terms, the latter pairing with church-subordinate criteria on such terms.

 

22.  Therefore the context of phenomenal sensibility presents us with an overall state-hegemonic distinction between the primacy of Woman the  Mother and Antipurgatory the Unclear Spirit in relation to antirealism,  and the secondariness of the Son of Man and the Holy Spirit of Earth in relation to naturalism, but with an overall church-subordinate distinction between the primacy of the Antidaughter of Antiwoman and the Unclear Soul of Antipurgatory in relation to antinonconformism, and the secondariness of Man the Father and Earth the Holy Soul in relation to humanism.

 

23.  Let us now turn from the state-hegemonic and church-subordinate alternatives of the diagonally descending axis to the church-hegemonic and state-subordinate alternatives of the diagonally ascending one, starting with the context of phenomenal sensuality.

 

24.  Where the distinction in antiphysics between bound psyche and free soma is concerned, we have to distinguish not only between antihumanism and antinaturalism but ... the bound ego and soul of the one and the free will and spirit of the other, as between Antiman the Antifather and Anti-earth the Unholy Soul in respect of antihumanism, and the Antison of Antiman and the Unholy Spirit of Anti-earth in respect of antinaturalism, the former pairing commensurate with church-hegemonic criteria on primary terms, the latter pairing with state-subordinate criteria on such terms.

 

25.  Likewise, where the distinction in chemistry between bound psyche and free soma is concerned, we have to distinguish not only between nonconformism and realism but ... the bound ego and soul of the one and the free will and spirit of the other, as between the Daughter of Woman and the Unclear Soul of Purgatory in respect of nonconformism, and Woman the Mother and Purgatory the Unclear Spirit in respect of realism, the former pairing commensurate with church-hegemonic criteria on secondary terms, the latter pairing with state-subordinate criteria on such terms.

 

26.  Therefore the context of phenomenal sensuality presents us with an overall church-hegemonic distinction between the primacy of Antiman the Antifather and Anti-earth the Unholy Soul in relation to antihumanism, and the secondariness of the Daughter of Woman and the Clear Soul of Purgatory in relation to nonconformism, but with an overall state-subordinate distinction between the primacy of the Antison of Antiman and the Unholy Spirit of Anti-earth in relation to antinaturalism, and the secondariness of Woman the Mother and Purgatory the Clear Spirit in relation to realism.

 

27.  Where the distinction in metaphysics between free psyche and bound soma is concerned, we have to distinguish not only between transcendentalism and idealism but ... the free ego and soul of the one and the bound will and spirit of the other, as between God the Father and Heaven the Holy Soul in respect of transcendentalism, and the Son of God and the Holy Spirit of Heaven in respect of idealism, the former pairing commensurate with church-hegemonic criteria on primary terms, the latter pairing with state-subordinate criteria on such terms.

 

28.  Likewise, where the distinction in antimetachemistry between free psyche and bound soma is concerned, we have to distinguish not only between antifundamentalism and antimaterialism but ... the free ego and soul of the one and the bound will and spirit of the other, as between the Antidaughter of the Antidevil and the Unclear Soul of Antihell in respect of antifundamentalism, and Antidevil the Antimother and Antihell the Unclear Spirit in respect of antimaterialism, the former pairing commensurate with church-hegemonic criteria on secondary terms, the latter pairing with state-subordinate criteria on such terms.

 

29.  Therefore the context of noumenal sensibility presents us with an overall church-hegemonic distinction between the primacy of God the Father and Heaven the Holy Soul in relation to transcendentalism, and the secondariness of the Antidaughter of the Antidevil and the Unclear Soul of Antihell in relation to antifundamentalism, but with an overall state-subordinate distinction between the primacy of the Son of God and the Holy Spirit of Heaven in relation to idealism, and the secondariness of Antidevil the Antimother and Antihell the Unclear Spirit in relation to antimaterialism.

 

30.  Frankly, the above sequence of aphorisms speaks for itself; but for anyone who hasn't understood me properly, let me say that in neither male context does the concept 'Son of ...' have anything to do with church criteria, whether hegemonic or subordinate, but solely with the State, where, as described, the Son of Man corresponds to the physical, and hence secondary, mode of state-subordinate criteria, while the Son of God corresponds to the metaphysical, and hence primary, mode of state-subordinate criteria, their respective church counterparts being Man the Father on secondary subordinate terms and God the Father on primary hegemonic terms.

 

31.  That, I think, should suffice to illustrate the religious dubiousness - quite apart from the pitfalls of linear idolatry - of a term like 'Son of ...', not least in relation to physics, where even the free psyche of Man the Father is reduced, via the antichemical subversion of physics at the behest of an unequivocally hegemonic metachemical soma, to a secondary mode of church-subordinate criteria in what has been described as humanism, and is, in any case, a poor substitute for anything genuinely religious and, hence, transcendentalist, as primarily concerned, in church-hegemonic primacy, with metaphysically free psyche, and thus the redemption - or resurrection - of God the Father in Heaven the Holy Soul via the Son of God and the Holy Spirit of Heaven, whether in the Cosmos, nature, mankind, or, to anticipate the future, in Cyborgkind, where even transcendental meditation would have to have been synthetically overhauled on terms that were not merely penultimate but ultimate and therefore arguably commensurate with transcendentalism per se, as germane to the most evolved manifestation of universality there is or could ever be, a manifestation surpassing its least, less (compared to least), and more (compared to most) evolved manifestations in the Cosmos, nature, and mankind, and thereby bringing genuine religion to its evolutionary culmination in the most supreme being of ultimate Heaven the Holy Soul.

 

32.  Since I have already distinguished between the salvation and counter-damnation of the diagonally ascending axis in respect of church-hegemonic and state-subordinate criteria, it now behoves me to distinguish between the morality of the one, whether in relation to bound or to free psyche, and what should be called the pseudo-immorality of the other, whether in relation to free or to bound soma; for insofar as this axis cannot be entirely characterized by psyche it is not entirely moral but a combination, in different ways, of both morality and immorality, the light and the dark, whether on 'anti' or 'pro' terms.

 

33.  Therefore we may distinguish between the primary vicious morality of sin in relation to antiphysical bound psyche and the secondary vicious morality of pseudo-crime in relation to chemical bound psyche, contrasting each of these with the primary virtuous morality of grace in relation to metaphysical free psyche and the secondary virtuous morality of pseudo-punishment in relation to antimetachemical free psyche, each of which constitutes salvation from anti-blessedness to pro-blessedness, as from Antiman the Antifather and Anti-earth the Unholy Soul to God the Father and Heaven the Holy Soul in respect of antihumanism to transcendentalism in primary church-hegemonic terms, and from the Daughter of Woman and the Clear Soul of Purgatory to the Antidaughter of the Antidevil and the Unclear Soul of Antihell in respect of nonconformism to antifundamentalism in secondary church-hegemonic terms.

 

34.  Likewise we should distinguish between the primary vicious pseudo-immorality of folly in relation to antiphysical free soma and the secondary vicious pseudo-immorality of pseudo-evil in relation to chemical free soma, contrasting each of these with the primary virtuous pseudo-immorality of wisdom in relation to metaphysical bound soma and the secondary virtuous pseudo-immorality of pseudo-goodness in relation to antimetachemical bound soma, each of which constitutes counter-damnation from pro-cursedness to anti-cursedness of a 'pseudo' order, as from the Antison of Antiman and the Unholy Spirit of Anti-earth to the Son of God and the Holy Spirit of Heaven in respect of antinaturalism to idealism in primary state-subordinate terms, and from Woman the Mother and Purgatory the Clear Spirit to Antidevil the Antimother and Antihell the Unclear Spirit in respect of realism to antimaterialism in secondary state-subordinate terms.

 

35.  Since I have already distinguished between the damnation and counter-salvation of the diagonally descending axis in respect of state-hegemonic and church-subordinate criteria, it now behoves me to distinguish between the immorality of the one, whether in relation to free or to bound soma, and what should be called the pseudo-morality of the other, whether in relation to bound or to free psyche; for insofar as this axis cannot be entirely characterized by soma it is not entirely immoral but a combination, in different ways, of both immorality and morality, the dark and the light, whether on 'pro' or 'anti' terms.

 

36.  Therefore we may distinguish between the primary vicious immorality of evil in relation to metachemical free soma and the secondary vicious immorality of pseudo-folly in relation to antimetaphysical free soma, contrasting each of these with the primary virtuous immorality of good in relation to antichemical  bound soma and the secondary virtuous immorality of pseudo-wisdom in relation to physical bound soma, each of which constitutes damnation from pro-cursedness to anti-cursedness, as from Devil the Mother and Hell the Clear Spirit to Antiwoman the Antimother and Antipurgatory the Unclear Spirit in respect of materialism to antirealism in primary state-hegemonic terms, and from the Antison of Antigod and the Unholy Spirit of Antiheaven to the Son of Man and the Holy Spirit of Earth in respect of anti-idealism to naturalism in secondary state-hegemonic terms.

 

37.  Likewise we should distinguish between the primary vicious pseudo-morality of crime in relation to metachemical bound psyche and the secondary vicious pseudo-morality of pseudo-sin in relation to antimetaphysical bound psyche, contrasting  each of these with the primary virtuous pseudo-morality of punishment in relation to antichemical free psyche and the secondary virtuous pseudo-morality of pseudo-grace in relation to physical free psyche, each of which constitutes counter-salvation from anti-blessedness to pro-blessedness of a 'pseudo' order, as from the Daughter of the Devil and the Clear Soul of Hell to the Daughter of Woman and the Unclear Soul of Antipurgatory in respect of fundamentalism to antinonconformism in primary church-subordinate terms, and from Antigod the Antifather and Antiheaven the Unholy Soul to Man the Father and Earth the Holy Soul in respect of antitranscendentalism to humanism in secondary church-subordinate terms.

 

38.  Granted that the diagonally ascending axis is church hegemonic, it is primarily concerned with and committed to the salvation of selves from bound to free psyche, as from vicious to virtuous morality, anti-blessedness to pro-blessedness, anti-peace to pro-peace, but to the extent that it is state subordinate it is also concerned with and committed to the counter-damnation of not-selves from free to bound soma, as from vicious to virtuous pseudo-immorality, the 'pseudo' modes of pro-cursedness or pro-war to their anti-cursed or anti-war counterparts - morality and pseudo-immorality proceeding apace in church and state.

 

39.  Granted that the diagonally descending axis is state hegemonic, it is primarily concerned with and committed to the damnation of not-selves from free to bound soma, as from vicious to virtuous immorality, pro-cursedness to anti-cursedness, pro-war to anti-war, but to the extent that it is church subordinate it is also concerned with and committed to the counter-salvation of selves from bound to free psyche, as from vicious to virtuous pseudo-morality, the 'pseudo' modes of anti-blessedness or anti-peace to their pro-blessed or pro-peace counterparts - immorality and pseudo-morality proceeding apace in state and church.

 

40.  So much for logic, and what it tells us about church and state in diametrically opposite types of society!  We can no more limit the diagonally ascending axis to morality than the diagonally descending axis to immorality.  What we can do is to acknowledge that whereas morality will take precedence over immorality in church-hegemonic and state-subordinate societies, immorality will take precedence over morality in state-hegemonic and church-subordinate societies, and in such fashion that it is as impossible for a society characterized by church-hegemonic criteria not to be pseudo-immoral as for one characterized by state-hegemonic criteria not to be pseudo-moral.

 

41.  Hence the moral disposition of the Roman Catholic Church in relation to the diagonally ascending axis upon which, as in Eire, church-hegemonic criteria operate, must ever be contrasted with the pseudo-moral dispositions of the Protestant churches - Anglican to Puritan - in relation to the diagonally descending axis upon which, in typically British vein, church-subordinate criteria operate in consequence of a state-hegemonic integrity which makes, in free and bound soma, for immoral dispositions in both monarchy and parliament that should be contrasted with the pseudo-immoral disposition of a state which, like that of the Irish Republic, is subordinate to the R. C. Church.

 

42.  Of course, even the Irish State is less subordinate, these days, to the R.C. Church than formerly, but that is partly because the People are more exposed than ever before to the sorts of freely somatic temptations and exploitations which emanate, by and large, from metachemically free states like the United States of America and even, to a lesser extent, from  Great Britain, whose commitment to somatic immorality ensures that many Irish people will be less somatically free on primary or secondary, according to gender, state-subordinate terms than on quasi-state-hegemonic terms to the extent that they defer to or idolatrously worship such false gods as are all the time raining down or being inflicted upon them from metachemical and antimetaphysical heights of state-hegemonic immorality existing abroad which they are virtually powerless to resist or reject, and all because they, like virtually everyone else, are caught-up in a global culture of sensually-based synthetic artificiality which has effectively left their religious and even political traditions severely in the lurch and is now dragging them along in the turbulent wake of its somatically free onslaught, so that they toss and turn in the vacuous gulf that has opened up between state-hegemonic freedom in countries which, like America and Britain, have the power to impose upon them, and their own state-subordinate freedom which is less subordinately associated with church-hegemonic criteria than was formerly the case, and not only because of metachemical and/or antimetaphysical temptation!

 

43.  One must also remember that democratic republicanism is also responsible, in some degree, for the extension of somatic freedom at the expense of psychic binding, not least to the extent that the People are divided between contending parties and rendered less homogeneous or culturally or ethnically united than before, even with an alien political and religious system to historically contend with and the absence, all along, of an indigenous Catholic monarchy such that, as in certain European countries, would have contributed to a closer binding of the People or, more correctly, laity to papal guidance than was ever possible to the Irish people, riven by internal disunity even before the Anglo-Norman invasion and partial conquest of Ireland under a Catholic monarch set about uniting the indigenous people against English rule, a process that was accelerated with the Reformation and subsequent anti-Catholic measures set in motion by Henry VIII, and which continued through the Cromwellian persecution of even Anglicans down to the historically more recent struggles against British rule and the Easter Rising of 1916, from which partial Irish independence in the form of the 26-county Free State eventually emerged.

 

44.  Today, of course, Eire is a republic, but a titular republic within the 26-county boundaries, and one that, born out of the Easter Rebellion and subsequent War of Independence and Civil War, exists in a sort of limbo between past and future, medieval servitude and full republican independence, without the medieval benefit of a homogeneous Catholic flock vis-ŕ-vis both monarchy and papacy, but rather fated to endure a heterogeneous liberalism within democratic pluralism that not only renders the masses, as 'People' rather than 'laity', less susceptible to papal guidance from a strictly Catholic point of view but correspondingly more susceptible to being misguided by apostles of free enterprise and effectively ruled, under pretence of leadership, by powers hostile to the spirit of genuine religion and anxious to enslave them to the scientific audacities and antireligious sentiments so characteristic of both metachemical and antimetaphysical impositions from the likes of state-hegemonic countries like Britain and America.

 

45.  Catholic in ethnicity, the People are nevertheless torn asunder from any possibility of Christian homogeneity by the competing vanities which prey upon them and, with the aid of democratic pluralism, keep them divided and confused, theoretically committed to a church-hegemonic situation as laity but, in practice, exposed on an ever-more ruthless commercial basis to the immoral antics and products of state-hegemonic societies whose false god is free somatic enterprise, and from whose merciless predations there is seemingly no escape.

 

46.  Christianity is, frankly, dead and finished; for whatever appearances to the contrary might suggest the brute reality of the situation is that only secular and heathenistic values are able to prevail and to deceive the People as to their true interests.  Ireland never did have an indigenous Catholic monarchy that would have kept the masses, as laity, united in allegiance to Rome, Celtic Christianity having been largely tribal and parochial, and when they did eventually unite as the Irish nation it was largely against the British foe and oppressor, the Protestant alien criteria which had tried to wipe out both the Catholic Irish and Catholicism (just as Roman Catholicism had formerly set about stamping out Celtic Christianity, under Anglo-Norman auspices, from the tribal Irish), but only succeeded in uniting the Irish people against Britain.

 

47.  But Irish people united against Britain soon became disunited at home, not only in respect of Northern Ireland, which has seen what may be called native Irish struggling with Irish of British descent in a Catholic/Protestant antagonism, but more specifically to Eire in respect of democratic republicanism and the pluralistic state-of-affairs which emerged out of the independence struggles and now exists as the political norm for a people who, overwhelmingly Catholic, still pledge official allegiance to Rome.

 

48.  But, of course, the Papacy and republican democracy are quite incompatible, as incompatible as medieval Christendom, in which papacy and Catholic monarchy worked together, when and where possible, for the common good of the Christian flock, and post-modern barbarism or, perhaps I should say, globalism, in which democracy is the precondition for commercial exploitation of the proletariat by such somatically free powers as have the means to seduce them from the bound-psychic orientation of traditional church-hegemonic criteria to the free-somatic orientation of contemporary state-hegemonic criteria, and thus to the consumerist acceptance of secular values and to the idolatrous worship of a plethora of 'stars', from film and music to sports and fashion.

 

49.  In such a paradoxical predicament the proletariat are ruthlessly exploited by the wolf-like predators that are able to prey upon them all the more efficaciously in consequence of their disunity under democratic pluralism and want of flock-like homogeneity as a Christian or, better, Catholic people, and a people, moreover, who can always rely on the right sort of spiritual guidance from monarch and pope, something which, though still theoretically possible from the standpoint of ecclesiastic authority, is rendered all but impossible to adhere to for any practical length of time in view of the sort of political system under which they live, which not only keeps them divided and confused but all the more vulnerable to the predatory exploitations of the apostles of secular freedom and consumerism, thereby invalidating their religious hopes by exposing the limitations of traditional religion to do anything much for them at all.

 

50.  Thus the People become all the more fatalistically resigned to the secular status quo, and in no position to reject it either for a return to Christian values - a much misused phrase which is here intended to imply a Catholic homogeneity of purpose under the guidance not only of a pope but of a Catholic monarch (something, as we have seen, which was never particularly characteristic of Ireland in any case) who would preclude the sorts of political divisions which cause flocks to break up and no longer be susceptible to the guidance of an overall shepherd - or for an advancement to some superior religious orientation such that would reunite the masses under a common faith and lead them to higher pastures, if I may be permitted an additional agricultural metaphor, from which they would be safe, for ever more, from the predatory exploitations of those who, in metachemical and/or antimetaphysical freedom, would rip them off and simply use them to their own somatic advantage, becoming increasingly rich and famous, not to say powerful and glorious, at their financial and moral expense.

 

51.  Well, much as a return to medieval Catholicism would be out of the question for the masses, less laity than 'People', of a post-modern state like Eire, I have never ruled out the possibility of advancement, via a paradoxical election in which religious sovereignty was chiefly at issue, to some superior religious orientation which, besides reuniting the scattered tribes of what is still fondly regarded as Christendom under a common ideological cause, would be no-less synthetically artificial than the secular liberties which currently rule a godless but far from devil-less roost, and therefore alone capable of offering a viable alternative to the secular idolatries which a majority of the People now take for granted, never supposing that things could be so turned around as to leave even the 'stars' of film and music severely in the lurch.

 

52.  I, however, believe they can, and it was to that end that I conceived of Social Theocracy, regarding it as commensurate with a universal approach to religion that would leave both the personal and impersonal, not to say cosmically polyversal, shortfalls or alternatives to genuine religion which characterize the West, and even much of the East, in its global wake, presuming upon its development beyond the confines not only of Eire and, for that matter, the greater part of the British Isles (as discussed in previous texts) but even continental Europe in the decades or centuries to come.

 

53.  For Social Theocracy is no mere nationalistic religion, nor is it intended for the West at the expense of the East, still less for the East at the expense of the West, but, conceived as transcending both West and East alike in its synthetically artificial universality, rather for the entire globe, being the solution not only to West/East division but to both Western and Eastern divisions, as in the case of Catholicism and Protestantism in the West, and Hinduism and Buddhism, not to mention Judaism and Islam, in the East, as well as subdivisions of any and all religions which are and have long been the cause of bitter controversies and even rivalries.

 

54.  Yet, ultimately, religion is the one thing that unites people, even if different religions have caused strife between peoples united in different ways and in respect of different deities or ideals, which is a grave misfortune but, at the same time, historically inevitable in view of the immense size of the planet and the different climates and environments and topographical circumstances prevailing upon it, something no people can be blamed for, even if some would claim that it was the handiwork of God (as of the God they worship) and not simply of a variety of factors which probably have less to do with anything metaphysically sensible - and properly appertaining to godliness - than metachemically sensual, not to mention antimetaphysically sensual, to name but the most cosmically prevalent noumenal factors.

 

55.  Be that as it may, the development of synthetic artificiality overrides such differences from a standpoint that can 'fly in the face' of them and achieve a more uniform end, which is precisely the sort of end the world requires if universal harmony and peace is to be established, and established in the face of whatever opposition the Cosmos or nature or even mankind may put in its way.

 

56.  We have seen - and I have personally argued - that democracy and theocracy are incompatible, and for that reason one cannot imagine the world being united in a common faith and religious identity while democracy prevails, even if its exploitation to a higher and more genuinely theocratic end is absolutely crucial, if the People are to become free not only of those who somatically exploit democratic disunity and division but, no less significantly, of the old gods, as Nietzsche would say, and all the traditional so-called world religions which still keep them apart and unable, with the best will in the world, to join together in a common faith.

 

57.  Democracy, it is true, has vitiated and undermined many an old faith, even some that were almost true, but democracy would be a blessing in disguise if it were to be paradoxically exploited to a radically new theocratic end, superior in evolutionary and religious terms to any of the existing theocracies or so-called theocracies which leave so much to be desired even in relation to antimetachemistry, never mind metaphysics.

 

58.  For until the People of various - and ultimately all - countries exploit their political freedom to a religious end, they will stay disunited both politically and religiously, and in no position to move on to a higher spiral of evolutionary progress in which there is only the One God, God the Father, coupled to which the One Heaven, Heaven the Holy Soul, and, for females, the One Antidevil, the Antidaughter of the Antidevil, coupled to which the One Antihell, the Unclear Soul of Antihell, in what would transpire to be a virtuous circle of noumenal sensibility in which metaphysics and antimetachemistry were united in proclaiming their synthetically artificial commitments to truth and joy in the grace of transcendentalism and to a beautiful approach to truth and a loving approach to joy in the pseudo-punishing grace of antifundamentalism, the former commensurate, for males, with a primary manifestation of church-hegemonic criteria in relation to Social Theocracy proper, the latter commensurate, for females, with a secondary manifestation of church-hegemonic criteria in relation to Social Theocracy improper or, more correctly, what could be called Social Anti-aristocracy, anti-aristocracy being as psychically antifundamentalist as theocracy is psychically transcendentalist, whilst, in state-subordinate vein, anti-autocracy would be as somatically antimaterialist as technocracy was somatically idealist, the latter of which would be the primary mode of state subordination in respect of a technocratic support of what, with the synthetic artificiality of Social Theocracy, would be the ultimate theocracy, psyche and soma holding together in terms of transcendentalism/idealism in metaphysics and of antifundamentalism/antimaterialism in antimetachemistry, the totality of sensible factors adding up, as noted, to a virtuous circle in which the genders are served according to their respective moral entitlements and ontological dispositions, though always with the implication that a male hegemony in metaphysics will encourage the antimetachemical female to emphasize psyche (in respect of both the beautiful approach to truth and loving approach to joy) at the expense of soma, and this contrary to her gender actuality of soma preceding and predominating over psyche, which is why a commitment to grace of a secondary church-hegemonic order can only be punishing to females, much as a commitment to grace of a primary church-hegemonic order (in truth and joy) would be well-nigh impossible to them and bad for transcendentalism, and hence males, were their gender differential to be underestimated in a spirit of worldly relativity.

 

59.  But if even antifundamentalism is to some extent bad for females, it is still preferable from a male standpoint that females should be committed to antimetachemistry under their metaphysical control than that they should be somatically free in metachemistry and able to impose a like-somatic emphasis from a noumenally hegemonic standpoint upon their male counterparts in antimetaphysics.

 

60.  For whereas a civilization that achieves truth and joy, coupled, for females, to a beautiful approach to truth and a loving approach to joy, achieves everything there is to be achieved by civilization, and is truly worthy of respect, one, by contrast, that is rooted in ugliness and hatred, coupled, for males, to an illusory approach to ugliness and a woeful approach to hatred, is more to be despised for its barbarism than admired as a genuine manifestation of civilization, much as it may rule the world and, having first intimidated its own people, strike fear into the souls of all, thereby cowering others into submitting to its tyrannical will.

 

61.  Such a barbarous civilization does not and cannot inspire hope for a better future, but only fear and loathing for its want of sensibility and moral insight, its heathenistic naiveté in respect of somatic freedom and abject lack of a sensibly male resolve to put and keep females in their proper place as moral subordinates who can never be allowed to escape from the control of hegemonic males for fear that all hell will break out and the worst come to the worst - something, in any case, which those who now languish under the predatory dominion of somatically free nations should have no illusions about!   For they are suffering the consequences of female hegemonic criteria, and thus of the most ruthless exploitation to a somatic end as could be imagined.

 

62.  Barbarous civilization manifestly exists and is clearly hell-bent on dominating the entire globe, a fact that makes it all the more imperative that those of us committed to civilized culture should do our utmost to provide the People of as many countries as possible with a viable alternative to the democratic morass in which they remain bogged down, even if in some countries democracy is a precondition of the ultimate theocracy, of the possibility of the most evolved manifestation of God the Father/Heaven the Holy Soul, not to mention its antimetachemical corollary in the Antidaughter of the Antidevil/the Unclear Soul of Antihell, and thus the achievement, bit by bit, of universal culture in a truly global religion, a religion that is destined to suffice for the entire planet, not just for some peoples here and there but, ultimately, for everyone, in the interests of universal peace and harmony, of concord between the peoples of this planet and a gradual reduction of class/gender rivalry and friction through a gradual elevation to the highest-common-denominator ... of noumenal sensibility on both metaphysical and antimetachemical terms.

 

63.  For even if one must initially also accept the inevitability - barring genocidal opposition to persons of Protestant descent - of a deferential mode of phenomenal sensibility, as of a knowledge that defers to truth and a pleasure that defers to joy, together with not merely a strong approach to knowledge or a proud approach to pleasure for the antichemical complement to physical sensibility, but a strong approach to knowledge which defers to the beautiful approach to truth and a proud approach to pleasure which defers to the loving approach to joy, it should not be forgotten that, eventually, even this, ever deferential to what exists above it and never encouraged to be independent at the risk of either an undue mundane lowness or axial subversion through a reinstatement of metachemical freedom, must be transmuted upwards towards the metaphysical/antimetachemical heights, so that what, through unavoidable moral necessity, was initially pluralistic gradually becomes more uniformly totalitarian in respect of the highest virtues, and thus ceases to embrace physical and antichemical shortfalls - no longer properly humanist or antinonconformist - from such a transcendentalist/antifundamentalist peak, the proper constituents of any space-centred  omega point eternally worthy of the name.

 

64.  I spoke a moment ago of barbarous civilization being something quite apart from the kind of civilized culture we are endeavouring, through Social Theocracy, to both establish and advance; though it should not be forgotten that the barbarism we are alluding to is synthetically artificial and thus the superficially cyborg-like post-human precondition of the kind of sensibly synthetic artificiality that has been identified with culture of an ultimate metaphysical/antimetachemical order.  

 

65.  Therefore to the extent that the People can be prevailed upon to reject such barbarism, ever the fruit of somatic licence, and turn instead towards enhanced self-respect through religious sovereignty, they can be delivered from the democratic pit of worldly profanity in which they are divided and misled, as also from those who, exploiting the sensual manifestations of synthetic artificiality, prey upon them in such fashion that they become virtually hypnotized and bewitched by what their predatory exploiters have to offer and in no position to renounce secular idolatry from a traditional Catholic or religious point of view.

 

66.  For what claimed to represent God the Father, Who is One and Indivisible, no longer has much authority over them when they are patently not fashioned in His image, albeit from the antithetical moral standpoint of psychic binding, but divisible and divided by the democratic pluralism with which they identify, however much or little, as a politically sovereign people, and therefore as a people who no longer - if ever they did - exist in God's image but closer to that which stems from the Devil's image, Devil the Mother being fundamentally Manifold and Divisible and therefore the precondition of democracy to the extent that we identify the one with the apex of the diagonally descending axis and the other with that which stands in parliamentary opposition to it, without however being anything remotely Social Democratic and thus determined, in Marxist fashion, to take humanism to its proletarian nadir.

 

67.  But neither the one nor the other manifestation of what has been identified with a state-hegemonic society has any bearing on the diagonally ascending axis of church-hegemonic criteria, and therefore the existence of democratic pluralism in relation to that is somewhat paradoxical and almost obliquely perverse, insofar as we would normally expect to find a more homogeneous people at the foot of such an axis who, far from being democratic, were subjects of a Catholic monarch who, with due deference to the Papacy, did his utmost to keep them fashioned in the image of God the Father as One and Indivisible.

 

68.  The Irish people, as already noted, did not have the good fortune, if I may put it that way, to be ruled by an indigenous Catholic monarch in such fashion, and therefore the irrelevance - not excepting from their standpoint that of English Catholic monarchs prior to Henry VIII - of an Anglican monarchy ruling them via first English and later British imperialism was the source of much grief and struggle, though not to the extent that what subsequently resulted could be said to owe nothing to what properly stems, in democratic pluralism, from such a monarchy when it is identified, as I believe it should be, with Devil the Mother as the manifold source of divisibility and hence parliamentary strife, in which all, whether rich, poor, or intermediate, may claim representation without such representation having the slightest shred of moral justification in view of the moral unacceptability of distinctions in the People between rich and poor in the first place, something that is only likely to open-up under the divisive rule of somatic freedom.

 

69.  That said, it should be evident that the Irish people are not, under the lead of papal infallibility in respect of God the Father at a Christian, or mankind-based New Testament, stage of religious evolution, as suited to democracy as their British counterparts; for whereas it is easy for a people who live under the rule of a certain manifestation - whether cosmic or natural - of Devil the Mother to accept parliamentary division, with its democratic pluralism, it must be far less easy for a people who still live under the leadership of a specific manifestation of God the Father to accept such a fate, though always depending on the extents to which they are loyal to the Church or effectively indifferent if not hostile towards it in what amounts to an age which is less than sympathetic to medieval criteria but beholden to the twin influences of parliamentary democracy and elected presidential autocracy, this latter having closer links to the American spirit of somatically free enterprise than to the British spirit of somatically bound enterprise where the alternative approaches - scientifically productive and economically reproductive - to soma are concerned.

 

70.  However that may be, I do not doubt that the Irish people are not as keen on democracy as their British counterparts, and that can only reflect creditably upon them, insofar as we understand that a people fashioned in God's image can only be One and Indivisible in spirit if not necessarily in body, in complete contrast to whatever has been fashioned in the Devil's image to be somatically Manifold and Divisible, ever torn by factional or sectarian strife, after the manner of the various parliamentary parties and Protestant church denominations which are their subordinate corollaries.

 

71.  God wants One and Indivisible in His psychic image, that the People (though this is scarcely the most appropriate religious term) may be led the more efficaciously to the higher sensible realms where, duly transmuted or transfigured, they will be safe from such predatory exploiters as owe their somatically manifold and divisible existences more to the likes of Devil the Mother than to anything godly, even when they are closer, in antimetaphysical guise, to the Antison of Antigod than to anything properly metachemical and ... somatically hegemonic.

 

72.  Hence God the Father wants His people to be delivered from anything that may have owed its origin, no matter how obliquely or paradoxically, to Devil the Mother; for He knows only too well that so long as those who are still capable of respecting godliness and/or antidevilishness, by dint of some traditional manifestation of noumenal sensibility still being extant, have not entirely sold-out to or been ripped-off by noumenal sensuality within a much-put-upon mode of phenomenal sensuality, there is still hope for them to change their fate and, in rejecting whatever pertains to Devil the Mother, embrace God the Father anew, albeit within the necessarily transmuted terms of a synthetic artificiality which will be as far beyond anything traditionally religious as its secular counterpart is now beyond whatever is traditionally scientific and closer, in consequence, not only to mankind but to nature and even the Cosmos.

 

73.  Thus we, too, speak from the standpoint of life as cyborgization, though not on the alpha terms of scientific post-modernity but on the omega terms of religious eternity, terms that, though no less global, appertain to universality as opposed to polyversality, having reference, through God the Father, to that which culminates in Indivisible Oneness as the antithesis, in every respect, to everything issuing, through Devil the Mother, in Divisible Manifoldness, and which thereby divides the masses democratically rather than unites them theocratically, divides them somatically rather than unites them psychically.

 

74.  Democracy, I repeat, is the enemy of People's unity as the image of God the Father; for it stems from the enemy of God whose evil disposition, in manifold divisiveness, is the autocratic precondition of People's disunity in parliamentary democracy.  Republican democracy in a so-called Catholic country like Eire may be the sugar on the bitter pill of divisive extrapolation from Devil the Mother, but it is still far from being sweet to the taste of God the Father who, in disdaining its somatically divisive influence upon the People, would counsel them to democratically reject it in favour of religious sovereignty ... that they may be reunited not merely in the psychic image of God and, for females, the Antidevil but, ultimately, as God and the Antidevil, and thus be saved from the world of phenomenal sensuality to the otherworld of noumenal sensibility from which they will be safe, for ever more, from the evil and pseudo-foolish antics of the noumenally sensual, not to mention the good (modest) and pseudo-wise deceptions of the phenomenally sensible, whose parliamentary and puritan divisiveness was the paradoxical inspiration of their own latter-day undoings as a people who if not exactly classically democratic may well be romantically so, since historically driven to democracy out of desperation with British imperialism and, because of their Catholic traditions, not as inveterately democratic as their ethnic adversaries, for ever committed, in somatic vein, to distinctions between rich and poor as opposed, in psychic vein, to indivisible unity in faith.

 

75.  Therefore because democracy is the spawn of the Devil, of Devil the Mother (Who, in Old Testament vein, is hyped as God), it should be rejected by those who still claim to respect Catholic theocracy, as they would respect the Pope as the manifestation, on earth, of God the Father for a mankind-stage of religious evolution, but not in order that they may return, under a Catholic monarch, to medieval homogeneity of faithful purpose, but, on the contrary, that they may be delivered from democracy to a new theocracy which not only stretches beyond Catholicism in respect of its advocacy of a sensibly radical level of synthetic artificiality but would also, in its commitment to universality, tower above it in relation to a degree of transcendentalism that would owe more to transcendental meditation, and hence Eastern religious traditions, than to verbal absolution for penitential contrition, thereby establishing truth on a higher and more genuinely godly basis, one that could afford to be explicit and, indeed, had to be explicit if all that still stands, antithetically, in the way of the ultimate development of transcendentalism, coupled to antifundamentalism, is first to be exposed as a lie and then, in the event of a majority mandate for religious sovereignty in relation to a paradoxical election which I have tended to equate with Judgement, utterly repudiated by the People and, as far as possible, removed from society by the People's leaders and protectors with the approval of the self-styled Second Coming, who is the advocate not merely of God the Father/Heaven the Holy Soul but of the most evolved and therefore per se manifestation of God the Father/Heaven the Holy Soul, not to mention the Antidaughter of the Antidevil/the Unclear Soul of Antihell, and thus of that which can only have its way at the expense of Devil the Mother/Hell the Clear Spirit coupled, in subordinate vein, to the Antison of Antigod/the Unholy Spirit of Antiheaven, not least in respect of their most devolved and therefore per se manifestations in relation to somatic freedom of a cosmic nature.

 

76.  For so long as this lie of somatic ugliness which is Devil the Mother continues to be taken for the truth, for God, and the correlative illusory approach to ugliness of the Antison of Antigod for the lie, for the Devil, there can be no prospect of explicit transcendentalism/antifundamentalism on a cyborg basis, and therefore no possibility of what is actually godly in the truth of God the Father and antidevilish in the beautiful approach to truth of the Antidaughter of the Antidevil coming to pass and saving the People not only from their democratic profanity but from the kinds of predators who prey upon them so ruthlessly from standpoints that owe more, even if in contemporary guise, to noumenal sensuality than to anything contrary to this in noumenal sensibility.

 

77.  For until the People are saved from their democratic profanity to religious sovereignty by Social Theocracy, by this ultimate theocracy which has universal aspirations that would distinguish it from Western and Eastern traditions alike, they will continue to languish under the kinds of exploitations which preclude true godliness and antidevilishness in metaphysics and antimetachemistry, because deriving the greater part of their ugly and pseudo-foolish inspirations from the devilishness and antigodliness of metachemistry and antimetaphysics in time-honoured or, rather, dishonoured noumenally sensual vein.

 

78.  Thus the exposing of autocracy posing as theocracy is crucial to the advancement of the People out of the democratic bog of divisive profanity in which they currently languish, so that they may be delivered from their exploiters to a theocracy that is not only genuine, but determined to speak its name in the form of Social Theocracy, which is or would be so much more than the implicit transcendentalism and even antifundamentalism of the New Testament-based approach to God the Father and the Antidaughter of the Antidevil which dare not explicitly speak its name because it is held back and down from genuine transcendentalism, even on the mankind or penultimate terms of transcendental meditation, by the persistence of Old Testament criteria explicitly rooted in the materialism of Devil the Mother hyped as God and in the anti-idealism of the Antison of Antigod defamed or denigrated as the Devil; explicitly rooted, in other words, in a cosmically sensual 'first mover' and 'fallen angel' which, corresponding more literally to stellar and solar so-called 'heavenly bodies', reflects the metachemical hegemony over antimetaphysics of somatic freedom which renders even the fundamentalism of the Daughter of the Devil and the antitranscendentalism of Antigod the Antifather subordinate to itself in bound psyche, and thus no more than church subordinate, as it were, to a state-hegemonic situation in which somatic objectivity is free to do its immoral utmost on both materialist and anti-idealist, primary and secondary, terms.

 

79.  Doubtless it is one of the great ironies of Western civilization that the implicit transcendentalism and antifundamentalism of the papal authority coupled, where applicable, to the implicit idealism and antimaterialism of Catholic monarchy should be in the shadow of the explicit materialism and anti-idealism of Protestant monarchy coupled to the explicit fundamentalism and antitranscendentalism of Episcopal authority within the Anglican Church, so that one might almost elicit a Biblical dichotomy along the lines of New and Old Testaments between the two manifestations of ecclesiastic/monarchic authority, with the representatives of noumenal sensibility, whether metaphysical or antimetachemical, having historically had to co-exist with the representatives of noumenal sensuality, whether metachemical or antimetaphysical, who are as axially antithetical to them in upper-class terms as it is possible for any such figures to be within Western parameters, and yet, despite their heretical origins in schismatic departure from the Roman Church, able to invoke scriptural justification for themselves in respect of a sensually 'once-born' approach to God and the Devil which owes more to the Old Testament than to any implicit departure from and even 'reborn' repudiation of it which, in properly Christian vein, is committed to noumenal sensibility and thus to the opposite, in every respect, of what their quasi-Judaic Anglican adversaries would have us believe was God and the Devil.

 

80.  Therefore while the traditional upholders of a certain stage - identified with mankind in respect of Christianity as a New Testament phenomenon - of noumenal sensibility in relation to the apex of the diagonally ascending axis of church-hegemonic and state-subordinate criteria have no choice but to be metaphysically and antimetachemically implicit about God and the Antidevil or, at any rate, about transcendentalism and antifundamentalism, bearing in mind the extent to which Christianity-proper flies in the face of Old Testament criteria, their heretical counterparts at the apex of the diagonally descending axis of state-hegemonic and church-subordinate criteria can be as explicitly frank about what passes with them for God and the Devil as they like, because they are the ones who, in typically Old Testament vein, are living the primary lie, or ugliness, of Devil the Mother as God and the secondary lie, or illusory approach to ugliness, of the Antison of Antigod as the Devil, and that is what officially still prevails over anything more genuinely religious and affiliated not to materialism and anti-idealism in state-hegemonic freely somatic vein, much less to fundamentalism and antitranscendentalism in church-subordinate unfreely psychic vein, but to transcendentalism and antifundamentalism in church-hegemonic freely psychic vein, with its correlative unfreely somatic state-subordinate idealism and antimaterialism, something to which one would imagine a Catholic monarch would have been more royally attached than his papal leader and, in some sense, master, whose divine privilege it was to ensure that the State remained subordinate to the Church, whether on primary (idealist) or secondary (antimaterialist) terms.

 

81.  Yet with the upper-class figures at the apex of the diagonally descending axis of state-hegemonic and church-subordinate criteria, it is the other way around; for the monarch is the master if not, in the case of females, mistress of the Anglican Church, the Head - Episcopalian exceptions to the rule notwithstanding - of both State and Church alike, with the Archbishop of Canterbury, the leading archbishop of the Anglican community, reduced to an advisory role which rather confirms the church-subordinate position of established religion in countries like England where, since Henry VIII, state-hegemonic criteria have been paramount and both fundamentalism and antitranscendentalism have had to bow their psychically bound heads to the somatic freedom of materialism and anti-idealism, with disastrous consequences not only for religion on both anti-Catholic Anglican and, subsequently, multi-denominational Puritan levels but, more pertinently, for the course of politics in respect of the factional divisiveness of parliamentary democracy issuing from what is, in fact, not a godly-over-antidevilish situation in noumenal sensibility but a devilish-over-antigodly one in noumenal sensuality, the devilishness of Devil the Mother in metachemical hegemony over the antigodliness of the Antison of Antigod, neither of which, incidentally, have any bearing on fundamentalism or antitranscendentalism, as would the Daughter of the Devil and Antigod the Antifather, but purely and simply on materialism and anti-idealism, as already noted.

 

82.  Therefore whereas it is only implicitly that the Truth, coupled to the beautiful approach to truth, exists in traditionally loyal Catholic countries like Eire, it is in traditionally loyal Protestant or, rather, state-hegemonic secular countries like Great Britain - and England in particular - that the Lie, coupled to the illusory approach to ugliness, exists explicitly, albeit, as in every such context, the upholders of both the primary and secondary manifestations of somatic freedom in noumenal sensuality are quick to proclaim, in typically Old Testament fashion, that the one is commensurate with God (Jehovah) and the other with the Devil (Satan), never mind any natural, human, or superficially cyborg parallels to each which may be said to constitute successive devolutionary regressions from cosmic precedence.

 

83.  Thus antimetaphysics becomes 'fall guy' for denigration of a diabolic nature from the female-hegemonic vantage-point of metachemistry, and no matter how much it may proclaim its twisted innocence of original ugliness, of prime evil, it will be adjudged guilty of revolt against the so-called 'heavenly order' by every representative of a metachemically sensual 'first mover' and condemned to 'fallen-angel' status for all sensual   eternity, just as, though in contrary fashion, anything that is too transcendental, and thus genuinely theocratic in sensible eternity, is condemned from such an alpha position as likely to detract from somatic freedom from a standpoint centred in psychic freedom and even prove detrimental to the standing of such freedom as a claimant, nay, as the sole claimant to the throne of God. 

 

84.  For what is the context of noumenal sensuality, after all, but that in which female dominion ensures that somatic objectivity takes precedence over every other consideration, including what may be called the antisubjectivity of psychic binding, so that psychic freedom, coupled to somatic binding, will therefore be 'beyond the pale' and something to dismiss or belittle or otherwise rubbish in such fashion that one might be forgiven for supposing that the proverbial beam in the eye of the one caused the apperceived mote in the eye of the other to be magnified out of all proportion to its actual size, until it became conveniently  synonymous with some unspeakable threat to the status quo which needed to be averted, if not nullified, in the interests of what passes for Truth; though in point of fact the psychic freedom of God the Father is as completely antithetical if not indifferent to any somatically free entity commensurate with Devil the Mother as it is possible to be, notwithstanding more pedantically parallel antitheses between what could be called the antitruth of noumenally sensual bound psyche and the truth of noumenally sensible free psyche in respect of church criteria on the one hand, and the lie of noumenally sensual free soma and the antilie of noumenally sensible bound soma in respect of state criteria on the other hand, or something to that strictly antithetical effect.

 

85.  However that may be, the sensual remit of Devil ... the Mother does not extend so far that she can, with impunity, muscle in, so to speak, on God the Father's sensible patch and do away with it; for the soul is ever beyond the reach of the will when the one is free and the other no less free but powerless, for all that, to seduce it from self-contemplation to a worship of evil or even pseudo-folly, as in the case of the antimetaphysical 'fall guy' who is compelled to emphasize free soma under female hegemonic pressure, and at the cost, needless to say, of bound psyche, his soul in Antiheaven in a most unholy, or woeful, predicament, but still antitranscendentally distinct from the metachemically bound psyche whose soul is clearly hateful both to itself and to those who have to live under its fundamentalist influence in secondary church subordination while state-hegemonic criteria pursue their freely somatic courses.

 

86.  No, God the Father is not a direct threat to Devil the Mother the way the somatic modesty of goodness in antichemistry can be a threat to the vaingloriously somatic immodesty of evil in metachemistry, and punishment a just requital for crime.  God the Father can only save the antiphysical from the folly of sin to the wisdom of grace, as the Antidaughter of the Antidevil, duly subordinate to God, would save the chemical from the pseudo-evil of pseudo-crime to the pseudo-goodness of pseudo-punishment, but Devil the Mother is an indirect threat to God the Father to the extent that she is able to prey upon the meek, not least in respect of the chemical, and divert them from bound psyche to free soma, the antimetaphysical arguably doing likewise vis-ŕ-vis the antiphysical where a male-gender parallel is concerned, so that neither of the modes of phenomenal sensuality are as fashioned in the reverse psychic images of God the Father and the Antidaughter of the Antidevil as would otherwise be the case, but are wrenched away from church-hegemonic criteria to an extent that renders them idolatrously deferential to state-hegemonic criteria and in no position, scorning psyche, to be saved, being, to all intents and purposes, quasi-damned to a worship of the prevailing metachemical and antimetaphysical factors which, as the reader will recall, are barbarously identifiable with evil and pseudo-folly.

 

87.  In such fashion Devil the Mother and her subordinate accomplice the Antison of Antigod are indirect threats to God the Father and his subordinate accomplice the Antidaughter of the Antidevil; for neither of the latter can save the meek from their sins and pseudo-crimes if they, the meek, are so put upon by the vainglorious representatives of evil and pseudo-folly as to be not merely subordinately foolish (to sin) and subordinately pseudo-evil (to crime) but given to 'quasi' manifestations of pseudo-folly and evil in effectively state-hegemonic terms, free soma having been wrenched asunder from bound psyche to an extent whereby it becomes quasi-hegemonic and unqualified to play a state-subordinate role in relation to church-hegemonic criteria.

 

88.  That is how noumenal sensuality becomes a threat to noumenal sensibility, and the only solution from the standpoint of noumenal sensibility, of metaphysics and antimetachemistry, is not to rely on phenomenal sensibility to neutralize such a threat - which in any case it does not have the power to do in view of its lower-class extrapolative standing vis-ŕ-vis the upper-class metachemical prime mover in state-hegemonic criteria which, besides being elementally more powerful, calls the evil shots to which the good can only respond (just as its antimetaphysical accomplice calls the pseudo-foolish shots to which, in secondary state-hegemonic vein, the pseudo-wise can only respond) - but, on the contrary, to get its own act together to such a freely radical and, in relation to synthetic artificiality, evolutionary progressive extent that phenomenal sensuality, the context of antiphysics and chemistry, becomes freshly interested in religion and can be prevailed upon to accept the advantages of church-hegemonic salvation from sin and pseudo-crime to grace and pseudo-punishment, not to mention the advantages of state-subordinate counter-damnation from folly and pseudo-evil to wisdom and pseudo-goodness, in order to be delivered not only from its own worldly shortcomings but from the netherworldly exploitations which afflict it and would enslave it to idolatrous worship of the 'false gods' of metachemistry and antimetaphysics, to what has been described as Devil the Mother and the Antison of Antigod, whose manifold modes of divisive freedom are somatic and therefore, being fundamentally state hegemonic, completely antithetical to the freedom which is of God the Father and, in secondary terms, the Antidaughter of the Antidevil - the freedom that, being transcendentally church hegemonic, is centred in psyche as One and Indivisible with the Self, which is nothing less than the resurrection of God the Father in Heaven the Holy Soul and the resurrection of the Antidaughter of the Antidevil in the Unclear Soul of Antihell, the former commensurate with the vindication of Truth in Joy, the latter with the vindication of the beautiful approach to truth in the loving approach to joy which is to antimetachemistry what Joy is to metaphysics.

 

89.  Therefore until the People, as electorate, opt for religious sovereignty in the paradoxical election, or series of elections, which I have equated with Judgement, with a choice between this world and a synthetically artificial manifestation of the Next, effectively commensurate, from a radically republican standpoint, with 'Kingdom Come', they will continue to be preyed upon and ripped off by that which corresponds to the antithesis of anything noumenally sensible, being the corrupter not only of the phenomenally sensual but the cause of the phenomenally sensible and their qualified opposition to noumenal sensuality, not to mention their worldly antipathy towards the phenomenally sensual, whom they falsely despise for being antithetical to themselves and seemingly bereft of their sensibility, no matter how fundamentally immoral, in state-hegemonic terms, such sensibility, more usually negatively virtuous, may happen to be.

 

90.  The phenomenally sensible will not rush to the assistance of their phenomenally sensual counterparts, for that is not their brief.  On the contrary, they are hand-in-glove with the noumenally sensual in the exploitation of the phenomenally sensual, if rather more from an economic than a scientific standpoint in view of their bound somatic status vis-ŕ-vis a freely somatic control.  And they are part-and-parcel of the same state-hegemonic axial set-up which makes for worldly stability on a female-subverted basis stemming from female domination, no less than the diagonally ascending axis of church-hegemonic criteria makes for worldly stability on a male-subverted basis tending towards male liberation and ensures that the two manifestations of worldly phenomenality remain ethnically distinct, not capable of being reconciled to one another because antithetical in virtually every respect.

 

91.  But should those of the diagonally ascending axis get their act together, with the phenomenally sensual being more efficaciously saved up to and by the noumenally sensible than ever before, thanks to an evolutionary change in the terms of salvation, then their class/gender counterparts of the diagonally descending axis will be thrown into confusion, if not crisis, as the axis upon which they exist and function from a predatory standpoint gradually or suddenly finds itself without prey to exploit and therefore without the possibility of an exploitative   livelihood.  What would happen after that, I prefer not to speculate upon.   But one thing I am confident of is that the axis in question would not long be able to survive the loss of the meek! 

 

92.  Thus - and only thus - would the People in such a context, the context of phenomenal sensuality, be delivered from exploitation.  For the vain will not take themselves away or cease being predatory just for the sake of the meek, nor, indeed, are they completely free, for all their pretences of somatic freedom, from the influence and interests of the just, the somatically bound, who have much to gain - and lose - from their mutual immoral conspiracy against the meek, a conspiracy which is not concerned about the welfare or, rather, well-being of the righteous in God ... the Father, still less of his noumenal bride in the Antidaughter of the Antidevil, but solely about their own welfare, their commonwealth in somatic partnership, and to a lesser extent about the ongoing susceptibility of the meek, the phenomenally sensual, to consume whatever is inflicted upon them without undue restiveness or revolt.  For upon that hangs the perennial success of their mutually immoral   conspiracy against that aspect of the world which, were it to be rendered or become disillusioned with consumerism via an outside agent operating with regard to divine principles of moral righteousness, could prove more of a threat to their own worldly stability than any amount of bumptious vanity from those of their own number who had opted for or been elevated to the ranks of the vain proper, and solely in response to the acquirement of a degree of fame and wealth which could no longer be confined to the negatively immoral parameters of the just, but had to be granted the vainglorious acknowledgement to which it was positively entitled.

 

93.  Before I close this text, I want to say something more about the overall distinctions between the four basic elemental contexts and their complementary accomplices.  For I believe I have already demonstrated that the noumenal contexts of sensuality and sensibility are not independent of their phenomenal counterparts but interact with them on a basis owing much, though not everything, to the upper-class control of the lower-class contexts of worldly societies, whether from a female- or a male-hegemonic standpoint.

 

94.  Whether, then, the worldly, or phenomenal, positions are controlled  from a male or a female standpoint, with respect to somatic domination or psychic liberation, controlled they effectively are, and that tells us that when it comes to the meek being diagonally saved up from phenomenal sensuality to noumenal sensibility, their readiness to accept and undergo such a salvation - not to mention counter-damnation in state subordination - owes much if not everything to the capacity of the relevant upper-class authorities to save them; for it must be self-evident that without their presence in noumenal sensibility in the first instance there would be no possibility of salvation from phenomenal sensuality at all, and therefore no world-overcoming of an order that not only saved from the world, considered as the bound-psychic context of sin and pseudo-crime, but effectively put an end to, or overcame, the context of phenomenal sensuality itself, something that no previous authority of a noumenally sensible order has, not surprisingly, been fully able to do.

 

95.  For such overcoming as has been achieved was either temporary, during the period of grace for penitential contrition, or, with respect to the subversion of the nominal female hegemony in chemistry by the under-plane male position (mass under volume) in antiphysics, more typifying the compromised condition of the sensual world under a metaphysical control in church-hegemonic terms.  Such a paradoxical situation is all very well, but it is hardly enough!  For the ultimate test of religious authenticity must surely lie with its ability to overcome the world more completely and lastingly, not simply in terms of the subversion of the nominal female hegemony of chemistry by antiphysics to a psychic emphasis (albeit still bound) but, rather, with reference to the saving of those in phenomenal sensuality from their worldly predicament, a predicament subject to both intrinsic and - as we have seen - extrinsic circumstances, to the otherworldly heights of a noumenal sensibility from which they will not return, having been, to all intents and purposes, transmuted or transfigured from lower- to upper-class criteria in such fashion that they become indistinguishable from noumenal sensibility and no longer beholden to the world.

 

96.  That, it must be said, is the cyborg-oriented challenge to come, and that alone is what will ensure that not only is the sensual world definitively overcome as a context which is not - and never could be - a viable moral end-in-itself (even if still comparatively moralistic by negative virtue of bound psyche chiefly characterizing it under church-hegemonic pressures), but that, in being overcome, it will no longer be possible, thereafter, for the secular exploiters of worldly folly and pseudo-evil - which should be subordinate, in state-like vein, to the sin and pseudo-crime of church-hegemonic criteria - to vaingloriously profit at its expense, the expense of the meek, and thereby stay in immoral state-hegemonic business in partnership with their financial backers and supporters who justly constitute the bound-somatic counterpart to their own freely somatic vanity and for whom the world (of phenomenal sensibility) most certainly has become an end-in-itself in which the concept of salvation has been twisted from religious deliverance from the world (conceived in phenomenally sensual terms) to the saving of money, with interest, in a bank, and where no-one thinks in terms of God saving them from the world but, rather, of the world preserving them from God and/or of what passes for God, though is effectively commensurate with Devil the Mother, being preserved (long to rule over them) so that they might continue to amass profits in her image, if from a somatically bound rather than free point of view, and therefore with respect to the accumulation of capital as the epitome of worldly virtue.

 

97.  One cannot admire such a people, for they have sold their souls to the Devil and been reduced to somatic slavery, that her freedom may be preserved and continue to wreak havoc upon the meek, the phenomenally sensual, to the detriment of both their psychic well-being in the world and, more importantly, their entitlement to psychic liberation in God the Father and, for females, the Antidaughter of the Antidevil, which is to rise, in salvation, from psychic binding to psychic freedom in church-hegemonic terms and, in counter-damnation, from somatic freedom to somatic binding in state-subordinate terms, as corresponding to the Son of God and Antidevil the Antimother, that they may be delivered, as much as anything, from such immoral predation or exploitation as that to which they are perforce vulnerable in the world, and no longer give indirect succour to the barbarous enemy of God in consequence.

 

98.  For Devil the Mother is the epitome of barbarity in any of her several manifestations - cosmic, natural, human, and cyborg - and metachemical free soma it is that barbarously imposes upon the world, with especial reference, in gender parallel, to its chemical manifestation in Woman the Mother.  But metachemistry is not just barbarous, any more than is the context of noumenal sensuality.  It is also pseudo-philistine, as in respect of the bound psyche which directly stems from metachemically free soma and has been identified with the Daughter of the Devil, though can also be identified with the Clear Soul of Hell.

 

99.  Be that as it may, we can no more limit noumenal sensuality to barbarity than, say, noumenal sensibility to culture.  There is always a somatic/psychic distinction to bear in mind, and in sensuality, where female criteria are hegemonic (if not always chiefly characteristic), the objectivity of free soma gives rise to the antisubjectivity of bound psyche in primary terms for females, and this in turn induces a secondary antisubjectivity in bound psyche for males, which gives rise to a secondary objectivity in free soma - something that applies to chemistry over antiphysics no less than to metachemistry over antimetaphysics, except that the conditioning factors towards free soma and bound psyche in the former context, that of phenomenal sensuality, can be - and in Catholic societies usually are - turned from somatic primacy towards a psychic emphasis under the divine influence of an overall hegemonic metaphysics which causes the female element to take a secondary status behind the male element, in this case antiphysics, and for primacy to be recast, with respect to sin and folly, in both church-hegemonic (antihumanist) and state-subordinate (antinaturalist) terms, while the female modes of each, corresponding to pseudo-crime in church-hegemonic (nonconformist) and to pseudo-evil in state-subordinate (realist) terms, duly qualify for a secondary saved and counter-damned standing in relation to the primary modes of church-hegemonic and state-subordinate criteria in metaphysics, and therefore slot in beneath transcendentalism and idealism in the antimetachemical manner already described.

 

100. That said, it is evident that there is a distinction in noumenal sensibility between the primary subjectivity of metaphysical free psyche and the secondary subjectivity of antimetachemical free psyche, as between transcendentalism and antifundamentalism, together with a distinction between the primary anti-objectivity of metaphysical bound soma and the secondary anti-objectivity of antimetachemical bound soma, as between idealism and antimaterialism, and what unequivocally applies to noumenal sensibility can also be said to apply, if on a subversively equivocal basis, to phenomenal sensuality, as between what, through metaphysical pressure of a primary church-hegemonic order, becomes the primary antisubjectivity of antiphysical bound psyche and, through antimetachemical pressure of a secondary church-hegemonic order, the secondary antisubjectivity of chemical bound psyche where the distinction between antihumanism and nonconformism is concerned, together with what, through metaphysical pressure of a primary state-subordinate order, becomes the primary objectivity of antiphysical free soma and, through antimetachemical pressure of a secondary state-subordinate order, the secondary objectivity of chemical free soma where the distinction between antinaturalism and realism is concerned.

 

101. Contrariwise, it is evident that there is a distinction, as already intimated, in noumenal sensuality between the primary objectivity of metachemical free soma and the secondary objectivity of antimetaphysical free soma, as between materialism and anti-idealism, together with a distinction between the primary antisubjectivity of metachemical bound psyche and the secondary antisubjectivity of antimetaphysical bound psyche, as between fundamentalism and antitranscendentalism, and what unequivocally applies to noumenal sensuality can also be said to apply, if on a subversively equivocal basis, to phenomenal sensibility, as between what, through metachemical pressure of a primary state-hegemonic order, becomes the primary anti-objectivity of antichemical bound soma and, through antimetaphysical pressure of a secondary state-hegemonic order, the secondary anti-objectivity of physical bound soma where the distinction between antirealism and naturalism is concerned, together with what, through metachemical pressure of a primary church-subordinate order, becomes the primary subjectivity of antichemical free psyche and, through antimetaphysical pressure of a secondary church-subordinate order, the secondary subjectivity of physical free psyche where the distinction between antinonconformism and humanism is concerned.

 

102. So much for the distinctions between objectivity and antisubjectivity in sensuality, whether unequivocally noumenal or equivocally phenomenal, which we have contrasted with those between subjectivity and anti-objectivity in sensibility, whether equivocally phenomenal or unequivocally noumenal.  Soma is always either objective if free or anti-objective if bound, whereas psyche is always either subjective if free or anti-subjective if bound, and this whether on primary or secondary terms in each case, depending on which gender is either unequivocally hegemonic or equivocally subversive at the behest of the overall controlling gender to which it corresponds.

 

103. Therefore we can no more limit noumenal sensuality to barbarity in relation to objectivity than to pseudo-philistinism in relation to antisubjectivity.  Metachemistry will be primarily barbarous on state-hegemonic terms and primarily pseudo-philistine on church-subordinate terms, as regarding the evil of materialism and the crime of fundamentalism, whereas antimetaphysics will be secondarily barbarous on state-hegemonic terms and secondarily pseudo-philistine on church-subordinate terms, as regarding the pseudo-folly of anti-idealism and the pseudo-sinfulness of antitranscendentalism.

 

104. Likewise we can no more limit phenomenal sensuality to philistinism in relation to antisubjectivity than to pseudo-barbarity in relation to objectivity.  Antiphysics, profiting from the kindred gender influence of metaphysics, will be primarily philistine on church-hegemonic terms and primarily pseudo-barbarous on state-subordinate terms, as regarding the sinfulness of antihumanism and the folly of antinaturalism, whereas chemistry, duly subverted, will be secondarily philistine on church-hegemonic terms and secondarily pseudo-barbarous on state-subordinate terms, as regarding the pseudo-crime of nonconformism and the pseudo-evil of realism.

 

105. Contrariwise, we can no more limit phenomenal sensibility to civility in relation to anti-objectivity than to pseudo-culture in relation to subjectivity.  Antichemistry, profiting from the kindred gender influence of metachemistry, will be primarily civil on state-hegemonic terms and primarily pseudo-cultural on church-subordinate terms, as regarding the goodness of antirealism and the punishingness of antinonconformism, whereas physics, duly subverted, will be secondarily civil on state-hegemonic terms and secondarily pseudo-cultural on church-subordinate terms, as regarding the pseudo-wisdom of naturalism and the pseudo-grace of humanism.

 

106. Similarly we can no more limit noumenal sensibility to culture in relation to subjectivity than to pseudo-civility in relation to anti-objectivity.  Metaphysics will be primarily cultural on church-hegemonic terms and primarily pseudo-civil on state-subordinate terms, as regarding the grace of transcendentalism and the wisdom of idealism, whereas antimetachemistry will be secondarily cultural on church-hegemonic terms and secondarily pseudo-civil on state-subordinate terms, as regarding the pseudo-punishment of antifundamentalism and the pseudo-goodness of antimaterialism.

 

107. Regarded axially, male salvation from phenomenal sensuality to noumenal sensibility will progress, in church-hegemonic terms, from the primary philistinism of antihumanism to the primary culture of transcendentalism, as from the antiphysical antisubjectivity of sin to the metaphysical subjectivity of grace, while male counter-damnation in such diagonally ascending fashion will counter-regress, state subordinately, from the primary pseudo-barbarity of antinaturalism to the primary pseudo-civility of idealism, as from the antiphysical objectivity of folly to the metaphysical anti-objectivity of wisdom.

 

108. Likewise female salvation from phenomenal sensuality to noumenal sensibility will progress, in church-hegemonic terms, from the secondary philistinism of nonconformism to the secondary culture of antifundamentalism, as from the chemical antisubjectivity of pseudo-crime to the antimetachemical subjectivity of pseudo-punishment, while female counter-damnation in such diagonally ascending fashion will counter-regress, state subordinately, from the secondary pseudo-barbarity of realism to the secondary pseudo-civility of antimaterialism, as from the chemical objectivity of pseudo-evil to the antimetachemical anti-objectivity of pseudo-goodness.

 

109. Contrariwise, female damnation from noumenal sensuality to phenomenal sensibility will regress, in state-hegemonic terms, from the primary barbarity of materialism to the primary civility of antirealism, as from the metachemical objectivity of evil to the antichemical anti-objectivity of good, while female counter-salvation in such diagonally descending fashion will counter-progress, church subordinately, from the primary pseudo-philistinism of fundamentalism to the primary pseudo-culture of antinonconformism, as from the metachemical  antisubjectivity of crime to the antichemical subjectivity of punishment.

 

110. Likewise male damnation from noumenal sensuality to phenomenal sensibility will regress, in state-hegemonic terms, from the secondary barbarity of anti-idealism to the secondary civility of antinaturalism, as from the antimetaphysical objectivity of pseudo-folly to the physical anti-objectivity of pseudo-wisdom, while male counter-salvation in such diagonally descending fashion will counter-progress, church subordinately, from the secondary pseudo-philistinism of antitranscendentalism to the secondary pseudo-culture of humanism, as from the antimetaphysical antisubjectivity of pseudo-sin to the physical subjectivity of pseudo-grace.

 

111. Plainly, wherever there is church-hegemonic salvation from phenomenal sensuality to noumenal sensibility there will be a progression on both primary (male) and secondary (female) terms, while the accompanying state-subordinate counter-damnation of that diagonally ascending axis will evince a counter-regression on both primary (male) and secondary (female) terms that attests to the ascent of soma from free to bound in pseudo-immoral subordination to the moral ascent of psyche from bound to free.

 

112. Conversely, wherever there is state-hegemonic damnation from noumenal sensuality to phenomenal sensibility there will be a regression on both primary (female) and secondary (male) terms, while the accompanying church-subordinate counter-salvation of that diagonally descending axis will evince a counter-progression on both primary (female) and secondary (male) terms that attests to the descent of psyche from bound to free in pseudo-moral subordination to the immoral descent of soma from free to bound.

 

113. Just as salvation is ever from the vicious antisubjectivity of anti-blessedness to the virtuous subjectivity of pro-blessedness, as from the negative morality of anti-peace to the positive morality of pro-peace, so counter-damnation is ever from the 'pseudo' modes of pro-cursedness, and hence pro-war, to the 'pseudo' modes of anti-cursedness, and hence anti-war, which constitute the viciously objective and virtuously  anti-objective complements, in positive and negative pseudo-immorality, to antisubjectivity and subjectivity on both primary and secondary, male and female, terms.

 

114. Just as damnation is ever from the vicious objectivity of pro-cursedness to the virtuous anti-objectivity of anti-cursedness, as from the positive immorality of pro-war to the negative immorality of anti-war, so counter-salvation is ever from the 'pseudo' modes of anti-blessedness, and hence anti-peace, to the 'pseudo' modes of pro-blessedness, and hence pro-peace, which constitute the viciously antisubjective and virtuously subjective complements, in negative and positive pseudo-morality, to objectivity and anti-objectivity on both primary and secondary, female and male, terms.

 

115. One is saved, as an antihumanist antiphysical male, on primary hegemonic terms from Antiman the Antifather and Anti-earth the Unholy Soul to God the Father and Heaven the Holy Soul, as from ignorance and pain to truth and joy, and counter-damned, as an antinaturalist antiphysical male, on primary subordinate terms from the Antison of Antiman and the Unholy Spirit of Anti-earth to the Son of God and the Holy Spirit of Heaven, as from an ignorant approach to weakness and a painful approach to humility to a truthful approach to beauty and a joyful approach to love.

 

116. Likewise one is saved, as a nonconformist chemical female, on secondary hegemonic terms from the Daughter of Woman and the Clear Soul of Purgatory to the Antidaughter of the Antidevil and the Unclear Soul of Antihell, as from a weak approach to ignorance and a humble approach to pain to a beautiful approach to truth and a loving approach to joy, and counter-damned, as a realist chemical female, on secondary subordinate terms from Woman the Mother and Purgatory the Clear Spirit to Antidevil the Antimother and Antihell the Unclear Spirit, as from weakness and humility to beauty and love.

 

117. Contrariwise, one is damned, as a materialist metachemical female, on primary hegemonic terms from Devil the Mother and Hell the Clear Spirit to Antiwoman the Antimother and Antipurgatory the Unclear Spirit, as from ugliness and hatred to strength and pride, and counter-saved, as a  fundamentalist metachemical female, on primary subordinate terms from the Daughter of the Devil and the Clear Soul of Hell to the Antidaughter of Antiwoman and the Unclear Soul of Antipurgatory, as from an ugly approach to illusion and a hateful approach to woe to a strong approach to knowledge and a proud approach to pleasure.

 

118. Similarly one is damned, as an anti-idealist antimetaphysical male, on secondary hegemonic terms from the Antison of Antigod and the Unholy Spirit of Antiheaven to the Son of Man and the Holy Spirit of Earth, as from an illusory approach to ugliness and a woeful approach to hatred to a knowledgeable approach to strength and a pleasurable approach to pride, and counter-saved, as an antitranscendentalist antimetaphysical male, on secondary subordinate terms from Antigod the Antifather and Antiheaven the Unholy Soul to Man the Father and Earth the Holy Soul, as from illusion and woe to knowledge and pleasure.

 

119. All these fates are predestined, for short of changing one's axis and effectively converting from state-hegemonic and church-subordinate society to church-hegemonic and state-subordinate society, or vice versa, one can only be saved and/or counter-damned in axial ascent from phenomenal sensuality to noumenal sensibility or, alternatively, damned and/or counter-saved in axial descent from noumenal sensuality to phenomenal sensibility, movements contrary to each axial mean being rather more the exception than the rule, as when persons of a noumenally sensible disposition 'fall' from righteousness in consequence of activities more befitting the meek, and persons of a phenomenally sensible disposition 'rise' from justness in consequence of activities more befitting the vain.

 

120. Needless to say, the existence of an anti-saved disposition in phenomenal sensuality implies the correlative existence, in state-subordinate vein, of a pro-damned disposition there, as in respect of a positive pseudo-immoral complement to negative morality, while the existence, conversely, of a pro-saved disposition in noumenal sensibility implies the correlative existence, in state-subordinate vein, of an anti-damned disposition there, as in respect of a negative pseudo-immoral complement to positive morality.  For in church-hegemonic societies immorality can only be subordinately complementary to morality, and hence 'pseudo', whether it be positively vicious (in free soma) or negatively virtuous (in bound soma).

 

121. Contrariwise, the existence of a pro-damned disposition in noumenal sensuality implies the correlative existence, in church-subordinate vein, of an anti-saved disposition there, as in respect of a negative pseudo-moral complement to positive immorality, while the existence, conversely, of an anti-damned disposition in phenomenal sensibility implies the correlative existence, in church-subordinate vein, of a pro-saved disposition there, as in respect of a positive pseudo-moral complement to negative immorality.  For in state-hegemonic societies morality can only be subordinately complementary to immorality, and hence 'pseudo', whether it be negatively vicious (in bound psyche) or positively virtuous (in free psyche).

 

122. Thus there is a kind of heads/tails complementarity of church and state about the co-existence of negative morality and positive pseudo-immorality in phenomenal sensuality, bound psyche and free soma in both antiphysics and chemistry, which is the axial counterpart to the co-existence of positive morality and negative pseudo-immorality in noumenal sensibility, free psyche and bound soma in both metaphysics and antimetachemistry, salvation and counter-damnation, to repeat, being from anti-blessedness and the 'pseudo' modes of pro-cursedness to pro-blessedness and the 'pseudo' modes of anti-cursedness on both primary (male) and secondary (female) terms.

 

123. In contrast to the above, we may note a kind of tails/head complementarity of state and church about the co-existence of positive immorality and negative pseudo-morality in noumenal sensuality, free soma and bound psyche in both metachemistry and antimetaphysics, which is the axial counterpart to the co-existence of negative immorality and positive pseudo-morality in phenomenal sensibility, bound soma and free psyche in both antichemistry and physics, damnation and counter-salvation, to repeat, being from pro-cursedness and the 'pseudo' modes of anti-blessedness to anti-cursedness and the 'pseudo' modes of pro-blessedness on both primary (female) and secondary (male) terms.

 

124. The crucial distinction between the two axes, however, is that whereas the principal side of the diagonally ascending axis has intimate associations with morality, whether negatively or positively, as psyche takes precedence over soma in consequence of an overall male lead of society in church-hegemonic terms, the principal side of the diagonally descending axis has intimate associations with immorality, whether positively or negatively, as soma takes precedence over psyche in consequence of an overall female domination of society in state-hegemonic terms, so that they are forever incompatible and at gender loggerheads with each other on the basis of hegemonic distinctions between philistinism and culture in the one case, that of church-hegemonic society, and barbarity and civility in the other case, that of state-hegemonic society, with the 'head' that prevails over the body, the 'tail', alone being commensurate with male criteria in what transpires to be a coin worthy of moral respect, since primarily concerned with psychic liberation of males - the axial antithesis, in other words, to their somatic enslavement.

 

125. The time has at last come for male-led societies to get their act together and opt for a new and better future, a future that will only see the progression of the diagonally ascending axis towards a heavenly and antihellish all-time peak if the People elect for religious sovereignty and, united against both democratic divisiveness and autocratic exploitation, rise to the challenge of Social Theocracy as that which, if allowed to develop its evolutionary potential for moral progress, can save them from the world of phenomenal sensuality to a definitive otherworld of noumenal sensibility, where they will be safe from the somatically free and bound predations of both the noumenally sensual and phenomenally sensible alike, and be privileged to witness the probable collapse and disintegration of an axis that, for all its secular values, is the product of schismatic heresy and no more than an immoral aberration that opposes what is godly and antidevilish from a state-hegemonic point of view. 

 

126. If they began by protesting against God the Father and the Antidaughter of the Antidevil, these heretics have since had to come to terms with Devil the Mother and the Antison of Antigod, and it is because of this that they now believe all too unequivocally - one might almost say empirically - in the reality of evil and pseudo-folly, barbarously championing the ugly and illusory freedoms of metachemical and antimetaphysical soma after the fashion of liberated females and corrupted males, for whom materialism and anti-idealism are the twin pillars of an immoral licence that breeds war.

 

127. Therefore those of us who are interested in world peace should stand together to develop religion to a new and more genuinely universal level, in order that it may triumph over the vainglorious advocates and just rejecters of war by bringing the meek rejecters of peace to a higher peace than that to which they have been traditionally accustomed, a peace from which they will never again fall because it will be eternal and both metaphysically transcendentalist and antimetachemically antifundamentalist to a degree that righteously surpasses anything man has achieved, having reference to his cyborg-overcoming in what will ultimately transpire to be the definitive manifestations of God the Father/Heaven the Holy Soul and the Antidaughter of the Antidevil/the Unclear Soul of Antihell in the omega points of a universality beingfully supreme.

 

                               

LONDON 2004 (Revised 2004-10)

 

 

FATHER OMEGA'S LAST TESTAMENT 

 

 

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