YANG AND ANTI-YIN
The Dialectics of Noumenal Sensibility
Copyright © 2005-2010 John O'Loughlin
1. If one were to characterize the state-hegemonic axis descending from noumenal sensuality to phenomenal sensibility and, contrariwise, the church-hegemonic axis ascending from phenomenal sensuality to noumenal sensibility in terms of different numbers, I think the female orientation towards soma of the former axis and the male orientation towards psyche of the latter axis would encourage us to differentiate between 0 and 8 in connection with the one and 6 and 9 in connection with the other, though only as a preliminary to a more comprehensively exacting distinction between the primary aspects of each axis and their secondary, or subordinate, complements.
2. For what has been called the state-hegemonic axis is no more reducible to a distinction between fire and water in respect of the descent from noumenal sensuality to phenomenal sensibility than its church-hegemonic counterpart can be reduced to a distinction between vegetation (earth) and air in respect of an ascent from phenomenal sensuality to noumenal sensibility, and therefore we can no more settle for a pat distinction between 0 and 8 in relation to the one axis than between 6 and 9 in relation to the other.
3. Rather it seems to me that just as the state-hegemonic axis descends in primary terms from metachemistry to antichemistry, fire to antiwater, and in secondary terms from antimetaphysics to physics, anti-air to vegetation (earth), so it could be said to numerically descend from 0 to -8 or, in view of the relativity of the phenomenal, -88 in primary state-hegemonic terms and from -9 to 66 in secondary state-hegemonic terms, the former of course female and the latter male.
4. Conversely we shall argue that just as the church-hegemonic axis ascends in primary terms from antiphysics to metaphysics, antivegetation to air, and in secondary terms from chemistry to antimetachemistry, water to antifire, so it could be said to numerically ascend from -66 to 99 or, in view of the absolutism of the noumenal, 9 in primary church-hegemonic terms and from 88 to -0 in secondary church-hegemonic terms, the former of course male and the latter female.
5. Therefore far from a simple polarity between 0 and 8 on the state-hegemonic axis, one would have a polarity between 0 and -88, metachemical and antichemical, upper-class free soma and anti-lowerclass bound soma on the one hand, and between -9 and 66, antimetaphysical and physical, anti-classless bound psyche and middle-class free psyche on the other hand, taking the more representatively characteristic aspects of each gender separately, irrespective of to what extent everything male in state-hegemonic society is obliged to defer to criteria dominated, in female fashion, by soma, whether free in noumenal sensuality or bound in phenomenal sensibility.
6. Likewise, if from a contrary standpoint, far from a simple polarity between 6 and 9 on the church-hegemonic axis, one would have a polarity between -66 and 9, antiphysical and metaphysical, anti-lowerclass bound psyche and classless free psyche on the one hand, and between 88 and -0, chemical and antimetachemical, lower-class free soma and anti-upperclass bound soma on the other hand, once again taking the more representatively characteristic aspects of each gender separately, irrespective of to what extent everything female in church-hegemonic society is obliged to defer to criteria dominated, in male vein, by psyche, whether bound in phenomenal sensuality or free in noumenal sensibility.
7. For the genders remain more or less what they are by nature (in soma) or nurture (in psyche) irrespective of contrary pressures being applied by the hegemonic or subversive gender, as the case may be, and will still be fundamentally at cross-purposes with one another despite an appearance of complementarity and seeming unanimity in partnership. A male emphasizing, under sensual female pressures, soma contrary to his gender actuality (of psyche preceding and predominating over soma) and a female emphasizing, under sensible male pressures, psyche contrary to her gender actuality (of soma preceding and predominating over psyche) will still be fundamentally what they are by nurture or nature, and therefore at cross-purposes with their fundamental dispositions and always capable, if insufficiently subordinated, of revolting against their upended predicament, be it psychically oppressive or somatically repressive, bad from a male standpoint or, no less certainly, bad from a female standpoint.
8. That said, the struggle by virtuous males to achieve and maintain a sensible hegemony over females duly upended and rendered somewhat at cross-purposes with their underlying gender actuality is an honourable and even noble one, and there would not be much civilization or, more specifically, culture and civility in existence, whether at a human or, in anticipation of the future, post-human and effectively cyborg stage of existence were males of a sensible stamp not disposed to such a struggle, whether on the phenomenal basis of Puritanism or on the comparatively noumenal basis of Roman Catholicism and, hopefully to a greater extent in the decades and centuries to come, of what I call Social Theocracy and view as an altogether higher and psychically freer form of religious sensibility to either what precedes it on the church-hegemonic axis or, indeed, to what exists as the sensible resolution of the state-hegemonic axis when such an axis is disposed, as in Britain traditionally, to descend from noumenal sensuality to phenomenal sensibility, as from Monarchy to Parliament in political terms and from Anglicanism to Puritanism in religious terms, terms which, with Britain, tend to confirm a church-subordinate complement to what, certainly since Henry VIII, has been a state-hegemonic mean.
9. However that may be, the 'enemy', if I may so put it, from any male-led sensible position is always that which appertains to sensuality; for it is the outer and in some sense darker manifestation of life which, in its barbarism and/or philistinism, stands closer, in effect, to death, to the negation of civility and, above all, culture in terms of the denial of psychic freedom from standpoints rooted in free soma. And such standpoints can only be, now as before, the product of a female hegemonic and subversive dominance of society such that is naturally disposed to everything barbarous and philistine, everything inveterately of nature and, behind nature, of the Cosmos.
10. Therefore our choice of numerical symbols like 0 and 88 is not arbitrary but significant, it seems to me, of the vacuous nature of things female which, appertaining to a XX-chromosomal cosh, wages a seemingly unceasing and merciless war against the male side of life, not least on ego and soul, in the interests of freedoms which objectively pertain to the will and the spirit in their somatic quest for sensual dominion.
11. These days it could be said that civilization, certainly in the West and especially in America, is more characterized by barbarity and philistinism than by civility and culture, in reflection of what has been a drift from traditions dominated by males to more open and even - for this is almost inevitable - alpha-oriented heathenistic norms the product, in no small part, of female domination in respect of secular values generally. For if you give a creature whose underlying chromosomal structure corresponds to XX, to a double negative in photonic and electronic terms, an inch, it won't be long before, lacking a 'Y' dimension, she will take a proverbial mile, and what has the appearance of greater democracy will in fact amount to a covert if not in the more wildly Western examples overt autocracy, in which females effectively 'call the shots', whether or not from the openly vacuous vantage-point of cathode-ray tube technology. And the result, not surprisingly, is the height and depth of superficiality, of banality, of crudity and cruelty and immorality, as vice openly parades its freely somatic darkness all over the place with seeming impunity and increased opportunity. The result, in other words, is anything but desirable from a male standpoint! For the male that is under female domination is no male at all but effectively anti-male, whether as an antigod under the Devil, like the Antison of Antigod under Devil the Mother, or as antiman under woman, like the Antison of Antiman under Woman the Mother, to take the somatic, and therefore more prevalent, examples from each context.
12. He will, in fact, be dancing to a female tune, call it antimetaphysically somatic in the antigodly context or antiphysically somatic in the antimanly context, the former more to be pitied than the latter, since the latter will, at least traditionally, have had the benefit, no matter how imperfectly, of a metaphysical hegemony over antimetachemistry to axially link with and thus have the female-dominated criteria of phenomenal sensuality switched from what would otherwise be a heathenistic - and unregenerately black - emphasis on free soma to one favouring, albeit as the product of female conditioning, bound psyche, and thus have the possibility of some degree of salvation in relation to an accommodation with free psyche of a metaphysical, not to mention in the female case antimetachemical, order, whereas the antimetaphysical male is simply a 'fall guy for infinite slag' who has no possibility of salvation whatsoever and is fated to remain in noumenal subordination to a metachemical hegemony more interested, in traditional state-hegemonic fashion, in axially linking with its gender counterpart in the phenomenally sensible 'below' in order both to protect its own free soma and guarantee to the axis in question a somatic consistency and continuity which would not otherwise be guaranteed, in the event of the physical hegemony over antichemistry being free from antichemical subversion at the behest of metachemistry and able to pursue a more rigorously-determined freely psychic course at the puritanical expense, needless to say, of bound soma, not least the antichemical soma that, with metachemical backing, is able to 'turn the tables' on such male-conditioned criteria to the extent that a somatic emphasis becomes the phenomenally sensible mean, whether physical or antichemical, with consequences already described.
13. Therefore being a man, as opposed to a phenomenally sensual antiman, is not as advantageous a position as it might at first appear; for all such men are fated, sooner or later, to be subverted by antiwomen to the lasting advantage of the devils who rule a noumenally sensual roost from a metachemical hegemony over antimetaphysics, as over anything antimetaphysical and, as noted above, antigodly, with consequences that make for a profoundly cynical attitude to psychic freedom when such freedom is not, as in phenomenal sensibility, co-opted to the service of bound soma, as in the application of knowledge to strength. Frankly, the puritanical are not much use to the struggle for culture against philistinism when, as physical or masculine males, they have been co-opted to the struggle of civility against barbarity, of bound soma against free soma, and such a struggle is for ever in the pocket of that which, as barbarity, makes its civility possible in the first place, being the axial guarantor, as already noted, of state-hegemonic consistency and continuity. Such a 'struggle' is indeed a very relative and conditional affair, since it is fundamentally part-and-parcel of the axial integrity which makes for the aforementioned stability and dare not or, more to the point, cannot oppose such stability, no matter how much it might see itself as standing in opposition to autocracy and as, in some sense, the guarantor of constitutionality if not, in the estimation of radical parliamentarians, democratic freedom and progressive change!
14. But in reality the concept of democratic freedom is a misnomer; for the somatically bound are manifestly not free, like their noumenal counterparts in metachemistry and even antimetaphysics, and such freedom as obtains in relation to puritanism, as to church-subordinate criteria in general, being psychic, is decidedly secondary to the bound soma which constitutes the parliamentary aspect of state-hegemonic society and ensures that the democratic, whether left, right, or centrist, remain bound, or loyal, to the reigning monarch, whose somatic freedom is alone sovereign, if constitutionally held in check by parliamentary procedure.
15. Thus the democratic, in what remains a phenomenally sensible extrapolation from noumenal sensuality, are anything but free, being, together with their antibureaucratic counterparts in antichemistry, the bound somatic antithesis to the freely somatic autocrats and, for antimetaphysical males, antitechnocrats who rule a state-hegemonic roost in the interests of matriarchal values, values characterized, in metachemical free soma, by the criminal acquiescence of bound psyche in evil to the greater glory or, rather, power of the State, as conceived primarily in terms of its authoritarian rather than parliamentary manifestation, and therefore in relation to the reigning monarch as overall Head of State.
16. Freedom is not, nor ever could be, a principal characteristic of 'the world', whether in its phenomenally sensible or, across the ethnic divide, phenomenally sensual manifestations, since it is necessary to the well-being of 'the world' that it remains primarily bound vis-à-vis the relevant axial controlling emphasis towards either free soma, as in the case of the state hegemonic, or free psyche, as in the case, by contrast, of the church hegemonic. Therefore democracy is no more free than antibureaucracy vis-à-vis the controlling autocracy and antitechnocracy of the noumenally sensual Behind, just as, in church-hegemonic society, plutocracy is no more free than antimeritocracy vis-à-vis the controlling theocracy and anti-aristocracy of the noumenally sensible Beyond - theocracy linking with antimeritocracy and anti-aristocracy with plutocracy in no-less psychically free to bound terms than autocracy with antibureaucracy and antitechnocracy with democracy in the free to bound somatic terms of the state hegemonic.
17. Such phenomenal freedom as exists in traditional church-hegemonic and state-hegemonic societies is ever subordinate to the prevailing binding, be it somatic in phenomenal sensuality or psychic in phenomenal sensibility, and therefore no more than the axial counterpart to the respective manifestations of bound soma and bound psyche that are themselves subordinate, at least theoretically, to the prevailing noumenal ideals, be such ideals psychic by dint of a metaphysical hegemony over antimetachemistry in noumenal sensibility or somatic by dint of a metachemical hegemony over antimetaphysics in noumenal sensuality.
18. Therefore, unlike its Catholic counterpart, Puritan freedom is bound, sooner or later, to be subordinated to parliamentary binding, as follows from the antichemical subversion of physics to a bound somatic emphasis the logical antithesis to such freedom as somatically proclaims its triumph over the world from the netherworldly heights of the noumenally sensual Behind, with particular reference to its monarchically hegemonic manifestation in metachemistry.
19. Of course, my thinking all along has been to divide Catholicism between phenomenal sensuality and noumenal sensibility, and to contrast this with a division, in Protestantism, between Anglicanism and Puritanism, the former affiliated, in bound-psychic church-subordinate vein, to Monarchism and the latter, in free-psychic church-subordinate vein, to Parliamentarianism, so that damnation in relation to a descent from free soma to bound soma in state-hegemonic terms would have to be contrasted with counter-salvation from bound psyche to free psyche in respect of any correlative descent from Anglicanism to Puritanism.
20. Much of this I still find highly plausible and therefore no concern for revisionary alarm. Where I erred, I now believe, was in dividing Roman Catholicism itself between phenomenal sensuality and noumenal sensibility with no reference whatsoever to the place of Eastern Orthodoxy in such a division, credible as any such division must remain up to a point, and that precisely one that excludes the overall status, if you will, of Eastern Orthodoxy within not merely the Christian but, more specifically, Catholic fold. For Orthodoxy is much older than Protestantism and certainly closer to Roman Catholicism without being, in any sense, un-Christian, or pagan. Therefore it behoves us to allot it a position at the foot of the church-hegemonic axis as though in reaction to the more idealistic standing of Roman Catholicism, a reaction which has to allow for its want of confessional transcendentalism and/or antifundamentalism in respect of verbal absolution for penitential contrition, and which therefore places it closer, in a manner of speaking, to a paganistic backdrop, not least in terms of its greater reliance than Romanism on iconography as though in heliotropic deference of the earth to some sublimated solar diffusion of light and colour.
