Op. 118

 

THE DIALECTICS OF GENDER AND CLASS

 

Aphoristic Philosophy

 

Copyright 2004-2010 John O'Loughlin

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CONTENTS

 

Aphs. 1-143

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1.   The reader may recall that much of my recent philosophical activity has been concerned with the axial distinctions between church-hegemonic and state-subordinate society on the one hand and state-hegemonic and church-subordinate society on the other hand, neither of which can really abide or accept the other because they are largely if not completely opposite, as opposite, in fact, as Ireland and Britain or, more specifically, Eire and the United Kingdom.  Therefore the one type of society tends to marginalize if not exclude the other, since you cannot be both psychically free and somatically free at the same time, nor indeed psychically bound and somatically bound, the former the phenomenal counterpart, in church-hegemonic society, to the noumenal heights of psychic freedom; the latter the phenomenal counterpart, in state-hegemonic society, to the noumenal heights of somatic freedom - the respective heights no less mutually exclusive than the respective depths, so to speak, of what, in their noumenal/phenomenal totality, constitute two entirely opposite types of axis.

 

2.   All this the reader should already have gleaned, and so I shall not waste his time by repeating myself all over again, even if I think it expedient, for the sake of a little extra clarification, to remind him that these axes come in different guises, and that there is not, nor ever has been or could be, a straight axial antithesis between phenomenal sensuality and noumenal sensibility on the one hand and noumenal sensuality and phenomenal sensibility on the other hand, the former significant of church-hegemonic criteria and the latter its state-hegemonic counterpart and, in some sense, axial rival.

 

3.   For history shows us that in the more conventional worldly contexts of, for instance, each traditional axial antithesis in the British Isles, a more genuinely worldly, or phenomenal, position exists in relation to a pseudo-overworldly position, be that position netherworldly in noumenal sensuality or otherworldly in noumenal sensibility, so that far from a phenomenally sensual/noumenally sensible antithesis on the one hand and a noumenally sensual/phenomenally sensible antithesis on the other hand, one finds genuine phenomenal sensuality existing in axial opposition to pseudo-noumenal sensibility and, conversely, pseudo-noumenal sensuality existing in axial opposition to genuine phenomenal sensibility, thereby confirming a worldly status in which the phenomenal is alone genuine and the noumenal pseudo.

 

4.   Thus the traditional church-hegemonic axis, which is also of necessity state subordinate, is best characterized in terms of an axial polarity between phenomenal sensuality and pseudo-noumenal sensibility, 'the meek' and 'the pseudo-righteous', while the traditional state-hegemonic axis, which is also of necessity church subordinate, may be characterized in terms of an axial polarity between pseudo-noumenal sensuality and phenomenal sensibility, 'the pseudo-vain' and 'the just'.  Such is how it was and officially continues to be within the British Isles, where the axial dichotomy between church- and state-hegemonic criteria takes the respective forms of Roman Catholicism and Constitutional Monarchy, Eire being a largely Roman Catholic country and the United Kingdom, not least Britain, a Constitutional Monarchy with a parliamentary democracy.

 

5.   Now if, as I believe, phenomenal sensuality exists in relation to pseudo-noumenal sensibility, then that is the church-hegemonic worldly position par excellence, in which things bog down in the phenomenally sensual masses and such noumenally sensible salvation as the Catholic Church provides is never more than pseudo, a matter merely of verbal absolution for penitential contrition from a position centred in implicit transcendentalism and even, where females are concerned, an equally implicit antifundamentalism which, ever subjected to explicit constraints emanating from the Old Testament, cannot and dare not 'come clean' about itself from fear of exposing its pseudo-theocratic and, for females, pseudo-antiaristocratic limitations, as having to do, in effect, with a God and an Antidevil - for the two are correlative - that 'dares not speak its (freely psychic) name'.

 

6.   Likewise if, as I also believe, pseudo-noumenal sensuality exists in relation to phenomenal sensibility, then that is the state-hegemonic worldly position par excellence, in which things bog down in the phenomenally sensible masses and such noumenally sensual undamnation as the Monarchic State provides and bears witness to is never more than pseudo, a matter of constitutional figureheadship from a position rooted in implicit materialism and even, where males are concerned, anti-idealism which, ever subjected, for want of authoritarian independence, to explicit constraints emanating from Parliament, cannot and dare not 'come clean' about itself from fear of exposing its pseudo-autocratic and, for males, pseudo-antitechnocratic limitations, as having to do, in effect, with a Devil and an Antigod - for the two are correlative - that 'dares not speak its (freely somatic) name'.

 

7.   Be that as it may, neither God nor the Devil are anywhere near genuine in the traditional noumenal contexts of theocracy and autocracy in the British Isles, and for the very simple reason that the God that dares not reveal itself from fear of exposing its pseudo-theocratic limitations and less than true face, and the Devil that dares not reveal itself from fear of exposing its pseudo-autocratic limitations and effectively ugly face are only possible in relation to very genuine orders of woman and man or, more correctly, phenomenal manifestations of woman and antiman on the one hand and man and antiwoman on the other hand.

 

8.   For it is not just an ascent from woman to God in church-hegemonic terms, as though from bureaucracy to theocracy, or a descent from the Devil to man in state-hegemonic terms, as though from autocracy to democracy, both of which axial interpretations would be grossly reductionist in their respective oversimplifications, but rather (when once the genuine vis--vis pseudo dimensions have also been taken into account) of an ascent from antiman to pseudo-God and woman to the pseudo-Antidevil in the one case, that of the church-hegemonic axis, and of a descent from the pseudo-Devil to antiwoman and pseudo-Antigod to man in the other case, that of the state-hegemonic axis.

 

9.   For what actually constitutes each type of worldly axis is not a simple antithesis between bureaucracy and theocracy on the one hand and autocracy and democracy on the other, but a gender link between pseudo-theocracy and antimeritocracy where pseudo-God and antiman are concerned, as also between pseudo-antiaristocracy and plutocracy where the pseudo-Antidevil and woman are concerned in secondary church-hegemonic vein, and between pseudo-autocracy and antibureaucracy where the pseudo-Devil and antiwoman are concerned, as also between pseudo-antitheocracy and democracy where pseudo-Antigod and man are concerned in secondary state-hegemonic vein.

 

10.  Thus far from a bureaucracy to theocracy axis of church-hegemonic criteria, we find a pseudo-theocratic to antimeritocratic link of pseudo-divine and antimasculine males in pseudo-metaphysics and antiphysics, pseudo-transcendentalism and antihumanism, coupled, in secondary church-hegemonic vein, to a pseudo-antiaristocratic to plutocratic link of pseudo-antidiabolic and feminine females in pseudo-antimetachemistry and chemistry, pseudo-antifundamentalism and nonconformism, not to mention, in state-subordinate vein, a pseudo-technocratic to antidemocratic link of pseudo-divine and antimasculine males in pseudo-metaphysics and antiphysics, pseudo-antiidealism and antinaturalism, coupled, in secondary state-subordinate vein, to a pseudo-antiautocratic to bureaucratic link of pseudo-antidiabolic and feminine females in pseudo-antimetachemistry and chemistry, pseudo-antimaterialism and realism.

 

11.  Conversely, far from an autocratic to democratic axis of state-hegemonic criteria we find a pseudo-autocratic to anti-bureaucratic link of pseudo-diabolic and antifeminine females in pseudo-metachemistry and antichemistry, pseudo-materialism and antirealism, coupled, in secondary state-hegemonic vein, to a pseudo-antitechnocratic to democratic link of pseudo-antidivine and masculine males in pseudo-antimetaphysics and physics, pseudo-antiidealism and naturalism, not to mention, in church-subordinate vein, a pseudo-aristocratic to antiplutocratic link of pseudo-diabolic and antifeminine females in pseudo-metachemistry and antichemistry, pseudo-fundamentalism and antinonconformism, coupled, in secondary church-subordinate vein, to a pseudo-antitheocratic to meritocratic link of pseudo-antidivine and masculine males in pseudo-antimetaphysics and physics, pseudo-antitranscendentalism and humanism.

 

12.  Therefore however we evaluate the two axes, whether in general or more exactingly comprehensive terms, we arrive at the conclusion that the phenomenal positions are alone genuine and the noumenal ones pseudo in what amounts to a worldly system or historical manifestation of axial polarity, and largely because it is reflective of relativity in relation to phenomenal criteria and cannot be simultaneously absolutist in respect of the noumenal heights, heights which are only properly or fully noumenal, whether with a bias towards the Devil or, conversely, towards God, either side of the worldly mean of natural/human phenomenality, and thus in relation to either pre-historical criteria, as in the cosmic past, or post-historical criteria, as in the cyborg present and, doubtless to a much greater and deeper extent, future.

 

13.  Thus the worldly manifestation of axial polarity, being phenomenally relative, will always signify the opposition of genuine phenomenal sensuality to pseudo-noumenal sensibility in the one case, that of church-hegemonic and state-subordinate criteria, and, conversely, of pseudo-noumenal sensuality to genuine phenomenal sensibility in the other case, that of state-hegemonic and church-subordinate criteria. 

 

14.  This suffices to explain the traditional antitheses, on each class level, between Ireland and Britain, as, more specifically, with regard to Eire and the United Kingdom.  Bogged down in antithetical manifestations of worldly phenomenality, the phenomenally sensual and sensible positions are as incompatible with each other as the sensual and sensible positions of overworldly pseudo-noumenality, which cannot but remain at noumenal variance with each other in the mutually exclusive interests of their respective axial integrities. 

 

15.  When we come to examine the contemporary and effectively post-historical situation in respect of countries like America, however, we find that the axial polarity between genuine and pseudo is reversed in favour of the noumenal heights; for it is now that we are entering upon an age which is the converse of anything cosmic and pre-worldly, being, to all intents and purposes, cyborgistic and post-worldly, in which absolutism is once again as genuine, if on contrary terms, as it was in the pre-historical past, the past, one might say, of Eastern as opposed to Western civilization, and relativity is accordingly so compromised by the predominating prevalence of such absolutism that its phenomenality, so to speak, is pseudo.

 

16.  This, at any rate, would explain the position of both the American caucasian masses, extrapolated out, in pseudo-phenomenal vein, from a phenomenally sensible North European and especially British tradition, and the Americanized lapsed catholic masses of countries like Eire, whose pseudo-phenomenal sensuality in the democratized, urbanized, and proletarianized environments in which they live and work entitles us to regard them as in some sense pseudo-meek, since what is seducing them to revel in the libertarian productions of the - compared to Britain - more genuine noumenal sensuality of the American so-called Dream, rooted in state-hegemonic criteria, is simultaneously rendering them less than fit for or suited to the pseudo-noumenal sensibility that would formerly have appealed to their less urbanized counterparts in the further depths of phenomenal sensuality, when the Catholic Church was able to 'save' from their sins and pseudo-crimes those who had elected for salvation in what I have called the pseudo-noumenally sensible terms of verbal absolution for penitential contrition.

 

17.  Little wonder, however, that with a pseudo-phenomenally sensible to noumenally sensual axis of state-hegemonic criteria at work in the post-historical context of American culture, with its cinematic licence and infinite variety of celluloid and other synthetically elevated 'stars', there is less scope for pseudo-noumenal sensibility to go about its pseudo-righteous business than was formerly the case, and that the lapsed catholic pseudo-meek masses accordingly find themselves bereft of a righteous alternative to their pseudo-phenomenally sensual shortcomings, shortcomings which, bad enough in their own sinful and pseudo-criminal terms, pale to comparative insignificance vis--vis the evil and pseudo-foolish liberties which the principal exponents of that more genuine noumenal sensuality are able to take in their own sphere of influence and which now rain down upon them, these lapsed catholic and even effectively atheistic pseudo-meek masses, in a never-ending barrage of somatic freedoms, of undamned and counter-unsaved liberties, as a testimony to the infinite ingenuity for immorality and vice of state-hegemonic criteria.

 

18.  Unlike their phenomenally sensual counterparts of the Catholic tradition, however, the pseudo-meek do not live in a state-subordinate/church-hegemonic context or society but effectively, if not literally, in one which defers, in quasi-state hegemonic vein, to the more genuine state-hegemonic criteria issuing from the somatic freedoms of noumenal sensuality, not least in its American and therefore principal contemporary manifestations.  Therefore these lapsed Catholic or un-Catholic pseudo-phenomenally sensual masses find themselves deferring, via American and, indeed, Anglo-American pressures, to state-hegemonic criteria in such fashion that not only is the traditional Church-hegemonic axis to which they would formerly have pertained of less relevance to them, but the very secular freedoms which have been opened up, in the republican-state context, now permit alternative ideologies or movements from that of the conventional or traditional institutions to carve a niche for themselves and effectively set themselves up in the name of the People or, more specifically, the deliverance of the People from commercial exploitation and moral corruption.

 

19.  To begin with, such alternatives tended to be socialistic or even Marxistic, but time has found them out and exposed their limitations and even irrelevance from an Irish point of view.  By which I mean that while the traditional church-hegemonic/state-subordinate criteria of what is, in effect, an ascending axis from phenomenal sensuality to pseudo-noumenal sensibility may no longer be relevant to the urbanized and proletarianized masses, it is still responsible in no small degree for the existence of such an axis in the first place, and that even the pseudo-phenomenally sensual masses partly owe their origins to it and have a place on it in what I tend to regard as a more elevated position vis--vis that more genuine phenomenal sensuality of the genuine meek, whether or not any such still exist. 

 

20.  For, in truth, there can be no Marxistic socialism for those who pertain to the ascending axis in question, since the whole theory and practice of Marxism stems from liberal humanism and parliamentary democracy as, in no small measure, its proletarian and social democratic offshoot, and what is that if not the genuine phenomenal sensibility that forms a parliamentary/puritan antithesis to, or polarity with, the monarchic/anglican pseudo-noumenal sensuality at the apex of traditional state-hegemonic criteria in Britain and, in particular, England.  Therefore not only is Marxism axially irrelevant to the pseudo-meek lapsed catholic masses of countries like Eire; it is in consequence of its secular origins ideologically and ethnically irrelevant, since stemming from a state-hegemonic tradition which simply transforms bourgeois relativity into proletarian absolutism, and interprets life solely from the standpoint of economics and hence the creation and/or distribution of wealth.

 

21.  Besides, how woefully reductionist to humanistic criteria is the Marxist interpretation of class warfare in terms of the exploitation of man by man, of the proletariat by the bourgeoisie!  This is in effect the reductionism of phenomenal sensibility, whether or not such reductionism ends-up straining away from its properly parliamentary/puritan manifestation on neo-noumenally sensual terms and reintroduces, in Bolshevik-like vein, a kind of neo-autocratic subversion of democracy.  For such a reductionism is the product, in large part, of humanism, of the failure of Western civilization to address 'God building' largely because it believes that 'God is dead', when all it has actually and unwittingly turned against and effectively killed off is the hype of Devil the Mother as God and the Son of Devil the Mother as the Son of God, and foolishly supposed, in its humanistic fatality, religion to be a closed issue, with humanism as its logical replacement! 

 

22.  And consequently, in all too reductionist vein, exploitation is conceived in humanist terms, with the exploitation of man by man, the proletariat by the bourgeoisie, being the problem that has to be addressed and, if possible, solved on the basis of socialist revolution and a social democratic form of representative government that reflects the concerns of proletarian humanism.  And so they dead-end themselves in an extrapolation from phenomenal sensibility that, far from tending back up the diagonally descending state-hegemonic axis in pseudo-phenomenally sensible vein, like the pseudo-worldly wisdom of the American extrapolation from European and, in particular, British polity, tends down from it towards a neo-noumenally sensual nadir which is the all-too-earthly omega point of the world and, hence, of Western civilization, the earth that is bound for an earthly hell in due Marxist-Leninist and/or Stalinist vein.

 

23.  Such farcical reductionism, whilst it might suffice for those who appertain to phenomenal sensibility, whether as liberal bourgeoisie or social proletariat, does scant justice to the pseudo-phenomenally sensual pseudo-meek of the other, and traditionally Church-hegemonic, axis, who have, in any case, less to do with man and antiwoman, physics and antichemistry, than with woman and antiman, chemistry and antiphysics, and who, as women and antimen, are preyed upon, from the noumenally sensual heights of a more genuine 'Vanity Fair', less by corrupted reproductions of themselves than by devils and antigods, the metachemical and the antimetaphysical exploiters, who profit from the financial assistance less, in the American context, of men and antiwoman than of pseudo-men and pseudo-antiwomen, the sorts of pseudo-physical and pseudo-antichemical elevated extrapolations from traditional or conventional phenomenally sensible criteria that now constitute the principal partnership in the exploitation of the pseudo-phenomenally sensual masses from a contrary axial standpoint.

 

24.  Therefore far from the exploitation of man by man, of proletariat by bourgeoisie in phenomenal sensibility, one has a situation in which pseudo-women and pseudo-antimen are being exploited - and morally corrupted - by genuine devils and antigods whose immoral liberties are financially aided and abetted by the pseudo-men and pseudo-antiwomen of what is now an American-dominated state-hegemonic axis which stretches from pseudo-phenomenal sensibility to noumenal sensuality and even, in reverse terms, from noumenal sensuality to pseudo-phenomenal sensibility, so much is American culture in the grip of the metachemical/antimetaphysical Few as against the pseudo-physical/antichemical Many.

 

25.  However that may be, one cannot seriously regard the quasi-state-hegemonic situation which has opened up, or been opened up in consequence of American-type pressures, in countries like Eire as justifying a Marxist or socialist approach to the problem of commercial exploitation, for - Anglo-Irish exceptions to the rule notwithstanding - the Irish people do not and cannot relate to what properly appertains, in blatantly un-Catholic vein, to the British and, in a wider context, Anglo-American axis of state-hegemonic criteria, and any move in that contrary direction can only be regarded as ethnically subversive and potentially traitorous, serving merely to advance Anglo-American criteria at the expense of what properly characterizes Ireland as, when true to itself, a male-led and deeply moralistic society concerned with 'world overcoming' and an accommodation, no matter how imperfectly realized, with the salvation of the self in the psychic freedom of grace and, for females, pseudo-punishment, as germane to what has been characterized as pseudo-noumenal sensibility.

 

26.  Thus if the current gulf between traditional Church-hegemonic criteria and contemporary state freedom is to be exploited in a way most befitting Irish interests and, indeed, the interests of civilization in respect of a cultural lead of society, then it cannot be on terms which derive from the 'enemy camp', the state-hegemonic axis, but rather on terms which owe something to moral criteria and would be determined to resurrect or renew the Church-hegemonic axis in such fashion that the pseudo-meek acquire access to genuine righteousness; that the pseudo-phenomenal sensuality of the lapsed catholic proletarianized masses is appealed to from a standpoint centred in genuine noumenal sensibility, and that their salvation and counter-damnation, in free psyche and bound soma, from the pseudo-world to otherworldly heights will consequently be of a more lasting and permanent character than anything available to their more inherently Catholic counterparts in the Western past, when verbal absolution for penitential contrition was the religious norm in what manifestly fell short - and continues so to do - of anything genuinely noumenal and sensible.

 

27.  The reader will recall that I have gone into this subject in some detail in previous texts, and that the whole context of genuine noumenal sensibility, being global rather than Western in character, requires nothing less than the cyborgization of life and consequent 'overcoming of man', in order that the said pseudo-phenomenally sensual masses may be elevated above their pseudo-worldly status in such fashion and to such an extent that the failings of their Catholic ancestors are not repeated, but that they remain saved and/or counter-damned up the otherworldly mountain and therefore comparatively safe from the exploitative predations of the noumenally sensual and their pseudo-phenomenally sensible counterparts on what has been described as the state-hegemonic axis of contemporary American civilization.

 

28.  Bear that in mind, for permanent salvation and counter-damnation will not - and cannot - occur on any other basis than that to which I have alluded above.  If you want to end the exploitation of the pseudo-meek by the Vain and their pseudo-just collaborators, you have to engineer a new and altogether more genuine order of the Righteous, who will not only parallel, from a church-hegemonic standpoint, the state-hegemonic changes that have occurred, under American auspices, across the axial divide of contemporary civilization, but effectively provide the basis whereby the pseudo-world may be more effectively 'overcome' in the interests of enhanced otherworldly satisfaction and an end to the exploitation of the pseudo-meek by the Vain, thereby hastening the end of state-hegemonic civilization itself.

 

29.  For when there is no longer any prey for the noumenally sensual predators to avail of, they will be 'out of business', and it will not be long before the consequences of that begin to percolate down the entire axis of state-hegemonic society and it collapses in upon itself for want of adequate external nourishment.  For an imperial beast, driven, in objective vein, by female-dominated criteria, cannot long survive the removal of its prey, and even the threat of such removal may be enough to drive it over the brink and into the most irrational and barbarous of manoeuvres in order to prevent or preclude the other axis from fully getting its act together and leaving it in the lurch.

 

30.  That, however, remains to be seen.  But one must be aware of the possibilities and be prepared and able, moreover, to take all necessary measures either to prevent or, if that proves impossible, deal with them when the time comes.  For one cannot expect a fundamentally irrational and predatorily objective beast to go away quietly when its whole immoral ethos is based around commercial exploitation through free enterprise of an explicitly somatic nature.  It will resent and, as far as possible, resist every attempt by the New Righteous, the genuinely noumenally sensible, to deliver the pseudo-meek from their much-put-upon predicament, especially since the terms of deliverance, amounting to a new order of salvation and counter-damnation, require the exploitation of democracy to a profoundly theocratic end, the sort of end which every society rooted in Creationism and/or Creatorism, no matter how ostensibly democratic or even republican, is hell-bound to resist, since it flies in the face of all that would theocratically hype autocracy and make a God out of Devil the Mother.

 

31.  Be that as it may, the utilization of the paradoxical subversion of contemporary state freedom in Eire and other such countries can only be from the standpoint of the overhauling of traditional church-hegemonic criteria in the interests not only of a more efficacious salvation of the People from worldly sins and pseudo-crimes than would otherwise be possible but, no less importantly, of their deliverance from those who, ever rooted in Evil and pseudo-Folly, would otherwise continue to prey upon and corrupt them from the libertarian vantage-point of the more radical state-hegemonic criteria which issue from an order of 'Vanity Fair' which puts even the libertarian audacities of British imperialism in the pseudo-noumenally sensual shade, guilty though they are of endeavouring to emulate their American counterparts.

 

32.  Thus and only thus can the pseudo-meek, lapsed catholic masses be delivered from Evil, as well as, when once the pseudo-foolish corollary of Evil has been taken into account, from their own pseudo-worldly shortcomings which may still be dignified with reference to sin and pseudo-crime, not to mention, in free soma, to folly and pseudo-evil.  And this in spite of the fact that they signify a shift from phenomenal sensuality to pseudo-phenomenal sensuality.  For that is a parallel axial shift, as, conversely, in the state-hegemonic drift from Britain to America, from phenomenal sensibility to pseudo-phenomenal sensibility and from pseudo-noumenal sensuality to noumenal sensuality, and does not alter the fundamental distinctions between genuine sin and grace, coupled to pseudo-crime and pseudo-punishment, in the bound to free psyche of church-hegemonic axial criteria, and genuine crime and punishment, coupled to pseudo-folly and pseudo-wisdom, in the free to bound soma of state-hegemonic axial criteria, each of which has to be juxtaposed with subordinate criteria in respect of either the State, as from free to bound soma, or the Church, as from bound to free psyche, the former the foolish to wise and pseudo-evil to pseudo-good counterparts, according to gender, of sin and grace, pseudo-crime and pseudo-punishment, and the latter the criminal to punishing and pseudo-sinful to pseudo-graceful counterparts of evil and good, pseudo-folly and pseudo-wisdom.

 

33.  Therefore while we need to distinguish pseudo from genuine in relation to the axial transformations which have come to pass from a post-worldly standpoint, a standpoint favouring the noumenal heights, we need not doubt that the logic of genuine sin and grace in relation to church-hegemonic criteria and genuine crime and punishment in relation to state-hegemonic criteria more or less persists irrespective of whether the axial integrity is worldly or post-worldly; for that is an altogether different logical holon, as it were, which operates by rules determined by the particular class of hegemonic criteria, be they of the Church or of the State, and has little or nothing to do with the axial emphasis towards genuine or pseudo manifestations of phenomenal or noumenal criteria, despite superficial appearances to the contrary. 

 

34.  For that is an historical and devolutionary and/or evolutionary matter, whereas the axes as such are established on the basis of either church-hegemonic or state-hegemonic criteria, psyche or soma, maleness or femaleness, subjectivity or objectivity, and cannot deviate from the principles of either a male lead of society or a female rule of it, principles which ensure that, no matter how pseudo-noumenal the Church may be within a worldly era, the acceptance of grace as something one rises to from sin (as, for females, one rises, in secondary church-hegemonic vein, to pseudo-punishment from pseudo-crime), is forever distinct from the rejection of goodness as something one falls to from evil (as, for males, one falls, in secondary state-hegemonic vein, to pseudo-wisdom from pseudo-folly), no matter how pseudo-noumenal the State may be within a worldly era. 

 

35.  For the principal aspects of these antithetical axes are forever at cross-purposes with each other, a male lead of society in church-hegemonic terms ensuring that genuine sin and grace, the principal attributes of church-hegemonic society, exist no less within the diagonally ascending axis than pseudo-sin and pseudo-grace within its diagonally descending counterpart, while, conversely, a female rule of society in state-hegemonic terms ensures that genuine evil and good, the principal attributes of state-hegemonic society, exist no less within the diagonally descending axis than pseudo-evil and pseudo-goodness within its diagonally ascending counterpart, quite apart from the secondary positions of female church-hegemonic and male state-hegemonic criteria within their respective axes.

 

36.  All this is of course very complicated and not at all easy to understand, even though logically incontestable.  For compared to church-subordinate criteria within a state-hegemonic society, a society characterized by a bias for soma at the expense of psyche, only the sins and graces of a church-hegemonic society, which rather favours a bias for psyche at the expense of soma, will accord with a more genuine approach to and interpretation of sin and grace, not to mention, in secondary terms, with a less genuine approach to and interpretation of crime and punishment, the female 'pseudo' corollaries in sensuality and sensibility of the primary - and male - manifestations of church-hegemonic criteria as applying to bound and free psyche within antiphysical and metaphysical, as opposed to chemical and antimetachemical, contexts.

 

37.  Conversely, compared to state-hegemonic criteria within a state-subordinate society, a society characterized by a bias for psyche at the expense of soma, only the evils and goodnesses of a state-hegemonic society, which rather favours a bias for soma at the expense of psyche, will accord with a more genuine approach to and interpretation of evil and good, not to mention, in secondary terms, with a less genuine approach to and interpretation of folly and wisdom, the male 'pseudo' corollaries in sensuality and sensibility of the primary - and female - manifestations of state-hegemonic criteria as applying to free and bound soma within metachemical and antichemical, as opposed to antimetaphysical and physical, contexts.

 

38.  Therefore despite shifts from genuine to pseudo or from pseudo to genuine manifestations of phenomenality and noumenality, the overall attributes of each axis remain more or less consistent with the terms under which they operate and exist, even if degrees of genuineness or pseudoness in relation to those attributes of state or church can be adduced from the status of the axis, a pseudo-noumenally sensible position incapable of conferring or, more correctly, overseeing the development of genuine grace to anything like the same extent as would characterize a fully functioning metaphysical and antimetachemical position in genuine noumenal sensibility and, conversely, a pseudo-noumenally sensual position likewise incapable of encouraging the development of genuine evil to anything like the same extent as a fully functioning metachemical and antimetaphysical position in genuine noumenal sensuality - such comparative distinctions also applying, in lower terms, to their phenomenal counterparts.

 

39.  However that may be, we can be under no doubt that evil and crime are no less genuine, in general terms, in pseudo-noumenal sensuality than they would be in noumenal sensuality, even if their degree of genuineness is apt to be beneficially affected by and to reflect the worldly relativity to which they are perforce subject by the prevalence of phenomenal sensibility.

 

40.  Likewise we may rest confident that goodness and punishment are no less genuine, in general terms, in pseudo-phenomenal sensibility than they would be in phenomenal sensibility, even if their degree of genuineness is apt to be adversely affected by and to reflect the netherworldly absolutism to which they are perforce subject by the prevalence of noumenal sensuality.

