Op. 120



The Omega and Anti-Alpha of Noumenal Sensibility


Aphoristic Philosophy


Copyright © 2011 John O'Loughlin





Aphs. 1–115



1.   Noumenal sensibility is composed, as the reader may recall, of two elements, the Eternity of metaphysics and the Anti-Infinity of antimetachemistry, which stands in a subordinate relationship to metaphysics as the antidiabolic female gender position of antispace to the divine male gender position of time, the one akin, in metaphorical parlance, to a classless ‘lamb’ and the other to an anti-upperclass ‘lion’ or, rather, ‘antilion’, since the only ‘lion’ that can be expected to ‘lie down with the lamb’ is the ‘lion’ that has been pseudo-cursedly upended in such fashion that it is prepared to play ‘second fiddle’ to the blessed ‘lamb of God’ and complement it, as far as possible, in terms of what I have, in previous texts, called the virtuous circle of noumenal sensibility.


2.   Thus since the ‘lion’ and the ‘lamb’ of metaphorical usage are as alpha and omega, there can be no ‘lying down with the lamb’ on the part of the ‘lion’ that has not been, in some sense, reborn and accordingly rendered more disposed, in male-like vein, to free psyche and bound soma than to their converse, thereby becoming our proverbial ‘antilion’, whose anti-upperclass disposition towards spaced space will be well suited, in antimetachemistry, to accommodating the classless divinity of a hegemonic metaphysics centred in repetitive time.


3.   Yet the ‘antilion’ of spaced space, or antispace, is no mere transvaluated lion, since alpha and omega remain incommensurate in their antithetical positions, but rather a creature unique to antimetachemistry who owes little or nothing to the existence of metachemical freedom, as germane to the noumenal sensuality not only of a contrary noumenal position to anything sensible but, when once its antichemical counterpart has been taken into consideration, a contrary axis from that to which both noumenal sensibility and its phenomenal counterpart, phenomenal sensuality, appertain.


4.   Hence the metaphysical and antimetachemical  of noumenal sensibility are as distinct from, and independent of, the metachemical and antimetaphysical of noumenal sensuality as, in the phenomenal contexts ‘lower down’, the chemical and antiphysical of phenomenal sensuality … from the physical and antichemical of phenomenal sensibility, the axes being formed, you will remember, on a basis that links phenomenal sensuality with noumenal sensibility in what has been termed the church-hegemonic and state-subordinate axis and, contrariwise, noumenal sensuality with phenomenal sensibility in what we were wont to term the state-hegemonic and church-subordinate axis, whether, in each case, with a bias from below or from above, depending on the epochal nature of the axis.


5.   For what precedes from above to the below in the case of the traditional or worldly manifestations of each axis is reversed with their post-worldly and in some sense contemporary manifestations, so that contrary to noumenal sensuality leading to phenomenal sensibility as pseudo-noumenal sensuality to a more genuine phenomenal sensibility in the case of the British worldly tradition and of noumenal sensibility leading to phenomenal sensuality as pseudo-noumenal sensibility to a more genuine phenomenal sensuality in the case of the Irish worldly or, more correctly, antiworldly tradition, phenomenal sensibility leads to noumenal sensuality as pseudo-phenomenal sensibility to a more genuine noumenal sensuality in the case of the American post-worldly revolution and if not now then certainly in the foreseeable future we have the prospect of the American-inspired phenomenal sensuality leading to noumenal sensibility as pseudo-phenomenal sensuality to a more genuine noumenal sensibility commensurate, wherever it may arise, with ‘Kingdom Come’, since noumenal sensibility of a more genuine order is precisely what constitutes, in its synthetic universality and anti-analytic antipolyversality, its classless metaphysics and anti-upperclass antimetachemistry, the ne plus ultra of things and effective omega point of life and anti-alpha point of antideath, bringing Eternity and Anti-Infinity into the aforementioned virtuous circle of Yang and Anti-Yin, the ‘lamb of God’ and what could be called the ‘antilion of the Antidevil’.