21. I shall say little about topographical features more characteristic of the Orthodox East than of the Roman West, nor about climatic differentials, although both of these factors, not least in relation to the flat steppes and intensely cold winters of Eastern Europe, could doubtless be cited as contributory to the phenomenally sensual status, overall, of Eastern Orthodoxy vis-à-vis its Latin counterpart, a counterpart which has always made the confessional of paramount importance in the salvation of souls by a redemptive grace emanating, via the priestly intercessor between the confessee to sinful behaviour and the Christian Lord Himself, from a post-resurrectional Saviour as conceived of from a specifically Catholic and therefore implicitly transcendentalist if not antifundamentalist point of view, one which it would be difficult if not impossible to concretize in view of the abstract nature of all things transcendent and the product, in no small degree, of faith, faith, not least, that what once achieved resurrectional transcendence of the flesh will return, duly transformed, as the Second Coming to save more efficaciously from worldly sin that which, without his intervention, would remain dependent on priestly intercession and - I have to say - mere verbal absolution.
22. Yet if Roman Catholicism is higher, in comparative terms, than Eastern Orthodoxy, by dint of its implicit transcendentalism and lesser overall commitment to fundamentalism, as especially applicable to the Old Testament, then it is arguably to Catholicism what Puritanism is to Protestantism, that is to say, the sensible pole of an axis which has a sensual antithesis - phenomenal in the case of Eastern Orthodoxy, noumenal in the case of Anglicanism, so that we may contrast to the Anglican-to-Puritan antithesis of church-subordinate society within a state-hegemonic axial framework an Orthodox-to-Roman antithesis of church-hegemonic criteria which would traditionally have co-existed with state-subordinate criteria within an axial context far more Christian, in its Catholicism, than secular or heathenistic in character.
23. However that may be, I don't doubt that few societies are ever wholly consistent with either a Christian or a secular disposition, and there are grounds enough within Roman Catholicism, never mind Eastern Orthodoxy, for ambivalence and even ambiguity to creep into the overall equation and make it easier for periods of state ascendancy to occur whether or not the Church played any role in their encouragement. Few societies are ever independent of outside intervention, and virtually all societies, when they are not riven by ideological or denominational disparities, have sizeable minorities whose ethnic allegiance may well be at variance with the overall societal bias of their particular country, be it state hegemonic, as in the case of Britain, or church hegemonic, as in the case of Ireland, with especial reference to Eire as that part of Ireland outside the United Kingdom.
24. Nevertheless a distinction between state-hegemonic societies and church-hegemonic societies, as in the case of the United Kingdom and Eire, is generally discernible and characteristic, moreover, of alternative gender standpoints - female and therefore effectively matriarchal in the case of the former, male and therefore no-less effectively patriarchal in the case of the latter, where, as already noted, things generally ascend from phenomenal sensuality to noumenal sensibility, as though from sin to grace.
25. That, of course, would be only a part of the story, even without church/state relativities to bear in mind; for of course gender is a factor that complicates the overall picture, making for a different set of criteria in respect of, for instance, chemical to antimetachemical ascendancy as the subordinate corollary of anything antiphysical to metaphysical. But then, quite apart from the existence of contrary axial positions in state-hegemonic society, matters are further complicated by the historical distinctions that arise, as noted in my previous text, between genuinely phenomenal and pseudo noumenal positions in respect of traditional worldly societies and the converse situations that characterize the emerging or emergent post-worldly societies which, whether with a netherworldly or an otherworldly bias, are less genuine below and more genuine above, making, as in the American case, for a pseudo-phenomenally sensible to noumenally sensual axial link and for the possibility to come, in countries like Eire, of a pseudo-phenomenally sensual (for we cannot exclude the generality of Roman Catholics from a worldly position despite the benefits of proxy grace through confession) to noumenally sensible axial link the exact counterpart or antithesis to anything the contemporary post-worldly situation embodies.
26. Of course, in the case of the church-hegemonic tradition, the existence of a phenomenally sensual to pseudo-noumenally sensible axial mean ensured that Roman Catholicism would be riven not only between its own mundane masses - ever somatically beholden to the Mass - and that implicit transcendentalism which hovers around the concept - virtually unique to Catholicism - of the post-resurrectional Saviour 'On High' who is the metaphysical fount of grace and guarantor, through Christian faith, of a Second Coming whose will it should be to establish a new earth and a new heaven in 'Kingdom Come', but, less germane to church-hegemonic axial criteria than to what effectively appertains to church-subordinate criteria on the Protestant axis of Anglicanism to Puritanism, to what might be described as a quasi-phenomenally sensible orientation of the pseudo-noumenally sensible towards 'the Word' as embodied in the New Testament and, contrary to this puritan-like disposition, of a quasi-noumenally sensual orientation of the phenomenally sensual towards Scripture as embodied in the Old Testament, where 'God' is less the Son of Devil the Mother hyped as the Son of God, still less an implicitly transcendent figure awaiting his 'return', than, in typically pagan-derived fashion, Devil the Mother hyped as God the Father, and one is automatically put in a heliotrope-like position of deferring, from a phenomenally sensual standpoint, not unlike my earlier contention in respect of Eastern Orthodoxy, back from one's own axial integrity towards the apex of the state-hegemonic axis, upon which 'God' is no product of faith in a transcendent consequence of resurrectional apotheosis who may one day return, duly transfigured, to earth to work his divine will, but fundamental to noumenal sensuality as Creator of the so-called Universe, meaning the Cosmos, and therefore the monotheistic manifestation, whether Judaic, Anglican, or what have you, of Devil the Mother hyped as God, which is to say, of a sensual First Mover presiding over things both cosmic and natural in due Old Testament vein.
27. For the Old Testament is not even humanistic in decadent terms, as germane to a Catholic take on perpendicular triangularity that would involve the concepts of the so-called Risen Virgin, the so-called Father, and the so-called Sacred Heart of the Risen Christ as symbolical of eyes, ears, and heart in a paradoxically decadent New Testament relationship, but is distinctly subhuman if not pre-human in its triangular orientations towards both nature and the Cosmos, the former in what could be described, using trees as representative of nature, as a blossom, fruit, and berry triangular structure symbolically close to Saul, David, and either Mohammed or some Mohammed-like Israelite counterpart, and the latter in what could be described as a stellar, solar, and Venusian (of the planet Venus) triangular structure symbolically closer to Jehovah, Satan, and either Allah or some Allah-like Israelite counterpart bringing, as in other antimetachemical instances, a degree of noumenal sensibility to bear on what must otherwise remain a triangle largely characterized, in due heathenistic vein, by noumenal sensuality, not least by its metachemically hegemonic aspect.
28. Be that as it may, the fatality of phenomenal sensuality to defer, in particular, towards pseudo-noumenal sensuality, and thus a fundamentally Anglican 'Creator', must be as inevitable or, at any rate, likely as for the pseudo-noumenally sensible to scripturally defer to phenomenal sensibility, thereby detracting from their own implicit transcendentalism (whether or not coupled to a no-less implicit antifundamentalism) the more explicitly humanistic and even antinonconformist criteria are cited in respect of the New Testament, and pretty much as a puritanical antidote to whatever would most characterize the Old Testament as a vehicle for the fundamentalist - and even somatically materialist - oppression and domination of the masses.
29. That said, Catholicism demonstrates what could be called a shadow or secondary tendency towards what in Britain became the church-subordinate corollaries of a state-hegemonic mean, and with such a tendency it is small wonder that the self-transcending essence of Catholicism was vitiated by criteria having their origins not only in Devil the Mother hyped as God but, by phenomenally sensible extrapolation, in the Son of Devil the Mother hyped as Son of God - something that is much more fundamental to 'the Word', in New Testament vein, than to any original orientation towards an implicit transcendentalism long associated with the Risen Christ whose grace is the salvation of 'the world', meaning, of course, the phenomenally sensual, or meek.
30. For 'the world', as described before in my works, is no less divisible between alpha and omega, sensuality and sensibility, the meek and the just, than the 'overworld' of that which we have associated with netherworldly criteria in the case of noumenal sensuality and otherworldly criteria in the case of noumenal sensibility, each of which is divisible, moreover, between hegemonic and subordinate gender positions in regard to their respective commitments to vanity and righteousness.
31. And if it is to establish a 'new earth' that the Saviour will return, it cannot be for the sake of perpetuating 'the world', least of all on its sensible side, but in order that those who are of the earth may be saved up more efficaciously to Heaven, to a New Heaven, commensurate with a genuine order of noumenally sensible criteria, than would otherwise be possible. In fact, is it not the case that, in consequence of the influence upon the phenomenally sensual of post-worldly societies dominated by noumenal sensuality, a 'new earth' already exists, and precisely in relation to the pseudo-phenomenally sensual, all those lapsed Catholics whose Americanized lifestyles have elevated them relatively above their conservative or more faithful counterparts of Catholic convention, and rendered them all the more eligible for salvation to and by that genuine order of noumenal sensibility we have identified with the Second Coming and, hence, with the context of 'Kingdom Come'. Is not the existence of pseudo-phenomenal sensuality, in this chronologically contemporary sense, already equivalent to a 'new earth' which can only be the axial precondition of the 'New Heaven' that a more genuine noumenal sensibility, in both metaphysics and antimetachemistry, would set about establishing ... come the dawn of deliverance from worldly enslavement following a majority mandate, as described in earlier texts, for religious sovereignty in that most paradoxical of elections commensurate, so I have contended, with Judgement.
32. I, at any rate, have little doubt in my mind that the 'new earth' is such a thing, and that it precedes the return of a godly individual, of the Second Coming of godliness in respect of a stage beyond New Testament transcendentalized humanism to one unequivocally transcendentalist or at least orientated towards a transcendental consummation requiring that 'man be overcome' in respect of his gradual cyborgization towards definitive godliness and, hence, God, not to mention, for females, antidevilishness and, hence, the Antidevil.
33. Actually, I would say that in this pseudo-phenomenally sensual sense, the term 'new earth' is itself a misnomer, since the precondition of metaphysics and thus of godliness or heavenliness is ever antiphysics, the antimasculine position massedly under the volumetric volume of chemistry in (broadly) phenomenal sensuality, and that for any prospect of a heavenly redemption of the masses, with particular reference to its male members, there must first be a degree of anti-earthly sinfulness in place which, appertaining to antiman, is already a refutation of anything properly earthly and hence heathenistically beneath or contrary to the concept of sin. Even the physical position of masculine males over antichemical antifeminine females in phenomenal sensibility may be less strictly earthly, in respect of a terrestrial parallel, than effectively Mars-like in its cerebral elevation over the oceanic waters of a womb-like plenum characterized by bound soma.
34. However that may be, a 'new earth' would not be the concern of a godly being, a Messianic redeemer, so much as a consequence of what stems from or owes its origins to a noumenally sensual imposition closer, in spirit, to what is contrary to God, namely the Devil, and most specifically to Devil the Mother in the case of metachemistry and, where the secondary free soma of antidivine males is concerned, to the Antison of Antigod, a sort of Antichristic equivalence likely, by dint of gender parallelism, to have more effect on antiphysical males than, like Devil the Mother, on their chemical counterparts in phenomenal or, in this case, pseudo-phenomenal sensuality.
35. Therefore not only is what could be called a 'new anti-earth' in the antiphysical aspect of pseudo-phenomenal sensuality a precondition of anything genuinely heavenly in the metaphysical aspect of noumenal sensibility, but, for females, it must follow that what could be called a 'new purgatory' in the chemical aspect of pseudo-phenomenal sensuality should be no less preconditional of anything genuinely antihellish in the antimetachemical aspect of noumenal sensibility, where, in secondary free psyche, the Antidaughter of the Antidevil would be the antifundamentalist counterpart to the transcendentalism of God the Father as that which, in primary church-hegemonic vein, signified the apex of noumenal sensibility in respect of loyalty to Self and thus the attainment, via Truth, of heavenly joy as the Self-resurrectional reward for genuine godliness.
36. Therefore it is not the business of the Second Coming to establish a 'new earth', nor even a 'new anti-earth', but to make use of such new anti-earthly and new purgatorial positions as already exist in and as germane to pseudo-phenomenal sensuality, the product, by and large, of noumenally sensual impositions of a 'Vanity Fair'-like order, and to save from bound to free psyche (and counter-damn from free to bound soma) those who appertain to such a 'new anti-earth' and 'new purgatory' to that more genuine noumenal sensibility which one can identify, in metaphysical and antimetachemical terms, with a 'New Heaven' and, for antidiabolic females, what could be called a 'New Antihell', the anti-upperclass corollary, for females, of anything classless in respect of metaphysical sensibility, and therefore arguably less genuinely righteous than anti-vain or, more correctly, pseudo-just (as described in more detail later).
37. Obviously such a genuine noumenally sensible position is not only above the pseudo-noumenal sensibility of the R.C. Church, with its verbal absolution for penitential contrition, but above or, rather, beyond, as cyborgkind to mankind, the Buddhist noumenal sensibility of transcendental meditation, the humanized transcendentalism of the East traditionally, and therefore uniquely germane to a global, as opposed to Western or Eastern, ideological standpoint such that overhauls the older civilizations as it develops out of and away from the antihumanism which is the basis, if you will, of what is properly contemporary and therefore both beyond and antithetical to traditional civilization, whether antipagan/humanist, as in the case of the West, or anticosmic/pagan as in the case of the East, which not only predates Western civilization but is that which is most antithetical, in its Creator-based primitivity, to the march of contemporary civilization as it advances from antihumanism towards a transcendent resolution in the utmost universality of full globalization, transcendentalism being to antihumanism what humanism was to antipaganism (Christianity) and, before that, paganism to anticosmic pantheism - namely the positive and evolutionary fulfilment of a negative and devolutionary precondition which, being sensual, could only be of a broadly female character.
38. That said, it is not for the Second Coming to perpetuate anything humanistic, whether transcendentally humanistic, as in the case of the R.C. Church, or humanistically transcendentalist, as in the case of the Buddhist East, but to encourage the utmost synthetically artificial sensibility commensurate with the cyborgization of life to an intensely noumenally sensible End, whether in respect of metaphysics or, for females, antimetachemistry. Therefore the starting point of Social Transcendentalism or, more ideologically, Social Theocracy is from where antihumanism leaves off, since antihumanism is akin to the tails side of a coin that, being global, has yet to achieve its head, and therefore become properly evolutionary.