 

41.  Conversely, we can take it as axiomatic that grace and wisdom are no less genuine, in general terms, in pseudo-noumenal sensibility than they would be in noumenal sensibility, even if their degree of genuineness is apt to be adversely affected by and to reflect the worldly relativity to which they are perforce subject by the prevalence of phenomenal sensuality.

 

42.  Likewise we may be assured that sin and folly are no less genuine, in general terms, in pseudo-phenomenal sensuality than they would be in phenomenal sensuality, even if their degree of genuineness is apt to be beneficially affected by and to reflect the otherworldly absolutism to which they would be subject by the prevalence of noumenal sensibility.

 

43.  In actuality, where this latter eventuality is concerned, we may well believe that such sin and folly, together with its female complements in pseudo-crime and pseudo-evil, would be subject to progressive reduction and even eventual elimination, the more the vain powers that currently prevail over them were countered by that enhanced order of righteousness accruing to genuine noumenal sensibility, the objective of which would be to save and counter-damn the pseudo-phenomenally sensual masses up to free psyche and bound soma more efficaciously and lastingly than would otherwise be possible, and precisely by transforming them, bit by bit, into mirror images of the Righteous themselves, whose grace and wisdom, coupled for females to pseudo-punishment and pseudo-goodness, would owe much if not everything to the progressive cyborgization of life over which they were destined to preside following the revolutionary supersession of the world or, more correctly, the new pseudo-world of the pseudo-meek and, ironically, the old pseudo-otherworld of the pseudo-righteous, all those priests and other religious traditionalists whose grace and wisdom, though comparatively genuine, was insufficiently such as to accord with or permit of 'world overcoming' on a more than relative and, indeed, provisional basis, the basis owing much, if not everything, to verbal absolution for penitential contrition on the part of the meek, the more genuinely phenomenally sensual forerunners of today's much-preyed upon Americanized, democratized, urbanized, and proletarianized lapsed catholic masses, whom we have accordingly termed 'pseudo-meek' and believe - indeed know - to be in line for direct access to that more genuine order of righteousness which will only come, in 'Kingdom Come', with genuine noumenal sensibility, following a majority mandate for religious sovereignty in what has been described as a paradoxical utilization of the democratic process in countries with the right kind of axial precondition of such a utilization, commensurate, as has often been said, with 'Judgement'.

 

44.  Of course, one cannot take the staging of such a paradoxical election for granted even in countries which would seem to be most likely to permit or encourage it; for this would not be in consequence of just another political party manoeuvring itself towards power but would be a development that had the potential to put an end to democracy once and for all, in the event, sooner or later, of a majority mandate for religious sovereignty, such as I have identified, all along, with an ultimate mode of sovereignty as germane to the furthermost development of republicanism in what would seem to be the nearest ideological equivalent to 'Kingdom Come', a rather inadequate, because traditional, term for a society led by the most credible approximation to a Second Coming, a Messianic leader who desires nothing less than the democratic overthrow of worldly or, more correctly, pseudo-worldly society in the interests of the utmost otherworldly salvation and counter-damnation of the pseudo-meek to genuine righteousness, an eventuality only likely to transpire in conjunction with the elevation and advancement of theocracy to its most genuine level and stage of existence, a stage commensurate with what has been termed Social Theocracy, or the theocracy of a religiously sovereign People who are their own approximations to God the Father and, for females, the Antidaughter of the Antidevil, as well, as in state-subordinate terms, to the Son of God and Antidevil the Antimother, as described in previous texts.

 

45.  Therefore those who are now the pseudo-phenomenally sensual pseudo-meek have the prospect, with this paradoxical utilization of the democratic process in countries like Eire, of becoming, following a majority mandate for religious sovereignty, germane to a genuinely righteous order of noumenal sensibility, an order overhauling the pseudo-noumenal sensibility of the pseudo-righteous priests that currently still function, if less credibly and effectively so than of old, but are unable to prevail over the pseudo-meek, even if elements of the genuine meek are still subject to their influence and persuasions.

 

46.  That matters little!  For in the overall picture the genuine phenomenally sensual are of small account beside that greater proportion of antimen and women who constitute the pseudo-meek of contemporary Americanized civilization, and who can be persuaded, I firmly believe, to use the democratic process to vote, paradoxically, for religious sovereignty in the event of the Movement for Social Theocracy not only 'setting up shop', so to speak, among them, but appealing to them to opt, via such a vote, for deliverance from their pseudo-worldly predicament to a salvation and counter-damnation that will follow from religious sovereignty, since one must first opt for religious sovereignty if one wishes to be saved and counter-damned from the political sovereignty of the pseudo-world in which one remains trapped, not merely in relation to one's own sinful and/or pseudo-criminal bound psychic shortcomings, never mind the more state-oriented foolish and/or pseudo-evil free somatic corollaries thereof which take on an increasingly significant role and standing in the pseudo-world but, no less importantly, in relation to the genuine evils and crimes, not to mention pseudo-follies and pseudo-sins, that 'rain down' upon one from above, not, to be sure, in terms of pseudo-noumenal sensibility, still less the as-yet-nonexistent noumenal sensibility of the coming righteous, but in terms of the noumenal sensuality that is everywhere the fount of all somatic licence and libertarian immorality, and thus the focus of that which corrupts and degrades those whose fate it is to suffer the exploitations of the netherworldly Vain, call them predators, wolves, devils, antigods, celluloid 'stars', or what have you.

 

47.  Yes, it is the Vain who are the primal cause of the pseudo-meek, for the pseudo-meek have not been created by the (as yet nonexistent) Righteous the way the meek were largely the product of the pseudo-righteous, but thanks to the extent to which noumenal sensuality, appertaining to state-hegemonic criteria and thus to the opposite axis from anything Catholic or lapsed Catholic Irish, is able to do its business at their expense, financially aided and abetted by the pseudo-just, so that they are the product, in large measure, of its exploitative zeal and ability to induce them to 'suck up', in quasi-state-hegemonic vein, to an idolatrous worship of its neo-heathenistic liberties, liberties which, no matter how superficial and ethnically corrupt, exert a fascinating influence over their lives and, indeed, keep them in that comparatively elevated position over their traditional counterparts which portends, it seems to me, the possibility of a genuinely noumenal sensible overhaul of church-hegemonic/state-subordinate criteria in due course, as outlined here and elsewhere in my works.

 

48.  Thus far from a situation in which antimen and women are saved to and/or counter-damned by pseudo-gods and/or pseudo-antidevils or, more correctly, the pseudo-godly and/or pseudo-antidevilish, the revolutionary overhaul of the church-hegemonic and state-subordinate axis would indicate that, with the establishment of 'Kingdom Come', the salvation and counter-damnation diagonally up the said axis will be from the pseudo-phenomenally sensual world of pseudo-antimen and pseudo-women to the genuinely noumenally sensible otherworld of the godly and antidevilish, who, in their grace and wisdom, pseudo-punishment and pseudo-goodness, will encourage the cyborgization of what had formerly been the pseudo-meek masses towards a level of righteousness not only transcending that of the principal religious tradition of the West, but going beyond its Eastern counterpart in transcendental meditation, so that things actually move forward, in synchronization with global criteria, beyond mankind to the properly universal heights of what has, in previous texts, been called Cyborgkind, the rightful - and righteous - destiny of antiman and woman or, rather, pseudo-antiman and pseudo-woman, since genuine godliness and antidevilishness is nothing if not intensively cyborgistic in its transcendence of what approximates to mankind in terms less of man and antiwoman, still less pseudo-man (superman) and pseudo-antiwoman (super-antiwoman), than of their pseudo-phenomenally sensual counterparts in what is, by all accounts, the pseudo-worldliness of the Americanized, democratized, urbanized, proletarianized lapsed catholic present.

 

49.  Therefore two critical points arise from the above statement.  The first is that the Catholic priesthood are there to be overhauled by a religiously sovereign People who will have rights in relation to such sovereignty, and the second is that it is not so much, in Nietzschean parlance, man who has to be overcome as, from the standpoint of the pseudo-meek, the pseudo-antimen and pseudo-women of pseudo-phenomenal sensuality, who are precisely those for whom a more genuine noumenal sensibility is both possible and desirable.  Of course, in the broader species perspective, 'man' is something that has to be overcome ... if godliness, for example, is to prevail.  But there is a world of difference, all the difference of the mass positions, or position of the masses, at the foot of each axis, between the antimen and women or, in contemporary terms, pseudo-antimen and pseudo-women of pseudo-phenomenal sensuality and the men and antiwomen or, again in contemporary terms, pseudo-men and pseudo-antiwomen of pseudo-phenomenal sensibility.  For while the latter are hand-in-glove with the noumenally sensual (not merely the pseudo-noumenally sensual), in the mutual exploitation of the former, the pseudo-phenomenally sensual pseudo-meek in question are bereft of religious guidance, and thus the possibility of salvation, not to mention its state-subordinate corollary of counter-damnation, so long as there is no godliness and antidevilishness in genuine noumenal sensibility to appeal to them and thereby save them from their pseudo-worldly predicament.

 

50.  This is and must be the otherworldly task of Social Theocracy.  This is what those dedicated to the advancement and consolidation of religious sovereignty in the People must set about overseeing.  For the pseudo-phenomenally sensual People can no more save and/or counter-damn themselves to noumenal sensibility than the pseudo-righteous save and/or counter-damn them to pseudo-noumenal sensibility, when the Catholic priesthood are merely an anachronism that is powerless to intervene on their behalf, their clerical remit only extending as far as the phenomenally sensual, and such traditional Catholics are hardly representative of life in the contemporary urban contexts of ongoing secularity, being, if anything, a dwindling minority of largely rural and provincial types who have been overtaken by the march of contemporary civilization as it advances to the tune of an American horn.

 

51.  Frankly, the traditional Catholic minority are of small historical or, rather, post-historical account, being, if anything, a Western shortfall from the steady tramp of globalization, which can also be heard in the East, to the detriment of traditional religious values, not least in respect of Buddhism.  It therefore cannot be the business of Social Theocracy to drum up support from the rural backwaters of Catholic tradition; for such people can get along relatively well with such salvation and counter-damnation - comparatively genuine on its own church-hegemonic terms - as the pseudo-righteous priesthood contrive to offer them.  For them, contemporary life is less of a problem precisely because they are not really contemporary.  But for the great majority of democratized, urbanized, Americanized, and proletarianized lapsed catholic pseudo-meek masses, contemporary life is one hell of a problem, or so it should be if they still have any self-respect or capacity for judgement!  And it is on them that Social Theocracy must focus its appeal, drawing the great urban masses towards its promise of otherworldly redemption, making them aware of just how much they need to be delivered not only from their own pseudo-worldly shortcomings, but from the netherworldly predations which rain down upon them in increasingly ruthless, merciless, and shameless fashion, elevating them, paradoxically, over their traditional faithful counterparts but leaving them stranded in an exploited secular wilderness and in dire need of such salvation and counter-damnation as would owe nothing to Roman Catholicism, still less to Buddhism, and everything to Social Theocracy!

 

52.  For until they come to religious sovereignty, until they become subject to the possibility of religious sovereignty and provide, via the paradoxical utilization of the electoral process, a majority mandate for it, nothing can be done to ameliorate their predicament and deliver them from those who can only prey upon them in their power-oriented obsession with fame and influence, status and wealth.  What the great Bunyan called the 'Slough of Despond' but which I shall call, in relation to the pseudo-meek, the pseudo-Slough of Despond could never be an end in itself, an ideal condition, but something to be delivered from, and for them, the pseudo-phenomenally sensual, it can be only a genuine 'Celestial City' On High which will deliver them from the somatically free Evils and pseudo-Follies of the noumenally sensual 'Vanity Fair' to something which not merely has the capacity to become an ideal condition but is of the essence of such a condition, a condition at once transcendentalist and antifundamentalist, idealist and antimaterialist, as we distinguish the male from female, divine from antidiabolic aspects of noumenal sensibility in both free psyche and bound soma of both metaphysics and antimetachemistry.

 

53.  Thus and only thus will the church-hegemonic/state-subordinate axis be overhauled and renewed, so that it will not merely match, genuine to pseudo, noumenal to phenomenal, the American overhaul and renewal of the largely British-based state-hegemonic/church-subordinate axis, but proceed to pull the pseudo-meek masses away from the grip of the Vain and their pseudo-just accomplices so that the co-existence of axial alternatives, whether renewed or otherwise, becomes merely a temporary  or temporal matter subject to eclipse as and when the renewed church-hegemonic axis has sufficiently 'got its act together' that it effectively puts the state-hegemonic - and schismatic - axis out of business, the deliverance of the pseudo-meek to genuine righteousness in the cyborg 'On High' removing from the Vain the pool of prey which they are accustomed to exploiting, and thus effectively invalidating state-hegemonic criteria which, as the evidence would suggest, cannot function, or remain in business, without a large pool of the pseudo-meek to exploit.

 

54.  However, the 'On High' of genuine noumenal sensibility cannot function independently of both an administrative aside, also effectively 'on high', and the two lower tiers of what has been called the triadic Beyond, since it will be necessary to accommodate phenomenal sensibility in relation, by and large, to persons of Protestant, and in particular, Puritan denominational descent who, together with their Low Anglican counterparts, will constitute the modified humanistic and antinonconformistic manifestations of the Beyond in question, thereby slotting in beneath that more genuine transcendentalism and antifundamentalism which will give a lead to the phenomenal as they strive to accommodate themselves, as best they can, to noumenal criteria, the kind of criteria crucial to the development of Eternity.

 

55.  Therefore much as Social Theocracy is about redemption of pseudo-antimen and pseudo-women in godliness and antidevilishness, it cannot ignore those who would traditionally have been more akin to men and antiwomen, but must strive to integrate them, as best it can, within the overall pluralistic parameters of the triadic Beyond, in order that the phenomenally sensible may be brought, by degrees, closer to noumenal sensibility as the world is progressively overhauled by otherworldly criteria centred in grace and pseudo-punishment, wisdom and pseudo-goodness, transcendentalism and antifundamentalism on the one hand, and idealism and antimaterialism on the other, that of the state-subordinate aspects, in bound soma, of what can only be chiefly characterized by the free psyche of church-hegemonic criteria, as germane to God the Father and the Antidaughter of the Antidevil.