6.   Therefore this ‘antilion’, to repeat, does not stem from metachemistry, as a reformed ‘lion’, but exists as the female complement to the male ‘lamb’ within the overall context of noumenal sensibility, and those who rise to it from phenomenal or, rather, pseudo-phenomenal sensuality can only do so in terms of the abandonment of their chemical femaleness at the base of an axis that, being church-hegemonic, permits of salvation from bound psyche to free psyche and, as a state-subordinate corollary of that, counter-damnation from free soma to bound soma, albeit only in response to a male lead which leads not, as with females, from chemistry to antimetachemistry ‘on high’ but from antiphysics to metaphysics in such fashion, with hegemonic metaphysical implications, as noted above.


7.   Consequently the ‘antilion’ of antimetachemistry can be said to stem no less from a chemical tradition or precondition, wherein woman has her throne, than the ‘lamb’ of metaphysics from an antiphysical precondition characterized by the subversive influence and status of antiman, who is as anti-earthly – and antiworldly – in his anti-middleclass disposition as his gender complement is purgatorial in her lower-class disposition which, though equivocally hegemonic, becomes subject within traditional church-hegemonic societies to the psychic subversion of the antiphysical as they link, axially speaking, with the metaphysical to the detriment of somatic emphasis and of any merely heathenistic shortfall from or want of church-hegemonic criteria.


8.   Something of that tradition still persists, despite the inroads gained by a more genuine and elevated noumenal sensuality into the affairs of the phenomenally sensual; for despite appearances to the contrary most such people remain nominally if not actively Catholic and therefore subject to church-hegemonic criteria in terms of their sense of axial or cultural identity, however much this may have been eroded and rendered increasingly irrelevant to the contemporary situation in which the ‘march of history’ has assumed an increasingly American tone which renders phenomenal sensuality more pseudo than genuine as it defers, through a variety of media, to the somatic licence which parades itself in garish ostentation to the tune of a more robust noumenal sensuality than the world-proper of Western civilization, not least in its British manifestation, was able to muster.


9.   Therefore the ‘resurrection’ of the traditionally church-hegemonic axis in terms of pseudo-phenomenal sensuality leading to a more genuine noumenal sensibility is what will bring the said axis into line, antithetically, with the American mode of post-worldly civilization and ensure that a more efficacious and lasting salvation to anything traditionally upheld will constitute the solution to the much-preyed-upon predicament in which the pseudo-phenomenally sensual exist complements, in no small measure, of their antiworldly shortcomings and want of a viable otherworldly alternative, an alternative not only beyond anything Roman Catholicism has to offer but beyond whatever best represents the East as well, so that far from being a Buddhist or, rather, Buddhistic alternative to the principal Western religious tradition it is a truly global and therefore uniquely universal religion such that, in previous texts, has been identified with Social Theocracy, and thus the most definitive working-out or resolution of the concept of a ‘lion’ lying down with a ‘lamb’, the ‘antilion’ of global antimetachemistry with the ‘lamb’ of global metaphysics, posterior to both Western and Eastern traditions alike.


10. As, incidentally, is the antihumanist manifestation of globalization, of global civilization, which, as we have seen, tends in this day and age to take an increasingly American form, having championed the devolution of antihumanism from its totalitarian inception in Nazism (not to be confounded with the pro-Catholic defensiveness of Fascism) to its contemporary liberal or pluralist manifestation in which Corporatism is truly international and of global proportions.  Despite appearances to the contrary and roots that go back to the origins or, at any rate, Catholic inception of Western civilization-proper, America is largely post-Western and therefore post-worldly in its cutting-edge antihumanism, an antihumanism that has developed machine culture and technology way beyond anything achieved by Nazi Germany prior to and during the Second World War, and which now stands at the head of a global empire dedicated to the democratization and capitalization of virtually the entire world.