39. And what Social Theocracy is appealing to is the instinct in the pseudo-phenomenally sensual masses for self-preservation beyond the levels of worldly enslavement to netherworldly exploitations via the otherworldly liberation in which the New Heaven and the New Antihell can come to pass and remain as testimony to their psychic salvation (from bound to free) in church-hegemonic terms and to their somatic counter-damnation (from free to bound) in state-subordinate terms, thereby bringing noumenal sensibility to its universal fulfilment via the synthetic transmutation of both the Self and the Not-Self.
40. For when those of 'Vanity Fair' are no longer able to prey upon and avail of the weakness (in primary free soma) and ignorant approach to weakness (in secondary free soma) of those in the 'Sough of Despond' because the latter have been blessed with the beautiful approach to truth (in secondary free psyche) and truth (in primary free psyche) of the 'Celestial City', then it will not be too long before their exploitative position becomes untenable and they collapse into the 'delectable-mountains' justice of 'Mr Worldly Wise' and are damned and counter-saved, ceasing to be diabolic and antidivine the more, in reverse gender terms, masculine and antifeminine criteria ensue, which are precisely the criteria characterizing the phenomenally sensible, whose position is rather akin, in the world, to earth and antipurgatory.
41. Thus as the antimasculine and feminine are saved and counter-damned up to divinity and antidevility, so will those who were of man and antiwoman gradually be manoeuvred into positions across the worldly divide that would be closer to anti-earth and purgatory, thereby allowing more men and antiwomen of a damned and counter-saved stamp to step into their phenomenally sensible positions prior to being swivelled across in like-antimasculine and feminine vein to follow upon the heels of their formerly puritan counterparts, joining the ever-swelling band of the Saved and Counter-Damned whose entitlement, in noumenal sensibility, will be to have the full benefits of evolutionary centro-complexification, as the Many gradually become the Few, growing ever more divine and/or antidiabolic, as the gender case may be, as metaphysics and antimetachemistry are encouraged to develop toward their maximum potential for classless Being and anti-upperclass Antidoing in the virtuous circle of Yang and Anti-Yin, Eternity and Anti-Infinity.
42. When we examine such noumenal sensibility from a literary standpoint or, more correctly, from the standpoint of a given typography, be it writerly or printerly, we find, that as in the case of phenomenal sensibility, text should be monochrome, since what is drab or conservative without, on the outside, in rejecting any attempt at 'spectacle', can only be conducive towards a more interesting or enlivening experience within, in the Self, which is spared the ignominy of self-rejection from a standpoint rooted, female-wise, in selflessness, which is to say, in both the presentation and appreciation of 'spectacle'.
43. It is not for nothing that books, traditionally, are monochrome, with black characters on a white paper ground, for on such a basis justice is done to sensibility, which requires for its inner enrichment and development a repudiation of garish spectacle without. Books, when purely typographical, are quintessentially puritanical in respect of such monochromatic print, and thus somewhat contrary to all kinds of polychromatic spectacles, whether filmic or, indeed, literary, as in the case of certain Medieval MSS, contemporary American co-mags, children's books of a more vulgar nature, and a variety of experimental works utilizing the most varied colours, with or without - though doubtless more often with - colour photography, that pictorial subverter of print.
44. But of course the generality of such monochromatic books are phenomenally sensible, and therefore germane to a context divisible between physics and antichemistry, masculine and antifeminine criteria. There is to such sensibility an element of what has in the past been called the abstract corporeal, not least in respect of writing, where letters or characters are of course joined in subjective vein, but there is also a more prevalent element of what could be called anti-concrete corporeality, as befitting anything that has a more printed look to it, as, in fact, the great majority of published books do have, albeit one might look in vain for tangible evidence of borders as though to confirm a bound-somatic parallel in the great majority of such publications.
45. However that may be, monochrome can be black on white - and usually is - or white on black, but that is all the difference, it seems to me, between a typographical paradigm of bound soma and a typographical paradigm, far rarer, of free psyche, and it is apparent from the evidence of most if not all such books that monochrome is presented in such a fashion as to favour bound soma, a not untypically phenomenally sensible position, since, as we have already discovered, phenomenal sensibility is nothing if not the subversion of the nominal physical hegemony by antichemical factors acting in conjunction, albeit antithetically, with an unequivocal metachemical hegemony over antimetaphysics in noumenal sensuality. Therefore it need not surprise us that printed literature is the representative form of literature for a context characterized by phenomenal sensibility, and that what we have called the anti-concrete corporeal takes considerable precedence over anything abstract corporeal, in writerly vein.
46. I would even go so far as to say that printed books of printerly material are primary state-hegemonic, whether or not, in the absence of white-on-black monochromatic presentations, there would be a primary church-subordinate standing to material printed with a greater emphasis on upper-case than on lower-case, albeit still somehow ascendant over anything conceived from a more strictly writerly - and therefore joined character - point of view.
47. However, if we make out a case for sensibility where monochrome is concerned, whether it be black-on-white or, indeed, the almost nonexistent white-on-black, and remember that such contrary approaches to monochrome, amounting to a somatic/psychic dichotomy, can be corporeal or ethereal, generally straight or italic, then it would seem only fair to contend that any literary or typographic production that hailed primarily from sensuality would have to be polychromatic, since of a nature that appealed to appearances and was set up both to mesmerize and seduce from a basis rooted in heathenistic values, the female values, if you will, of a garishly sensual disposition that must needs draw attention to itself and, in drawing attention, conquer and vanquish all opposition, rendering deferential to its will and spirit all that might lay claims to any kind of egocentric or psychocentric independence of mind.
48. Therefore, for the sake of argument, we may contend that anything phenomenally sensual could not be monochromatic but if not blatantly then fundamentally polychromatic, serving to exemplify the triumph of chemistry over antiphysics, of feminine over antimasculine values in such fashion that free soma took precedence - at least without inter-class axial intervention - over bound psyche, and texts of a polychromatic on white rather than white on polychromatic ground - say green or blue - tended to prevail. But, of course, with axial intercourse between phenomenal and noumenal positions such a heathenistic situation would be somewhat paradoxically undermined, though not eradicated, by an antiphysical subversion of chemistry at the behest of an unequivocally metaphysical hegemony over antimetachemistry in noumenal sensibility, and so the prospects for white on polychrome could only be higher, if within boundaries exemplifying the binding of psyche, than of anything typographically illustrative of free soma itself.
49. And in such a paradoxical subversion of phenomenal sensuality it would be feasible to equate the nominal chemical hegemony with the concrete corporeal and the underplane subversive element of antiphysics with what could be called the anti-abstract corporeal, the former of which would be free printerly where the latter was bound writerly and therefore arguably subject to borderline restrictions that would make it the bound-psychic counterpart to such bound soma as we found equivalent to a bordered printerly style across the worldly, or phenomenal, divide, albeit such a divide is itself symptomatic of polychromatic sensuality on the one hand and monochromatic sensibility on the other hand, and therefore antithetical in virtually every respect.
50. But if phenomenal sensuality can only be polychrome, then that to which it should aspire and which is its salvation and/or counter-damnation, depending whether psyche or soma be the focus of attention in due church-hegemonic or state-subordinate vein - namely, noumenal sensibility, can only, as intimated above, be monochrome, the leap from anti-abstract corporeality in antiphysics to abstract etherealism in metaphysics, as from white-on-colour bound writerly to white-on-black free italic writerly, requiring, for gender symmetry, a correlative leap from concrete corporeality in chemistry to anti-concrete etherealism in antimetachemistry, as from colour-on-white free printerly to black-on-white bound italic printerly, notwithstanding the respective secondary church-hegemonic and primary state-subordinate positions in which something approximating to white-on-colour bound printerly to white-on-black free italic printerly in the female case and colour-on-white free writerly to black-on-white bound italic writerly in the male case would be requisite in any strictly logical estimation that aimed to be as exactingly comprehensive as possible.
51. But that rather complicates what is already a pretty complicated issue, since any justice to each gender position requires that both soma and psyche be taken into account, and that presupposes, it seems to me, an elevation of white-on-colour to white-on-black in the case of church-hegemonic criteria, ascending from phenomenal sensuality to noumenal sensibility as from bound psyche to free psyche in both writerly and printerly modes, and, correlatively, the elevation of colour-on-white to black-on-white in the case of state-subordinate criteria, ascending or, rather, counter-descending from phenomenal sensuality to noumenal sensibility as from free psyche to bound soma in both writerly and printerly modes.
52. Be that as it may, the ascension from phenomenal sensuality to noumenal sensibility will be akin, in primary church-hegemonic terms, to an ascent from phenomenal antisubjectivity to noumenal subjectivity, as from bound polychrome writerly to free monochrome italic writerly in antiphysics and metaphysics, whilst, in secondary church-hegemonic terms, it will be from phenomenal objectivity to noumenal anti-objectivity, as from bound polychrome printerly to free monochrome italic printerly, thereby confirming typographical salvation on both male and female, antihumanist to transcendentalist and nonconformist to antifundamentalist terms.
53. Correlatively, the counter-descension from phenomenal sensuality to noumenal sensibility will be akin, in primary state-subordinate terms, to a counter-descent from phenomenal antisubjectivity to noumenal subjectivity, as from free polychrome writerly to bound monochrome italic writerly in antiphysics and metaphysics, whilst, in secondary state-subordinate terms, it will be from phenomenal objectivity to noumenal anti-objectivity, as from free polychrome printerly to bound monochrome italic printerly, thereby confirming typographical counter-damnation on both male and female, antinaturalist to idealist and realist to antimaterialist terms.
54. Reversing all this in respect of state-hegemonic and church-subordinate criteria, as germane to the axis descending from noumenal sensuality to phenomenal sensibility, we may argue that the descension from the one to the other will be akin, in primary state-hegemonic terms, to a descent from noumenal objectivity to phenomenal anti-objectivity, as from free polychrome italic printerly to bound monochrome printerly in metachemistry and antichemistry, whilst, in secondary state-hegemonic terms, it will be from noumenal antisubjectivity to phenomenal subjectivity, as from free polychrome italic writerly to bound monochrome writerly, thereby confirming typographical damnation on both female and male, materialist to antirealist and anti-idealist to naturalist terms.
55. Conversely, the counter-ascension from noumenal sensuality to phenomenal sensibility will be akin, in primary church-subordinate terms, to a counter-ascent from noumenal objectivity to phenomenal anti-objectivity, as from bound polychrome italic printerly to free monochrome printerly in metachemistry and antichemistry, whilst, in secondary church-subordinate terms, it will be from noumenal antisubjectivity to phenomenal subjectivity, as from bound polychrome italic writerly to free monochrome writerly, thereby confirming typographical counter-salvation on both female and male, fundamentalist to antinonconformist and antitranscendentalist to humanist terms.
56. Frankly, the axes couldn't be more different, more antithetical both with respect to the noumenal and the phenomenal positions; for what is noumenally objective, and thus primarily of free italic printing and secondarily of bound italic printing in the one case is noumenally subjective, and thus primarily of free italic writing and secondarily of bound italic writing in the other case, neither of which could exist independently of their upended gender complements with regard to noumenally anti-subjective free and bound italic writing on the one hand and noumenally anti-objective free and bound italic printing on the other hand, the delicate matter of which way round the polychrome vis-à-vis background or monochrome vis-à-vis background is ... being of crucial significance even without considerations as to the presence or absence, depending on the context, of borders.
57. Likewise what is phenomenally objective, and thus - once axial factors have been taken into account - primarily of bound printing and secondarily of free printing in the one case is phenomenally subjective, and thus primarily of bound writing and secondarily of free writing in the other case, neither of which could exist independently of their upended gender complements with regard to phenomenally anti-subjective free and bound writing on the one hand and phenomenally anti-objective free and bound printing on the other hand, the delicate matter, once again, of which way round the polychrome vis-à-vis background or monochrome vis-à-vis background is ... being of crucial significance even without considerations as to the presence or absence, depending on the context, of borders.
58. Frankly, no-one has ever thought even remotely as logically exactingly and comprehensively as this about typographical alternatives before, and I fancy that few if any persons will ever bother to trouble their heads about such matters after me, since it is well known that society, or different types of society, functions on the basis of conventional expedience rather than in consequence of having thought through several or, more correctly, all options to their logical conclusions - something for which one must have a developed and rather special philosophical capacity to begin with, which is not only very rare but completely contrary to the normal and everyday functioning of society along predetermined conventional lines that owe next to nothing to Truth and almost everything to commercial expedience!
59. However that may be, one thing should be evident to even the least philosophically perspicacious after this little excursion into typographical analysis, and that is that print, as in the course of book production to a commercial end, is not and never could be appropriate for the dissemination of godly, or metaphysical, material, and that on no account could anything that seriously purports to be 'the word of God' ever take a printerly guise, which, as we have seen, is not even physical in regard to masculine males but antichemical and therefore the product of a level of phenomenal sensibility commensurate, in its anti-concrete corporealism, with phenomenal anti-objectivity, with a sort of oceanic antipurgatory the phenomenal counterpart, in monochromatic sensibility, to a rather 'Martian' - and unrepresentative - earth!
60. Therefore any text that purports to be the 'word of God' and that is manifestly not noumenally subjective and therefore monochromatically abstract ethereal, presented in an italic writerly style that also happens to be typographically the right way around, is a lie from the standpoint of what properly appertains to God in the realm of noumenal sensibility, specifically with regard to metaphysics and thus the transcendental, or free psychic, presentation of Truth and, for bound soma, idealist presentation of the truthful approach to Beauty, which is akin to a Son of God (the Father), being rather more a matter of somatically-oriented black-on-white than of psychically-oriented white-on-black.
61. But if phenomenal sensibility is a lie from the standpoint of God, never mind His Son, the relevant bound soma, or, for that matter, the accompanying Antidiabolic factors in antimetachemistry, where we will have contrary monochromatic approaches to italic printing, then how much more so must noumenal sensuality be a lie from the standpoint of metaphysics! For anything that is polychromatically either free or bound in regard to italic printing is as far removed from God the Father and the Son of God as it is typographically possible to be - in fact, so far removed as to be commensurate with Devil the Mother and the Daughter of the Devil, the polychrome-on-a-white ground of the former contrasting, as free metachemical soma, with the white-on-polychrome of the latter, its bound metachemical counterpart. Nothing could be more ungodly than such polychromatic italic printing, and therefore anything presented in such fashion can only bear witness to the rejection of God and/or to the most utter and complete subversion of godliness by Devil the Mother hyped as God - a not uncommon heathen standpoint!