 

56.  Be that as it may, Social Theocracy is not about the building of castles in the air or pie in the sky, at least not initially!  For even if it is gradually destined to evolve towards a transcendent omega point, we must see to it that its interpretation of the Beyond is based on firm structures which extend down as well as up, and which therefore do not seek the immediate eradication of pluralism but, rather, utilize such pluralism as it is necessary to utilize in order to create a viable and lasting structure capable of indefinite extension and modification in the course of time or, more correctly, that manifestation of time commensurate with Eternity.

 

 

57.  Thus one might speak of a pluralistic approach to the religious totalitarianism of Social Theocracy which, as described in previous texts, will take over from where antihumanist pluralism, or liberalism, leaves off and only very gradually develop towards anything more monistic and hence properly totalitarian in character, as what remains of a 'new earth' is transmuted towards the 'New Heaven'.  For while a noumenally sensible totalitarianism is the goal of Eternity, it is not and cannot be its means, which rather require to be firmly based in a pluralistic approach to Social Theocracy, something which, in my weaker moments, I have occasionally thought of as Liberal and Social Theocracy, though the term 'Liberal' should not be taken out of context to mean anything other than a pluralistic approach to Social Theocracy, the sort of approach which should eventually be overhauled, as and when circumstances permit, by a less pluralistic and possibly more puristic approach to the theocracy in question, thereby bringing globalization to a totalitarian head.

 

58.  However that may be, Social Theocracy is the theocracy which, centred in the People once they opt for religious sovereignty, takes the 'God building' process and its antidevilish corollary to its ultimate stage, a stage beyond anything godly or, for that matter, antidevilish to be found in mankind, as already described, and therefore destined to culminate in the utmost cyborgization of life towards a truly universal end, which is the only reasonable and desirable end from a post-historical and thus effectively eternal point of view.  For nothing else can save and counter-damn the pseudo-meek to genuine righteousness, and thus deliver them from the predatory clutches of the Vain and their financial backers, the pseudo-just.

 

59.  And much as we cannot underestimate the existence of the meek and the pseudo-Righteous, much less of the just and the pseudo-Vain, we should not be fooled into treating them as anywhere near as relevant to the post-historical scene of contemporary civilization as their American and Americanized counterparts, a scene which is less Western than global, less phenomenal than noumenal, less worldly than overworldly, and therefore antithetical to the pre-historical East in all of its traditional permutations.

 

60.  If the West is a problem for global civilization, how much more so is the East, with its more inveterate Creator-based religious traditions and even, in some sense, primitivity, traditions stretching back behind mankind and even nature into the Cosmos, the very throne and root foundation, in somatic licence, of Devil the Mother and the Antison of Antigod!

 

61.  Globalization will not reach its desired end of universal fulfilment without an ongoing struggle with all that would stand in the way of the transcendentalization, the cyborgization of life from standpoints, whether Eastern or Western, rooted in some primitive Godhead associated with the Cosmos.  Such a Godhead, besides being a metachemical lie, is the enemy of religious progress, the first tyranny, and until the coming of religious sovereignty to democratically sovereign peoples who freely elect to be delivered from secular sovereignty to the sovereignty in question, the sovereignty of sovereignties, it will also be the last, the one to hold out even in the face of democratic progress, as the West clearly proves.

 

62.  For you can be as democratically sovereign as you like, even to a republican degree, and still be subject to the oldest of all tyrannies, a tyranny stretching all the way back to Jehovah and behind, and thus be in want of true freedom, of that ultimate deliverance from subjection of the worst and most insidious kind, a kind that wears a mask, through its priestly acolytes, of theocracy, but is fundamentally aristocratic and even autocratic in its noumenally sensual foundation in metachemistry.

 

63.  And that, after all, is what was also at the roots of Western civilization as it embraced the New Testament of Christianity, but failed, by and large, to repudiate the Old Testament of what preceded Christianity in Judaic-like vein, so that for every inch of implicit transcendentalism or, more correctly, pseudo-transcendentalism the Catholic priesthood gave to the penitential confessee of sins, imaginary or otherwise, not to mention such pseudo-antifundamentalism as may well have complemented it with regard to the female stake in anything remotely noumenally sensible, there was always a mile of explicit fundamentalism and antitranscendentalism, not to mention materialism and anti-idealism in the freely somatic and therefore state-hegemonic aspects of noumenal sensuality, in back of such relative salvation, to take its aristocratic and antitheocratic toll on the limited extent to which theocracy and anti-aristocracy could flourish in such paradoxical circumstances, circumstances in which, when push came to shove, criteria applying to the Old Testament would override whatever appertained, in New Testament fashion, to Christ, so that the focus of power remained where one would expect it to remain in any untransvaluated institution - right back with the nearest equivalent, on earth, to the Creatoresque 'First Mover', call Her Jehovah, Devil the Mother, the Almighty, the First Cause in the Cosmos, or whatever.

 

64.  For what is the Church hierarchy, after all, but an extrapolation from cosmic primitivity, in which solar-like bodies revolve around a stellar-like body, like cardinals around a pope, with other so-called 'heavenly bodies' waiting in the wings, like archbishops and bishops, for their elevation to positions of higher if not supreme eminence in the overall hierarchy which wears a theocratic mask, like Devil the Mother, but is really somewhat other than theocratic in its noumenally sensual disposition towards upper-class and anticlassless criteria, the criteria, it may well be, of pope and cardinals, white- and red-robbed personifications of a structure which, in its cosmic origins, is frankly antithetical to anything genuinely theocratic and anti-autocratic, classless and anti-upperclass, such that the rank-and-file priests implicitly intimate of when they grant verbal absolution to the penitential confessee, but which, as intimated earlier, is as a pseudo-theocratic 'inch' compared with or, rather, contrasted to the aristocratic 'mile' which falls-in behind the autocratic basis of freely somatic criteria in noumenal sensuality, as the slender New Testament is dwarfed by the greater bulk of the Old Testament and its ton-weight of Jehovahesque criteria, of the cosmic 'First Mover' and 'Creator' of the so-called 'Universe'.

 

65.  Really, this is the sort of infallible tyranny which the People, no matter how politically sovereign, are still up against, and it will not go away voluntarily or make way for a new interpretation of God and religion which flies in the face of everything it fundamentally stands for and upholds.  Devil the Mother hyped as God, which is justified in relation to the anterior want of such hype in pagan savagery, has a tendency to uphold autocratic and aristocratic criteria hyped as technocratic and theocratic criteria, by which I mean that if you dig beneath the theocratic and technocratic veil you will find autocracy and aristocracy, not God the Father and the Son of God in the free psyche and bound soma of metaphysics, but Devil the Mother and the Daughter of the Devil in the free soma and bound psyche of metachemistry; while, correlatively, if you dig beneath the anti-aristocratic and anti-autocratic veil you will find antitheocracy and antitechnocracy, not the Antidaughter of the Antidevil and Antidevil the Antimother in the free psyche and bound soma of antimetachemistry, but the Antison of Antigod and Antigod the Antifather in the free soma and bound psyche of antimetaphysics.

 

66.  In fact, it is actually worse than that!  For in the above I have switched across on a plane-like basis from omega to alpha, when, in point of fact, these planes do not extend from alpha to omega or vice versa but remain at sensual/sensible variance with what is immediately antithetical to any given position, be it sensual or sensible in noumenal or phenomenal terms.

 

67.  There is no straight progression from spatial space to spaced space or from sequential time to repetitive time, much less from volumetric volume to voluminous volume or from massive mass to massed mass.  Space exists over time in noumenal sensuality to be sure, as spatial space over sequential time, the latter a kind of spatial approach to time, but, by a converse token, time exists over space in noumenal sensibility, as repetitive time over spaced space, the latter a kind of repetitive approach to space.

 

68.  And what one has here is less space and time than, in noumenal sensuality, space and antitime, spatial space and sequential 'time', absolute alpha and absolute anti-omega, as in relation to metachemistry and antimetaphysics, the latter being the subordinate corollary of a metachemical hegemony in spatial space which is autocratic in its free soma and aristocratic in its bound psyche, materialist and fundamentalist, and therefore prevails over the antimetaphysical antitime of that which is antitechnocratic in its free soma and antitheocratic in its bound psyche, anti-idealist and antitranscendentalist.

 

69.  Conversely what one has in noumenal sensibility is less time and space than time and antispace, repetitive time and spaced 'space', absolute omega and absolute anti-alpha, as in relation to metaphysics and antimetachemistry, the latter being the subordinate corollary of a metaphysical hegemony in repetitive time which is theocratic in its free psyche and technocratic in its bound soma, transcendentalist and idealist, and therefore prevails over the antimetachemical antispace of that which is anti-aristocratic in its free psyche and anti-autocratic in its bound soma, antifundamentalist and antimaterialist.

 

70.  Contrariwise, what one has in phenomenal sensuality is less volume and mass than volume and antimass, volumetric volume and (contrary to how I used to think) massed 'mass', relative alpha and relative anti-omega, as in relation to chemistry and antiphysics, the latter being the subordinate corollary of a chemical hegemony in volumetric volume which is bureaucratic in its free soma and plutocratic in its bound psyche, realist and nonconformist, and therefore prevails over the antiphysical antimass of that which is antidemocratic in its free soma and antimeritocratic in its bound psyche, antinaturalist and antihumanist.

 

71.  Conversely what one has in phenomenal sensibility is less mass and volume than mass and antivolume, massive mass and voluminous 'volume', relative omega and relative anti-alpha, as in relation to physics and antichemistry, the latter being the subordinate corollary of a physical hegemony in massive mass which is meritocratic in its free psyche and democratic in its bound soma, humanist and naturalist, and therefore prevails over the antichemical antivolume of that which is antiplutocratic in its free psyche and antibureaucratic in its bound soma, antinonconformist and antirealist.

 

72.  Of course, the latter two aphorisms have been conceived in parallel vein to the previous two which, being absolute, are noumenal and therefore symptomatic of unequivocal hegemonies in both sensuality and sensibility, whereas in reality anything that is relative, and therefore phenomenal, will be made subject, sooner or later, to the interaxial integrities described in certain earlier texts, so that the hegemonies of chemistry over antiphysics in phenomenal sensuality and of physics over antichemistry in phenomenal sensibility are anything but unequivocal but, rather, subject to under-plane subversion by the upended gender as it falls into line with its unequivocally hegemonic gender-counterpart in the noumenal plane to which such a counterpart appertains, metachemistry linking with antichemistry and antimetaphysics with physics in the state-hegemonic/church-subordinate axis that descends, in worldly mode, from pseudo-noumenal sensuality to phenomenal sensibility and/or counter-ascends, in post-worldly mode, from pseudo-phenomenal sensibility to noumenal sensuality; metaphysics linking with antiphysics and antimetachemistry with chemistry in the church-hegemonic/state-subordinate axis that descends, in worldly mode, from pseudo-noumenal sensibility to phenomenal sensuality and/or counter-ascends, in post-worldly mode, from pseudo-phenomenal sensuality to noumenal sensibility - this latter eventuality rather more potential than actual or latent at present, given the current want of Messianic intervention along lines guaranteed to lead to a more genuine noumenal sensibility 'On High' commensurate with the Second Coming, and thus with criteria appertaining not to the Roman Catholic Church but to a 'Church' to end all Churches, what, in previous texts, I have termed the Social Theocratic Centre, and believe to be commensurate not only with 'Kingdom Come' as the furthermost reach of republican freedom from tyranny but, in confirmation of this, with a religiously sovereign People, whose right it would be to remain independent of all Creator-based religion - all false religion rooted in Devil the Mother - now and for ever more, and whose prerogative would be to develop, according to gender, divine being and antidiabolic antidoing to their logical conclusions, their utmost extents of transcendentalism and antifundamentalism.

 

73.  However, before we proceed further, let us take a closer look at each of these main axial positions - the positions of noumenal sensuality (whether pseudo or genuine) and phenomenal sensibility (whether genuine or pseudo) on the one hand, and of phenomenal sensuality (whether genuine or pseudo) and noumenal sensibility (whether pseudo or genuine) on the other hand.

 

74.  We found - did we not? - that although parallel planes exist they are not homogeneously or even heterogeneously of space or time or volume or mass but divisible between space and time in metachemistry and metaphysics, between antitime and antispace in antimetaphysics and antimetachemistry, between volume and mass in chemistry and physics, and between antimass and antivolume in antiphysics and antichemistry.

 

75.  Thus space, which is ever spatial, contrasts in hegemonic noumenal fashion with time, which is ever repetitive, no less than antitime, which is ever sequential, contrasts in subordinate noumenal fashion with antispace, which is ever spaced.  Space is not, strictly speaking, over time but, rather, over antitime, just as time is not strictly speaking over space, but over antispace.  So much for the gender antagonists of noumenal sensuality and noumenal sensibility!

 

76.  When we turn to their worldly counterparts 'down below', we find that volume, which is ever volumetric, contrasts in hegemonic phenomenal fashion with mass, which is ever massive, no less than antimass, which is ever massed, contrasts in subordinate phenomenal fashion with antivolume, which is ever voluminous.  Volume is not, strictly speaking, over mass but, rather, over antimass, just as mass is not strictly speaking over volume, but over antivolume.  So much for the gender antagonists of phenomenal sensuality and phenomenal sensibility!

 

77.  Noumenal sensuality, we discovered, is divisible between space and antitime, spatial space and sequential 'time', as between metachemistry and antimetaphysics, the former diabolically female and the latter antidivinely male.  There is the primary free soma, in particle space, of materialism and the primary bound psyche, in wavicle space, of fundamentalism, the former according with a state-hegemonic upper-class position and the latter with a church-subordinate upper-class position, the former autocratically evil and the latter aristocratically criminal.  But there is also, in under-plane subservience, the secondary free soma, in particle antitime, of anti-idealism and the secondary bound psyche, in wavicle antitime, of antitranscendentalism, the former according with a state-hegemonic anticlassless position and the latter with a church-subordinate anticlassless position, the former antitechnocratically pseudo-foolish and the latter antitheocratically pseudo-sinful.  For noumenal sensuality is the context, par excellence, whether in genuine or pseudo terms, of upper-class and anticlassless positions, and these are precisely correlative with metachemistry and antimetaphysics, fire and anti-air, whether primarily in metachemical respect of evil and crime or secondarily in antimetaphysical respect of pseudo-folly and pseudo-sin.