11. But democracy and capitalism are only viable as instruments of freedom up to a certain point, the point that rejects and opposes the dictatorial enslavement of a people under the economic constraints of socialism.  They are not and never can be true ends in themselves, because the only true end to life is that which plays into the hands of God and His female counterpart, the Antidevil.  Hence the need for the theocratic transcendence of democracy and, ultimately, for the centrist transcendence of capitalism or corporatism, call it by what name you like, so that the means of production are progressively withdrawn from private hands and transferred, with the People’s backing, to the administrative aside of the Centre-proper, where, with due moral refinements and structural transmutations, they can be used primarily in the interests of the People’s religiously sovereign advance and well-being, rather than, as at present, as instruments in their exploitation and, all too often, moral and spiritual degradation.


12. But this is all down to having an axially church-hegemonic and state-subordinate bias, not a product of the contrary axial position which, in its state-hegemonic secularity, will always oppose any move to curb free enterprise and render it accountable to religious criteria of moral progress.  Capitalism, like democracy, is not a product of God or of godliness, but has its fulcrum, its principal home, in phenomenal sensibility, where, like democracy, it defers to noumenal sensuality, whether on genuine or pseudo terms, and conspires with noumenal sensuality, the context par excellence of Bunyan’s ‘Vanity Fair’, to exploit the phenomenally sensual generality, thus cutting them off from the prospect of lasting salvation and, where state-subordinate criteria are concerned, counter-damnation and of deliverance, in consequence, from their worldly or, more correctly, antiworldly predicament.


13. For where the respective axes are concerned, it is the earthly over antipurgatorial position of phenomenal sensibility that constitutes true worldliness, not, conversely, the purgatorial over anti-earthly position of phenomenal sensuality.  The latter position is simply a precondition, as we have seen, of salvation and counter-damnation to some otherworldly deliverance such that has its fulcrum, its justification in noumenal sensibility, and such a precondition is just as entitled to exist in pseudo-phenomenal sensuality as ever it was in its traditionally more genuine counterpart – indeed, cannot but exist as such in view of its inherently unsatisfactory nature as germane to a ‘Slough of Despond’ from which deliverance to a ‘Celestial City’ is well-nigh crucial if there is to be an end to exploitation of the antiworldly and the attainment of freedom from netherworldly/worldly exploitation in God and, not only God but for females, the Antidevil of noumenal sensibility, the ‘antilion’ that ‘lies down’ with the ‘lamb’ of otherworldly peace.


14. Therefore anything which opposes or restricts the prospect of this salvation and, in state-subordinate terms, counter-damnation of the phenomenally sensual is wrong from the standpoint of noumenal sensibility and thus God and the Antidevil.  Even the traditional methodology of deliverance as upheld by the Catholic Church can become wrong or somehow irrelevant in its inability to provide a more lasting salvation or permanent solution to the antiworldly, having been overtaken by the antihumanist ‘march of history’ just as it was formerly overtaken, on schismatic grounds, by the humanist ‘march of history’ which, as noted above, was less global than Western, the refutation and in some sense fulfilment of antipaganism.  But, being largely Protestant in character, it could never appeal to the generality of Catholics, since liberal democracy stemmed, in large part, from the Protestant, and therefore liberal, form of antipaganism, and social democracy was its proletarian offshoot such that few if any self-respecting Catholics would have considered a viable alternative, just because of its totalitarian nature, to their own Catholic faith in a post-resurrectional Saviour more or less commensurate with noumenal sensibility, albeit of the pseudo mode, whose destiny would sooner or later embrace the concept, almost unique to Catholicism, of a Second Coming and thus bring divine revelation to bear on the world or, rather, antiworld of the phenomenally sensual.


15. Therefore the parting of the Catholic/Protestant ways was a parting with this faith, this hope in the Salvationist credibility and potential of a Christ ‘On High’, and the establishment of a contrary axis to anything church hegemonic such that, with time, would develop into the somatically exploitative state-hegemonic positions which dominate the contemporary world and were to bring about the transformation - traditional exceptions to the urbanized rule notwithstanding - of the phenomenally sensual in terms of pseudo-phenomenal sensuality and a straining towards the garish somatic licence of noumenal sensuality, more garish and freely somatic even than its traditional counterpart in Great Britain where, of course, noumenal sensuality is less genuine than pseudo.


16. However that may be, