THE CLASSLESS SOLUTION
Copyright © 2011 John O'Loughlin
1. Just as Devil ... the Mother, hegemonically ascendant over the Antison of Antigod, is the metachemical enemy of Man ... the Father, whom She indirectly subverts via Antiwoman the Antimother towards a church-subordinate integrity vis-à-vis the Son of Man, so God ... the Father, hegemonically ascendant over the Antidaughter of the Antidevil, is the metaphysical enemy of Woman ... the Mother, whom He indirectly subverts via Antiman the Antifather towards a state-subordinate integrity vis-à-vis the Daughter of Woman.
2. Therefore just as Devil ... the Mother can only have Her way at the expense of Man ... the Father, subordinating him to the Son ... of Man via Antiwoman the Antimother, so God ... the Father can only have His way at the expense of Woman ... the Mother, subordinating her to the Daughter of Woman via Antiman the Antifather.
3. In other words, if Devil ... the Mother is to have Her metachemical way in somatic freedom, Man the Father cannot be allowed to have his physical way in untempered psychic freedom, but must have such freedom subordinated to somatic binding of a secondary order via the bound antichemical soma of Antiwoman the Antimother, whose own psychic freedom, conditioned by the nominally physical hegemony of man over antiwoman, becomes the primary manifestation of psychic freedom within an ecclesiastical context that is ever subordinate to state-hegemonic criteria on both primary and secondary, antichemical and physical, terms.
4. Contrariwise, if God ... the Father is to have His metaphysical way in psychic freedom, Woman the Mother cannot be allowed to have her chemical way in untempered somatic freedom, but must have such freedom subordinated to psychic binding of a secondary order via the bound antiphysical psyche of Antiman the Antifather, whose own somatic freedom, conditioned by the nominally chemical hegemony of woman over antiman, becomes the primary manifestation of somatic freedom within a political context that is ever subordinate to church-hegemonic criteria on both primary and secondary, antiphysical and chemical, terms.
5. At least this is ideally the case, though in practice what has been described, in previous texts, as the axis diagonally ascending from phenomenal sensuality to noumenal sensibility in church-hegemonic and state-subordinate vein is rarely if ever completely independent of the axis diagonally descending from noumenal sensuality to phenomenal sensibility in state-hegemonic and church-subordinate vein, least of all these days, when those who correspond to phenomenal sensuality are preyed upon and commercially exploited by a synthetically artificial manifestation of noumenal sensuality financially aided and abetted by phenomenal sensibility in what becomes a conspiracy by the state hegemonic against the remnants of church-hegemonic society that precludes them from achieving salvation and/or counter-damnation from the world of phenomenal sensuality to the omega-oriented overworld of noumenal sensibility, thereby effectively isolating them from God the Father and the Antidaughter of the Antidevil on the one hand, that of church-hegemonic salvation, and from the Son of God and Antidevil the Antimother on the other hand, that of state-subordinate counter-damnation, so that, to all intents and purposes, noumenal sensibility remains 'beyond the pale' and is if not sarcastically derided then cynically ignored from a standpoint rooted in Devil the Mother and the Antison of Antigod as far as the state-hegemonic aspects, corresponding to metachemical and antimetaphysical free soma, of noumenal sensuality are concerned, and the Daughter of the Devil and Antigod the Antifather as far as the church-subordinate aspects, corresponding to metachemical and antimetaphysical bound psyche, of such sensuality are concerned.
6. Thus those who are traditionally of the diagonally ascending axis find themselves, as Roman Catholics, under secular siege from that which appertains, in both noumenal sensuality and phenomenal sensibility, to the diagonally descending axis that derives its contemporary state-hegemonic freedom and binding from a Protestant tradition which, as we all know, by flying in the face of Catholicism paved the way for state-hegemonic criteria, not least in Britain, where the excommunication of Henry VIII for his want of papal deference and marital fidelity led to the establishment of Anglicanism as the subordinate church corollary of a state-hegemonic reality that set Britain - and England in particular - on course for a crusade not only against Catholics, but against the entire ethos of church-hegemonic criteria in a partnership of free and bound state, royalist and parliamentary opposites, that not only survived a Civil War but went on, once the parliamentarians had secured certain rights and privileges, to forge the greatest Empire the world has ever known, an Empire forged from the co-operation of science and economics in the subjugation and exploitation of natural resources, both human and non-human, to the greater glory - and profit - of Great Britain.
7. Would it be stretching the point too far to contend that, fundamentally, imperialism is always the product of a somatic bias in society which stems from freedom tempered by binding in such fashion that while the means of exploitation are in the hands of representatives of the former attribute, the ends are firmly determined by representatives of the latter one, since it is they who, as parliamentarians or democrats, control the purse strings via taxation.
8. Consequently there can be no question that British imperialism owed much if not everything to a state-hegemonic precondition and even tradition that made the acquisition of material and commercial wealth of paramount importance for a people who had long since ceased to believe in or relate to church-hegemonic criteria, having come, via schismatic rulers such as Henry VIII and, later, charismatic parliamentarians like Oliver Cromwell, to repudiate what are generally termed 'spiritual values' in favour of material gain, and thus effectively to turn against the world-denying position of the Roman Catholic Church from a standpoint rooted in the female domination and subversion of society in what has been described as an axis diagonally descending from noumenal sensuality to phenomenal sensibility, Devil the Mother and the Antison of Antigod to Antiwoman the Antimother and the Son of Man as far as state-hegemonic criteria in primary and secondary manifestations are concerned, the Daughter of the Devil and Antigod the Antifather to the Antidaughter of Antiwoman and Man the Father as far as church-subordinate criteria in primary and secondary manifestations are concerned.
9. How this contrasts with the Catholic Irish reality on the axis diagonally ascending from phenomenal sensuality to noumenal sensibility, as in salvation from Antiman the Antifather and the Daughter of Woman to God the Father and the Antidaughter of the Antidevil in primary and secondary manifestations of church-hegemonic criteria, coupled, be it not forgotten, to a counter-damned ascent from the Antison of Antiman and Woman the Mother to the Son of God and Antidevil the Antimother in primary and secondary manifestations of state-subordinate criteria!
10. Why, the British reality is with effect to damnation from noumenally sensual free soma to phenomenally sensible bound soma in the state-hegemonic context, and with effect to counter-salvation from noumenally sensual bound psyche to phenomenally sensible free psyche in the church-subordinate context, as it becomes the duty of the free Few to resist damnation into the bound Many no matter how subordinately free the latter may psychically be, since somatic freedom is the ideal from a female standpoint rooted, diabolically, in metachemistry, and bound soma therefore something to resist except insofar as it can be utilized, at the expense of physical males, in partnership with the antichemical antiwomen to a state-hegemonic end which delivers the benefit of axial consistency in continuity with somatically hegemonic and subversive criteria.
11. Therefore for the sake of worldly stability in the sphere of phenomenal sensibility and to the hegemonic advantage of axial continuity as favouring metachemically free females, bound soma must be tolerated and even, to a limited extent, encouraged; for without it there can be no state-hegemonic consistency and therefore no guarantee of somatic freedom at all which, from a noumenally sensual point of view, is the primary ideal, even if such a fundamentally immoral and evil ideal is only possible on the basis of female control and domination of society in what amounts to a matriarchy and - irony of ironies! - good, or goodness, is no more than the bound somatic counterpart to such freedom which applies, in typically antichemical vein, to the antifeminine females who constitute the subversive aspect of the phenomenally sensible Many, and who, in sartorial terms, would be more likely to favour a tight-fitting centripetal skirt than a loose-fitting centrifugal dress, unlike their diabolically female counterparts.
12. Of course, one mustn't forget that the axis diagonally descending from noumenal sensuality to phenomenal sensibility is not just female in character, even if its metachemically hegemonic and antichemically subversive aspects happen to correspond, whether literally or effectively, to what constitutes its primary state-hegemonic and church-subordinate manifestations, primary state hegemonic in respect of the damnable descent from evil to good, free soma to bound soma, primary church subordinate in respect of the counter-salvational descent from crime to punishment, bound psyche to free psyche.
13. For along with its metachemical and antichemical components go the antimetaphysical and physical components which, whether strictly subordinate or nominally hegemonic, happen to correspond to what constitutes its secondary state-hegemonic and church-subordinate manifestations, secondary state hegemonic in respect of the damnable descent from pseudo-folly to pseudo-wisdom, free soma to bound soma, secondary church subordinate in respect of the counter-salvational descent from pseudo-sin to pseudo-grace, bound psyche to free psyche.
14. In fact, so much is the diagonally descending axis state hegemonic that I have not aped the phrase applied to the diagonally ascending one in respect of 'Catholic Irish' reality, but simply stuck to the phrase 'British reality' as though to emphasize the extent to which, in a state-hegemonic society, it is difficult if not impossible to describe such an axis in religious terms, especially since those terms, applying to Protestantism on both Anglican and Puritan class levels, are manifestly church subordinate and therefore symptomatic of a sort of shadow Christianity vis-à-vis Catholicism.
15. But the Catholic Irish reality, in complete contrast, is with effect to salvation from phenomenally sensual bound psyche to noumenally sensible free psyche in the church-hegemonic context and with effect to counter-damnation from phenomenally sensual free soma to noumenally sensible bound soma in the state-subordinate context, as it becomes the duty of the bound Many to embrace salvation via the free Few no matter how subordinately bound the latter may somatically be, since psychic freedom is the ideal from a male standpoint centred, divinely, in metaphysics, and bound psyche therefore something to reject except insofar as it can be utilized, at the expense of chemical females, in partnership with the antiphysical antimen to a church-hegemonic end which delivers the benefit of axial consistency in continuity with psychically hegemonic and subversive criteria.
16. Therefore for the sake of worldly stability in the sphere of phenomenal sensuality and to the hegemonic advantage of axial continuity as favouring metaphysically free males, bound psyche must be tolerated and even, to a limited extent, encouraged; for without it there can be no church-hegemonic consistency and therefore no guarantee of psychic freedom at all which, from a noumenally sensible point of view, is the primary ideal, even if such a profoundly moral and graceful ideal is only possible on the basis of male control and domination of society in what amounts to a patriarchy and - irony of ironies! - sin, or sinfulness, is no more than the bound psychic counterpart to such freedom which applies, in typically antiphysical vein, to the antimasculine males who constitute the subversive aspect of the phenomenally sensual Many, and who, in sartorial terms, would be more likely to favour loose-fitting centrifugal pants or trousers, like bellbottoms or flares or turned-up jeans, than tight-fitting centripetal one-piece suits, i.e. zippersuits and/or velcro-suits, unlike their divine male counterparts (if one may be permitted to anticipate a fully metaphysical future).
17. Of course, one mustn't forget that the axis diagonally ascending from phenomenal sensuality to noumenal sensibility is not just male in character, even if its metaphysically hegemonic and antiphysically subversive aspects happen to correspond, whether literally or effectively, to what constitutes its primary church-hegemonic and state-subordinate manifestations, primary church hegemonic in respect of the salvational ascent from sin to grace, bound psyche to free psyche, primary state subordinate in respect of the counter-damnable ascent from folly to wisdom, free soma to bound soma.
18. For along with its metaphysical and antiphysical components go the antimetachemical and chemical components which, whether strictly subordinate or nominally hegemonic, happen to correspond to what constitutes its secondary church-hegemonic and state-subordinate manifestations, secondary church hegemonic in respect of the salvational ascent from pseudo-crime to pseudo-punishment, bound psyche to free psyche, secondary state subordinate in respect of the counter-damnable ascent from pseudo-evil to pseudo-good, free soma to bound soma.
19. Male or female, there is all the difference in the world, and even above it, between church-hegemonic/state-subordinate society, in which the male has the better of the female, and state-hegemonic/church-subordinate society, in which, by contrast, the female has the better of the male, whom she rules from a metachemical vantage-point in Devil the Mother, coupled, in the church subordination of bound psyche, to the Daughter of the Devil.
20. Genuine matriarchies are heathenistically rooted in Devil the Mother, genuine patriarchies, by contrast, are moralistically centred in God the Father, whether in respect of the least evolved manifestation of psychic freedom as appertaining to metaphysical sensibility in the Cosmos, the less (compared to least) evolved manifestation of psychic freedom as appertaining to metaphysical sensibility in nature, the more (compared to most) evolved manifestation of psychic freedom as appertaining to metaphysical sensibility in mankind, or, to anticipate the future, the most evolved and therefore arguably per se manifestation of psychic freedom as appertaining to metaphysical sensibility in Cyborgkind, as the ultimate destiny of Godliness in the timeless age of Eternity to come.
21. But where there is the least evolved manifestation of psychic freedom, one can be under no doubt that the most devolved and therefore arguably per se manifestation of somatic freedom as appertaining to metachemical sensuality in the Cosmos will exist in respect of Devil the Mother, whilst in nature the less (compared to least) evolved manifestation of God the Father will be up against the more (compared to most) devolved manifestation of Devil the Mother, after which in mankind the more (compared to most) evolved manifestation of God the Father will contrast with the less (compared to least) devolved manifestation of Devil the Mother, and in Cyborgkind the most evolved manifestation of God the Father duly contrast with the least devolved manifestation of Devil the Mother, and therefore have an even greater advantage over Her than His mankind counterpart, whether Christian or Buddhist.
22. But it isn't Devil the Mother, remember, who is God the Father's most pressing enemy or principal rival; for somatic freedom in chemistry in respect of Woman the Mother will be most devolved and therefore arguably in its per se manifestation in nature, being or becoming less (compared to least) devolved in the Cosmos, more (compared to most) devolved in Cyborgkind, and least devolved in mankind, while psychic freedom in physics in respect of Man the Father will be most evolved and therefore arguably in its per se manifestation in mankind, being or becoming more (compared to most) evolved in Cyborgkind, less (compared to least) evolved in the Cosmos, and least evolved in nature.
23. Where there is the least evolved manifestation of physical psychic freedom, one can be under no doubt that the most devolved and therefore arguably per se manifestation of chemical somatic freedom, as appertaining to phenomenal sensuality in nature, will exist in respect of Woman the Mother, whilst in the Cosmos the less (compared to least) evolved manifestation of Man the Father will be up against the more (compared to most) devolved manifestation of Woman the Mother, after which in Cyborgkind the more (compared to most) evolved manifestation of Man the Father will contrast with the less (compared to least) devolved manifestation of Woman the Mother, and in mankind the most evolved manifestation of Man the Father contrast with the least devolved manifestation of Woman the Mother, and therefore have an even greater advantage over her than his cyborg counterpart in the future, presuming upon a transformation of life along Social Theocratic/Transcendentalist lines, as outlined in previous texts.
24. Be that as it may, it should be evident that in an age or context, necessarily cosmic, when Devil the Mother is most devolved, and therefore most somatically free in relation to noumenal sensuality, neither Woman the Mother, Man the Father, nor God the Father have as yet come into their respectively naturalistic, humanistic, or cyborgistic own but exist in the shadow of Devil the Mother, who rules a cosmic roost at the expense of the more (compared to most) devolved, and therefore more (compared to most) somatically free, manifestation of Woman the Mother in phenomenal sensuality; of the less (compared to least) evolved, and therefore less (compared to least) psychically free, manifestation of Man the Father in phenomenal sensibility; and of the least evolved, and therefore least psychically free, manifestation of God the Father in noumenal sensibility - most and more devolved manifestations of Devil the Mother and Woman the Mother respectively co-existing with less and least evolved manifestations of Man the Father and God the Father in the cosmic context.
25. Likewise it should be evident that in an age or context, necessarily naturalistic, when Woman the Mother is most devolved, and therefore most somatically free in relation to phenomenal sensuality, neither Devil the Mother, God the Father, nor Man the Father have as yet come into or been encouraged to return to their respectively cosmic, cyborgistic, or humanistic own but exist in the shadow of Woman the Mother, who rules a natural roost at the expense of the more (compared to most) devolved, and therefore more (compared to most) somatically free, manifestation of Devil the Mother in noumenal sensuality; of the less (compared to least) evolved, and therefore less (compared to least) psychically free, manifestation of God the Father in noumenal sensibility; and of the least evolved, and therefore least psychically free, manifestation of Man the Father in phenomenal sensibility - most and more devolved manifestations of Woman the Mother and Devil the Mother respectively co-existing with less and least evolved manifestations of God the Father and Man the Father in the natural context.
26. Contrariwise, it should be evident that in an age or context, necessarily humanistic, when Man the Father is most evolved, and therefore most psychically free in relation to phenomenal sensibility, neither God the Father, Devil the Mother, nor Woman the Mother have as yet come into or been encouraged to return to their respectively cyborgistic, cosmic, or naturalistic own but exist in the shadow of Man the Father, who leads a humanistic roost at the expense of the more (compared to most) evolved, and therefore more (compared to most) psychically free, manifestation of God the Father in noumenal sensibility; of the less (compared to least) devolved, and therefore less (compared to least) somatically free, manifestation of Devil the Mother in noumenal sensuality; and of the least devolved, and therefore least somatically free, manifestation of Woman the Mother in phenomenal sensuality - most and more evolved manifestations of Man the Father and God the Father respectively co-existing with less and least devolved manifestations of Devil the Mother and Woman the Mother in mankind.
27. Similarly it should be evident that in an age or context, necessarily cyborgistic, when God the Father is most evolved, and therefore most psychically free in relation to noumenal sensibility, neither Man the Father, Woman the Mother, nor Devil the Mother can be encouraged to return to their respectively humanistic, naturalistic, or cosmic own but will exist in the shadow of God the Father, who leads a cyborg roost at the expense of the more (compared to most) evolved, and therefore more (compared to most) psychically free, manifestation of Man the Father in phenomenal sensibility; of the less (compared to least) devolved, and therefore less (compared to least) somatically free, manifestation of Woman the Mother in phenomenal sensuality; and of the least devolved, and therefore least somatically free, manifestation of Devil the Mother in noumenal sensuality - most and more evolved manifestations of God the Father and Man the Father respectively co-existing with less and least devolved manifestations of Woman the Mother and Devil the Mother in Cyborgkind.
28. Clearly, Devil the Mother is less of a problem for the approach of God the Father towards a most evolved, and therefore arguably per se, manifestation of psychic freedom in metaphysical sensibility than that which is most recently and still in its per se manifestation of psychic freedom in physical sensibility, namely Man the Father (though his subordination to the Son of Man via state-hegemonic criteria rooted in Antiwoman the Antimother remains logically valid), since the per se manifestation of any given age or context is always paramount to that age or context and therefore that which clings to its freedom as a matter of life and death, fearing that if it is eclipsed or overtaken by an alternative kind of freedom, whether of the same gender orientation or contrary to itself, it will no longer be 'top dog' but subordinate to the new per se manifestation of freedom, whatever that should happen to be.
29. When Devil the Mother is 'top dog', Woman the Mother, Man the Father, and God the Father have decreasingly lesser places in the overall cosmic scheme of things; for chemistry, physics, and metaphysics are respectively less germane to the cosmic context per se than is metachemistry, which rules a noumenally sensual roost from the standpoint of Eternal Death.
30. Likewise when Woman the Mother is 'top dog', then Devil the Mother, God the Father, and Man the Father have decreasingly lesser places in the overall naturalistic scheme of things; for metachemistry, metaphysics, and physics are respectively less germane to the natural context per se than is chemistry, which rules a phenomenally sensual roost from the standpoint of temporal death.
31. Contrariwise, when Man the Father is 'top dog', then God the Father, Devil the Mother, and Woman the Mother have decreasingly lesser places in the overall humanistic scheme of things; for metaphysics, metachemistry, and chemistry are respectively less germane to the human context per se than is physics, which leads a phenomenally sensible roost from the standpoint of temporal life.
32. Similarly, when God the Father becomes 'top dog', then Man the Father, Woman the Mother, and Devil the Mother will have decreasingly lesser places in the overall cyborgistic scheme of things; for physics, chemistry, and metachemistry are respectively less germane to the cyborg context per se than is metaphysics, which will lead a noumenally sensible roost from the standpoint of Eternal Life.
33. That much is pretty obvious and straightforward. What complicates the picture is that rarely if ever are woman or man allowed to have their respective freedoms untempered by other factors; for whilst untempered chemical freedom would heathenistically oppress antiphysical males in phenomenal sensuality, resulting in social unrest in consequence of the male reluctance to take somatic freedom for granted, untempered physical freedom would moralistically repress antichemical females in phenomenal sensibility, resulting in social unrest in consequence of the female reluctance to take psychic freedom for granted.
34. Of course, examples of each mode of worldly partisanship have been and continue to be found, not least in overly heathen or puritan types of worldly societies; but, in general, it will be found that the world becomes less problematic to itself when controlled and subverted from diagonally backwards and/or forwards above, in what has previously been described as the overworldly contexts, so that an omega-worldly compromise between psychic freedom and somatic binding is established on a basis favouring somatic binding in respect of the antichemical subversion of physics at the behest of a metachemical hegemony over antimetaphysics in the one case, that of the axis diagonally descending from noumenal sensuality to phenomenal sensibility, and, contrariwise, an alpha-worldly compromise between somatic freedom and psychic binding is established on a basis favouring psychic binding in respect of the antiphysical subversion of chemistry at the behest of a metaphysical hegemony over antimetachemistry in the other case, that of the axis diagonally ascending from phenomenal sensuality to noumenal sensibility, with completely antithetical implications, as already discussed.
35. For as soon as females subvert males in respect of a somatic bias in society, state-hegemonic and church-subordinate criteria are the inevitable concomitants, whereas no sooner do males begin to subvert females in respect of a psychic bias in society than church-hegemonic and state-subordinate criteria are the inevitable concomitants, with consequences for each axial context that palliate if not cure the social malaise that would otherwise exist in respect of either an untempered physical ascendancy over antichemistry in phenomenal sensibility or an untempered chemical ascendancy over antiphysics in phenomenal sensuality - the former tending towards puritanical religious anarchy, the latter towards heathenistic political tyranny.
36. And yet it cannot be said that, even with the benefit of these contrary axial integrities and subversive 'world overcomings', woman does not, in environmentally-conditioned epochal terms, strive to rule a naturalistic roost or man strive to lead a humanistic roost; for the genders continue to pull in opposite directions even when rendered subject to the sway of contrary checks and balances, albeit their ability to do so is considerably compromised by the contrary influences being exerted from above by the respective noumenal elites principally upon their phenomenal gender counterparts, thereby precluding either outright socialistic tyranny or moralistic anarchy.
37. Nevertheless woman continues to be a problem for God the Father, and man a problem for Devil the Mother; for in an age or context which is more naturalistic than cyborgistic, woman effectively continues to be 'top dog' irrespective of the divine stratagems of emotional contentment used against her to limit her spiritual glory and constrain her, via antiphysics, to anti-intellectual antiform, or bound psyche, whilst in an age or context that is more humanistic than cosmic, man effectively continues to be 'top dog' irrespective of the diabolic stratagems of instinctual power used against him to limit his intellectual form and constrain him, via antichemistry, to antispiritual antiglory.
38. I have spoken of the four principal ages or contexts of death and/or life in terms of the cosmic, the naturalistic, the humanistic, and the cyborgistic, opting for a continuity of suffix-consistency which helps, I trust, to make each context more easily recognizable and intellectually intelligible. Obviously I could have used 'mankind' in lieu of humanistic, but such a term is, I believe, too vague, since whilst it embraces mankind as a whole, we have seen that the natural context tends to be dominated not by man but by woman, and that 'womankind' could be used as an alternative to naturalistic if we were prepared to use 'mankind' simply as an alternative to humanistic. Because this is likely to cause confusion, I have opted, instead, for a simple distinction between 'naturalistic' and 'humanistic', though the implication of a womanly bias in respect of the former should be weighed against the manly bias typifying the latter.
39. Be that as it may, we have found that just as the physical context of Man the Father is subverted by the antichemical context of Antiwoman the Antimother in the interests of 'omega-world overcoming' and axial consistency favouring state-hegemonic criteria which stem from the overall hegemony of Devil the Mother in metachemistry, so the chemical context of Woman the Mother tends to be subverted by the antiphysical context of Antiman the Antifather in the interests of 'alpha-world overcoming' and axial consistency favouring church-hegemonic criteria which stem from the overall hegemony of God the Father in metaphysics.
40. Thus instead of a distinction between barbarity and culture in respect of somatic freedom in sensuality and psychic freedom in sensibility, the introduction of axial alternatives between state- and church-hegemonic criteria is what ensures that such a simple distinction between somatically free and psychically free antitheses, whether genuine or 'pseudo', is only part of the overall equation, even if hegemonically so in their respective genuine manifestations.
41. For coupled to barbarity must come philistinism, not just pseudo-philistinism coupled to genuine barbarity but genuine philistinism coupled to pseudo-barbarity such that is no mere church-subordinate corollary of a state-hegemonic actuality, but the bound-psychic paradox effected by the subversion of chemistry by antiphysics acting under pressure from metaphysics over antimetachemistry which constitutes the church-hegemonic postcondition, for phenomenal sensuality, of salvation from bound to free psyche on both primary and secondary gender terms.
42. And, contrariwise, coupled to culture must come civility, not just pseudo-civility coupled to genuine culture but genuine civility coupled to pseudo-culture such that is no mere state-subordinate corollary of a church-hegemonic actuality, but the bound-somatic paradox effected by the subversion of physics by antichemistry acting under pressure from metachemistry over antimetaphysics which constitutes the state-hegemonic postcondition, for phenomenal sensibility, of damnation from free to bound soma on both primary and secondary gender terms.
43. Therefore no more than genuine philistinism would exist independently of 'alpha-world overcoming' at the behest of genuine culture ... would genuine civility exist independently of 'omega-world overcoming' at the behest of genuine barbarity. Philistinism and culture are as much antithetical modes of church-hegemonic criteria in which either sin to grace or pseudo-crime to pseudo-punishment are the respective kinds of salvation ... as barbarity and civility are the antithetical modes of state-hegemonic criteria in which either evil to good or pseudo-folly to pseudo-wisdom are the respective kinds of damnation.
44. Therefore if we are to speak in terms of barbarity, philistinism, civility, and culture as being chiefly characteristic of ages or contexts dominated by cosmic, naturalistic, humanistic, and cyborgistic criteria, it is only possible to do so in relation to the acknowledgement of axial alternatives which, having come to pass on contrary bases, are primarily responsible for conditioning the worldly contexts towards either a philistine or a civil emphasis which, in the absence of such conditioning, would otherwise remain either largely pseudo-barbarous or pseudo-cultural compared with their more genuinely barbarous or cultural counterparts in the overworldly realms of metachemistry and metaphysics above.
45. Consequently just as culture conditions the phenomenally sensual towards philistinism at the expense of pseudo-barbarity, so barbarity conditions the phenomenally sensible towards civility at the expense of pseudo-culture; that which is genuinely cultural being as opposed to anything pseudo-barbarous ... as that which is genuinely barbarous opposes the pseudo-cultural.
46. Civility without barbarism is as improbable, if not inconceivable, as philistinism without culture, for in each axial case it is the noumenal first mover that conditions the lower orders towards a converse mirror image of itself, civility as much the converse of barbarity in respect of a bound-somatic postconditional antithesis to a free-somatic preconditional thesis ... as philistinism is the converse of culture in respect of a bound-psychic postconditional antithesis to a free-psychic preconditional thesis.
47. Consequently just as barbarity will tolerate civility in its struggle against pseudo-culture, the pseudo-culture of Man the Father, so culture will tolerate philistinism in its struggle against pseudo-barbarity, the pseudo-barbarity of Woman the Mother. For on the axis descending from noumenal sensuality to phenomenal sensibility what primarily counts is not Man the Father, nor even the civility of Antiwoman the Antimother, but Devil the Mother, whilst on the axis ascending from phenomenal sensuality to noumenal sensibility what ultimately counts is not Woman the Mother, nor even the philistinism of Antiman the Antifather, but God the Father.
48. For God the Father is no less the representative of genuine culture, and thus of grace and holiness, than Devil the Mother the representative of genuine barbarity, and thus of evil and clearness, and what counts from each standpoint is not the pseudo-barbarity or pseudo-culture of the world, which would be bad for the world in either of its phenomenal manifestations, but the advancement and/or protection of Eternal values, whether in respect of Life or of Death, of God or of the Devil, since these are alone genuinely cultural or barbarous and the means whereby pseudo-barbarity can be subordinated to philistinism or pseudo-culture subordinated to civility, in the overall interests not only of worldly stability in the gender compromise of 'world overcoming', but axial consistency in terms of either church-hegemonic criteria under a male lead or state-hegemonic criteria under a female rule which make, in their different ways, for societal continuity in respect of antithetical types of civilization, the former gracefully centred in God the Father, the latter evilly rooted in Devil the Mother.
49. Furthermore, it must also be remembered that metachemistry and metaphysics are not the only two noumenal elemental positions, for there is also the antimetaphysical inferior complement to metachemistry and the antimetachemical inferior complement to metaphysics, neither of which will be greatly thrilled with their paradoxical emphases on either soma or psyche, contrary to their respective gender actualities (see previous texts), under the prevailing influence of the hegemonic gender, whose overall justification for remaining such can only be enhanced in proportion as it becomes associated with worldly subversion in the interests of phenomenal stability and the protection of Eternal values through axial consistency in respect of either state- or church-hegemonic criteria, thereby obliging the inferior noumenal positions to play a secondary role in the maintenance of axial continuity - antimetaphysics vis-à-vis physics in relation to the male aspects of state-hegemonic and church-subordinate criteria, antimetachemistry vis-à-vis chemistry in relation to the female aspects of church-hegemonic and state-subordinate criteria.
50. For it must be said that, without a stabilizing relationship with the phenomenal positions of the worldly alternatives, the noumenal positions of the overworld would be less than stable in relation to themselves, bearing in mind the absolute distinctions characterizing not only metachemistry and antimetaphysics but, in sensibility, metaphysics and antimetachemistry, whereby more gender opposition to either somatic freedom from an antimetaphysical standpoint or psychic freedom from an antimetachemical standpoint could be expected, were this not tempered by considerations of worldly stability in relation to axial consistency and continuity.
51. All of which is not to say that one cannot have a genuinely virtuous circle of metaphysics and antimetachemistry in noumenal sensibility independently of axial control, even if its sensual counterpart requires axial control over phenomenal sensibility in order to maintain a genuinely vicious circle for itself from a standpoint rooted in noumenal objectivity; for that would be to rule out the subjectively centred possibility of a noumenally sensible transmutation in respect of some future extensive cyborgization of life that changed the terms of gender reference in such fashion that it would become less difficult, if not comparatively more easy, for antimetachemistry to accommodate itself to metaphysics independently of simultaneous phenomenal commitments, albeit still within the parameters of antifundamentalism and antimaterialism vis-à-vis transcendentalist and idealist modes of church-hegemonic and state-subordinate criteria.
52. Be that as it may, in general terms, not least in respect of naturalistic and humanistic contexts, the noumenal positions in both sensuality and sensibility benefit from their respective types of axial control of the phenomenal world; for any inconvenience to that section of the Few who are fated to play a secondary role in the overall balance of powers can be justified in relation to the benefits accruing to the Many in terms of worldly stability, so that both the Few and the Many alike have something to gain from axial continuity in respect of either state- or church-hegemonic criteria.
53. Until quite recently I would have characterized the noumenal Few, whether sensual or sensible, as upper class and their phenomenal counterparts in the respective types of worldly Many as lower class, but while this enables one to logically maintain a facile equation of the noumenal Few with upper-class criteria and of the phenomenal Many with lower-class criteria, a more insightful appraisal of the distinctions between the Few and the Many would allow, on an axial basis, for a distinction between upper-class criteria in respect of noumenal sensuality and middle-class criteria in respect of phenomenal sensibility, as between the vain and the just, while contrasting this appraisal of the Few and the Many with a distinction between lower-class criteria in respect of phenomenal sensuality and classless criteria in respect of noumenal sensibility, as between the meek and the righteous, so that instead of a simple upper-class/lower-class distinction between noumenal and phenomenal, we find the noumenal contexts divisible between upper-class and classless criteria, and the phenomenal contexts divisible between lower-class and middle-class criteria, with the axis diagonally descending from noumenal sensuality to phenomenal sensibility signifying a state-hegemonic orientation in relation to both upper-class and middle-class elements, but the axis diagonally ascending from phenomenal sensuality to noumenal sensibility signifying a church-hegemonic orientation in relation to both lower-class and classless elements.
54. Verily, just as one can be damned on state-hegemonic terms and counter-saved on church-subordinate terms from noumenal sensuality to phenomenal sensibility, upper-class criteria (in which free soma takes precedence over bound psyche) to middle-class criteria (in which bound soma takes precedence over free psyche), so, in complete contrast, one can be saved on church-hegemonic terms and counter-damned on state-subordinate terms from phenomenal sensuality to noumenal sensibility, lower-class criteria (in which bound psyche takes precedence over free soma) to classless criteria (in which free psyche takes precedence over bound soma).
55. Thus, in overall class terms, the upper and middle classes are axially ranged against the lower class and the classless, and because they are state-hegemonic and therefore characterized by a female domination and subversion of society, it is in the somatically oriented natures of the upper class, in particular, to prey upon the lower class and ensure, as far as possible, that the latter are precluded from attaining to anything like a classless salvation in noumenal sensibility, the context of metaphysics and antimetachemistry, and thus of God the Father/Heaven the Holy Soul and the Antidaughter of the Antidevil/the Unclear Soul of Antihell as far as the free psyche of transcendentalist and antifundamentalist persuasions in what amount to primary and secondary manifestations of church-hegemonic criteria are concerned, and of the Son of God/the Holy Spirit of Heaven and Antidevil the Antimother/Antihell the Unclear Spirit as far as the bound soma of idealist and antimaterialist persuasions in what amount to primary and secondary manifestations of state-subordinate criteria are concerned.
56. Of course, what I have written above in respect of noumenal sensibility is more comprehensively exacting, and therefore arguably much truer, than anything to be found in Catholic tradition, and consequently I could be accused of giving a fuller and more radical picture of the context in question than would be found in conventional Catholic thinking, notwithstanding the fact that Catholic clergy have rarely been genuinely classless in their Christian shortfall from a properly transcendentalist/antifundamentalist status in respect of noumenal sensibility but, while being implicitly committed to some degree of transcendentalism/antifundamentalism, have been constrained by Old Testament criteria from ever embracing God the Father/the Antidaughter of the Antidevil in a more theologically open and unequivocal manner.
57. Consequently there has been a degree of what could be termed quasi-upperclass vitiation of New Testament classlessness about the Catholic clergy which, varying in extent from era to era, has precluded their functioning on a more genuinely classless basis vis-à-vis the Catholic laity who, when not also quasi-upperclass or quasi-middleclass, have tended to be lower class and thus of the meek-proper, but subject, as noted, to a want of proper classless resolve on the part of the clergy, whose ability to save and/or counter-damn them has always had to contend with their own limitations both in respect of an entrenched ecclesiastic hierarchy and the extents to which criteria appertaining to noumenal sensuality have factored-in, Old Testament-wise, to the overall Christian equation, thereby allowing more openly upper-class and even middle-class elements to take advantage of this paradoxical situation to ends which owe nothing whatsoever to God the Father and/or the Antidaughter of the Antidevil but, in complete contrast, stem from the objective exploitations of Devil the Mother and/or the Antison of Antigod in respect of somatic freedom of a noumenally sensual order.
58. Of course, it would also be true to say that the synthetically artificial preconditions for a more efficacious deliverance of the lower-class Many to classless salvation and/or counter-damnation in noumenal sensibility were less than evident in the Medieval and even post-Counter Reformation past, and that the Catholic clergy would have been unable, even with the best will in or, rather, over the world, to effect the deliverance of the Catholic laity on more than an intermittent and, by noumenal standards, rather imperfect basis, as confirmed by the reliance, New Testament-wise, on verbal absolution for penitential contrition in consequence of Christianity's marked predilection towards the Word, a predilection which, appertaining in no small measure to an intellectual predisposition in physical and/or antiphysical criteria having especial applicability to the world, as to Western civilization as the worldly form of civilization par excellence, given its verdant nature in relation to a temperate climate, was always bound to leave more genuinely transcendentalist techniques for achieving salvation out of the frame, the Church's mundane concern with the broad masses obliging it to compromise its approach to 'world overcoming' in the aforementioned manner.
59. However that may be, even a less hierarchical clergy would have found it impossible to offer more than a token salvation to the confessorial masses, who were fated to return to the world ... of phenomenal sensuality ... and become bogged down not only in their own sin and/or pseudo-crime, male and female bound psyche in antihumanism and nonconformism, but to have their state-subordinate folly and/or pseudo-evil, male and female free soma in antinaturalism and realism, preyed upon anew by the more freely somatic barbarities of the noumenally sensual, who would wrench their state-subordinate free soma apart from its church-hegemonic bound psyche in such fashion that it became quasi-state hegemonic and rendered them capable of idolatrously worshipping at the shrine of evil and pseudo-folly, female and male free soma in materialism and anti-idealism, whose church-subordinate corollary in crime and pseudo-sin, female and male bound psyche in fundamentalism and antitranscendentalism, would be more than capable of displacing its Christian counterpart in an effective Old Testament eclipse of anything New Testament, thereby seducing the meek from their own hegemonic bound psyche to a subordinate mode of bound psyche that would ever play second fiddle, so to speak, to Devil the Mother's and the Antison of Antigod's hegemonic kinds of free soma in metachemistry and antimetaphysics.
60. For just as hegemonic free soma in noumenal sensuality is the parallel state enemy of subordinate free soma in phenomenal sensuality, so subordinate bound psyche in noumenal sensuality is the parallel church enemy of hegemonic bound psyche in phenomenal sensuality, as the lower class become subject not to classless salvation and/or counter-damnation from the phenomenally sensual world to the noumenally sensible overworld, but, on the contrary, subject to upper-class criteria indirectly impinging upon it and effectively upending it in such fashion that free soma takes precedence over bound psyche.
61. Conversely, one might argue that just as hegemonic bound soma in phenomenal sensibility is the parallel state enemy of subordinate free soma in noumenal sensibility, so subordinate free psyche in phenomenal sensibility is the parallel church enemy of hegemonic free psyche in noumenal sensibility, as the classless become subject not simply to saving and/or counter-damning the phenomenally sensual world, which is their overworldly duty, but also to middle-class criteria indirectly impinging upon them and effectively upending them in such fashion that bound soma takes precedence over free psyche.
62. However, that is another argument, even if one that cannot be left out of the total picture of inter-axial rivalry, since the vain can only be guaranteed significant success against the meek if the just have been pretty successful in underscoring the righteous and rendering them more accountable to a sort of bound somatic deference at the expense of free psyche, something that an undue emphasis, New Testament-wise, upon the Word is always likely to effect in relation to a more pedantic approach to Christ, as to Christianity, in which the Son tends to take precedence over the Father, as soma over psyche, if more from the standpoint of man than of God, whether or not this 'man' is hyped as 'God'.
63. Therefore the righteous are not just subject to the contrary pull of noumenally sensual criteria having more reference to the Old Testament than to the New, but are also beset by the danger of a more pedantic approach to Christianity which, following from an antichemical subversion of physics at the behest of metachemistry over antimetaphysics, places undue significance on the Son of Man in what amounts to a secondary state-hegemonic approach to bound soma which cannot but clash with the sort of primary state-subordinate approach to bound soma typifying the Son of God.
64. It is as though an undue emphasis on bound soma in the context of phenomenal sensibility, whether antichemically primary or physically secondary, is bound to have a detrimental effect not only upon free psyche in its own context, a context, be it not forgotten, in which such psyche is church subordinate on both primary and secondary terms, but upon that which pertains, in noumenal sensibility, to a hegemonic free psyche and a subordinate bound soma should the properly religious context be brought into contact with, or otherwise be ecumenically influenced by, criteria appertaining to phenomenal sensibility.
65. Because of the importance attaching to the Word in relation to the New Testament, this is always a danger for Christianity irrespective of whether or not its Catholic, and more authentic, manifestation is being undermined, consciously or unconsciously, by puritanical endeavour stemming from phenomenal sensibility, so that the Church finds its own diagonally ascending axis under assault from contrary manifestations of the diagonally descending axis in which not the Church but the State is hegemonic, the noumenally sensual preying, as we have noted, upon the phenomenally sensual, their phenomenally sensible counterparts always capable, by their very existence, of undermining the psyche-over-soma ethos of the noumenally sensible, since their emphasis on soma at the expense of psyche tends to grant undue significance, from a religious point of view, to state-hegemonic criteria in which Antiwoman the Antimother will take precedence over the Antidaughter of Antiwoman in the antichemical context and the Son of Man likewise take precedence over Man the Father in the physical context, neither of which could possibly be helpful to a context in which, with metaphysics, God the Father should take precedence over the Son of God and, with antimetachemistry, the Antidaughter of the Antidevil take precedence over Antidevil the Antimother or, in straightforward terms, psyche take precedence over soma in church-hegemonic and state-subordinate vein.
66. Therefore between the Scylla of Old Testament noumenal sensuality and the Charybdis of New Testament phenomenal sensibility, the Catholic Church has had to tread a difficult path that diagonally rises from phenomenal sensuality to noumenal sensibility in spite of all the attempts being made by the enemies of the meek and of the righteous to deflect them from their appointed course and somehow render them accountable to the predations of the vain and the subversions of the just.
67. Often enough, as the evidence would suggest, the enemies of the meek and of the righteous are able to succeed in achieving at least part of their respective aims; for even with their own ethnically aligned lower class to deceive and exploit and prevent, at all costs, from extending the diagonally ascending axis down towards a humanistic nadir of proletarian dictatorship, it is evident that the vain and the just do not exist independently of the meek and the righteous but impact, in reverse parallel vein, upon them to their mutual exploitative benefit, traditionally associated with imperialism but more subtly diffused, these days, through the culture of free enterprise and global capitalism in what is tactfully characterized as a post-imperial age.
68. But even if they didn't impact, as they so obviously do, upon the meek and the righteous as the latter are and have been in times past, they would be a threat and an obstacle to the salvation and/or counter-damnation of the meek by the righteous simply through their very existence in opposition to anything and everything church-hegemonic and state-subordinate, an opposition which turns moral criteria upon their head and uses its considerable power and influence to disseminate secular values as a matter of commercial and ideological necessity.
69. One cannot live in the contemporary world, no matter how Catholic or moralistic or religious one may consider oneself, and be unaffected by criteria stemming from a state-hegemonic and church-subordinate system which makes free soma its positive ideal and bound soma its negative one in a sort of parliamentary counterweight to the constitutionally monarchic and/or executively presidential 'first mover' from which it derives both its legitimacy and justification.
70. Even without the gross folly of ecumenicism, as cutting across Catholic and Protestant (Anglican and Puritan) boundaries, there is no way that the Church is able to exist in splendid isolation from the push and pull of conflicting secular currents which stem from the enemies of both the meek and the righteous and exploit and/or undermine them on a daily basis, always seeking to further their state-hegemonic and church-subordinate aims whether on an upper-class basis or, as with the phenomenally sensible, on the rather more parliamentary and puritanical basis of the middle-class, whose false righteousness, upending the relationship of free psyche to bound soma, is ever prepared to undermine what genuinely pertains to the true.
71. And because the traditional Church powers-that-be are powerless to reverse time and set about saving and/or counter-damning the phenomenally sensual as though the state-hegemonic axis didn't exist and their own Scylla and Charybdis-like limitations were unlikely to be exploited and turned back upon themselves in consequence, it is only possible to conclude that nothing short of a new and effectively more radical approach to the problem of 'world overcoming' that takes up the classless challenge where Catholicism left off will suffice to 'resurrect' the axis diagonally ascending from phenomenal sensuality to noumenal sensibility and 'resurrect' it in such fashion that it will gradually become less of an axis and more of an omega point of noumenal sensibility that, with the maximum development of synthetic artificiality, will take the meek, should they democratically endorse such a destiny, to a level of church-hegemonic and state-subordinate criteria in relation to what, in previous texts, has been called the Social Theocratic Centre ... that will effectively signify their saved and/or counter-damned transmutation from lower-class to classless standing, thereby removing them from those who would prey upon them in upper-class fashion and taking them to a stage and type of classlessness that would be beyond the ability of the New Testament-wielding middle class to subvert or undermine from a standpoint based, through phenomenal sensibility, in somatic emphasis, whether in respect of Antiwoman the Antimother in primary, or antichemical, state-hegemonic vein or of the Son of Man in secondary, or physical, state-hegemonic vein.
72. That and that alone is what will enable the meek to return to righteousness on a more thoroughgoing and even permanent basis, but it will not be the priestly righteous, whose own clerical classlessness leaves something to be desired from this more radical point of view, who will restore them to the 'Kingdom of God', but a new and priest-rejecting order of the righteous who will encourage the phenomenally sensual to vote for religious sovereignty and, in the event of a majority mandate for such an ultimate sovereignty, commensurate with the utmost republican evolution, make it their sworn business to protect and advance the rights of the religiously sovereign People in what has been metaphorically described as 'Kingdom Come', in which it will be for the People to determine, under the Social Theocratic guidance of the Second Coming equivalent, how they will exercise those rights to the end of developing the self and constraining the not-self in respect of free psyche and bound soma of, in particular, a noumenally sensible order, such that will permit, on primary church-hegemonic and state-subordinate terms, of the due experience of God the Father coupled, in metaphysical bound soma, to the utilization of the Son of God/the Holy Spirit of Heaven towards a self-transcending end in Heaven the Holy Soul, and in secondary church-hegemonic and state-subordinate terms of the due experience of the Antidaughter of the Antidevil coupled, in antimetachemical bound soma, to the utilization of Antidevil the Antimother/Antihell the Unclear Spirit towards a self-transcending end in the Unclear Soul of Antihell, so that not only Truth and Joy coupled to a truthful approach to Beauty and a joyful approach to Love, but Beauty and Love coupled to a beautiful approach to Truth and a loving approach to Joy may also obtain in the virtuous circle of a noumenal sensibility supreme, the per se manifestation of noumenal sensibility that will be as most evolved, in its cyborgistic unfolding and subsequent fulfilment, as anything humanistic was more (compared to most) evolved, anything naturalistic less (compared to least) evolved, and anything cosmic least evolved in respect of such sensibility.
73. Therefore it is only under the aegis of the Second Coming equivalent and his advocacy, via religious sovereignty, of the Social Theocratic Centre that this more efficacious salvation and counter-damnation of the meek to righteousness and pseudo-justness, of the Catholic lower class to Centrist classlessness, can be effected; for nothing conventionally or traditionally sensible on noumenal terms has the wherewithal or ability to deliver the phenomenally sensual from the predations of the noumenally sensual, being itself subject to phenomenally sensible subversion at the hands of those who, hand-in-glove with the vain, would justly, and therefore pseudo-righteously, seek the hegemonic eclipse of subordinate bound soma and the subordinate eclipse of hegemonic free psyche in noumenal sensibility, being, to all intents and purposes, the class enemies of the classless!
74. For just as those who, from a noumenally sensual vantage-point, seek the hegemonic eclipse of subordinate free soma and the subordinate eclipse of hegemonic bound psyche in phenomenal sensuality are the upper-class reverse parallel enemies of the lower class, so the middle class, as defined above, are the reverse parallel enemies of the classless and hence of anything genuinely godly and antidevilish, being the falsely righteous for whom free psyche is subordinated to bound soma as antiwomanly and manly values take their phenomenally sensible place in axial antithesis to the values vaingloriously touted by the devilish and antigodly, or all those who have overall control over the diagonally descending axis and, confident of the co-operation of the just in their mutual struggle against its diagonally ascending counterpart, seek to convince the phenomenally sensual that they are not really their devilish and antigodly enemies but their liberators from religious superstition and cant.
75. Be that as it may, all the vain actually liberate the meek from is their prospect of salvation and counter-damnation from the alpha-world to the omega-overworld, and such false liberation comes at a high price, as all who are addicted to idolatrous worship of the various types of synthetically artificial 'stars' will know. Instead of being released from their lowly estate into beatific classlessness in the noumenally sensible Beyond, these dupes of free enterprise become the bewitched devotees of upper-class spectacles which set them back from the prospect of authentic liberation in a world characterized by Truth and Beauty to one dominated by Ugliness and Falsity. Little wonder that some people, disgusted or disillusioned by the daily bombardment of cinematic and kindred types of violence and vulgarity, take to drugs as an antidote to the externalization of culture which both the vain and the just, though the latter to a lesser extent, take so much for granted.
76. In fact, now that I have mentioned the word 'culture', a whole new series of complementary parallels come to mind, not least in relation to the connection between barbarism and drama on the one hand and pseudo-philistinism and pseudo-poetry on the other, with regard to the free soma and bound psyche, on both primary and secondary terms, of noumenal sensuality, the very context we have been discussing above. For the vain are ever barbarous and pseudo-philistine in their dramatic and pseudo-poetic dispositions, and this is quintessentially upper class.
77. For the genuinely 'vicious circle' of noumenal sensuality proceeds from the primary barbarity of drama in the primary facticity of metachemical free soma to the primary pseudo-philistinism of the dramatic approach to pseudo-poetry in the primary pseudo-illusoriness of metachemical bound psyche, and thence, via the secondary pseudo-philistinism of pseudo-poetry in the secondary pseudo-illusoriness of antimetaphysical bound psyche, to the secondary barbarity of the pseudo-poetic approach to drama in the secondary facticity of antimetaphysical free soma, as from Ugliness and Hatred to the ugly approach to Falsity and the hateful approach to Woe, before returning, via Falsity and Woe, to the false approach to Ugliness and the woeful approach to Hatred that completes the 'circle' in question.
78. Likewise a complementary parallel exists in relation to the connection between civility and prose on the one hand and pseudo-culture and pseudo-philosophy on the other, with regard to the bound soma and free psyche, on both primary and secondary terms, of phenomenal sensibility, the axial counterpart to the above. For the just are ever civil and pseudo-cultural in their prosaic and pseudo-philosophic dispositions, and this is quintessentially middle class.
79. For what should be called the falsely 'virtuous circle' of phenomenal sensibility in effect subversively proceeds from the secondary pseudo-culture of pseudo-philosophy in the secondary pseudo-truthfulness of physical free psyche to the secondary civility of the pseudo-philosophic approach to prose in the secondary fictitiousness of physical bound soma, and thence, via the primary civility of prose in the primary fictitiousness of antichemical bound soma, to the primary pseudo-culture of the prosaic approach to pseudo-philosophy in the primary pseudo-truthfulness of antichemical free psyche, as from Knowledge and Pleasure to the knowledgeable approach to Strength and the pleasurable approach to Pride, before returning, via Strength and Pride, to the strong approach to Knowledge and the proud approach to Pleasure that completes the 'circle' in question.
80. I say 'subversively' in connection with the above, because although the nominal male hegemony of physics over its antichemical female counterpart permits of psychic and somatic conditioning on fundamentally male terms, the subversion of the physical hegemony by antichemistry at the behest of metachemistry over antimetaphysics within the overall state-hegemonic and church-subordinate context of the axis diagonally descending from noumenal sensuality to phenomenal sensibility ensures that bound soma takes precedence over free psyche and, more critically, that the female mode of bound soma takes precedence, in the antichemical axial link with its metachemical gender counterpart, over its male mode, thereby relegating the pseudo-philosophic approach to prose to a secondary fictitious standing in relation to prose proper and, in the case of free psyche, pseudo-philosophy to a secondary pseudo-cultural standing in relation to the prosaic approach to pseudo-philosophy.
81. Conversely, we find a complementary parallel in relation to the connection between philistinism and poetry on the one hand and pseudo-barbarity and pseudo-drama on the other, with regard to the bound psyche and free soma, on both primary and secondary terms, of phenomenal sensuality, the axial antithesis of the above. For the meek are ever philistine and pseudo-barbarous in their poetic and pseudo-dramatic dispositions, and this is quintessentially lower class.
82. For what should be called the falsely 'vicious circle' of phenomenal sensuality in effect subversively proceeds from the secondary pseudo-barbarity of pseudo-drama in the secondary pseudo-facticity of chemical free soma to the secondary philistinism of the pseudo-dramatic approach to poetry in the secondary illusoriness of chemical bound psyche, and thence, via the primary philistinism of poetry in the primary illusoriness of antiphysical bound psyche, to the primary pseudo-barbarity of the poetic approach to pseudo-drama in the primary pseudo-facticity of antiphysical free soma, as from Weakness and Humility to the weak approach to Ignorance and the humble approach to Pain, before returning, via Ignorance and Pain, to the ignorant approach to Weakness and the painful approach to Humility that completes the 'circle' in question.
83. Again, I say 'subversively' in connection with the above, because although the nominal female hegemony of chemistry over its antiphysical male counterpart permits of somatic and psychic conditioning on fundamentally female terms, the subversion of the chemical hegemony by antiphysics at the behest of metaphysics over antimetachemistry within the overall church-hegemonic and state-subordinate context of the axis diagonally ascending from phenomenal sensuality to noumenal sensibility ensures that bound psyche takes precedence over free soma and, more critically, that the male mode of bound psyche takes precedence, in the antiphysical axial link with its metaphysical gender counterpart, over its female mode, thereby relegating the pseudo-dramatic approach to poetry to a secondary illusory standing in relation to poetry proper and, in the case of free soma, pseudo-drama to a secondary pseudo-barbarous standing in relation to the poetic approach to pseudo-drama.
84. Finally we shall find a complementary parallel in relation to the connection between culture and philosophy on the one hand and pseudo-civility and pseudo-prose on the other, with regard to the free psyche and bound soma, on both primary and secondary terms, of noumenal sensibility, the axial counterpart to the above. For the righteous are ever cultural and pseudo-civil in their philosophic and pseudo-prosaic dispositions, and this is quintessentially classless.
85. For the genuinely 'virtuous circle' of noumenal sensibility proceeds from the primary culture of philosophy in the primary truthfulness of metaphysical free psyche to the primary pseudo-civility of the philosophic approach to pseudo-prose in the primary pseudo-fictitiousness of metaphysical bound soma, and thence, via the secondary pseudo-civility of pseudo-prose in the secondary pseudo-fictitiousness of antimetachemical bound soma, to the secondary culture of the pseudo-prosaic approach to philosophy in the secondary truthfulness of antimetachemical free psyche, as from Truth and Joy to the true approach to Beauty and the joyful approach to Love, before returning, via Beauty and Love, to the beautiful approach to Truth and the loving approach to Joy that completes the 'circle' in question.
86. Thus emerges a picture of two diametrically antithetical axes, a descending axis from fact and pseudo-illusion to fiction and pseudo-truth, which is state hegemonic and church subordinate in consequence of being somatically dominated, in immoral vein, by female criteria, and an ascending axis from illusion and pseudo-fact to truth and pseudo-fiction which, in complete contrast, is church hegemonic and state subordinate in consequence of being psychically dominated or, more correctly, liberated in moral vein, by male criteria.
87. In the former axis, drama and pseudo-poetry rule a noumenally sensual roost in relation to barbarity and pseudo-philistinism, those upper-class attributes par excellence, and their adherents fear the descent into prose and pseudo-philosophy that accords with a phenomenally sensible integrity in which civility and pseudo-culture, those middle-class attributes par excellence, have their state-hegemonic and church-subordinate socially inferior places.
88. In the latter axis, poetry and pseudo-drama rule a phenomenally sensual roost in relation to philistinism and pseudo-barbarity, those lower-class attributes par excellence, and their adherents live in hope of an ascent towards that which accords, in philosophy and pseudo-prose, with a noumenally sensible integrity in which culture and pseudo-civility, those classless attributes par excellence, have their church-hegemonic and state-subordinate morally superior places.
89. The fear of the noumenally sensual Few, characterized by female dominance, of a descent from drama and pseudo-poetry to the prose and pseudo-philosophy of the phenomenally sensible Many is of the upper class for middle-class criteria, and would be akin to damnation, in state-hegemonic terms, from free to bound soma, drama to prose, and to counter-salvation, in church-subordinate terms, from bound to free psyche, pseudo-poetry to pseudo-philosophy.
90. The hope of the phenomenally sensual Many, characterized by male subversion, of an ascent from poetry and pseudo-drama to the philosophy and pseudo-prose of the noumenally sensible Few is of the lower class for classless criteria, and would be akin to salvation, in church-hegemonic terms, from bound to free psyche, poetry to philosophy, and to counter-damnation, in state-subordinate terms, from free to bound soma, pseudo-drama to pseudo-prose.
91. That which is genuinely factual fears the damnable prospect of descent, in state-hegemonic axial terms, into genuine fiction; for the upper-class female, who is somatically free, can only fear the bound soma of her middle-class counterpart, while that which is such on secondary, or male, terms tends to follow suit due to the hegemonic conditioning of anti-idealist antimetaphysics by materialist metachemistry.
92. Correlatively, that which is pseudo-illusory falsely hopes for the counter-saved prospect of descent, in church-subordinate axial terms, into pseudo-truth; for the upper-class female, who is psychically bound, can only falsely hope for the free psyche of her middle-class counterpart, while that which is such on secondary, or male, terms tends to follow suit due to the hegemonic conditioning of antitranscendentalist antimetaphysics by fundamentalist metachemistry.
93. Contrariwise, that which is genuinely illusory hopes for the salvational prospect of ascent, in church-hegemonic axial terms, into genuine truth; for the lower-class male, who is psychically bound, can only hope for the free psyche of his classless counterpart, while that which is such on secondary, or female, terms tends to follow suit due to the subversive conditioning of nonconformist chemistry by antihumanist antiphysics.
94. Correlatively, that which is pseudo-factual falsely fears the counter-damnable prospect of ascent, in state-subordinate axial terms, into pseudo-fiction; for the lower-class male, who is somatically free, can only falsely fear the bound soma of his classless counterpart, while that which is such on secondary, or female, terms tends to follow suit due to the subversive conditioning of realist chemistry by antinaturalist antiphysics.
95. Therefore we may conclude that those given, in state-hegemonic vein, to the facticity of dramatic barbarism would be as genuinely fearful of the damnable prospect of axial descent into the fictitiousness of prosaic civility as their church-subordinate counterparts in the pseudo-illusoriness of pseudo-poetic pseudo-philistinism would be falsely hopeful, given its church-subordinate integrity vis-à-vis a state-hegemonic primacy, of the counter-salvational prospect of axial descent into the pseudo-truthfulness of pseudo-philosophic pseudo-culture, the upper class preferring their own noumenally sensual criteria to anything corresponding, in middle-class vein, to phenomenal sensibility.
96. Conversely we may conclude that those given, in church-hegemonic vein, to the illusoriness of poetic philistinism would be as genuinely hopeful of the salvational prospect of axial ascent into the truthfulness of philosophic culture as their state-subordinate counterparts in the pseudo-facticity of pseudo-dramatic pseudo-barbarity would be falsely fearful, given its state-subordinate integrity vis-à-vis a church-hegemonic primacy or, rather, supremacy, of the counter-damnable prospect of axial ascent into the pseudo-fictitiousness of pseudo-prosaic pseudo-civility, the classless promise of noumenally sensible criteria being preferable to anything corresponding, in lower-class vein, to phenomenal sensuality.
97. For the phenomenally sensual 'world' of philistinism and pseudo-barbarity, illusion and pseudo-fact, is not an end-in-itself but a means to a higher end, a virtuous end centred in the culture and pseudo-civility, truth and pseudo-fiction of noumenal sensibility, whereas the phenomenally sensible 'world' is an end-in-itself for the noumenally sensual, who exploit its false virtue of civility and pseudo-culture, fiction and pseudo-truth, in order to maintain and perpetuate their own vicious circle of barbarity and pseudo-philistinism, fact and pseudo-illusion.
98. No less than illusion is the primary philistine precondition of truth and the pseudo-factual approach to illusion the secondary philistine precondition of the pseudo-fictional approach to truth, as the sinfulness of poetry and the pseudo-criminality of the pseudo-dramatic approach to poetry are rejected by the meek in favour of the gracefulness of philosophy and the pseudo-punishingness of the pseudo-prosaic approach to philosophy, which is the salvation of the alpha-world of phenomenal sensuality to the omega-overworld of noumenal sensibility on church-hegemonic terms, so the illusory approach to pseudo-fact is the primary pseudo-barbarous precondition of pseudo-fiction and pseudo-fact the secondary pseudo-barbarous precondition of pseudo-fiction, as the foolishness of the poetic approach to pseudo-drama and the pseudo-evil of pseudo-drama are rejected by the pseudo-vain in favour of the wisdom of the philosophic approach to pseudo-prose and the pseudo-goodness of pseudo-prose, which is the counter-damnation of the alpha-world of phenomenal sensuality to the omega-overworld of noumenal sensibility on state-subordinate terms.
99. No less than fiction is the primary civil postcondition of fact and the pseudo-truthful approach to fiction the secondary civil postcondition of the pseudo-illusory approach to fact, as the evil of drama and the pseudo-folly of the pseudo-illusory approach to drama are rejected by the just in favour of the goodness of prose and the pseudo-wisdom of the pseudo-philosophic approach to prose, which is the damnation of the alpha-overworld of noumenal sensuality to the omega-world of phenomenal sensibility on state-hegemonic terms, so the fictional approach to pseudo-truth is the primary pseudo-cultural postcondition of the factual approach to pseudo-illusion and pseudo-truth the secondary pseudo-cultural postcondition of pseudo-illusion, as the criminality of the dramatic approach to pseudo-poetry and the pseudo-sinfulness of pseudo-poetry are rejected by the pseudo-righteous in favour of the punishment of the prosaic approach to pseudo-philosophy and the pseudo-grace of pseudo-philosophy, which is the counter-salvation of the alpha-overworld of noumenal sensuality to the omega-world of phenomenal sensibility on church-subordinate terms.
100. Whereas few of the phenomenally sensual Many would genuinely hope to be saved and/or falsely fear counter-damnation from philistinism to culture and/or from pseudo-barbarity to pseudo-civility without the countervailing efforts of the noumenally sensible Few, most of the noumenally sensual Few would not genuinely fear to be damned and/or falsely hope for counter-salvation from barbarity to civility and/or from pseudo-philistinism to pseudo-culture without the countervailing efforts of the phenomenally sensible Many, since salvation and/or counter-damnation from the alpha-world is as inconceivable without the positive encouragement of the omega-overworld, which offers more from a male point of view, as damnation and/or counter-salvation from the alpha-overworld ... without the negative discouragement of the omega-world, which offers less from a female point of view.
101. But when we speak primarily of salvation and damnation and, secondarily, of counter-damnation and counter-salvation, what exactly do we mean? Or, rather, what is the condition of those who are being saved or damned, counter-damned or counter-saved, as the case may be? For, hitherto, I have not answered this question quite to my logical satisfaction, despite appearances to the contrary.
102. Admittedly, we have had a valid distinction between salvation and counter-damnation up the diagonally ascending axis, and another valid distinction between damnation and counter-salvation down the diagonally descending axis - the former alternatives from bound to free psyche on church-hegemonic terms and from free to bound soma on state-subordinate terms, the latter alternatives from free to bound soma on state-hegemonic terms and from bound to free psyche on church-subordinate terms.
103. But the condition of bound psyche, for instance, isn't necessarily commensurate with an 'anti' as opposed to a 'pro' approach to salvation for the phenomenally sensual, any more than the condition of free soma is commensurate with counter-damnation on a 'pro' rather than an 'anti' basis, as I may have perhaps formerly supposed. What we can say with absolute logical certitude about the axial ascent from phenomenal sensuality to noumenal sensibility is that salvation from bound to free psyche in church-hegemonic vein is from a condition of being unsaved to one of being saved, as from the illusoriness of philistinism on primary and secondary terms to the truthfulness of culture on such gender-specific terms, which is akin to a distinction between being unblessed and blessed, unblessed by the sinfulness (for males) and pseudo-criminality (for females) of bound psyche in antiphysics and chemistry, ignorance and a weak approach to ignorance, pain and a humble approach to pain; blessed with the gracefulness (for males) and pseudo-punishingness (for females) of free psyche in metaphysics and antimetachemistry, truth and a beautiful approach to truth, joy and a loving approach to joy.
104. Likewise, we can say with absolute logical certitude that counter-damnation from free to bound soma in state-subordinate vein is from a condition of being counter-undamned to one of being counter-damned, as from the pseudo-facticity of pseudo-barbarity on primary and secondary terms to the pseudo-fictitiousness of pseudo-civility on such gender-specific terms, which is akin to a distinction between being counter-uncursed and counter-cursed, counter-uncursed by the foolishness (for males) and pseudo-evil (for females) of free soma in antiphysics and chemistry, an ignorant approach to weakness and weakness, a painful approach to humility and humility; counter-cursed with the wisdom (for males) and pseudo-goodness (for females) of bound soma in metaphysics and antimetachemistry, a truthful approach to beauty and beauty, a joyful approach to love and love.
105. Contrariwise, the condition of free soma is not necessarily commensurate with a 'pro' as opposed to an 'anti' approach to damnation for the noumenally sensual, any more than the condition of bound psyche is commensurate with counter-salvation on an 'anti' rather than a 'pro' basis, contrary to what I may formerly have written. What we can say with absolute logical certitude about the axial descent from noumenal sensuality to phenomenal sensibility is that damnation from free to bound soma in state-hegemonic vein is from a condition of being undamned to one of being damned, as from the facticity of barbarity on primary and secondary terms to the fictitiousness of civility on such gender-specific terms, which is akin to a distinction between being uncursed and cursed, uncursed by the evil (for females) and pseudo-folly (for males) of free soma in metachemistry and antimetaphysics, ugliness and a false approach to ugliness, hatred and a woeful approach to hatred; cursed with the goodness (for females) and pseudo-wisdom (for males) of bound soma in antichemistry and physics, strength and a knowledgeable approach to strength, pride and a pleasurable approach to pride.
106. Similarly we can say with absolute logical certitude that counter-salvation from bound to free psyche in church-subordinate vein is from a condition of being counter-unsaved to one of being counter-saved, as from the pseudo-illusoriness of pseudo-philistinism on primary and secondary terms to the pseudo-truthfulness of pseudo-culture on such gender-specific terms, which is akin to a distinction between being counter-unblessed and counter-blessed, counter-unblessed with the criminality (for females) and pseudo-sinfulness (for males) of bound psyche in metachemistry and antimetaphysics, an ugly approach to falsity and falsity, a hateful approach to woe and woe; counter-blessed by the punishment (for females) and pseudo-grace (for males) of free psyche in antichemistry and physics, a strong approach to knowledge and knowledge, a proud approach to pleasure and pleasure.
107. To be unsaved in the church-hegemonic aspects of phenomenal sensuality is somewhat akin to being unliving; for salvation is to eternal life in noumenal sensibility, and therefore we may correlatively maintain that to be counter-undamned in the state-subordinate aspects of phenomenal sensuality is akin to being counter-undead, since free soma is akin to life in death.
108. Conversely, to be undamned in the state-hegemonic aspects of noumenal sensuality is somewhat akin to being undead; for damnation is to temporal death in phenomenal sensibility, and therefore we may correlatively maintain that to be counter-unsaved in the church-subordinate aspects of noumenal sensuality is akin to being counter-unliving, since bound psyche is akin to death in life.
109. When, in male terms, one is saved in primary church-hegemonic vein it is from philistinism to culture, poetry to philosophy, illusion to truth, as one parts company with antiphysical antihumanism for metaphysical transcendentalism, antimasculinity for divinity, whereas when, in female terms, one is saved in secondary church-hegemonic vein it is from the pseudo-barbarous approach to philistinism to the pseudo-civil approach to culture, the pseudo-dramatic approach to poetry to the pseudo-prosaic approach to philosophy, the pseudo-factual approach to illusion to the pseudo-fictitious approach to truth, as one parts company with chemical nonconformism for antimetachemical antifundamentalism, femininity for antidevility.
110. When, in male terms, one is counter-damned in primary state-subordinate vein it is from the philistine approach to pseudo-barbarity to the cultural approach to pseudo-civility, the poetic approach to pseudo-drama to the philosophic approach to pseudo-prose, the illusory approach to pseudo-fact to the truthful approach to pseudo-fiction, as one parts company with antiphysical antinaturalism for metaphysical idealism, counter-antimasculinity for counter-divinity, whereas when, in female terms, one is counter-damned in secondary state-subordinate vein it is from pseudo-barbarity to pseudo-civility, pseudo-drama to pseudo-prose, pseudo-fact to pseudo-fiction, as one parts company with chemical realism for antimetachemical antimaterialism, counter-femininity for counter-antidevility.
111. When, in female terms, one is damned in primary state-hegemonic vein it is from barbarity to civility, drama to prose, fact to fiction, as one parts company with metachemical materialism for antichemical antirealism, devility for antifemininity, whereas when, in male terms, one is damned in secondary state-hegemonic vein it is from the pseudo-philistine approach to barbarity to the pseudo-cultural approach to civility, the pseudo-poetic approach to drama to the pseudo-philosophic approach to prose, the pseudo-illusory approach to fact to the pseudo-truthful approach to fiction, as one parts company with antimetaphysical anti-idealism for physical naturalism, antidivinity for masculinity.
112. When, in female terms, one is counter-saved in primary church-subordinate vein it is from the barbarous approach to pseudo-philistinism to the civil approach to pseudo-culture, the dramatic approach to pseudo-poetry to the prosaic approach to pseudo-philosophy, the factual approach to pseudo-illusion to the fictional approach to pseudo-truth, as one parts company with metachemical fundamentalism for antichemical antinonconformism, counter-devility for counter-antifemininity, whereas when, in male terms, one is counter-saved in secondary church-subordinate vein it is from pseudo-philistinism to pseudo-culture, pseudo-poetry to pseudo-philosophy, pseudo-illusion to pseudo-truth, as one parts company with antimetaphysical antitranscendentalism for physical humanism, counter-antidivinity for counter-masculinity.
113. Just as the precondition of being saved to the free psyche of noumenal sensibility - other than being vocationally committed to church-hegemonic righteousness in classless vein - is to be unsaved in the bound psyche of church-hegemonic phenomenal sensuality, which is lower-class meekness, so the precondition, correlatively, of being counter-damned to the bound soma of noumenal sensibility - other than being vocationally committed to state-subordinate pseudo-justness in classless vein - is to be counter-undamned in the free soma of state-subordinate phenomenal sensuality.
114. Contrariwise, just as the precondition of being damned to the bound soma of phenomenal sensibility - other than being vocationally committed to state-hegemonic justness in middle-class vein - is to be undamned in the free soma of state-hegemonic noumenal sensuality, which is upper-class vanity, so the precondition, correlatively, of being counter-saved to the free psyche of phenomenal sensibility - other than being vocationally committed to church-subordinate pseudo-righteousness in middle-class vein - is to be counter-unsaved in the bound psyche of church-subordinate noumenal sensuality.
115. In overall class terms, one should distinguish between the undamned facticity of upper-class drama and the damned fictitiousness of middle-class prose, while likewise distinguishing between the counter-unsaved pseudo-illusoriness of upper-class pseudo-poetry and the counter-saved pseudo-truthfulness of middle-class pseudo-philosophy, as one would distinguish between vanity and justness in state-hegemonic primary and secondary terms and between pseudo-meekness and pseudo-righteousness in church-subordinate primary and secondary terms.
116. Similarly, in overall class terms one should distinguish between the unsaved illusoriness of lower-class poetry and the saved truthfulness of classless philosophy, while likewise distinguishing between the counter-undamned pseudo-facticity of lower-class pseudo-drama and the counter-damned pseudo-fictitiousness of classless pseudo-prose, as one would distinguish between meekness and righteousness in church-hegemonic primary and secondary terms and between pseudo-vanity and pseudo-justness in state-subordinate primary and secondary terms.
117. In general terms, the context of noumenal sensuality, wherein metachemistry and antimetaphysics have their respective gender positions in spatial space and sequential time, is characterized, first and foremost, by free will, followed by free spirit, with bound ego, or anti-ego, and bound soul, or antisoul, taking up third and fourth places in the overall hierarchy of upper-class components that reflect state-hegemonic somatic freedom and church-subordinate psychic binding, of which factual drama and pseudo-illusory pseudo-poetry are the respectively barbarous and pseudo-philistine literary genres par excellence.
118. Conversely the context of phenomenal sensibility, wherein antichemistry and physics have their respective gender positions in massed mass and voluminous volume, is axially characterized, first and foremost, by bound spirit, or antispirit, followed by bound will, or antiwill, with free ego and free soul taking up third and fourth places in the overall hierarchy of middle-class components that reflect state-hegemonic somatic binding and church-subordinate psychic freedom, of which fictional prose and pseudo-truthful pseudo-philosophy are the respectively civil and pseudo-cultural literary genres par excellence.
119. By contrast, the context of phenomenal sensuality, wherein antiphysics and chemistry have their respective gender positions in massive mass and volumetric volume, is axially characterized, first and foremost, by bound ego, or anti-ego, followed by bound soul, or antisoul, with free spirit and free will taking up third and fourth places in the overall hierarchy of lower-class components that reflect church-hegemonic psychic binding and state-subordinate somatic freedom, of which illusory poetry and pseudo-factual pseudo-drama are the respectively philistine and pseudo-barbarous literary genres par excellence.
120. Conversely the context of noumenal sensibility, wherein metaphysics and antimetachemistry have their respective gender positions in spaced space and repetitive time, is characterized, first and foremost, by free soul, followed by free ego, with bound spirit, or antispirit, and bound will, or antiwill, taking up third and fourth places in the overall hierarchy of classless components that reflect church-hegemonic psychic freedom and state-subordinate somatic binding, of which truthful philosophy and pseudo-fictional pseudo-prose are the respectively cultural and pseudo-civil literary genres par excellence.
121. I believe I have mentioned elsewhere in my writings that the noumenal approaches to drama and pseudo-poetry on the one hand, and to philosophy and pseudo-prose on the other hand will tend to reflect the ethereal standings of space and time, specifically with regard to free will in the case of drama and to antisoul in the case of pseudo-poetry and, conversely, to free soul in the case of philosophy and to antiwill in the case of pseudo-prose, so that the ethereal is approached from the antithetical noumenal positions of elemental particles affiliated, through bound psyche, with elemental antiwavicles and of elemental wavicles affiliated, through bound soma, with elemental antiparticles, upper-class and classless modes of nobility.
122. Likewise, I believe I have elsewhere mentioned that the phenomenal approaches to poetry and pseudo-drama on the one hand, and to prose and pseudo-philosophy on the other hand will tend to reflect the corporeal standings of volume and mass, specifically with regard to anti-ego in the case of poetry and to spirit in the case of pseudo-drama and, conversely, to antispirit in the case of prose and to ego in the case of pseudo-philosophy, so that the corporeal is axially - and therefore subversively - approached from the antithetical phenomenal positions of molecular antiwavicles affiliated, through free soma, with molecular particles and of molecular antiparticles affiliated, through free psyche, with molecular wavicles, lower-class and middle-class modes of the plebeian.
123. One can see, without the need of too much logical sophistication, how that which is rooted in elemental particles coupled to elemental antiwavicles will be damned by molecular antiparticles and counter-saved by molecular wavicles, diagonally falling from free to bound soma in both primary and secondary state-hegemonic vein and from bound to free psyche in both primary and secondary church-subordinate vein, so that vanity is eclipsed by justness and pseudo-meekness by pseudo-righteousness.
124. Similarly one can see how that which is rooted in molecular antiwavicles coupled to molecular particles will be saved by elemental wavicles and counter-damned by elemental antiparticles, diagonally rising from bound to free psyche in both primary and secondary church-hegemonic vein and from free to bound soma in both primary and secondary state-subordinate vein, so that meekness is eclipsed by righteousness and pseudo-vanity by pseudo-justness.
125. The vanity of the noumenally sensual nobility will resist damnation even as the pseudo-meekness of their church-subordinate counterparts falsely hopes for counter-salvation; for nothing plebeian in phenomenally sensible terms can genuinely appeal to those for whom civility and pseudo-culture are merely the axially antithetical middle-class counterweights to their own upper-class state-hegemonic and church-subordinate rights in respect of barbarity and pseudo-philistinism.
126. Contrariwise, the meekness of the phenomenally sensual plebeian masses will embrace salvation even as the pseudo-vanity of their state-subordinate counterparts falsely fears counter-damnation; for everything that is noble in noumenally sensible terms will genuinely appeal to those for whom culture and pseudo-civility are not merely axially antithetical to their own lower-class counterweights, in philistinism and pseudo-barbarity, to anything noumenally sensible, but the classless guarantors of church-hegemonic and state-subordinate rights.
127. Few genuine dramatists would not fear to become genuine prose writers, or novelists, and fewer still genuine prose writers get to be genuine dramatists, while few pseudo-poets would not falsely wish to become pseudo-philosophers, or essayists, and fewer still pseudo-philosophers get to be pseudo-poets.
128. Few genuine poets would not wish to become genuine philosophers, or aphorists, and fewer still genuine philosophers get to become genuine poets, while few pseudo-dramatists would not falsely fear to become pseudo-prose writers, or short-story writers, and fewer still pseudo-prose writers get to be pseudo-dramatists.
129. In comparative terms, the noumenal literary art forms are briefer or shorter or somehow more ethereal than their phenomenal counterparts, which, by contrast, attest to a certain corporeal bulkiness or volume akin, for example, to lengthy poems and long prose. In fact, short plays full of wilful action and short poems deferring, through antisoul, to such action would be of the genuine mode of drama and 'pseudo' mode of poetry par excellence, whilst, across the noumenal divide, short essays, or aphorisms, full of thoughtful inspiration and short stories deferring, through antiwill, to such inspiration would be of the genuine mode of philosophy and 'pseudo' mode of prose par excellence.
130. In plebeian contrast to the above, long poems full of anti-intellectual diction and long plays deferring, through spirit, to such diction would be of the genuine mode of poetry and 'pseudo' mode of drama par excellence, whilst, across the phenomenal divide, long stories full of antispiritual introspection and long essays deferring, through ego, to such introspection would be of the genuine mode of prose and 'pseudo' mode of philosophy par excellence.
131. One would no more wish to become a damned novelist from the undamned standpoint of a genuine dramatist, than wish to become an unsaved poet from the saved standpoint of a genuine philosopher. But then again, few Royalists would wish to become Parliamentarians or few Transcendentalists wish to become Catholic laymen, quite apart from what might apply to their respective church- and state-subordinate counterparts.
132. Certainly the only thing that matters from the standpoint of God the Father is authentic philosophy, and thus that which, in aphoristic vein, most accurately exemplifies Truth, is genuinely cultural, and would lead poets out of sin into grace, whilst its state-subordinate counterpart led those who approached pseudo-drama from the standpoint of poetry out of folly into wisdom, and did so, needless to say, from the standpoint of the Son of God in the philosophic approach to pseudo-prose, as that which, taking the form of short monologues, exemplified the truthful approach to Beauty, was pseudo-civil on primary state-hegemonic terms, and constituted the idealist counterpart to transcendentalism.
133. Though one cannot exclude, from considerations of noumenal sensibility, the standpoint of the Antidaughter of the Antidevil as that which, according with a secondary mode of authentic philosophy that approaches philosophy from the standpoint of pseudo-prose, as in the case of short dialogues, exemplified the beautiful approach to Truth, was genuinely cultural on secondary church-hegemonic terms, and would lead those who approach poetry from the standpoint of pseudo-drama out of pseudo-crime into pseudo-punishment, whilst its state-subordinate counterpart led the pseudo-dramatic out of pseudo-evil into pseudo-goodness, and did so, needless to say, from the standpoint of Antidevil the Antimother in pseudo-prose, or short prose, as that which exemplifies literary Beauty, is pseudo-civil on secondary state-subordinate terms, and constitutes the antimaterialist counterpart to antifundamentalism.
134. Only on such a mutually co-operative gender basis can the genuinely 'virtuous circle' of noumenal sensibility be maintained and, hopefully, advanced in the course of Eternity, advanced beyond what has previously been called the pluralism of the triadic Beyond towards the monadic totalitarianism of the omega point of a noumenally sensible consummation for both metaphysics and antimetachemistry alike.
135. For things always proceed from pluralism to monism via a sort of dualistic alternation between the two as they begin loosely and gradually tighten-up towards a totalitarian peak, the refutation and/or vindication of a liberal precondition.
136. The reader may recall that recently I have allowed for a distinction, in my work, between the totalitarian manifestation of the death of Devil the Mother and its liberal manifestation which I advanced in relation to a Protestant retort to Catholicism. That would suggest the converse of the above, and yet it would not be the whole picture, even in relation to Devil the Mother.
137. For long before worship of the death of Devil the Mother became religious currency, the actual worship if not experience of Devil the Mother was the paganistic norm, and we may say that such a norm began pluralistically in polytheism and was subsequently overhauled or rejected, in certain cultures, by a monotheistic approach to the worship of Devil the Mother (hyped as God), which we may equate with religious totalitarianism as opposed to liberalism, and believe to be a sort of systolic retort to a diastolic tradition which was the precursor of everything monotheistic.
138. Now if that sounds like a Judaic retort to Hinduism, or something of the sort, then so be it. But whatever the exact forms of polytheism and monotheism in the ancient world, we may believe that worship if not experience of Devil the Mother began pluralistically and ended monistically, and that if is there is a duality between polytheistic and monotheistic systems it is more to be conceived of in relation to a progression from the one to the other and thus to two mutually exclusive systems the latter of which will have little or no truck with the former, albeit still committed, positively, to free soma.
139. However that may be, I shall revert to the terms 'liberal' and 'totalitarian' as I conceive of the age of Devil the Mother proceeding from the one to the other in such fashion that the totalitarian, or monotheistic, form of such a religion could be regarded as signifying a systolic reaction to its liberal, or polytheistic, form, which, being older, was not only the root form of worship of Devil the Mother (hyped as God) but the more genuinely representative form in relation to the manifoldness of metachemical divisiveness.
140. When it comes to the ensuing totalitarianism, in Catholic fashion, of the worship, via the Crucified, of the death of Devil the Mother or, more correctly, of the death of worship of Devil the Mother, we can speak, if somewhat paradoxically, of a regressive systolic attraction vis-à-vis the totalitarianism of Devil the Mother that led, in due Protestant course, to a liberal reaction to such negative totalitarianism, as a diastolic emphasis in religion ensued upon Catholic negativity, to open towards the progressive diastolic attraction of liberal humanism, as germane to the birth of man, who was fated to eclipse the death of worship of Devil the Mother, and never more so than in consequence of the English, American, and, in particular, French revolutions.
141. But the bourgeois humanism of the birth of man was itself subjected to a systolic reaction in the form, not least, of the Russian Revolution and the ensuing period of proletarian humanism, which brought humanism to its totalitarian conclusion, whether or not one prefers to regard it as a peak or as a nadir, and this, in due course, would, as Communism, be subjected to a regressive systolic attraction, totalitarianism backing on to totalitarianism, in the form of Fascism, or the ideologically inceptive manifestation of the death of man.
142. But even Fascist negativity was destined to be eclipsed as a diastolic reaction to its own systolic totalitarianism eventually triumphed over both Communism and Fascism alike in the form of liberal Capitalism, that largely American-inspired manifestation of the death of man, or worship of the machine, which is the contemporary form of negativity par excellence, and one that will only be eclipsed in the event of a progressive diastolic attraction which signals the dawn of the birth of God, or experience of God the Father, coming to the fore in certain countries along comparably liberal, or pluralistic, lines, and offering a positive alternative to the type of death-obsessed negativity which currently rules the global roost.
143. But only once the liberal mode of the birth of God has come to pass will it be possible, in due course, for a systolic reaction to set in and to lead Eternity beyond its pluralistic phase towards an intensely monistic phase in which noumenal sensibility will tend to supplant the deferential remnants of phenomenal sensibility and elevate what, in my work, has generally been called the triadic Beyond and administrative aside of 'Kingdom Come' towards a noumenally sensible omega point of genuinely religious totalitarianism which will be antithetical, in every respect, to its falsely religious and effectively scientific alpha points in the cosmic-based experience and/or worship, necessarily pluralistic, of Devil the Mother.
144. Therefore what begins, with the birth of Devil the Mother, in cosmic pluralism should end, with God the Father, in universal monism, that which is genuinely godly being One and Indivisible. For civilization should have passed from the liberal worship of Devil the Mother through eight intermediate stages in which the totalitarian worship of Devil the Mother, the totalitarian worship of the death of Devil the Mother, the liberal worship of the death of Devil the Mother, the liberal experience of the birth of man, the totalitarian experience of the birth of man, the totalitarian worship of the death of man (via worship of the machine), the liberal worship of the death of man (via worship of the machine), and the liberal experience of the birth of God the Father in the coming 'Kingdom' paves the way for the totalitarian experience of the birth of God, as life alternates between diastolic and systolic, expansionist and contractive, alternatives in a sort of dualistic swing from pluralistic liberal to monistic totalitarian and from monistic totalitarian to pluralistic liberal on both positive and negative, birth and death, terms in the course of its unfolding or, more correctly, its devolution from the Alpha Points and evolution towards the Omega Point, the refutation not only of everything negative and life-denying, not to mention positively undead, but the inevitable systolic reaction to even progressive diastolic attraction in the coming stage of life wherein, through the Second Coming equivalence, civilization proclaims the birth of God the Father and steps beyond temporal death into the Life Eternal.
LONDON 2004 (Revised 2011)