62. Whether such typography exists in relation to books, co-mags, films, or computers, it and its 'fall guy' corollary, a polychromatic italic writerly style, can only be at the furthest remove from anything noumenally sensible and therefore deserving of religious respect. Those of us struggling on behalf of metaphysics and, for females, antimetachemistry can only reject such presentations, just as we strive to reduce our commitment to polychromatic media in general, for fear that we should become unduly obsessed with deferring to their garish appeals and spend so much time admiring or worshipping or simply watching them that not only is our inner life undermined, but we become more helplessly dependent upon them and hopelessly cut off from the prospect of self-development, behaving as though the polychromatic presentation was all, and all else merely anachronistic or culturally inferior.
63. Yet nothing could be further from the truth, since it is the principal of refusing to take whore-like dolled-up external blandishments of a garish nature seriously which makes it possible for males, in particular, to turn away from such superficial and fundamentally heathenistic seductions and productions towards a richer inner life, a life that requires, the deeper it becomes, a monochromatic exterior corollary which is no inferior development but both a precondition and confirmation of interior life, a sort of puritanical counterpart to the inner visions and unitive knowledge which, with the more evolved males, have taken over from the sensuous trappings of both nature and the world of externalized values to such an extent that their beholders are virtually indifferent to the existence of anything less than such inner riches, the product of sensible development and a kind of inner sanity and insight.
64. Thus the more inner one becomes as a liberated male, the less appeal will the outer world have, and one will grow beyond its superficial appeals and live largely independently of it, scorning all but an occasional and necessary contact with it for fear that one will be dragged back and down to female-dominated criteria rooted in an unceasing polychromatic onslaught on sensibility. Thus have the greatest men always lived, whether as intellectuals or spirituals, philosophers or theosophers, men of thought or men or, more correctly, gods of vision and, especially, unitive knowledge, who have died to 'the world' of external appearances in the interests of otherworldly 'rebirth', of absorption in their psychic selves to a degree which has put them 'beyond the pale' of ordinary life and those - almost invariably the great majority - who live it, deeming it to be the only life and all else simply a manifestation of insanity.
65. But, of course, theirs is a poor and superficial life compared or, rather, contrasted to Eternity, to the life within, since it is rooted in female values and stems, one might say, from a XX-chromosomal cosh which cannot accept any other values than those to which it is perforce subjected, compliments of both the Cosmos and nature, so that it acts in a fundamentally tyrannical fashion to reproduce itself or, rather, to render its fundamental condition, which is objectively vacuous, less unpleasant and painful by dint of acquiring, at the male's expense, a surrogate plenum through reproduction which will have the effect of both giving it something tangible to do and of enabling it to overcome its own basically empty condition, nature abhorring its vacuum and seeking, through objective imposition, to ameliorate it via the aforementioned surrogate plenum.
66. Needless to say, so implacable is this XX-chromosomal cosh that hails from an objective vacuum in the female gender that most males are 'picked off' by it and in no position to develop beyond their XY-chromosomal integrity to that godlike integrity in which the Y is paramount and eternally sovereign, the X having been 'overcome' as a potential threat to the ascension of Y to its heavenly destiny, since it is the X which is co-opted by the female to her reproductive necessities, and that X, ordinarily kind of neutral but capable of being dragged in a negative direction, is precisely that which will 'sell out' and accommodate, as best it can, the XX-chromosomal impositions, causing the co-opted male to become the proverbial 'slave of a slave' that Baudelaire aptly noted in his journals, together, the reader may recall, with so much else of a lastingly credible order.
67. Thus is a human being potentially capable of godliness reduced to the world, reduced to the abject status of an adjunct to a creature who, unless she is consistently and methodically 'upended', so that she ceases to be 'true to herself' and becomes rather more at gender cross-purposes with herself in imitation of the male, whether antichemically or, most especially, antimetachemically, will continue to pull his strings and call the shots from a standpoint that, contrary to what modern rhetoric might suggest, is incapable of that liberal generosity of spirit that hails from a male ego but is fated, by nature and worse things behind nature, to act as though tyrannically and autocratically and/or bureaucratically in response to the objectively vacuous promptings of a XX-chromosomal dictat. If you give this fundamentally tyrannical creature an inch of liberal freedom she will take, sooner than later, a mile of authoritarian licence, and that is precisely what has happened in the contemporary world, not least in respect of Anglo-American values and the so-called freedom of the West which, when one bothers to analyze it, is the female freedom of the XX-chromosomal cosh par excellence which, in co-opting the male X to itself, has successfully neutralized and even ostracized anything recognizably Y-like, thus effectively shutting God out of the overall picture, even as, though especially in America, Devil the Mother is subversively proclaimed as God and one can believe, with the film-makers, that 'God created woman' and is behind every endeavour on the part of females to have their way at the expense of males and heathenistically reproduce life to an incremental end.
68. Of course, such life is in truth no end at all but the beginning of things and an obstacle to the attainment of a true end that is the rejection of life as we know it, whether through Christ, the Buddha, or, hopefully in the future, the writer of this and other such texts, who believes no less in a sensible 'rebirth' as the solution, for males, to the manifold problems of contemporary sensuality, not least in respect of the garish appeal of polychromatic culture, but takes the concept beyond man to the cyborg-oriented reaches of global universality and the possibility, through a synthetically artificial transcendentalism allied, for females, to an equivalent antifundamentalism, of an altogether new order and stage of church-hegemonic criteria commensurate, in a manner of speaking, with 'Kingdom Come'.
69. No, life in the alpha-stemming heathenistic sense is simply that which must be rejected principally by enlightened males if an alternative to it is to be developed such that will take one beyond the half-truths and half-illusions of the world to the absolute truth of Eternal Life, which can only come with the death of the body, of soma, and the resurrection of the soul, of psyche, as the Not-Self is gradually phased out and superseded by cyborg-like modes of support and sustain for the Self which will make the development of the latter, the resurrection of its soul, so afterlife-like as to render such afterlife experiences as men have experienced comparatively insignificant, since too dependent on a self which, for all its capacity for eternity, at any rate certainly in the male case, has had to make do with and remain dependent on nature and what dwells behind and anterior to nature in the Cosmos, so that its eternity, or experience of Eternal Life, has always been undermined by 'the flesh' and thereby reduced to a permanent condition which, whether at the brain-stem level of ego-related visionary experience or at the spinal-cord level of unitive knowledge of the Self per se as soul, is fated sooner or later - and sooner than later - to fizzle out and, as it were, cannibalistically self-consume itself to an extent which, even before the corpse itself has completely decomposed, takes it into the darkness of death and extinction generally, where, not simultaneously with the light but successive to it, something more earthly if not hellish than heavenly is the reductionist outcome, even though the illuminating self-consuming of psyche was equivalent to Heaven or, at the very least, an inner earth while yet it lasted.
70. The Self, like it or not, is fated, through its humanistic dependence on the nature of flesh, to fade out and die from Eternity, even though it is born to Eternity and lives eternally, as a permanent condition, while there is still self-consuming of the myriad nerve fibres of the brain stem and spinal cord to grant it that inner life which makes for either visionary or unitive experience - visionary in the case of those habituated to egocentric traditions through prayer and suchlike brain-centred devotions that, in their simple reiterations, portend the lower brain and/or brain stem, unitive in the case of those habituated to psychocentric traditions through transcendental meditation and suchlike soul-centred devotions that portend the spinal cord, the former largely Western and the latter Eastern.
71. But we who wish to resurrect the Self more lastingly through overcoming nature and mankind's dependence on and restrictions by it, are beyond both Western and Eastern traditions alike, and therefore germane to what has been called global civilization, which has the capacity to take life beyond the antihumanist machine-worship of the present manifestation of it, half in and half out of global civilization, to a new and altogether more transcendentalist manifestation of life commensurate with Eternity which, in conjunction with the antifundamentalism of Anti-Infinity for females, will encourage the cyborgization of human-equivalent life to a degree and in such fashion that 'man', in Nietzsche's memorable and doubtless prophetic words, is finally 'overcome', and life no longer revolves around his limitations and his antithesis, by and large, to nature, but seeks, in overcoming him, a limitless freedom for psyche that, in its synthetically artificial manifestation of noumenal sensibility, will become antithetical to the Cosmos, relatively to such noumenal sensibility as exists, Saturn- and Venus-like, to least evolved and least counter-devolved manifestations of free psyche and bound soma, and absolutely to such noumenal sensuality as exists, stellar- and solar-like, to most devolved and most counter-evolved manifestations of free soma and bound psyche, manifestations of free soma and bound psyche that could only be metachemical and antimetaphysical, and therefore contrary, both in the Cosmos and subsequent to it, to anything godly and antidevilish, the latter of course being the antimetachemical corollary of a metaphysical hegemony.
72. Well, such a metaphysical hegemony is what alone constitutes a godly lead of life at the expense of antidevilish criteria in the antimetachemical aspects, psychic and somatic, of noumenal sensibility, and such a hegemony is only going to come fully into its own and permit of more than a conditional eternity within bounds naturally circumscribed by the mortality of the flesh when once man has been overcome and replaced, on a more or less global basis, by that which has been called Cyborg, and which I choose to identify with both the metaphysical and antimetachemical aspects, according to gender, of a noumenal sensibility which, having the capacity to become most evolved and most counter-devolved, and therefore not only relatively antithetical to anything least evolved and least counter-devolved in such fashion in the Cosmos, but beyond anything more (compared to most) evolved and more (compared to most) counter-devolved in such fashion in mankind, which is itself, as we have argued, antithetical to that which is less (compared to least) evolved and less (compared to least) counter-devolved in relation to the noumenal sensibility of nature, that other, along with mankind, intermediate factor between the two absolutes, or absolutist noumenally sensible antitheses - that of the least omega-oriented noumenal sensibility in the Cosmos and that of the most omega-oriented noumenal sensibility in the Cyborg, as in Cyborgkind, mankind's logical successor.
73. But that is only the beginning and end of godliness and antidevilishness, not the beginning and end of devilishness and antigodliness, which stretches from its most devolved and most counter-evolved manifestations in the noumenal sensuality of the Cosmos to its least devolved and least counter-evolved manifestations in the noumenal sensuality of the Cyborg, in contemporary sensual cyborgization of life via antihumanism, via its more (compared to most) devolved and more (compared to most) counter-evolved manifestations in the noumenal sensuality of nature and its less (compared to least) devolved and less (compared to least) counter-evolved manifestations in the noumenal sensuality of mankind, so that, in overall terms, free soma (allied to bound psyche) regresses from its most free stage in the noumenal sensuality of the Cosmos to its least free stage in the noumenal sensuality of the Cyborg via, intermediately, its more and less free stages in the noumenal sensuality of nature and mankind, in complete contrast to the progression of free psyche (allied to bound soma) from its least free stage in the noumenal sensibility of the Cosmos to its most free stage in the noumenal sensibility of the Cyborg via, intermediately, its less and more free stages in the noumenal sensuality of nature and mankind.
74. Therefore no more complete, or absolute, antithesis could be conceived of than that between the most devolved and counter-evolved manifestations of free soma and bound psyche in the Cosmos and the most evolved and counter-devolved manifestations of free psyche and bound soma in the Cyborg, the victory of the latter necessarily requiring that everything appertaining to and stemming from the former be rejected and utterly repudiated as a thing not of God the Father, still less of the Antidaughter of the Antidevil, but of Devil the Mother coupled, in antimetaphysical free soma, to the Antison of Antigod, the bound psyche of the latter constituting, in Antigod the Antifather, the church-subordinate corollary to the Daughter of the Devil whose own primary church-subordinate status in metachemical bound psyche can only remain subordinate to the primary state-hegemonic status of Devil the Mother. For which read: metachemical free soma.
75. Therefore the coming of God the Father into his most evolved metaphysically free psychic 'Kingdom' is that which will indirectly put an end to the persisting reign of Devil the Mother hyped as God; for there can be no place for the great Lie when once Truth is established in noumenal sensibility to a degree which is no less absolutist than that which exists in noumenal sensuality as the Lie hyped as Truth, or the Devil as God.
76. And Truth will only be established to an absolutist degree when once it embraces the Cyborg and proclaims God the Father in relation to the synthetic artificiality of the most evolved manifestation of metaphysical sensibility coupled, in bound soma, to the most evolved manifestation of the Son of God, the former of which will embrace transcendentalism and the latter idealism of a global, and therefore properly universal, scope, as Heaven the Holy Soul and the Holy Spirit of Heaven find their respective places in conjunction with God the Father and the Son of God within the overall hegemonic victory of metaphysics.
77. For Truth is not an end in itself but a means to that Joy which is of Heaven the Holy Soul, and which requires not only God the Father as its precondition but, in the metaphysical manifestations of bound soma, the truthful approach to Beauty of the Son of God and the joyful approach to love of the Holy Spirit of Heaven, neither of which have anything properly to do with God and Heaven because they are as state-subordinate corollaries to a church-hegemonic freedom, but both of which are crucial not only to the existence of God the Father and Heaven the Holy Soul but, where females are concerned, to the existence of Antidevil the Antimother in the Beauty of antimetachemical bound will and of Antihell the Unclear Spirit in the Love of antimetachemical bound spirit, both of which manifestations of antimetachemical soma are critical to the coming to pass, in antimetachemical free psyche, of the beautiful approach to Truth of the Antidaughter of the Antidevil and the loving approach to Joy of the Unclear Soul of Antihell, those secondary church-hegemonic counterparts to the Truth of God the Father and the Joy of Heaven the Holy Soul.
78. Thus in the full complement of noumenal sensibility, metaphysics and antimetachemistry shall attain to their most evolved and most counter-devolved manifestations in the Eternity of classless transcendentalism and idealism for males and in the Anti-Infinity of anti-upperclass antifundamentalism and antimaterialism for females, males being more psychically disposed, as beings for whom (in 'father' to 'son'-like fashion) psyche both precedes and predominates over soma, to evolutionary freedom than to counter-devolutionary binding, females, by contrast, more somatically disposed, as creatures for whom (in 'mother' to 'daughter'-like fashion) soma both precedes and predominates over psyche, to counter-devolutionary binding than to evolutionary freedom. For no matter how much you may upend females from the standpoint of a metaphysical hegemony over antimetachemistry, they remain creatures for whom psyche precedes and predominates over soma, and an emphasis, under male hegemonic pressures, on psyche at the expense of soma, on the beautiful approach to Truth at the expense of Beauty and on the loving approach to Joy at the expense of Love, will not cause them to become genuinely psyche over soma, and therefore truly evolutionary, but rather to spend more energy than theological rhetoric might suggest on focusing the greater part of their attention on Beauty and Love in state-subordinate vein, as a concern with maintaining bound soma takes precedence, for them, over the development of free psyche.
79. Only extensive and intensive cyborgization, it seems to me, can or will make any headway into the ineluctable fixity of this gender dichotomy, but then only over an extended period of time and subject to certain restrictions which would have to honour the virtuous circle of noumenal sensibility, which requires not only the existence of Yang but of Anti-Yin, not only of Eternity but of Anti-Infinity, not only of metaphysics but of antimetachemistry, not only of classless criteria but of anti-upperclass criteria, the former evolutionary and the latter counter-devolutionary, in order that Truth and Joy may co-exist with the beautiful approach to Truth and the loving approach to Joy, and these in turn with the truthful approach to Beauty and the joyful approach to Love which will ensure that Beauty and Love remain no more than a secondary state-subordinate corollary, in the relevant Not-Self, to the primary manifestation of state-subordinate criteria which, as the Son of God and the Holy Spirit of Heaven, can only exist in the bound-somatic shadow of the free-psychic light of God the Father and Heaven the Holy Soul, the Truth and Joy which must forever remain hegemonic over the secondary church-hegemonic criteria of the Antidaughter of the Antidevil and the Unclear Soul of Antihell, as the beautiful approach to Truth and the loving approach to Joy take their inferior psychically free places beneath that which accords with a hegemony which, being male, is alone genuinely and truly in sync with its gender actuality and therefore perfectly at one with the Self.
80. Of course, extensive and intensive cyborgization, as hinted at above, will take much time and require great sacrifices and technocratic perseverance to bring to any kind of significant pitch, and it is probable that, initially, cyborgization of a certain autonomous and individual stamp will more characterize those struggling on behalf of the pseudo-phenomenally sensual Americanized masses - effectively quasi-noumenally sensual - than the latter themselves, bearing in mind the inevitability of reaction, both within and, especially, without the church-hegemonic/state-subordinate axis to the 'overcoming of man', meaning of course the elevation of pseudo-antimen and pseudo-women to standings equivalent to God and the Antidevil or, at the very least, to godliness and antidevilishness, in the event of a majority mandate for religious sovereignty in an election with the potential to end all elections of a democratic nature in order that Social Theocracy may flourish as the characteristic ideological integrity of 'Kingdom Come', that is to say, of a society characterized by religious sovereignty and having rights in relation to it which, in truth, would be less a 'Kingdom', subject to a Ruler, than an ultimate manifestation of republicanism in which the People were alone truly sovereign and thus the beneficiaries of divine and antidiabolic religious rights.
81. No, even if it is the destiny of the aforementioned masses of pseudo-antimen and pseudo-women to be saved and counter-damned up from pseudo-phenomenal sensuality to noumenal sensibility of a type that would not only be more genuine than any previous manifestation of such sensibility but commensurate, in its global universality, with the Cyborg, as of the cyborgization of life to a properly divine and antidiabolic pitch, the proper unfolding of such a destiny will take much time, within Eternity, to realize, and be fraught with perils and mishaps even without reactionary activity from those bent on maintaining or in continuing to defer to state-hegemonic/church-subordinate criteria where, irrespective of the country, there can be no genuine faith in the possibility of a Second Coming and, hence, in 'Kingdom Come', if I may persist with that time-honoured metaphor, by dint of the absence of criteria that embrace transcendentalism and/or antifundamentalism in implicit and rather pseudo terms vis-à-vis traditional Catholic humanity, within a church-hegemonic society, when the only criteria that officially and actively or representatively persist are those appertaining to an axis which, being state-hegemonic and church-subordinate, either descends, in British vein, from pseudo-devils and pseudo-antigods to antiwomen and men, or counter-ascends, in American fashion, from pseudo-antiwomen and pseudo-men to devils and antigods, and therefore is not in a position to endorse the 'overcoming of man', meaning of antimen and women, or their pseudo and more contemporary equivalents, by godliness and antidevilishness. (Though, in the American case, it is arguable that a certain 'overcoming of man' is evidenced by the dominance of devils and antigods, albeit hyped, more usually, in relation to fundamentalist religious criteria and therefore to a god-like status as 'stars'.)
82. For them, on the contrary, such an axis as that descending from pseudo-noumenal sensuality to phenomenal sensibility or, in the American case, counter-ascending, since the Pilgrim Fathers, from pseudo-phenomenal sensibility to noumenal sensuality, is effectively an end in itself, adequate to its purposes of commercially exploiting the phenomenally sensual from positions ranged above them in some degree of noumenal sensuality and contrary to them in some degree of phenomenal sensibility, the former largely identifiable with the vain, as in Bunyanesque terms with 'Vanity Fair', and the latter no less largely identifiable with the just, as again from Bunyan's standpoint with 'Mr Worldly Wise' and his besottedness with the 'Delectable Mountains' of capital gain or even, by socialistic extrapolation, with the dispersion of wealth on an egalitarian basis, as the emphasis shifts from liberal to social democratic criteria.
83. For these types of people, if I may use such a general term here, 'man' is decidedly not something that should be 'overcome' in terms, according to gender, of godliness and antidevilishness but, rather, a fixed ideal, a sort of solution, in phenomenal sensibility, to the problem of tyranny, and he doesn't even recognize the gender dichotomy, within such sensibility, between antifeminine females and masculine males, between the antiwomen of antichemistry and the men of physics, neither of which have any serious intentions, exceptions to the British rule notwithstanding, of going anywhere else, least of all further down, bolshevistically, into a proletarian humanist dead-end of radical social democracy, even though some, if only a tiny minority, occasionally find themselves being counter-regressed, through a knighthood or a peerage, back up the state-hegemonic/church-subordinate axis towards its pseudo-noumenally sensual zenith, a somewhat ironical development in Britain in view of its American-like connotations of approaching the axis in question from bottom to top, pseudo to genuine, rather than from top to bottom, as those who would have to be identified with phenomenal sensibility find themselves somewhat paradoxically elevated to positions of rank equating with pseudo-noumenal sensuality, in the upper-class and anticlassless vicinity of Monarchic/Anglican criteria.
84. However that may be, the Americans are far less concerned with interpreting democracy in such an idealistic light than in reinterpreting it in relation to their own rather more culturally-disposed elevated attitude to state-hegemonic/church-subordinate criteria, so that it becomes a vehicle for transferring absolute power in the C-in-C Presidential Executive from one candidate to another, presuming upon a change of so-called Leader. The Americans are less pseudo-noumenally sensual, in British fashion, than genuinely noumenally sensual, even with other and more contemporary manifestations of noumenal sensuality which would qualify, certainly in the case of sensual cyborgization, for equation with a species - doubtless most devolved and most counter-evolved - of pseudo-noumenal sensuality.
85. No, it is with that Native American and hot, dry climate-inspired backdrop to contemporary American civilization that pseudo-noumenal sensuality has had to wrestle, and the illusion of Judeo-Christian tradition and continuity for those of European descent has rendered expedient a significant Jewish wedge of more genuine noumenal sensuality in between the European-inspired industrialized free-enterprise impetus of American culture and such Native American traditions as would vitiate and, by their continued existence, undermine any such tradition.
86. Therefore the fatality of America towards noumenal sensuality is completely at variance with the British traditions of regarding phenomenal sensibility as the solution to authoritarian tyranny and even, in the more self-deceiving or deceived instances of democratic radicalism, as a kind of ideal in itself, worthy of universal emulation and therefore exportation. Thus Britain and America, when 'true' to themselves, pull in opposite directions, the former down from pseudo-noumenal sensuality towards phenomenal sensibility, as from pseudo-free soma to bound soma and, in church-subordinate vein, from pseudo-bound psyche to free psyche, and the latter up from pseudo-phenomenal sensibility towards noumenal sensuality, as from pseudo-free psyche to bound psyche and, in state-hegemonic vein, from pseudo-bound soma to free soma.
87. Therefore it can be of no surprise to anyone that where the British prefer to debate and counsel, the Americans are prone to act and dictate, since for them noumenal sensuality takes precedence over phenomenal sensibility which, being pseudo, is no more than a starting-point for an achievement of freedom that can only culminate on freely somatic terms within a context, necessarily dominated by female criteria, of noumenal sensuality. For them, the genuineness of somatic freedom is incontestable, and they are accordingly among its most staunch defenders and, more characteristically, advocates, waging war after war in its name.
88. In Britain, such freedom, as noted above, is rather more pseudo in its Monarchic state-hegemonic manifestation and consequently liable to be eclipsed, if I may speak metaphorically, by the more genuine binding that characterizes the phenomenally sensible, even as many of the latter operate under the delusion that they are free and that what they stand for is synonymous with freedom when it actually has rather more to do with freedom from tyranny and thus from those who act arbitrarily and autocratically from an authoritarian point of view. Such 'freedom' as democracy champions has to be paid for at the price of binding; for state-hegemonic criteria in Britain are based in the freedom or, rather, pseudo-freedom of the pseudo-noumenally sensual Monarchic establishment and in the binding of the phenomenally sensible Parliamentary establishment, bound to themselves and bound, through an oath of allegiance, to the reigning Monarch whose Subjects they perforce are and are fated to remain. Actual freedom, for the phenomenally sensible, is a very subordinate thing to binding, being, to all intents and purposes, the free psychic corollary of somatic binding which, as I have argued, takes a church-subordinate standing in relation to both humanistic Puritanism for males and antinonconformistic Puritanism for females, the former largely masculine and the latter antifeminine, the former middle-class and the latter anti-lowerclass, the former physical and the latter antichemical, and of course the former, by dint of their secondary state-hegemonic status vis-à-vis the metachemical to antichemical link of the antithetical female positions, tending, exceptions to the rule notwithstanding, to signify a no-less secondary church-subordinate status in the interests of harmony between Church and State, the broad Puritan Church and the pluralistic Parliamentary State, each of which tends to reflect, in reverse terms, the parallel harmony between the Anglican Church and the Monarchic State in noumenal or, more correctly, pseudo-noumenal sensuality, where, of necessity, the State takes precedence over the Church and females over males, or the female aspect of things over their male aspect, in both State and Church, metachemistry therefore able to rule a pseudo-noumenally sensual roost by dint of the subordinate nature of antimetaphysics and its inability to undermine, from a bound-psychic standpoint, the free somatic hegemony which is also its fate in secondary state-hegemonic terms.
89. No, there is nothing that can be done in Britain about the status quo, which is self or, rather, not-self perpetuating under a female domination of society, and which rather fights shy, even as it paradoxically strains towards America, of radical democratic proclivities such that, in bolshevistic vein, would undermine parliamentary loyalty to the Monarch and take democracy down the slippery slope of socialist totalitarianism in the name of proletarian humanism and an even more exaggeratedly deluded notion of freedom and correspondingly stifling order of binding to that which liberally obtains within the existing parameters of phenomenal sensibility.
90. Of course, unofficially there are always cultural and sexual and social and other manifestations of such a democratic radicalism, in which the omega world of phenomenal sensibility seems hell bent on taking itself as far down the axis as it possibly can from such somatic freedom as hegemonically exists in pseudo-noumenal sensuality to a profounder somatic binding or, in the case of the more intelligent males, a more radical psychic freedom that knowledgeably strains, contrary to the axial grain, to be as independent of strength as it possibly can. But such unofficial strainings at the leash of state-hegemonic/church-subordinate society are for the most part fated to remain 'beyond the pale' and unrepresentative of majority opinion and behaviour, just as America, for all its show of force and appetite for wilful action, balks at the prospect of an outright tyrannical approach to life in openly autocratic vein and draws back in horror from the brink of any such outright barbarity that would constitute the noumenally sensual antithesis to the kind of phenomenally sensible strainings at the axial leash which I have been alluding to above, whether or not one chooses to interpret such an antithesis in fascist/communist terms.
91. Fortunately for the world, the alpha and omega extremes of state-hegemonic/church-subordinate society are equally 'beyond the pale' for the representative bodies of both the British and American axes, and such axes, or in reality opposite approaches to the same axis, continue to operate within terms that not only maintain axial interaction between 'the above' and 'the below' or vice versa, but remain politically and religiously stable, even though in a manner which keeps them at loggerheads with those who appertain to or identify with the church-hegemonic/state-subordinate axis which this writer believes it is the business of Messianic intervention and destiny to renew in such fashion that it overhauls itself on a basis not unlike the American overhaul and effective reversal of British state-hegemonic criteria, thereby ensuring that any phenomenally sensual to pseudo-noumenally sensible tradition is eclipsed by the salvation and counter-damnation of the pseudo-phenomenally sensual to that more genuine order of noumenal sensibility which has been identified, in the synthetic artificiality of its global universalization, with 'Kingdom Come', but which might also, in Bunyanesque terms, be regarded as constituting a 'Celestial City' the likes of which puts any existing or previous 'Celestial City' in the shade, just as what might, in its quasi-'Vanity Fair' predilections, be called the pseudo-'Slough of Despond' of the contemporary Americanized 'lapsed-Catholic' masses has left the traditional Catholic 'Slough of Despond' in its pseudo-phenomenally sensual wake as it strains, paradoxically, towards the ungodly spectacles of the American-dominated 'Vanity Fair' and confirms a standing which is akin to a 'new earth' or, more correctly, a new anti-earth coupled, for females, to a new purgatory the precondition, in church-hegemonic/state-subordinate axial terms, of that New Heaven and New Antihell which I want to come to pass in the foreseeable future.
92. For it is from the depths, if lesser depths these days, of pseudo-antiman and pseudo-woman that elevation to the heights of God and the Antidevil must arise, since that which is a precondition of Heaven and Antihell can only be pseudo-antiearthly in the male case and pseudo-purgatorial in the female case, all else being, when not merely the traditional converse of the above, axially irrelevant. Nothing can be done, in the foreseeable future, to save or counter-damn men and antiwomen, least of all while they remain under the dominion, in state-hegemonic/church-subordinate terms, of devils and antigods, but much can be done to improve the lot of the pseudo-phenomenally sensual, and thus deliver them from the pseudo-'Slough of Despond' to that genuine 'Celestial City' which will be their noumenally sensible apotheosis.
93. In fact, if we look at this distinction between the two axes more closely, we shall find that just as the 'new earth' of the Americanized pseudo-antiearth and the 'new purgatory' of the Americanized pseudo-purgatory must be distinguished from the 'old earth' of the Catholic anti-earth and the 'old purgatory' the Catholic purgatory, so the coming New Heaven and New Antihell of Social Theocratic liberation from the pseudo-world must likewise be distinguished from the 'old heaven' of the Catholic pseudo-Heaven and the 'old hell' of the Catholic pseudo-Antihell, the anti-earth and purgatory existing no less in world-based polarity to the pseudo-Heaven and pseudo-Antihell of Catholic tradition than the pseudo-antiearth and pseudo-purgatory in otherworldly-oriented polarity (temporarily) to the genuine Heaven and Antihell of the Messianic overhaul of church-hegemonic/state-subordinate criteria in and with the dawn of 'Kingdom Come', following, as I have often repeated, a majority mandate for religious sovereignty in what, for the right type of countries, must amount to the most paradoxical of elections involving the prospect, as alluded to above, of Social Theocracy.
94. Conversely, where the state-hegemonic/church-subordinate axis of heretical opposition to the above criteria are concerned, we shall find that just as the 'new hell' of the American Hell and the 'new heaven' of the American Antiheaven must be distinguished from the 'old hell' of the British pseudo-Hell and the 'old heaven' of the British pseudo-Antiheaven, so the 'new purgatory' of the American pseudo-antipurgatory and the 'new earth' of the American pseudo-earth must be distinguished from the 'old purgatory' of the British antipurgatory and the 'old earth' of the British earth, antipurgatory and earth existing no less in world-centred polarity to the pseudo-Hell and pseudo-Antiheaven of British Monarchic/Anglican tradition than the pseudo-antipurgatory and pseudo-earth in pseudo-worldly polarity (fatally) to the more genuine Hell and Antiheaven, as it were, of the American secular overhaul of state-hegemonic/church-subordinate criteria which, with its presidential executive, is the contemporary manifestation of such criteria par excellence.
95. All that is somewhat more complicated and paradoxical with the use of relatively conventional terms like 'new earth' or even 'old hell' than would otherwise be the case, so let us accordingly simplify matters by focusing on what actually characterizes each axis on both traditional and contemporary, worldly and, let us say, post-worldly terms, so that, in the case of the church-hegemonic/state subordinate axis, we can pit the anti-earth and purgatory of antiphysical and chemical phenomenal sensuality against the pseudo-Heaven and pseudo-Antihell of metaphysical and antimetachemical pseudo-noumenal sensibility, while reserving to its contemporary overhaul the possibility, with reverse orientation, of the pseudo-antiearth and pseudo-purgatory of antiphysical and chemical pseudo-phenomenal sensuality being pitted against or, rather, oriented towards the Heaven and Antihell of metaphysical and antimetachemical noumenal sensibility, as and when a majority mandate for religious sovereignty in a paradoxical election equivalent to Judgement makes possible the complete supersession of traditional criteria in the interests of the pseudo-phenomenally sensual, and the prospect, in consequence, of a more efficacious order of salvation and counter-damnation diagonally forwards 'On High'.
96. In the case of the state-hegemonic/church-subordinate axis, however, we can pit the antipurgatory and earth of antichemical and physical phenomenal sensibility against the pseudo-Hell and pseudo-Antiheaven of pseudo-noumenal sensuality where British-based traditional criteria are concerned, while reserving to its contemporary American overhaul the fatal attraction of the pseudo-antipurgatory and pseudo-earth of antichemical and physical pseudo-phenomenal sensibility towards the genuine Hell and genuine Antihell of metachemical and antimetaphysical noumenal sensuality, a sensuality that would be less genuine in strictly contemporary cyborgistic terms were it not for the considerable Jewish wedge that those habituated to a Judeo-Christian tradition have seen fit to encourage and maintain in America as a defence against and in some sense barrier to the outright cosmic pantheism, in savage primitivity, of the Native American traditions which are at the roots, after all, of everything American.
97. Be that as it may, my principal concern can only be, as a Messianic advocate of 'Kingdom Come', with the contemporary overhaul of church-hegemonic/state-subordinate axial criteria in countries where such criteria are not merely effectively but officially and, one could say, endemically paramount, and to that end I can only regard the pseudo-antiearth and pseudo-purgatory of pseudo-phenomenal sensuality which the Americanization of the lapsed Catholic masses has created as a springboard to the very genuine Heaven and Antihell that would be commensurate with the noumenal completion of such an overhaul and with the possibility, thereafter, of the more permanent elevation of the pseudo-phenomenally sensual to positions of noumenal sensibility which will confirm the establishment of 'Kingdom Come' in terms of an ultimate 'Celestial City', an ultimate type of society which strives to elevate the phenomenal in the manner described.
98. For anything that is hegemonically as subjective as the metaphysical aspect, the godly aspect, of noumenal sensibility can only draw the antiphysically antisubjective towards itself, in the heavenly overhaul of the pseudo-antiearth, while, correlatively, anything that is as subordinately anti-objective as the antimetachemical aspect, the antidevilish aspect, of noumenal sensibility can only, in parallel vein, draw the chemically objective towards itself, in the antihellish overhaul of the pseudo-purgatory, as the more genuine 'above' takes precedence over the pseudo 'below' and begins to fashion it not merely in its own image, but in such terms that whatever appertains to 'the below' is transfigured and transposed upwards, ceasing, by degrees, to appertain to the pseudo-world as it becomes ever more genuinely otherworldly with each advance in the noumenal techniques of salvation and counter-damnation, of church-hegemonic progressive elevation from bound to free psyche on primary (male) and secondary (female) terms and of state-subordinate counter-regressive elevation from free to bound soma on primary (male) and secondary (female) terms.
99. Thus little by little would the genuinely godly and antidevilish transmute the pseudo-antimanly and pseudo-womanish upwards, transforming 'the below' into 'the above', the Many into the Few as centro-complexification gradually ensued in response to the elevation of the pseudo-phenomenally sensual towards the noumenal heights, an absolutist contrast, in ethereal sensibility, to the corporeal relativity that must always remain characteristic of the world, be it pseudo or genuine or, indeed, across the axial divide, self-affirming rather than self-denying, so that it makes a virtue, one might even say an ideal, out of being phenomenally sensible, and is content, certainly in the more genuine British and, in particular, English case, to regard progress in correspondingly low and mundane terms, through the ever-widening democratic enfranchisement of the Many and the development of economic egalitarianism.
100. Such a false idealism has been exposed often enough in my writings, since I do not endorse the democratic concept of progress that either fixates on liberal values in parliamentary vein or strives, against the axial grain, to advance social democratic values in extra-parliamentary and even outright Marxist terms. I am, as the reader may have gathered, neither Hegelian nor Marxistic, and take even my Schopenhauer and Nietzsche with a considerable pinch of proverbial salt, bearing in mind the extent to which misunderstandings and misrepresentations have invaded the theories of these latter thinkers and also rendered them apologists for state-hegemonic criteria. But in reality state-hegemonic criteria do not easily square with the notion that man is something to be overcome, even if it is academically incontestable that Nietzsche did to Schopenhauer somewhat analogously what Marx did to Hegel, by reversing and even inverting much of the older master's thought, without any great evidence of improvement!
101. However that may be, I concede that reaction to progressive endeavour, whether that endeavour be false, as in the radical democratic case, or true, as in the case of radical theocracy of which my own Social Theocracy is arguably a case in point, does not confine itself to any one axis, and that just as a distinction between fascism and communism can be elicited in regard to the state-hegemonic/church-subordinate axis, so a like-distinction can be made with regard to the church-hegemonic/state-subordinate axis, where a more church-oriented approach to reaction may well characterize the manner in which radical progress is opposed, whether in relation to traditional criteria or, indeed, to something much more contemporary and therefore radically determined to overhaul the existing church-hegemonic/state-subordinate axis on terms similar to those described above.
102. For that is precisely what Social Theocracy must be about if the victims of pseudo-phenomenal sensuality are to be saved and counter-damned more efficaciously than would otherwise be possible, thereby being freed from their own pseudo-worldly shortcomings while simultaneously delivered from the netherworldly predations and exploitations which constantly rain down upon them from the state-hegemonic noumenally-sensual secular heights of contemporary vanity, not least in respect of its celluloid manifestations in a plethora of so-called 'stars'.
103. There will be reaction, all kinds of reaction, both within and without, to this kind of truly progressive endeavour, but it would not typify the generality of those broadly identifiable with pseudo-phenomenal sensuality so much as vested interests of one kind or another who would have most to lose in the event of a majority mandate for religious sovereignty in the paradoxical election which I have so often described as the gateway to 'Kingdom Come', meaning a society centred on such a radically theocratic enfranchisement and endowing its citizens, its saved and counter-damned new righteous, with rights appropriate to the sovereignty in question, not the least of which would be the right to religious self-determination in respect of the enhancement of the Self in proportion to the reduction of the Not-Self, that is, of the gradual transmutation of the Not-Self, of bodily soma, in relation to the degree of cyborgization that was being developed in order that the religiously sovereign might better handle and appreciate such Self-enhancement as the introduction, among other things, of both hallucinogenic and psychogenic stimulants would encourage.
104. For the pseudo-phenomenally sensual are not to be elevated beyond their pseudo-worldly status merely for the sake of being delivered from their follies or pseudo-evils in relation to the evils and pseudo-follies raining down on them from the state-hegemonic freely somatic heights of Devil the Mother and the Antison of Antigod, not to mention from their sins or pseudo-crimes in relation to the crimes and pseudo-sins simultaneously raining down on them from the church-subordinate unfreely psychic heights of the Daughter of the Devil and Antigod the Antifather, but, important as such deliverance incontestably is, for the more important and altogether pertinent sake of church-hegemonic graces and pseudo-punishments, coupled, in state-subordinate vein, to wisdoms and pseudo-goodnesses which would be their right as religiously sovereign individuals, a right which guaranteed that the horse was very definitely put before the cart and that psychic freedom accordingly took precedence over somatic binding, as God the Father and Heaven the Holy Soul took metaphysical precedence over the Son of God and the Holy Spirit of Heaven, and, subordinate to all this, the Antidaughter of the Antidevil and the Unclear Soul of Antihell took antimetachemical precedence over Antidevil the Antimother and Antihell the Unclear Spirit, Eternity triumphant over Anti-Infinity for ever more in the virtuous circle of a noumenal sensibility without peers.
105. Such a society can be developed and, more importantly, needs to be developed if salvation and counter-damnation are to become a reality for the much-preyed-upon pseudo-phenomenally sensual masses, and this whether or not the said masses understand the full implications of what deliverance from the pseudo-world and, by implication, from netherworldly predation actually and literally means - something one cannot envisage in view of their limited capacities for understanding higher and profounder issues, their sheep-like status before the intentions and strategies of a shepherd.
106. Nevertheless the said masses are there to be encouraged to take steps in the right direction, though, ultimately, everything depends upon 'the above', the noumenally sensible righteous advocates of 'Kingdom Come' through Social Theocracy, to effect the overcoming of the pseudo-world and its elevation to the otherworldly heights which will in due course of eternal unfolding constitute the ultimate 'Celestial City' and resolution of all evolutionary, not to mention counter-devolutionary, striving.
107. The pseudo-phenomenally sensual masses paradoxically elevated in a pseudo-'Sough of Despond' may or may not be aware of the extent of their predicament as creatures who are constantly preyed upon and ripped off by the masters or, more correctly, mistresses of 'Vanity Fair', but however much some or many of them may be inured to it, victims of habit and long-suffering privation, the fact of their sorry plight remains, and no 'Slough of Despond', not even a souped-up Americanized one, can possibly stand tall as an end-in-itself, worthy of eternal sanction. The pseudo-world, more even than the world of Catholic convention, is there to be overcome, and it is largely down to the abilities of those struggling on behalf of the otherworldly 'Celestial City' whether or not success in this matter will be forthcoming.
108. Thus if this newfangled pseudo-worldliness is not an end-in-itself by dint of the sensually phenomenal limitations of its ungainly predicament which, quite apart from inherent deficiencies vis-à-vis noumenal sensibility, puts it at the mercy of the vain, then it is the duty of the righteous to save it from itself and, in conjunction with state-subordinate counter-damnation, to elevate it even beyond its Americanized idolatry towards that which is an end-in-itself, albeit only in relation to the redemption of metaphysical ego in metaphysical soul via the relevant bound will and spirit of metaphysical soma and, for females, the redemption of antimetachemical ego in antimetachemical soul via the bound will and spirit of antimetachemical soma, so that that which is most subjective in Eternity and anti-objective in Anti-Infinity can prevail as the rightful goal and destiny of life, gradually drawing all that is pseudo-phenomenally sensual, whether immediately so or in consequence of a gradual wheeling around to the requisite axial position of whatever had been phenomenally sensible and therefore axially contrary to such a sensuality, up and in to itself, so that, ultimately, nothing but God and the Antidevil, coupled to Heaven and Antihell, shall prevail, the age in which we exist demanding a cyborgistic solution to life in relation to the utmost universalization of global progress.
109. Frankly, the destiny is inevitable, given the stage of intensely urban development at which civilization is now at, but it will not be easy or straightforward, and many will oppose it for reasons best known to themselves. But it is, for all that, a truly noble and honourable destiny, the finest destiny anyone could have or ever hope for, and to those who are destined to become most committed to struggling on its behalf, victory is just a matter of time, since time is of the essence of Eternity, just as antispace is correlatively germane to the anti-appearance of Anti-Infinity, its female counterpart.
110. And in this ultimate context of salvation and counter-damnation for each gender it will not be the proverbial cart that is put before the horse, like bound soma before and even to the effective exclusion of free psyche, but the horse, the psyche which 'calls the shots' and makes possible the subsequent development of the cart. Such a 'horse' is of course godly, and more specifically it is of God the Father, whose Word is the Beginning of noumenal sensibility in its psychically free metaphysical manifestation, and never more so than when presented in a certain ethereal way through a certain type of typeface with the aid of a certain medium which it is not necessary to specify here, though the reader who is habituated to dealing with universal media may have a fair idea as to what I am alluding.
111. Thus the egoistic manifestation of this stage of God the Father, which is beyond anything to be found, in noumenal sensibility, in the Cosmos or in nature or in mankind, is commensurate with a Messianic destiny that is more than and distinct from a concept of Redeemer owing much, in Christian fashion, to the notion of a Second Coming, valuable, up to a point, as that indubitably is and, for certain people, must remain. But with such a notion, such an expectation, one always runs the risk of putting the cart before the horse, since Christianity has always shown a woeful lack of true metaphysical insight, and it is not reasonable or indeed logical that an embodiment of bound soma, no matter how post-resurrectional and effectively post-crucifixional, should precede a representative or paradigm of free psyche. Psyche precedes soma on the male side of life, whether in terms of physical males or of metaphysical males, the former of whom could be said, with relativistic reservations, to have been fashioned in the image of the latter, although gender parallelism, in this respect, does not, contrary to conventional assumptions, presuppose any creative or maker-like connections which might, somewhat implausibly, saddle the godly with responsibility for the manly, contrary to the essential ethos of the godly to be true to itself and get on with its own redemption in the sacrifice of ego to soul.
112. Neither, on the other side of the gender fence, would it be logically sound to impute the creation of woman to the devilish, of chemical females to metachemical females, just because both class manifestations, if you like, of female share a common gender actuality in relation to the precedence of psyche by soma and thus, contrary to the male, of the proverbial horse by the proverbial cart, a fact which, when females are freely and unfreely dominant over society in state-hegemonic vein, goes not a little way to establishing the male willingness, whether with reluctance or compliance, to identify with the cart more than the horse, even to the exclusion or, at the very least, marginalization of the latter.
113. But putting an emphasis upon the Son at the expense of the Father is a dangerous and self-defeating game, as would be an emphasis upon the Daughter at the expense of the Mother where female criteria were concerned, even though, in the gender tug-of-war, such a transvaluated emphasis, germane to subordinate female sensibility, is very much desirable from a male point of view, since it guarantees the freedom of the Father to utilize the Son in the name of free psyche, thereby ensuring that, contrary to anything physical and subject to antichemical subversion at the behest of an overall metachemical hegemony over antimetaphysics, the horse actually precedes the cart, and the Truth of God the Father accordingly counts for more, in the overall metaphysical set-up, than the truthful approach to Beauty of the Son of God, never mind the joyful approach to Love of the Holy Spirit of Heaven whose fate is to remain somatically subordinate to the Joy of Heaven the Holy Soul.
114. Yet even Catholics do not really understand or approach God the Father in this psychically elevated sense, for a post-resurrectional Christ 'On High', the fount of subsequent return in the guise of the Second Coming, is still, with its linear and personal traditions, somewhat more representative, as Son, of bound soma than of free psyche, and the Father upon whose right-hand side He sits is less the Father of metaphysical psyche overhead anything somatically bound in metaphysics than some anterior and effectively linear alpha-based figure who, unlike his Old Testament counterpart, hierarchically figures under the so-called Risen Virgin and contrary to the so-called Sacred Heart of the Risen Christ in what, again hierarchically, becomes the Catholic form of perpendicular triangularity as something adjacent to rank-and-file verbal absolution for penitential contrition in what, in the past, I have tended, rather generously, to describe as an implicit transcendentalism, but which, while being noumenally sensible, is less properly metaphysical than antimetachemical, as confirmed by the notion of the Sacred Heart of the Risen Christ, the heart being germane to metachemical sensibility and thus to the sphere, in connection with the blood, of Antidevil the Antimother and Antihell the Unclear Spirit, neither of which manifestations of bound soma have anything to do with metaphysics, and both of which, when metaphysics is demonstrably lacking from the overall noumenally sensible context, can all too easily get roped-in to perpendicular triangularity in the manner described, forming a sensible, albeit psychically truncated, antimetachemical counterpart to sensually metachemical and antimetaphysical postulates, of which the so-called Risen Virgin (a noumenally objective vacuum!) and the so-called Father (who is not metaphysically sensible) are Catholic cases in point, whether in terms of a sensually-oriented decadence or simply in heathenistic parallel with the Church Hierarchy and its aside-like anterior existence to anything noumenally sensible, no matter how imperfectly so.
115. And, believe me, Catholic noumenal sensibility is demonstrably imperfect! For anything properly metaphysical could not be described, antimetachemically, in terms of the Sacred Heart ... but, rather, in terms of the Sacred Lungs of the Risen Christ, and that, more germane to metaphysical resurrection of a male figure, could never be roped-in to perpendicular triangularity, for the simple reason that when you have the bound will and, as regards the breath, the bound spirit of metaphysical soma, you will also find the free ego and the free soul of metaphysical psyche directing procedures from transcendently above in the interests of the redemption and, in some sense, resurrection of the ego in the soul, as of God the Father in Heaven the Holy Soul via utilization of the Son of God, which is what the bound will of 'Sacred Lungs' amounts to, and the Holy Spirit of Heaven, which is what the bound spirit of what might be called 'Sacred Breath' amounts to, and then only in connection, it goes without saying, with transcendental meditation, the human approach to transcendentalism and idealism within metaphysics generally.
116. But where is the official and regular transcendental meditation in Catholicism? Where is the sense that such a godly procedure is the noumenally sensible norm, commonly accepted by all? Where the absence of triangular hierarchy by dint of such a norm actually obtaining and ensuring that antimetachemistry becomes a part of its orbit, not somatically vulnerable, for want of the possibility of deferring to a metaphysical hegemony, to being picked off and subordinated to a metachemical-over-antimetaphysical hegemony in noumenal sensuality that, in some sense, mirrors, if distortedly, what more properly appertains to the Old Testament? It doesn't exist. And that is why a sense of God the Father returning as the epitome of free psyche doesn't exist as a Catholic expectation, but is eclipsed by a figure too long associated with bound soma and thus, as far as noumenal sensibility is concerned, by something which, lacking metaphysical deference or even reality, can be subsumed, as Sacred Heart ..., into a context dominated not even by a false, and alpha-creative Father, but by the Catholic version of Devil the Mother, namely the Risen Virgin, whose position is almost, though not quite, uniquely hegemonic in openly female terms, even if, unlike its Old Testament counterpart, such a hegemony is not generally credited with godly standing by dint of the significance attaching, in this respect, to the so-called Father.
117. But there is also another, and more contemporary, manifestation of perpendicular triangularity which, like its Old Testament counterpart, more openly has a male 'fall guy' under a female hegemony, and that is the American cyborgistic retort to Catholic antihumanism, which brings triangularity to the cutting edge of secular vanity less in relation to symbolic analogues for eyes, ears, and heart, in New Testament-like fashion, than of such analogues for cameras, microphones, and pacemakers, which somewhat leave New Testament criteria in their secular wake, just as the Risen Virgin, the Father, and the Sacred Heart of the Risen Christ left Old Testament criteria in their Christian wake, as mankind or, in this case, Catholic antimankind put nature and the Cosmos effectively behind it and, together with that, the anterior kinds of perpendicular triangles which owe more to Jehovah over Satan and Saul over David, not to mention some antimetachemical adjunct to each which may well have more to do with Islam than with Judaism, even though, in all cases, Devil the Mother is still hyped as God and the Antison of Antigod devaluated or belittled as devil.
118. Which, as noted above, is almost, though not quite, the American position by dint of the considerable overlap with more genuinely noumenal criteria which gets in behind the contemporary mode of noumenal sensuality and makes America more prone, like Anglicanism in Britain, to Old Testament criteria - as, classically, in the case of the Jehovah Witnesses - than to anything one would more puritanically associate with the New Testament. But these triangles are to some extent superimposed one upon the other, whether they appertain to the Cosmos, to nature, to mankind or, more correctly, Catholic antimankind or indeed, in the case of America, to cyborgkind and the general cyborgization of life which the utilization of cameras and microphones, whether used for bugging or otherwise, and other such mechanistic devices surely signifies.
119. Be that as it may, none of these triangles, whether conceiving of the Father in relation to the metachemical hegemony or in relation to an effectively subordinate antimetaphysics, has anything to do with the Father in the sense of God the Father as the metaphysically psychic aspect of noumenal sensibility, and it is no small wonder that historically the cosmic and natural and, where the practitioners of Transcendental Meditation are concerned, antihuman manifestations of godliness have existed in the shadow of their alpha-based counterparts, almost as though they were 'beyond the pale' and really not to be taken seriously from a mainstream point of view, a point of view that, in the case of mankind, tends rather to favour the Son of Man when it is not besotted, in antichemical fashion, by Antiwoman the Antimother, as the just retort to anything noumenally sensual in Anglican fashion, where Devil the Mother hyped as God and the Antison of Antigod defamed as devil tends, despite such New Testament connections as even Anglicanism allows, to follow an Old Testament pattern, almost as though in a retreat from Catholic Hierarchy towards something, whether in nature or the Cosmos, more fundamentally Judaic, and thus identifying God with a metachemical First Mover that ensures that a female dominion of society will be the inevitable result.
120. And such a result, it has to be said, is not alien to contemporary America, which drags everything, even Puritanism, back and up towards noumenal sensuality in such fashion that the Old Testament tends to take precedence over the New, and values that are euphemistically described as 'fundamentalist' accordingly dictate the attitude of America both to religion and to life in general. Perhaps that is inevitable in view of the Native American traditions and of the importance attaching to the Jewish input as a civilized noumenally sensual wedge in between such traditions and, with due respect to Afro-Americans, the mainly European descendants from Christian settlers and migrants to the New World.
121. But there are other factors at work too, including a tendency to exclude Catholic criteria, and therefore Catholics, from mainstream political responsibility, the one Catholic President to-date, viz. Kennedy, having been assassinated and therefore removed from office as though no more than a hiccough in the Protestant body-politic which ensures that America remains, like Britain, axially state-hegemonic and therefore characterized by soma over psyche, the very same mainstream bias that, in Britain, ensures that no Catholic can ascend the throne from fear that harm should be done to the state-hegemonic/church-subordinate axis that, contrary to America, descends from pseudo-noumenal sensuality to phenomenal sensibility and thus, despite attempts which representatives of British tradition might make to cosy up to their American counterparts, pulls in the opposite direction, if anything, to America, and so much so that were either country disposed to the extremes of their particular axis Britain would be pro-Communist and America pro-Fascist, if not literally Communist and Fascist respectively.
that is most unlikely ever to be the case, and we may regard the
polar aspect of each country's axial integrity as being responsible, in
small degree, for keeping them liberal in their respective ways -
democratically thanks to a well-entrenched autocratic tradition in
pseudo-noumenal sensuality, and America autocratically thanks to a
well-entrenched democratic tradition in pseudo-phenomenal sensibility. Therefore relative stability is more or less
guaranteed, although the fact that each country tends in opposite
goes some way, I believe, to explaining why the Anglo-American
so-called 'special relationship', is so important, since it establishes
enhances a sort of mutual stability between the antithetical approaches
state-hegemonic criteria which either country on its own would
with consequences, these days more than ever, for the growth of
extremism to extents which might well undermine each country's liberal
123. But I am not, as the reader may have surmised, an apologist of Anglo-American values and the state-hegemonic axis which ensures that liberal freedom from either autocratic or democratic, fascist or communist, totalitarianism, valid though it is in this respect, is firmly anchored to either free soma or bound soma, with but a correlative bound psyche and free psyche the church-subordinate complements, and so much so that the concept 'mental' is less likely to signify a psychic bias than to act as a denigration of such a bias, making it seem as though anything markedly psychically free - and thus godly in metaphysical truth - was a threat and danger to a world or system rooted, if not centred, in physical freedom, using the term 'physical' in the most generally somatic sense.
124. But psychic freedom of a metaphysical order is precisely what is commensurate with the ultimate freedom, with freedom, more specifically, from psychic binding and, indirectly, somatic freedom of an antiphysical order, the latter of which, according with the foolish complement of sin (or a consciousness of the folly of such free soma), is ever vulnerable, together with the pseudo-evil complement of pseudo-crime of its chemical counterpart, to being exploited by the even freer modes of soma so dear to the metachemical and antimetaphysical aspects, in noumenal sensuality, of the state-hegemonic axis of which Britain and America, in their opposite ways, are principal exponents in the modern world.
125. Thus the pseudo-phenomenally sensual, as I have called the contemporary embodiments of chemical and antiphysical free soma and bound psyche, are ever at the mercy of that freer soma which, whether evil in metachemistry or pseudo-foolish in antimetaphysics, constantly preys upon them and exploits their somatic weakness to its own predatory advantage, becoming ever more powerful and immorally influential as it rips them off and nourishes itself on their gullibility, their helplessness, their ignorance, their paradoxical thirst for elevation above their lowly status in a seemingly godforsaken world which the traditional religious structure is unable to ameliorate, try as it might, when it is manifestly in the grip of a pseudo-noumenally sensible - and quasi-phenomenally sensible - integrity which, whilst arguably still sufficient to that dwindling number of rurally-backward genuine meek who still find encouragement in the New Testament, is of scant relevance to the ever-growing numbers of urban pseudo-meek or, more correctly, quasi-pseudo-meek whose Americanized fate it is to exist in a sort of worldly limbo that is neither saveable nor counter-damnable but all-too-vulnerable, for want of genuine noumenal sensibility 'On High', to the kinds of Hollywood-inspired exploitations which no Catholic priest, no matter how well-intentioned, can do anything to prevent.
126. Yes, these are the people who require to be saved and counter-damned more efficaciously than their conventional, and often more rural, counterparts, and not merely left to the devices of evil and pseudo-foolish types to play with as they fancy in the vanity of their noumenally sensual objectivity; all those fundamentally immoral types whose bound psyche either criminally or pseudo-sinfully acquiesces in the somatic licence which their metachemical or antimetaphysical dispositions instigate, less from paucity of soul - though that demonstrably figures - than from an excess of free will.
127. Such freedom is not the freedom of God, nor even of the Antidevil, but manifestly of either Devil the Mother in metachemical soma or of the Antison of Antigod, her 'fall guy' for 'slag', in antimetaphysical soma, since it is neither graceful nor, for females, pseudo-punishing but either evil or, for males, pseudo-foolish, and from that there is no escape, no deliverance, except through God and the Antidevil, through the noumenal sensibility of an ultimate metaphysics and antimetachemistry that, contrasted with anything American, would be somewhat anti-cyborgistic in character.
128. By which I mean that it would not reflect the soullessness of your typical materialistic automaton, whether nominally human or manifestly robotic, but use all such synthetically artificial mechanisms as technocratic progress permitted to more fully serve the Self, meaning the brain stem and spinal cord, and act, in such fashion, as a kind of protective shell and sustain system for the Self, so that, to a greater extent in the case of males than of females, it could get on with the task, the privilege even, of self-cultivation and self-realization to the maximum of its ability and capacity, and thereby reap the rewards of dying to not-self, or soma, in order to be born more fully into the psychic freedom of the liberated self.
129. For cyborgization of this universal order is nothing if not a means for the Self to achieve its heavenly redemption through enhanced self-awareness, and in that respect it will truly reflect the truth of the precedence of the Son by the Father, of soma by psyche, and of the right of a religiously sovereign male individual in 'Kingdom Come', following a majority mandate for such sovereignty, to have the Truth of God the Father in the interests of the Joy of Heaven the Holy Soul or, in the antimetachemical and patently female case, the beautiful approach to Truth of the Antidaughter of the Antidevil in the interests of the loving approach to Joy of the Unclear Soul of Antihell.
130. In short, noumenal sensibility allows, like no other context, for the horse to be put before the cart, and for the turned-on psyche to have its freedom at the expense of somatic binding, since the Son of God is of no consequence unless God the Father has already established the Truth in the interests of joyful redemption and thus made it imperative that metaphysical soma should be duty bound to the service of that Truth, both directly in relation to metaphysical psyche and indirectly in terms of the truthful approach to Beauty and joyful approach to Love which will have the effect of constraining the Beauty and Love of antimetachemical soma, of Antidevil the Antimother and Antihell the Unclear Spirit, to a subordinate position before the beautiful approach to Truth of the aforementioned Antidaughter of the Antidevil and the loving approach to Joy of the aforementioned Unclear Soul of Antihell, whose pseudo-punishing commitment, paradoxically, to free psyche will parallel, in secondary church-hegemonic vein, the primary church-hegemonic free psyche of God the Father and Heaven the Holy Soul.
131. Thus, in general terms, does the Antidevil complement God, as antimetachemistry the metaphysics of that which is truly righteous in its classless universalization and transpersonal transcendence of ego in the interests of that soulful redemption of self which is both its heaven and its raison d'être.... Actually, now that I have returned to my familiar distinction between classless and anti-upperclass criteria as regards the gender differential between male metaphysics and female antimetachemistry in noumenal sensibility, I should conclude by saying that only the metaphysical are genuinely and properly righteous, the antimetachemical being their pseudo-just complement, since the grace of free psyche and the wisdom of bound soma in metaphysics have to be contrasted with the pseudo-goodness of bound soma and the pseudo-punishment of free psyche in antimetachemistry, as one would contrast the godly and absolutely holy with the antidevilish and absolutely unclear.
132. Conversely, with regard to the anti-lowerclass and middle-class criteria of phenomenal sensibility in which we have a gender differential between female antichemistry and male physics, I can conclude by saying that only the antichemical are genuinely and properly just, the physical being their pseudo-righteous (though nominally hegemonic) complement, since the goodness (or modesty in somatic constraint) of bound soma and the punishment (from being at odds with one's gender actuality as a female of soma preceding and predominating over psyche) of free psyche in antichemistry have to be contrasted with the pseudo-wisdom of bound soma and the pseudo-grace of free psyche in physics, as one would contrast the antiwomanly and relatively unclear with the manly and relatively holy.
133. Contrary to all this is the anti-middleclass and lower-class criteria of phenomenal sensuality in which we have a gender differential between male antiphysics and female chemistry, and where this antithetical worldly position to the above is concerned I can safely maintain that only the antiphysical are genuinely and properly meek (in the axial context of church-hegemonic society), the chemical being their pseudo-vain (though nominally hegemonic) complement, since the sinfulness (or conscious recognition of the folly of somatic freedom) of bound psyche and the foolishness (from being at odds with one's gender actuality as a male of psyche preceding and predominating over soma) of free soma in antiphysics have to be contrasted with the pseudo-crime (through acquiescence in free soma) of bound psyche and the pseudo-evil of free soma in chemistry, as one would contrast the antimanly and relatively unholy with the womanly and relatively clear.
134. Axially above all this is the upper-class and anti-classless criteria of noumenal sensuality in which we have a gender differential between female metachemistry and male antimetaphysics, and here too I can safely maintain that only the metachemical are genuinely and properly vain (or besotted by free soma), the antimetaphysical being their pseudo-meek (and unequivocally subordinate) complement, since the evil (or free will) of free soma and the criminality (through acquiescing in such soma) of bound psyche in metachemistry have to be contrasted with the pseudo-folly (from being at odds with one's gender actuality as a male of psyche preceding and predominating over soma) of free soma and the pseudo-sin of bound psyche (which knowingly acquiesces in such folly) in antimetaphysics, as one would contrast the devilish and absolutely clear with the antigodly and absolutely unholy.
135. Therefore far from a simple axial distinction between meek and righteous in church-hegemonic/state-subordinate society or between vain and just in state-hegemonic/church-subordinate society, we find, contrary to my formative theorizings, that while the hegemonic positions are chiefly characterized by meekness and righteousness in the one and by vanity and justness or justice in the other, the axially subordinate positions do not permit of an identical categorization but either attest, in state-subordinate vein, to pseudo-vanity vis-à-vis genuine vanity indirectly 'On High' and pseudo-justice vis-à-vis genuine justice indirectly 'down below' or, in church-subordinate vein, to pseudo-meekness vis-à-vis genuine meekness indirectly 'down below' and pseudo-righteousness vis-à-vis genuine righteousness indirectly 'On High', the contrary axial significance of 'indirectly' being, in all cases, impossible to escape.
136. Therefore the antimetachemical in noumenal sensibility are manifestly not righteous, the way their metaphysical counterparts there are, but, as noted above, pseudo-just, and contrast with the unequivocally hegemonic aspect of such sensibility as anti-upperclass antifundamentalism and antimaterialism, in free psychic and bound somatic anti-concrete ethereal absolutism, with the free psychic and bound somatic abstract ethereal absolutism of classless transcendentalism and idealism - in short, as Anti-Infinity with Eternity, Anti-Devility with Divinity, Anti-Yin with Yang.
137. Conversely, it can be concluded that the antichemical in phenomenal sensibility are manifestly not pseudo-righteous, the way their physical counterparts there are, but genuinely just, and contrast with the equivocally hegemonic aspect of such sensibility as anti-lowerclass antirealism and antinonconformism, in bound somatic and free psychic anti-concrete corporeal relativity, with the bound somatic and free psychic abstract corporeal relativity of middle-class naturalism and humanism - in short, as anti-finiteness (anti-finity) with temporality, antifemininity with masculinity, anti-yin with yang.
138. In axial contrast to the above it can be concluded that the antiphysical in phenomenal sensuality are manifestly not pseudo-vain, the way their chemical counterparts there are, but genuinely meek, and contrast with the equivocally hegemonic aspect of such sensuality as anti-middleclass antihumanism and antinaturalism, in bound psychic and free somatic anti-abstract corporeal relativity, with the bound psychic and free somatic concrete corporeal relativity of lower-class nonconformism and realism - in short, as antitemporality, so to speak, with the finite, antimasculinity with femininity, anti-yang with yin.
139. In both axial and class contrast to the above it can be concluded that the antimetaphysical in noumenal sensuality are manifestly not vain, the way their metachemical counterparts there are, but pseudo-meek, and contrast with the unequivocally hegemonic aspect of such sensuality as anti-classless anti-idealism and antitranscendentalism, in free somatic and bound psychic anti-abstract ethereal absolutism, with the free somatic and bound psychic concrete ethereal absolutism of upper-class materialism and fundamentalism - in short, as Anti-Eternity with Infinity, Anti-Divinity with Devility, and Anti-Yang with Yin.
140. Therefore those who, as antimen, can be axially delivered from the meekness of sin and folly to the righteousness of grace and wisdom will be saved and counter-damned from being unsaved in the sinful unblessedness of antiphysical bound psyche and counter-undamned in the foolish unblessedness of antiphysical free soma to the graceful blessedness of metaphysical free psyche and the wise blessedness of metaphysical bound soma where, in primary church-hegemonic and state-subordinate vein, they will be in divine sync with their gender actuality of psyche preceding and predominating over soma.
141. Parallel, though subordinate to this, those who, as women, can be axially delivered from the pseudo-vanity of pseudo-crime and pseudo-evil to the pseudo-justness (or justice) of pseudo-punishment and pseudo-goodness will be saved and counter-damned from being unsaved in the pseudo-uncursedness of chemical bound psyche and counter-undamned in the pseudo-uncursedness of chemical free soma to the pseudo-cursedness of antimetachemical free psyche and the pseudo-cursedness of antimetachemical bound soma where, in secondary church-hegemonic and state-subordinate vein, they will be at antidiabolic cross-purposes with their gender actuality of soma preceding and predominating over psyche.
142. Hence the deliverance from unblessedness to blessedness for antimasculine males, from antiphysical bound psyche and free soma to metaphysical free psyche and bound soma in divinity, has to be contrasted with the deliverance from pseudo-uncursedness to pseudo-cursedness of feminine females, as from chemical bound psyche and free soma to antimetachemical free psyche and bound soma in antidevility.
143. In the event of the aforementioned deliverance of the pseudo-phenomenally sensual to genuine noumenal sensibility ever transpiring to any significant extent, those on the other axis who, as devils, would have been partial to the vanity of evil and crime may well be exposed, for want of sufficient pseudo-vain prey of, in elevated female paradox, a quasi-vain nature, to the justice of goodness and punishment and be damned and counter-saved from being undamned in the uncursedness of metachemical free soma and counter-unsaved in the uncursedness of metachemical bound psyche to the cursedness of antichemical bound soma and the cursedness of antichemical free psyche, where, in primary state-hegemonic and church-subordinate vein, they will be at antifeminine cross-purposes with their gender actuality of soma preceding and predominating over psyche.
144. Parallel, though subordinate to this, those who, as antigods, would have been axially partial to the pseudo-meekness of pseudo-folly and pseudo-sin may well be exposed, for want of sufficient meek prey of, in elevated male paradox, a quasi-pseudo-meek nature, to the pseudo-righteousness of pseudo-wisdom and pseudo-grace and be damned and counter-saved from being undamned in the pseudo-unblessedness of antimetaphysical free soma and counter-unsaved in the pseudo-unblessedness of antimetaphysical bound psyche to the pseudo-blessedness of physical bound soma and the pseudo-blessedness of physical free psyche, where, in secondary state-hegemonic and church-subordinate vein, they will be in masculine and therefore paradoxical sync with their gender actuality of psyche preceding and predominating over soma.
145. Hence the handing down from uncursedness to cursedness for diabolic females, from metachemical free soma and bound psyche to antichemical bound soma and free psyche in antifemininity, has to be contrasted with the handing down from pseudo-unblessedness to pseudo-blessedness of antidivine males, as from antimetaphysical free soma and bound psyche to physical bound soma and free psyche in masculinity.
146. That which appertains to phenomenal sensibility, whether damned or counter-saved, cursed or pseudo-blessed, bound somatic or free psychic, will only become ripe for salvation and counter-damnation after it has been swivelled around to phenomenal sensuality and thereby ceases to reflect antifeminine and masculine values but comes, instead, to reflect antimasculine and feminine values, falling in line for deliverance from the antiphysical to the metaphysical in the one case and from the chemical to the antimetachemical in the other case. Therefore the salvation and counter-damnation of the existing church-hegemonic/state-subordinate meek and pseudo-vain (idolatrously twisted up by American pressures towards the pseudo-meekness and vanity of noumenal sensuality in quasi-pseudo-meek and quasi-vain pseudo-phenomenally sensual fashion), to righteousness and pseudo-justness presupposes an end, at some future time, to everything that we would now recognize as state-hegemonic/church-subordinate and, in consequence of its schismatically heretical nature, as either vain and pseudo-meek in noumenal sensuality or just and pseudo-righteous in phenomenal sensibility.
147. Verily, the end of the sensual world of anti-earthly and purgatorial phenomenality will eventually lead to the end of both the sensual netherworld of hellish and antiheavenly noumenality and the sensible world of antipugatorial and earthly phenomenality, as the sensible otherworld of heavenly and antihellish noumenality gathers everything phenomenally sensual up into itself in the course of its universal unfolding as the one true and ultimate omega point, divine for all time in Eternity and antidiabolic for all antispace in Anti-Infinity.
148. In this communal and centro-complexifying gathering up which absolutely elevates from the phenomenal Many to the noumenal Few, everything is resolved and all passes away which is not of this process of global universalization and made One with this divine/antidiabolic process on either a metaphysical or an antimetachemical basis - the basis of true classlessness and beautiful anti-upperclassness which is the Omega and Anti-Alpha, the Yang and Anti-Yin, the End and Anti-Beginning of Eternal Life and Anti-Infinite Anti-Death, with - dare I say it? - the protonic 9 and antiphotonic -0 of noumenally sensible resolution of soulful universality with antiwilful antipolyversality as all that is not classless and anti-upperclass, blessed and pseudo-cursed, righteous and pseudo-just, godly and antidevilish passes away, never to return.
LONDON 2004-5 (Revised 2006-10)