 

78.  Contrariwise, noumenal sensibility, we discovered, is divisible between time and antispace, repetitive time and spaced 'space', as between metaphysics and antimetachemistry, the former divinely male and the latter antidiabolically female.  There is the primary free psyche, in wavicle time, of transcendentalism and the primary bound soma, in particle time, of idealism, the former according with a church-hegemonic classless position and the latter with a state-subordinate classless position, the former theocratically graceful and the latter technocratically wise.  But there is also, in under-plane subservience, the secondary free psyche, in wavicle antispace, of antifundamentalism and the secondary bound soma, in particle antispace, of antimaterialism, the former according with a church-hegemonic anti-upperclass position and the latter with a state-subordinate anti-upperclass position, the former anti-aristocratically pseudo-punishing and the latter anti-autocratically pseudo-good (modest).  For noumenal sensibility is the context, par excellence, whether in genuine or pseudo terms, of classless and anti-upperclass positions, and these are precisely correlative with metaphysics and antimetachemistry, air and antifire, whether primarily in metaphysical respect of grace and wisdom or secondarily in antimetachemical respect of pseudo-punishment and pseudo-goodness.

 

79.  Phenomenal sensuality, we discovered, is divisible between volume and antimass, volumetric volume and massed 'mass', as between chemistry and antiphysics, the former femininely female and the latter antimasculinely male.  There is the primary free soma, in particle volume, of realism and the primary bound psyche, in wavicle volume, of nonconformism, the former according with a state-hegemonic lower-class position and the latter with a church-subordinate lower-class position, the former bureaucratically weak and the latter plutocratically humble.  But there is also, in under-plane subservience, the secondary free soma, in particle antimass, of antinaturalism and the secondary bound psyche, in wavicle antimass, of antihumanism, the former according with a state-hegemonic anti-middleclass position and the latter with a church-subordinate anti-middleclass position, the former antidemocratically foolish and the latter antimeritocratically sinful.  For phenomenal sensuality is the context, par excellence, whether in genuine or pseudo terms, of lower-class and anti-middleclass positions, and these are precisely correlative with chemistry and antiphysics, water and antivegetation (anti-earth), whether primarily in chemical respect - barring axial subversion - of weakness and humility or secondarily in antiphysical respect - again barring axial subversion - of folly and sin.

 

80.  Contrariwise phenomenal sensibility, we discovered, is divisible between mass and antivolume, massive mass and voluminous 'volume', as between physics and antichemistry, the former masculinely male and the latter antifemininely female.  There is the primary free psyche, in wavicle mass, of humanism and the primary bound soma, in particle mass, of naturalism, the former according with a church-hegemonic middle-class position and the latter with a state-subordinate middle-class position, the former meritocratically pseudo-graceful and the latter democratically pseudo-wise.  But there is also, in under-plane subservience, the secondary free psyche, in wavicle antivolume, of antinonconformism and the secondary bound soma, in particle antivolume, of antirealism, the former according with a church-hegemonic anti-lowerclass position and the latter with a state-subordinate anti-lowerclass position, the former anti-plutocratically punishing and the latter anti-bureaucratically good (modest).  For phenomenal sensibility is the context, par excellence, whether in genuine or pseudo terms, of middle-class and anti-lowerclass positions, and these are precisely correlative with physics and antichemistry, vegetation and antiwater, whether primarily in physical respect - barring axial subversion - of pseudo-grace and pseudo-wisdom or secondarily in antichemical respect - again barring axial subversion - of punishment and goodness.

 

81.  But, of course, neither of the worldly positions can be exempted from axial subversion or, more correctly, interaction with their corresponding noumenal counterparts - noumenal sensibility in the case of phenomenal sensuality and, across the axial divide, noumenal sensuality in the case of phenomenal sensibility, and therefore free soma does not prevail at the expense of bound psyche in phenomenal sensuality or, conversely, free psyche at the expense of bound soma in phenomenal sensibility, each phenomenally hegemonic position being rendered subject to subversion from beneath at the behest of the overall hegemonic element in the noumenal position which contrives to lead or rule, as the gender case may be, the phenomenal 'below' from the self-same gender standpoint as that which characterizes the under-plane subservient, be they male in phenomenal sensuality or female in phenomenal sensibility.

 

82.  Thus the link of metaphysics with antiphysics guarantees that bound psyche takes precedence over free soma for antiphysics as the precondition of salvation to metaphysical free psyche and counter-damnation (of antiphysical free soma) to metaphysical bound soma, the link of antimetachemistry with chemistry obliging the female positions to follow suit, so that in overall church-hegemonic/state-subordinate axial terms one has the prospect of a progression (psychically) and counter-regression (somatically) from anti-middleclass criteria in antiphysics to classless criteria in metaphysics and, correlatively, from lower-class criteria in chemistry to anti-upperclass criteria in antimetachemistry, as described above.

 

83.  Contrariwise, the link of metachemistry with antichemistry guarantees that bound soma takes precedence over free psyche for antichemistry as the precondition of undamnation to metachemical free soma and counter-unsalvation (of antichemical free psyche) to metachemical bound psyche, the link of antimetaphysics with physics obliging the male positions to follow suit, so that in overall state-hegemonic/church-subordinate axial terms one has the prospect of a progression (somatically) and counter-regression (psychically) from anti-lowerclass criteria in antichemistry to upper-class criteria in metachemistry and, correlatively, from middle-class criteria in physics to anti-classless criteria in antimetaphysics, as described above.

 

84.  Obviously, in a worldly or phenomenal age, broadly identifiable with historical civilization, 'the below', being genuine, tends to be the rule rather than the exception; for to climb to one kind of freedom or another, male in the case of the church-hegemonic axis which diagonally descends from noumenal sensibility to phenomenal sensuality and female in the case of the state-hegemonic axis which diagonally descends from noumenal sensuality to phenomenal sensibility, is diametrically contrary to the axial mean in which the phenomenal positions are alone genuine and the noumenal positions pseudo, such ideals as continue to exist in relation to the prevalence of a phenomenal mean can only, in the nature of their pseudo standings, remain the preserve of the noumenal Few, whether in the freely somatic terms of pseudo-noumenal sensuality or, across the axial divide, in the freely psychic terms of pseudo-noumenal sensibility, where they are apt to take the respective gender forms of grace and pseudo-punishment coupled, in bound soma, to wisdom and pseudo-goodness, as opposed to evil and pseudo-folly coupled, in bound psyche, to crime and pseudo-sin.

 

85.  However that may be, the fulcrum of historical civilization remains, and in the nature of its phenomenal relativities, can only remain on the meek in the one case and on the just in the other, neither the pseudo-Righteous nor the pseudo-Vain being in a position to prevail against the worldly mean.  And consequently the emphasis in the one type of society, call it church-hegemonic/state-subordinate, tends to be on lower-class and anti-middleclass criteria, whereas the emphasis in the other type of society, call it state-hegemonic/church-subordinate, tends to fall on middle-class and anti-lowerclass criteria, irrespective of the axial subversion of the nominally hegemonic gender - lower-class female (feminine) in the case of phenomenal sensuality, middle-class male (masculine) in the case of phenomenal sensibility - from its gender adversary at the behest of the overall hegemonic gender whose correspondence to the under-plane subservient guarantees that, although more immediately conditioned from a contrary gender standpoint, the emphasis obtaining with them will be antithetically in sync with what emanates from above, thus overriding what would otherwise be a worldly partisanship favouring the phenomenally hegemonic.

 

86.  Consequently free psyche above links with bound psyche below, and offers to 'the below' the prospect of salvation (from unsalvation) on primary (male) and secondary (female), terms, as from antiphysics to metaphysics and from chemistry to antimetachemistry, while, across  the axial divide, free soma above links with bound soma below, and offers to 'the below' the prospect of undamnation (from damnation) on primary (female) and secondary (male) terms, as from antichemistry to metachemistry and from physics to antimetaphysics.

 

87.  The mean, or rule, is ever below in a worldly society or age, but the exception to that rule is elevation up the axis from a condition of being unsaved to one of comparative salvation in the case of antiphysics to metaphysics and, secondarily, of chemistry to antimetachemistry, and from a condition of being damned to one of comparative undamnation in the case of antichemistry to metachemistry and, secondarily, of physics to antimetaphysics - each axis governed, or characterized, by antithetical criteria - male, and therefore psychic, in the case of the church-hegemonic axis; female, and therefore somatic, in the case of the state-hegemonic axis, bound psyche being as much something to be saved from from a male standpoint as bound soma is something to be undamned from from a female standpoint, salvation attaching to the Church in relation to church-hegemonic criteria, undamnation attaching to the State in relation to state-hegemonic criteria, since one can only be saved from a condition of being unsaved in the one case and undamned from a condition of being damned in the other case, unsalvation as much about bound psyche in relation to psychic freedom diagonally forward 'On High' as damnation is about bound soma in relation to somatic freedom diagonally backward 'On High', neither of which elevated positions would wish to be anything other than either freely psychic in relation to the male lead, in noumenal sensibility, of church-hegemonic criteria or, conversely, freely somatic in relation to the female rule, in noumenal sensuality, of state-hegemonic criteria, freedom being the Ideal whether that ideal happens to be soulfully graceful, as in the case of the Saved, or wilfully evil, as in the case of the Undamned.

 

88.  But that is another story and one which I have gone into often enough before.  The noumenally sensible 'above' will resist the unsalvation of sin and, for females, pseudo-crime no less than, across the axial divide, the noumenally sensual 'above' will resist the damnation of goodness and, for males, pseudo-wisdom.  'The above' are not there to transform themselves into 'the below', but to hold out to the latter the prospect of higher things while maintaining, as far as possible, the status quo in order both to protect the world from itself and to sustain their own unequivocally hegemonic positions over the rival gender - upper-class metachemistry over anti-classless antimetaphysics in noumenal or, more correctly, pseudo-noumenal sensuality, classless metaphysics over anti-upperclass antimetachemistry in pseudo-noumenal sensibility.

 

89.  Yet, in relation to these antithetical worldly/pseudo-overworldly axial integrities we also have the logical right, I believe, to regard both metachemistry and antimetaphysics as pseudo vis--vis antichemistry and physics and, across the axial divide, metaphysics and antimetachemistry as pseudo vis--vis antiphysics and chemistry, so that the upper-class and anti-classless positions are no less pseudo vis--vis their anti-lowerclass and middle-class axial counterparts than the classless and anti-upperclass positions vis--vis their axial counterparts, who are of course anti-middleclass and lower-class.

 

90.  But all this changes, we have argued, with post-historical society, with the extrapolation of pseudo-phenomenal sensibility from phenomenal sensibility and its axial accommodation of a more genuine or, at any rate, elevated noumenal sensuality such that, in typically American vein, owes not a little to the Native American backdrop to contemporary American civilization which, as suggested in a previous text, is more than willing to avail itself of a kind of Jewish, if not Judaic, wedge in order if not exactly to cushion the effect, from a European standpoint, of having to co-exist with what remains of such a traditionally primitive culture (though that cannot be entirely ruled out), as to find a more acceptable, from a Christian standpoint, alternative to it which continues to anchor American civilization to civilized cosmic criteria even as contemporary America strains away from all things cosmic on a cyborg-leash, so to speak, which at this point in time is more sensual than sensible but no less absolutist than its pre-historical antithesis.

 

91.  Yet even the absolutism of cyborg-oriented America is a far cry from the absolutism of the Native American traditions or, indeed, of anything savagely primitivistic, whereby Devil the Mother is not hyped as God, neither polytheistically nor monotheistically, in Hindu or Judaic vein, but is simply worshipped in the naked spirit of cosmic pantheism, whether in relation to stars generally or a certain star in particular, and insofar as this contemporary absolutism which we have identified with America is effectively cyborgistic in its post-humanist orientation, we may say that it is yet another, indeed the final manifestation of noumenally sensual 'bovaryization', beyond both natural and human stages of what has been called pseudo-noumenal sensuality and strictly antithetical to the cosmic variety, thereby suggesting not merely more (compared to most) or less (compared to least) devolved stages of somatic freedom but the least devolved stage of such freedom which can only exist in relation to a context which, being cyborgistic, has the potential to achieve the most evolved stage of psychic freedom in noumenal sensibility, a stage not merely more (compared to most) evolved, as in the case of mankind, still less less (compared to least) or least evolved, as in the cases of nature and the Cosmos, but capable of attaining to a per se manifestation of transcendentalism, and thus of God the Father, in the utmost sensible cyborgization of life in the decades or centuries to come.

 

92.  Such is what the future portends, even if the present is rather more of a character as to suggest that Devil the Mother is far from finished, or on the rubbish heap of history, to coin a well-known phrase, but that thanks in part to the fatality of America to back away from pseudo-phenomenal sensibility towards noumenal sensuality, has undergone a sort of metamorphosis commensurate with the spirit of Hollywood and, indeed, of mainstream American culture generally.  For, unlike Britain, America is more the apex of the state-hegemonic axis than its nadir, its phenomenally sensible base, being, as it were, more rugby than football, which of course translates into a kind of gridiron vis--vis soccer polarity where the distinction between noumenal sensuality and phenomenal sensibility is concerned - genuine phenomenal sensibility placing the focus of attention or fulcrum of sporting activity on association football, pseudo-phenomenal sensibility allowing it to gravitate to the apex of the state-hegemonic axis in terms of gridiron, even if Americans generally give the impression that if, exceptions to the contemporary rule notwithstanding, they are noumenally sensual in a post-historical way they more usually prefer to identify with the bottom of the top, so to speak, and to favour baseball and even basketball over its more spatially elevated sporting counterpart, the inevitability of perpendicular triangular criteria suggesting a kind of 'fall guy' status in connection with baseball, and the wielder of the baseball bat most especially, which, accruing to the bottom left-hand corner of the triangle in question, it would be difficult to dissociate from Democratic as opposed to Republican criteria, and thus from what is properly male, even if such maleness necessarily has, under pseudo-upperclass criteria, to take a kind of pseudo-anticlassless status which, from a male standpoint, confirms an unenviable predicament, the predicament of one who is always going to be under pressure from the spatial space of a metachemical hegemony which, when push comes to shove, even the antispace of antimetachemistry will bow to and turn against him, as against the antitime of antimetaphysics.

 

93.  However that may be, America, like all societies rooted in noumenal sensuality, is ruled by the Few, is a culture of the Few, whether such be film stars, jazz stars, sports stars, fashion stars, star dancers, performers, politicians, criminals, or what have you, and thus it contrasts, once again, with Britain as a society, no less state-hegemonic, in which the emphasis tends to fall, more often than not, on the Many, not least in consequence of the parliamentary/puritan status of phenomenal sensibility and its adherence to more genuinely worldly criteria, the sort of criteria which the New World effectively left behind as it forged its own more elevated appeal at the expense, by and large, of pseudo-phenomenal sensibility.

 

94.  Yes, one looks up to America, as most Americans look up to their culture, and it looms toweringly over them from a plethora of synthetic stars who dwarf not only the generality of their own people but the noumenally sensual elites of most other countries, Britain not excepted. Yet America has to look up to itself in contemporary, or synthetically artificial terms, because in back of it there is not merely the perpendicular triangularity of Catholic decadence in mankind or, for that matter, of Anglican Monarchism as a naturalistic approach to pseudo-noumenal sensuality, but the very real and menacingly genuine noumenal sensuality of savage primitivity in cosmic pantheism which threatens to suck contemporary American back-in to itself and to swallow it up as into a black hole of vacuous nothingness, the negation of America's struggle to civilize the wilderness and bring order out of primal chaos.

 

95.  America has much to fear from its noumenally sensual antithesis, as from those overseas manifestations of noumenal sensuality which, in typically Eastern mode, dance to a pre-historical tune which resents all attempts that America or its allies and clones might make to eclipse it and replace it by a more alluring tune which owes much if not everything to the synthetic artificiality of contemporary civilization.  But while on the one hand America fears and loathes the cultural black hole in back of its own less than plenumous approach to life, it is to some extent conditioned by and indebted to it for being what it is, for being as powerful and brutal as it is, and one can't help but note that the American Dream would not remain long in Hollywood or Hollywood-type criteria if America wasn't in some sense supported by the noumenally sensual antithesis to itself which precludes it, by its very existence, from overreaching itself and turning against that very same absolutist pseudo-noumenal sensuality which currently rules a global roost from a standpoint inimical to noumenal sensibility.

 

96.  America is not the catalyst for noumenal sensibility, that is to say, for the next big leap of post-historical civilization, because it remains in the grip, for all its somatic licence and free enterprise, of religious fundamentalism, of that Creatoresque alpha which, in Judeo-Christian terms, is Devil the Mother hyped as God, and which it dare not and cannot repudiate, never mind expose as religiously false, because its fatality is towards noumenal sensuality, and noumenal sensuality continues to loom over it from the darker regions of both cosmic mysticism and barbarism as it looms over both its own people and the greater part of the globe.  You cannot repudiate noumenal sensuality from the standpoint of pseudo-noumenal sensuality, no matter how contemporaneously synthetically artificial the latter may happen to be; for so long as Devil the Mother hyped as God remains God to those whose fatality is towards noumenal sensuality, no extrapolation from that has the right or ability to turn against and reject it.  On the contrary, one can only remain terrifyingly fascinated by it, as by a nightmare of atavistic proportions.

 

97.  Neither can one go in the opposite direction, the direction of the phenomenally sensible when, besotted by their own humanistic gains at the expense of Christian antipaganism, they convince themselves that a more radical humanism is the logical retort to the 'death of God' and wind-up committing bolshevistic suicide, morally speaking, by striving to make the atheistic proletariat the outcome of all history, reducing history to the Marxist parameters of proletarian humanism.

 

98.  But of course proletarian humanism is the end of history when history is conceived in relation, by and large, to Western civilization, as that which stands chronologically in between the infinite alpha of pre-historical civilization and the eternal omega of post-historical civilization, as in between the paganistic East and the future universal culmination of globalization in the utmost transcendentalism.  Humanism is, by and large, the rational retort to what Nietzscheans and other repudiators of traditional religion regard as the 'death of God'.  But such a concept is self-contradictory and fundamentally irrational.  For God is the one thing, the one condition or, more correctly, mode of egoistic taking, that does not and cannot die, being by definition of Eternity, and never more so than in the coming context of the Cyborg, once the psychic freedom of noumenal and more specifically metaphysical sensibility is at its most as opposed to least (in noumenally sensible cosmos), less (compared to least in noumenally sensible nature), or more (compared to most in noumenally sensible mankind) evolved stage of existence, and therefore attains to what this writer tends to equate with a definitive manifestation not only of godliness but of Eternity in relation to godliness, Eternity being commensurate with the hegemony of time over antispace, of repetitive time over spaced 'space', as in the noumenally sensible context of metaphysics over antimetachemistry, as classless criteria keep anti-upperclass criteria in their gender subordinate antimetachemical place within a context led and characterized by metaphysics.  And it is only in the most evolved manifestation of noumenal sensibility, commensurate with the intensive cyborgization of life to a universal end, that such a context can be prevalent to a degree which precludes any alternative scenario, be it phenomenally intermediate in volume over antimass, volumetric volume over massed 'mass' at the foot of the church-hegemonic axis, or, indeed, across the axial divide, in the mass over antivolume of massive mass and voluminous 'volume', not to mention, diagonally backwards 'On High', the space over antitime of spatial space and sequential 'time', both of which female-conditioned positions, whether genuine or pseudo, appertain to state-hegemonic criteria to an extent which preclude all but the most deferential church-subordinate corollaries in both the noumenal and phenomenal spheres.

 

99.  Obviously, since the Cyborg is the context of noumenal sensibility par excellence, and since noumenal sensibility only comes into its own on a fully universal basis commensurate, as has been argued, with globalization, post-historical civilization can only culminate in the most unequivocal transcendentalism coupled, in females, with antifundamentalism, as church-hegemonic criteria are renewed and taken to an altogether new and unprecedented level that will require correlative state-subordinate criteria in both idealism and antimaterialism, in the wisdom and pseudo-goodness, as it were, that will constitute the bound somatic counterparts to the grace and pseudo-punishment of the primary (male) and secondary (female) modes of psychic freedom.

 

100. All this has of course been described by me before, but it is necessary to reiterate it here in order to demonstrate that much as America is not about to make a gender-conditioned leap from noumenal sensuality to noumenal sensibility, its own fatalistic predilection towards noumenal sensuality is precisely what has conditioned the lapsed catholic world towards that pseudo-phenomenally sensual pseudo-meekness which now stands above any traditional phenomenal sensuality as it deferentially strains towards noumenal sensuality from a standpoint still affiliated, no matter how paradoxically, to a society or world-position having its origins in church-hegemonic criteria, no matter how quasi-state-hegemonic its debased extrapolation may now happen to be.

 

101. But that is, after all, to be expected in a post-worldly age, in an age dominated by antihumanist criteria to an extent which is no longer genuine in the phenomenal 'below' but increasingly pseudo, and therefore partial to what towers above it in genuinely noumenal terms.  America, as I said, signifies a tendency on the part of the pseudo-phenomenally sensible masses to ethnically defer to noumenal sensuality, both in contemporary pseudo- and cosmically or savagely genuine terms, and this in turn has wrenched the phenomenally sensual from their traditional Catholic moorings in the world and 'elevated' them to a quasi-state-hegemonic secular deference to all things noumenally sensual, making them both the playthings and contrived victims of the sort of commercial exploitation which stems from free enterprise of an explicitly somatic nature.

 

102. But they portend, in spite of themselves, the possibility - indeed, the inevitability - of noumenal sensibility, of a no less synthetically artificial order of noumenal sensibility to that which now obtains in noumenal sensuality, and it is in the establishment and development of this contrary order of noumenal freedom that their future salvation and counter-damnation lies; for it is this alone that can restore church-hegemonic criteria to them as it resurrects the axis in question and lifts them from pseudo-phenomenal sensuality to genuine noumenal sensibility, the sort of sensibility which is not only beyond mankind, and therefore the Catholic Church, in its explicit commitment to God the Father and, for females, the Antidaughter of the Antidevil, but antithetical to anything rooted, Old Testament-wise, in Devil the Mother and, for males, the Antison of Antigod, and therefore only possible on the understanding that everything applying to metachemical and antimetaphysical sensuality, including their bound psychic corollaries, is repudiated and utterly rejected.

 

103. Therefore this genuine manifestation of noumenal sensibility, commensurate with the overhauling of human criteria in the supra-human criteria of true godliness and beautifully true antidevilishness, can only come to pass via utilization of the secular freedom that has opened up, like a crack, in the edifice of church-hegemonic/state-subordinate tradition, by those concerned, as Social Theocrats, with the bringing of religious sovereignty to the pseudo-phenomenally sensual masses, that the masses in question may come to vote, at the appointed time, for religious sovereignty as the solution both to their pseudo-worldly limitations and to the exploitation of those limitations by the noumenally sensual elites of the American or Americanized 'Vanity Fair' who currently prey upon them with such devastating commercial success.

 

104. Thus it is that, in the event of a majority mandate for religious sovereignty in the most paradoxical of elections, the pseudo-phenomenally sensual can expect to be saved and counter-damned from their pseudo-worldly predicament to an otherworldly Paradise equating, at its topmost level, with genuine noumenal sensibility, which, in both metaphysics and antimetachemistry, will give a lead to whatever transmutations of phenomenal sensibility in physics and antichemistry may also transpire in respect of what I have customarily described as the lower (two) tiers of the triadic Beyond and conceive to be primarily for persons of Protestant descent, such as Puritans and Low Anglicans.

 

105. However that may be, the concept of religious sovereignty in connection with a triadic Beyond and, where any fobbed off 'sins and/or pseudo-crimes of the world' are concerned, administrative aside to the said Beyond, is one that takes republican freedom from tyranny, from autocracy and aristocracy, coupled to antitechnocracy and antitheocracy, to its logical resolution in a context equivalent to 'Kingdom Come'; for it is only in relation to Messianic intervention of an order equating with the Second Coming that such a concept is possible, since this sovereignty is truly godly in its theocratic freedom from worldly 'sin', and only a godly individual has the right, never mind wherewithal, to conceive of such a sovereignty and to help, in the interests of the liberation of the People from Evil, bring it to pass.

 

106. Thus you know, when once the concept of religious sovereignty is put before you, that you are dealing not only with a credibly Messianic concept, but with the ne plus ultra of republican freedom, freedom not merely from political tyranny, as in conventional republicanism, but from such religious tyranny as continues to exist and to wear a theocratic mask over its fundamentally aristocratic and even autocratic disposition, an upper-class disposition confirmed by the hierarchical structures of the Roman Catholic Church, as a dogmatically infallible pope reigns over his red-robed cardinals like Jehovah (not Christ!) over a plethora of satanic 'fallen angels' whose revolutions about the central axis is more than slightly suggestive of cosmic precedent and all that, in noumenally sensual vein, proclaims a disposition at complete variance from everything truly sacred and divine, which is to say, everything removed, in re-born fashion, from the brute realities of metachemical/antimetaphysical savagery.

 

107. Thus until the People, the electorate of countries like Eire, come to vote in a paradoxical election for religious sovereignty, and a majority mandate for such an ultimate sovereignty is forthcoming, the job, as they say, will not have been finished, and they will continue to languish under the oldest tyranny of all, a tyranny that, these days, has been renewed and replenished with the fresh blood of that pseudo-noumenal sensuality we have equated with the American Dream, not least in its Hollywood guise, and which now tyrannizes over the People or, at any rate, over those of a pseudo-phenomenally sensual disposition, with such a ruthless tenacity for authoritarian solutions to every problem that even the Creator-God Jehovah can afford to take a back seat and rest its case while its more contemporary extrapolation goes about its predatory business seemingly unfettered by moral constraints.

 

108. But Jehovah-as-Creator-God or Cosmic First Mover is still there in a variety of religious contexts, not least Judaic, and the pseudo-phenomenally sensual masses of countries that may once have been more genuinely Catholic are still subject, from time to time, to His or, more correctly, Her recall from the shadows of religious convention as and when it suits those who preach Christ's gospel to lay whatever sections of the Old Testament they choose to cite upon the minds of those who would ordinarily consider themselves either atheistically indifferent to such a Testament or sufficiently lapsed from strict Catholic observance as not to be much interested in it or, for that matter, in religious traditions generally.  No matter! the Bible, the so-called Book of Books, is still there, still officially obtains, and can be cited at the drop of a hat and imposed upon the masses under a variety of pretexts and with scant regard for their political freedom as 'People', 'electorate', 'republicans', or what have you.  The People of countries like Eire may be relatively free, as from political tyranny, but they are not absolutely free, as from religious tyranny, no matter how disguised or attenuated it may now seem over two thousand years after Christ, and until they vote for religious sovereignty such disguised tyranny, underpinned by papal infallibility and an authoritarian will to prevail at all costs, can only persist ... to their moral and spiritual detriment, their bound somatic and free psychic loss.

 

109. But in the event of a majority mandate for religious sovereignty - what a difference!  For steps could then be taken to seriously develop not only the means whereby that sovereignty could be honoured and advanced, but to remove all traditional obstacles to such a development, the Bible and other such religious books not least!  For no matter how politically sovereign you may now be you are still subject to religious impositions of a traditional order, and so you will continue to be until, with the coming to pass of that paradoxical election which I have equated with Judgement, a majority mandate for religious sovereignty permits the Social Theocratic servants of the religiously sovereign People to act on their behalf and set about encouraging the removal of such books and related matter from society as would obstruct the development of the Centre, or the context, as already outlined, in which religious sovereignty would be encouraged to develop, the context, that is, of the triadic Beyond and, behind this, of the administrative aside to the said Beyond which would be the focus of the Social Theocratic bearing of the 'sins and pseudo-crimes', not to mention 'follies and pseudo-evils', of what had been the pseudo-phenomenally sensual 'world', as it sought to develop in the religiously sovereign masses an enhanced sense of their true destiny in Social Transcendentalism.

 

110. For religious sovereignty cannot develop in a vacuum, nor should it be left to one's individual whim as to whether or not one chooses to be religiously sovereign in the privacy of one's home.  One can only be and remain religiously sovereign if one confirms one's religious sovereignty by partaking of one's rights in respect of the Social Theocratic Centre, and thus by actively participating in the development and functioning of the Centre conceived, primarily, in relation to the triadic Beyond, with its three tiers subdivided three ways in order to permit of both gender segregation and, for males, an intellectual/emotional, or egoistic/psychoistic distinction between an attenuated humanism and a more intensive transcendentalism, as previously described in several texts, such that would constitute the basis of Social Transcendentalism, which is nothing less than the religious aspect of the Centre conceived in relation to both politico-economic and religio-scientific affairs.

 

111. Now much as no-one could force anyone to attend the Centre conceived in relation to the triadic Beyond that it would be the duty of the ideological leadership, the Social Theocrats proper, to both protect and advance, a religiously sovereign People would have something approaching a moral duty to attend the Centre at certain times, varying from individual to individual, in order both to confirm their sovereignty and protect their rights, not least from the threat of reaction in the event of a perceived want of enthusiasm on their part and a call, from some quarters, for a restoration of tradition, even unto the extent of bringing back priests and Bibles, cassocks and altars, and all the rest of it.

 

112. For of course priests and Bibles and other such ecclesiastical matters are deeply intertwined, and if you want to be rid of them, and thus free from the curse of Creatoresque primitivity which both holds religion back from its full potential and plays into the hands of a plethora of noumenally sensual predators and exploiters, whether traditional or contemporary, then you have to ensure that, in the event of opting, come Judgement, for religious sovereignty, you are prepared to assert your rights in regard to such a sovereignty, and thereby protect and advance it by attending the Centres and confirming your new-found enhanced republican freedom from all modes of tyranny, not least the priestly and Bible-based forms of it.

 

113. Therefore it would be incumbent upon the People to demonstrate their resolve to remain, once they had opted for religious sovereignty, religiously free of all forms of ecclesiastic tyranny, and to do this it would be necessary for them both to support at the developmental stage and then attend the Centres that would be erected in their name, pretty much as an extrapolation from the kinds of Health or Leisure Centres which now exist and which, being anything but cinema-like, this writer regards as a sort of prototype of or blueprint for the Centres to come, when once the People elect for religious sovereignty and acquire rights in relation to it, not the least of which would be freedom from any form of priestly tyranny and, hence, priests in general.

 

114. For priests are a symptom of a want of religious sovereignty in the People, just as feudal barons and other autocrats and aristocrats were a symptom of a want of political sovereignty in the People or, at any rate, the labouring masses, and they will not go away by themselves, any more than did the feudal barons and other so-called nobles who tyrannically oppressed the masses before the coming of democracy and, most especially, republicanism as the political form of democracy par excellence.

 

115. Therefore backing for and attendance of the Centres that would be developed within the overall Centre, or state/church context of a religiously sovereign people, would be crucial to their future success and guarantee of long-term viability.  But all this could only be voluntary, not compulsory, since a people that is sovereign cannot be coerced to do anything, whether that implies voting or demonstrating or whatever, and only they have the right to decide how much or how often they choose to attend such a context as would be officially established in the event of a majority mandate for religious sovereignty.

 

116. But there would be incentives, not just negative ones, as alluded to above, but also, and more importantly, positive ones, such that put the existence or non-existence of clerics and all their 'stock in trade' somewhat in the shade.  Even the fact of the pseudo-meek's exploitation by predators of a noumenally sensual cast is a massive incentive, insofar as such creatures - film producers and the like - are responsible, in no small degree, for keeping the People, as pseudo-phenomenally sensual masses, in the particular kind of slough of worldly despond to which their shortcomings also confine them, albeit their elevation above the traditional 'Slough of Despond' to which the more conservatively Catholic masses still in some degree pertain is indicative, in itself, of a decision on the part of the pseudo-meek to acquiesce in such quasi-state-hegemonic elevation rather than remain bogged down in the mire of traditional meekness to which the pseudo-noumenal sensibility of the Church confines their conservative counterparts for want of a more efficacious - I might even say 'elevated' - deliverance from sinful and pseudo-criminal, not to mention foolish and pseudo-evil, shortcomings.

 

117. Yet caught in a sort of No Man's Land, a kind of paradoxical Limbo, in between traditional meekness and the pseudo-righteousness of the clerical dispensers of verbal absolution for penitential contrition, it is no wonder if the majority of contemporary 'Catholics' of countries like Eire resign themselves to the more elevated pseudo-meekness which the Americanization of contemporary life has engendered and thereby continue to persevere with the fact of their exploitation for want of a viable alternative which, unlike the Church, really would set about substantially saving and counter-damning them from the predicament in which they inevitably find themselves.

 

118. For, given the environmental circumstances in which these urban proletarians live, it really is nothing short of inevitable that they should be in the predicament they are now in, unable to take the religious traditions seriously, but equally unable to resist and reject the moral corruptions and seductive blandishments that the great enemy of religion, the focus of all evil and pseudo-folly, coupled to crime and pseudo-sin, is able to inflict upon them more or less at will.  And so it will continue until, with the coming of Social Theocracy, the possibility of a more elevated order of noumenal sensibility affiliated to the concept and hopefully, one day, actuality of religious sovereignty provides the pseudo-meek masses with a viable alternative to their predicament, enabling them to reject both their own worldly shortcomings and the exploitative predations to which they are subject in the interests, following a majority mandate for religious sovereignty in the paradoxical election that has been equated with Judgement, of Righteousness and hence deliverance from the pseudo-Slough of Despond of their pseudo-meekness to a very genuine 'Celestial City' of godly and antidevilish righteousness 'On High', such as Social Theocracy would be instrumental in furthering.

 

119. For there is no other way that the exploitation of pseudo-women and pseudo-antimen by devils and antigods who are themselves aided and abetted by pseudo-antiwomen and pseudo-men can be ended ... except through a paradoxical election for religious sovereignty in countries, like Eire, with a fairly strong Catholic tradition, in which the politically sovereign People elect to fob off their 'sins and/or pseudo-crimes' on to the Messianic advocate of the Social Theocratic Centre, the most credible interpretation of 'Kingdom Come' there could ever be, in return for rights accruing to religious sovereignty which would deliver them not only from the last bastion of religious tyranny, going all the way back, via the Old Testament, to the so-called Creator or 'Almighty', but, as hinted at above, from those who currently prey upon them with such a callous disregard for their moral well-being and force them to grovel before the spectacles of an unceasing barrage of the most disgusting and disgraceful somatic licence, transforming them into the pseudo-meek playthings of barbarities and vanities and profanities and aridities which, in their vacuous negativities, could only be the product of devils and antigods!

 

120. Thus if the pseudo-meek People are to be delivered from the Evil and pseudo-Folly of the noumenally sensual exploiters, they must elect to be delivered, first of all, from their own sins and pseudo-crimes, twisted, so paradoxically, towards those very quasi-state-hegemonic follies and pseudo-evils which genuine Evil, triumphant over pseudo-Folly like Devil the Mother over the Antison of Antigod, is able so ruthlessly to exploit, and opt for religious sovereignty in that most paradoxical of elections which I have outlined as being commensurate with Judgement, so that they can fall progressively back into line with church-hegemonic/state-subordinate criteria and increasingly live in a society that will be characterized by the grace and pseudo-punishment of God the Father and the Antidaughter of the Antidevil, a society centred in noumenal sensibility and taking every measure it can to ensure that Righteousness triumphs over pseudo-meekness and, via the salvation and counter-damnation of the pseudo-meek, over the Vanity and pseudo-justness of those ranged against them on what has been called the state-hegemonic/church-subordinate axis of Anglo-American, but most especially American, secular imperialism.

 

121. For America is an outward-tending country rooted in the Star, as in cosmic stars and the synthetically artificial 'stars' of which so-called 'film stars' are especially conspicuous, and such a country, deriving as it does from Europe in general but Britain in particular, can only impose its will upon other countries and peoples, making them if not more akin to itself then, at any rate, prepared to defer to its somatic licence and idolatrously worship at the shrine of its particular brand of free enterprise, which, in typically female vein, knows how to seduce and exploit and mesmerize and allure and, finally, defeat utterly and uncompromisingly!  All that America fundamentally stands for will not go away peacefully, and those who strive to combat it on its own terms are playing, as historically in the case of opposition to Britain, a very dangerous and potentially self-defeating game!

 

122. One can only reject it, and in rejecting it from the standpoint of Righteousness, of the 'Celestial City', of 'Kingdom Come', one can begin to develop that inner alternative to its plethora of outer freedoms, and never more determinedly than when the rejection is official because stemming from a rejection of one's own worldly limitations which are responsible, in no small measure, for exposing one to the netherworldly seductions and liberties of noumenally sensual countries like America anyway, and thus of adding insult to injury.

 

123. But only Social Theocracy can effect the counter-strategy, as it were, to such noumenal sensuality; for nothing short of that more elevated order of noumenal sensibility which has been identified with the Centre, and thus with a context of religious sovereignty in the People, will have the wherewithal to save and counter-damn them to enhanced free psyche and bound soma to the extent necessary to deliver them from Evil and pseudo-Folly, not to mention, more pertinently to a feminine/antimasculine dichotomy, their own somatically free pseudo-evil and folly and, in what would be a church-hegemonic context, psychically bound sin and pseudo-crime, and thereby lead them up a mountain of righteousness from which they will not return, in traditional Catholic fashion, to be sinful and pseudo-criminal (not to mention preyed upon) all over again, but stay up on, stay as within the Celestial City-proper that would constitute their deliverance from the pseudo-Slough of Despond, as though in consequence of a transmutation in keeping with an ever-increasing commitment to synthetically artificial criteria of a sensible order and thus to the 'overcoming of man', as Nietzsche would say, in terms of the Cyborg, as of the systematic cyborgization of life to a noumenally sensible end, the end, in short, of the Omega Point, and thus the most universally transcendent of celestial cities of which it would be possible to conceive, a 'city' set not merely on earth but, ultimately, in the so-called heavens, meaning in space and therefore at a transcendent remove from everything earthly.

 

124. But that is rather long term.  We must content ourselves, in the event of a majority mandate for religious sovereignty, with short-term measures to improve the lot of the pseudo-meek masses, even if this does mean that their elevation to the righteousness of noumenal sensibility will be by degrees and only very gradually, given the immense complexities of the undertaking.  Nevertheless with the requisite systemic orientation following official backing from the People, one may be confident that significant progress would ensue, and it would not be long before the religiously sovereign People found themselves in a better position, morally and socially, than they had been prior to the paradoxical election which I am opting to approach, in anticipation, from an optimistic standpoint.  For once the necessary trends have been set in motion, the transformation of society will gather momentum, and what in other circumstances might have been thought impossible will prove otherwise within an actual system or society characterized by religious sovereignty in the masses and specifically geared to their notself-overcoming in the interests of the Self.

 

125. But such a system would also be characterized, at its topmost, or noumenally sensible, level by the triumph of time over antispace, as of Eternity over Anti-Infinity, and thus be significant of the hegemony of metaphysical classlessness over antimetachemical anti-upperclassness, pretty much, in gender terms, as divine males over antidiabolic females, the former epitomized by the Truth of God the Father and the Joy of Heaven the Holy Soul in the transcendentalism of primary church-hegemonic criteria and the latter by the beautiful approach to Truth of the Antidaughter of the Antidevil and the loving approach to Joy of the Unclear Soul of Antihell in the antifundamentalism of secondary church-hegemonic criteria, each of which would be coupled, needless to say, to the truthful approach to Beauty of the Son of God and the joyful approach to Love of the Holy Spirit of Heaven in the idealism of primary state-subordinate criteria and, for females, to the Beauty of Antidevil the Antimother and the Love of Antihell the Unclear Spirit in the antimaterialism of secondary state-subordinate criteria, so that a virtuous circle of primary and secondary orders of free psyche and bound soma would be the benevolent consequence of such an overall noumenally sensible lead of society as germane to the attainment of 'Kingdom Come'.

 

126. That much should by now be obvious, as should be an understanding of the necessity of the pseudo-meek masses being saved (through free psyche) and counter-damned (through bound soma) in church-hegemonic and state-subordinate vein from the pseudo-world to a very genuine otherworldly context if they are to escape both their own pseudo-phenomenally sensual limitations and those who avail of such limitations in order to exploit them so shamelessly from a noumenally sensual point of view such as has been identified with Devil the Mother and the Antison of Antigod, though one must also allow for the bound-psychic corollary of metachemical and antimetaphysical modes of free soma in terms of the Daughter of the Devil and Antigod the Antifather, neither of which are of any comfort to those who would prefer to be psychically free and somatically bound in due sensible fashion.

 

127. However that may be, one can only counter the somatic liberties of noumenal sensuality with the aid of the psychic liberties of noumenal sensibility, and thus ensure that, in the event of a majority mandate for religious sovereignty, the People have access to such liberties as would be commensurate with the psyche, including, not least of all, the requisite synthetically artificial visionary and unitary and/or sedative experience as would be compatible with Eternity and Anti-Infinity, and thus with a rejection of everything stemming from Infinity and Anti-Eternity, with the whole plethora of videographic and audiographic media, though especially in relation to what properly appertains, cinema-wise, to noumenal sensuality and is thus somewhat less than DVD or CD-like.

 

128. Without wishing to be too specific, I can say - as I have many times before - that nothing short of certain drugs of an hallucinatory or unitary or (in the case of females, for example) soporific order would be sufficient to enable a viable alternative to filmic media in general to prevail, and, besides, to such a well-trodden argument on my part can be added the more pertinent one, in relation to 'Kingdom Come', of being able to provide afterlife-type experience for those whose religious rights, in Eternity and Anti-Infinity, would qualify them for such experience, since noumenal sensibility is nothing if not a context in which one can, as a metaphysical male, be true to one's self (not to be confused, in somatic vein, with 'oneself'), and in being true to one's self, which is after all the essence of Truth, one will, as a godly individual, have recourse to techniques which reveal the Self as a profound state of being amounting to joy, if not bliss.

 

129. But such techniques cannot be Christian or Buddhist, and thus in a sense pre-proletarian in their want, through cogitation or meditation, of synthetic artificiality.  On the contrary, they must avail of the utmost hallucinogenic and psychogenic means to bring the Afterlife alive for those who had not literally died - except to the 'sins of the world', etc. - but opted for salvation from all that would prey upon them and hold them back from the realization of their full potential in relation to the Self, be it brain stem or spinal cord or, indeed, a combination of both.

 

130. Ultimately, as cyborgization gathers pace, the religiously sovereign People will not die, the way persons tend to die in naturalis, but live, as artificially supported and sustained brain stem/spinal cord self-oriented units, for ever, and not for the mere sake of existence, as though cyborgization should be pursued for its own sake and therefore independently of church-hegemonic criteria, but in order to experience their Self more fully, to realize Self-perfection through unity with the Self on either an hallucinogenic or a psychogenic basis, which is to say, in relation to either the brain stem or the spinal cord, the ego or the soul, though always with the lead emphasis on and long-term totalitarian goal of the latter, the sole context in which the Self actually achieves heavenly resurrection, which is nothing less than the redemption of godly ego.

 

131. However that may be, it all comes down or, rather, adds up to the ego and the soul, less in relation to the middle-class ego of physics and the classless soul of metaphysics, personality and universality, than in terms of the ego and soul (coupled to utilization, by the self-same ego, of bound will and spirit), of metaphysics, which is the only context in which ego, being godly and thus transpersonal, strives for self-overcoming in soul as its heavenly, or universal, reward.  Physics, by contrast, tends to subordinate soul to itself and thus signifies a false end, an end in which ego is top dog and one has a context in which not God but man exists ... as the measure of all things on earth if not, I would argue, in Heaven.  This, however, would be irrelevant to 'Kingdom Come', and therefore any remaining humanism, coupled to antinonconformism, would be made subordinate, through modification, to the lead of transcendentalism coupled to antifundamentalism, in order that godly criteria could prevail over everything else and set the tone of the triadic Beyond as a context led by God.

 

132. For only when godliness is able to lead by dint of a metaphysical hegemony over antimetachemistry in noumenal sensibility ... will what remains to man in physics and antichemistry be brought to an accommodation with God in such fashion that it can look forward to being transmuted upwards via a gradual undermining of humanist and antinonconformist criteria in favour of antihumanist and nonconformist criteria which, as with the phenomenally sensual masses, and the pseudo-meek not least of all, are preconditions of subsequent transcendentalist and antifundamentalist salvation.

 

133. Therefore it will take longer for people of a phenomenally sensible background and integrity to reach an accommodation, according to gender, with godliness and antidevilishness than for those who have been earmarked, as lapsed catholic pseudo-meek masses, for such a privileged destiny; longer not only because, as things stand, they are on the wrong axis for the overhaul of church-hegemonic criteria in suitably contemporary terms, but because, that fact notwithstanding, the pseudo-phenomenally sensual masses are first in line, being approximately germane to the right axis, for salvation and counter-damnation, and can expect to end up in what has been described as the top tier of our projected triadic Beyond, the tier in which noumenal sensibility would have its metaphysical and antimetachemical freedom and give a lead to those indigenous Protestants who, within countries especially qualified for Social Theocracy, would be predestined for the lower tiers of the said Beyond.

 

134. But that is still a far cry from countries characterized by state-hegemonic criteria on 'the other axis', and one cannot envisage their admittance to such a triadic Beyond within the parameters of 'Kingdom Come' while that secular axis persists in existing and they are not in a position to be saved and counter-damned in consequence.  Only a sufficient salvation of the pseudo-meek of countries traditionally characterized by church-hegemonic criteria will do anything to bring the state-hegemonic themselves closer to collapse and ultimate dissolution, less in the sense of the demise of everyone than of the collapse, for want of sufficient pseudo-phenomenally sensual prey, of the noumenally sensual into the pseudo-phenomenally sensible, and of the damnation (indirectly by God in relation to what actually transpires on the church-hegemonic axis) that such a collapse would signify.  It is only after such an eventuality, such a catastrophe for 'Vanity Fair', that the pseudo-just of such phenomenal sensibility as survived in formerly state-hegemonic countries could expect or look forward to any kind of rapprochement with those already germane to 'Kingdom Come', to the renewed church-hegemonic axis, and then only within the lower tiers of the triadic Beyond, as befitting their lowly humanistic and antinonconformistic status.

 

135. But such tiers would be subject, as already noted, to gradual modification and elevation towards criteria appertaining to noumenal sensibility 'On High', and therefore even many of those who are now ranged against church-hegemonic criteria may find themselves eligible for inclusion within the context led by noumenal sensibility in the long term, presuming upon the collapse, at some future time, of the axis to which they more justly pertain as aiders and abettors of the Vain, or those who directly prey upon the pseudo-phenomenally sensual masses from a noumenally sensual height, a height in which somatic licence, now as before, wears a godly mask over the evil face of Devil the Mother as she metachemically controls a 'fall guy for slag' who, in truth, is less the Devil than the Antison of Antigod in relation to somatic freedom of an antimetaphysical cast, the pseudo-folly of a secondary state-hegemonic standing which will always suffer the indignity of having to kow-tow to the evil which primary state-hegemonic criteria inflicts upon it in the interests not only of its hold over the phenomenally sensible just and/or pseudo-just of its own axis but also, and by default, over the meek and/or pseudo-meek, not least in respect of the pseudo-evil of the chemically hegemonic females to which it more directly corresponds, thereby undermining and even undoing such church-hegemonic criteria as would subordinate free soma to bound psyche in the interests of the salvation of antiphysical males from their own sin to metaphysical grace and, via such a male lead, of chemical females from pseudo-crime to the pseudo-punishing secondary free psyche of antimetachemistry.

 

136. All this has been discussed in my work before, so I shall not labour the point here.  What characterizes any society led by God, however, will be its tendency to elevate the lowly to positions of noumenal height, to oversee the transmutation of the pseudo-meek into the Righteous, and thereby acquiesce in the transformation of the Many into the Few, as of outer collectivism into inner individualism, sensual collectivity into sensible individuality, in the sense that synthetically artificial centro-complexification will gradually replace the collectivized individuals of the democratized present with communal entities that, in their universal elevation above the world, will more resemble a unitary being transcending the plurality of individuals as they become indistinguishably part of a larger whole, call it a superbeing or a suprabeing or even an ultrabeing, as the triadic Beyond is developed not only beyond its initial pluralistic structures as the antihumanist and nonconformist are brought to an accommodation with transcendentalism and antifundamentalism, and the humanist and antinonconformist, in turn, to an accommodation with antihumanism and nonconformism prior to their subsequent elevation to transcendentalist and antifundamentalist standings as pluralism is superseded by an increasingly totalitarian absolutism, but, no less significantly, as the Centre shifts its axial integrity from the earth to space and what may have been the antithetical equivalent of trees on earth becomes antithetically equivalent to the stars of the Cosmos itself, thereby achieving its definitive manifestation in what Teilhard de Chardin would call the Omega Point, or furthermost reach of godly perfection, something to which I would of course add an antidevilish corollary in order to ensure a virtuous circle in the utmost degree and type of noumenal sensibility, as germane to what has been described as the Cyborg both in respect of metaphysical classlessness and antimetachemical anti-upperclassness, transcendentalism/idealism and, for females, antifundamentalism/antimaterialism, without which no final solution to the gender dichotomy can be attained to, since noumenal sensibility is not just a context of Eternity but also, as already noted, of Anti-Infinity, time and antispace being as complementary as their great adversaries in the space and antitime of noumenal sensuality, the beast that must be rejected and, if necessary, destroyed, if the best of what life has to offer is to come to pass and Truth and the beautiful approach to Truth, coupled to the truthful approach to Beauty and Beauty, enable the joyful approach to Love and Love to co-exist, for all Eternity and Anti-Infinity, with Joy and the loving approach to Joy as the free psychic rewards for those who have elected to make their peace with the Self and live out their destiny in the ultimate Celestial City on the basis of the most synthetically artificial transmutation of the Not-Self, of soma, as could be imagined, dying to organic Not-Self cyborgistically in order to be reborn more fully into inorganic Self psychogenetically, which is to say, in relation to enhanced hallucinogenic and, ultimately, psychogenic Self-realization.

 

137. For those rooted in Not-Self, the freely somatic, this will of course seem mad.  For they have always been quick, as females or female-conditioned types, to denigrate efforts on the part of genuine males to achieve psychic freedom at the expense of their own somatic freedom, and what to certain others would be regarded as saintly is for them insane, sanity being equated with the maintenance of somatic freedom and of the psyche that, in binding, defers to such freedom rather than rejects it from a contrary standpoint.  The naturally healthy, or 'sane', have never endorsed this standpoint, for to them it flies in the face of reality and threatens the bedrock of life itself in sexual reproduction.  Therefore they have cast aspersions of madness upon every tendency towards psychic freedom on the part of sophisticated male individuals, and any attempt by the latter or by certain enlightened individuals to equate insanity with insight as a sort of inner sanity, an alternative, or psychic, sanity, which could be said to stand to sanity as insight to sight ... has been dealt a blow from which it has yet to recover!

 

138. But it nevertheless seems reasonable to me that, if the concept of inner sanity is not to be tarnished for ever more by the word 'insanity', one should dissociate inner sanity from such aspersions and, in demystifying or debunking it, think of insanity the way one would think of insight, not in derogatory terms that owe as much to the sports field as to the bedroom, but as the sensible alternative to sight, and thus to sanity conceived on merely somatic terms as that which everywhere prevails as a sensual and more basic, even heathenistic, norm, one governed less by ego and soul than, in typically female vein, by will and spirit, those organic manifestations of, in particular, metachemical and chemical dispositions.  For they will not have it said, these somatically free individuals, that psychic freedom, when not arbitrary or clearly a product of some psychological or physiological derangement, is equally if not more sane than the type of freedom they take so much for granted.  They will not have the word 'insane' put on a par with insight, as something sensibly and internally sane, but persist in identifying the word with madness.

 

139. Well, they are doubtless justified up to a point in doing so, since a want of cyborgization in life always plays into the hands of propagative nature and thus of a covert if not overt female dominion. But we who believe, quite logically, in inner sanity, in the freedom of psyche to achieve emotional redemption of the ego, will reserve our right to be sceptical if not contemptuous of their objective perspective, deeming inner sanity to be the prerogative of the godly and antidevilish, even if not always, for axial reasons, of man and antiwoman, and maintaining that circumstances could conceivably arise, or be engineered to arise, in which it was possible to dissociate the word 'insane' from derogatory detractions on the part of 'the sane', and simply because the cyborgization of life made it possible so to transform the terms of existence, not least in respect of the superfluous nature of propagation, that one could be 'insane' with impunity, 'insane', that is, in relation to the development of inner sanity as something that owes little or nothing to outer sanity but, on the contrary, requires that such sanity be rejected, as one would reject free soma, free will and free spirit, if its psychic antithesis in free ego and, most especially, free soul is to become the mean, and godly and antidevilish criteria prevail for ever more, turning contemporary life and, by implication, all life around, or akin to what Christians would call a 're-birth', in such fashion that the Self-revelations of Eternity and Anti-Infinity confirm the salvation of the pseudo-meek to that ultimate righteousness which is nothing less than being as true to one's self as one can, as a godly or an antidevilish universalized or antipolyversalized individual, possibly be, true in the Truth of God the Father and 'true' in the beautiful approach to Truth of the Antidaughter of the Antidevil which are the transcendentalist and antifundamentalist church-hegemonic approaches to Self and to the possibility, thereby, of the Joy of Heaven the Holy Soul and the loving approach to Joy of the Unclear Soul of Antihell in the primary and secondary modes of psychic freedom, of inner sanity, which only a metaphysical hegemony over antimetachemistry in the utmost noumenal sensibility can vouchsafe, thereby bringing universality to a classless peak of inner perfection in conjunction with the antipolyversality of the anti-upperclass position as antiyin dances to the repetitive time of yang in the antispace of her final not-self negation.

 

140. Yes, it is only by her dying to not-self, to soma, that the psychic freedom of the male self can lead the dance of Anti-Infinity from the standpoint of Eternity, and thus reconcile civility to culture, and precisely as pseudo-civility to genuine culture, the primary culture of Truth that paves the way for the primary pseudo-civility of the truthful approach to Beauty in Eternity, before the secondary pseudo-civility of Beauty can permit of the secondary culture of the beautiful approach to Truth, and all alike achieve their respective spiritual and emotional redemptions in the heavens and antihells of that which, in metaphysics, will be definitively holy in its classless universality and that which, in antimetachemistry, will be definitively unclear in its anti-upperclass antipolyversality.

 

141. So be it!  May godliness and antidevilishness prevail, that salvation and counter-damnation may come righteously to pass for those who deserve it; that, following which, damnation and counter-salvation may justly come to pass for those who deserve to be damned and counter-saved, as described in these and other texts of the 'Philosopher King' and advocate, through religious sovereignty, of 'Kingdom Come' and thus of that ultimate freedom which can alone deliver the People from worldly travail and netherworldly exploitation, bringing to pass a New Heaven and a new earth, as the pseudo-meek are elevated up to the Righteous and the Vain cast down to the pseudo-just, though such a status need not obtain for ever. 

 

142. For ultimately it is God's will that Heaven coupled to Antihell should prevail, and for that to transpire the new earth and antipurgatory of the pseudo-just will have to be made over in such pseudo-meek fashion that Social Theocratic pluralism is superseded by Social Theocratic monism, and the triadic Beyond by the Omega Point of the Celestial City 'On High', as one by one the lower tiers are raised to the level of the top tier and that which is truly high finds its appropriate resting place in space, where the Centre will universally flower as never before, bringing Eternity and Anti-Infinity to their logical conclusions in the utmost evolutionary and counter-devolutionary distance from Infinity and Anti-Eternity, the Alpha and Anti-Omega of free somatic Death and Antilife. 

 

143. For what, after all, is Eternity and Anti-Infinity but the Omega and Anti-Alpha of free psychic Life and Antideath, as germane to the sanity which, being within, is alone capable of lasting for ever in the virtuous circle of Yang and Antiyin, God/Heaven and the Antidevil/Antihell of a Being Supreme and an Antidoing so Antiprimal that it will be reconciled, for all Anti-Infinity, to the triumph of Eternity in the blessed transpersonality of the Truth and holy universality of its Joy - the Divinity, in short, of God the Father and the Sublimity of Heaven the Holy Soul.

 

 

LONDON 2004 (Revised 2006-10)

 

 

THE DIALECTICS OF GENDER AND CLASS

 

 

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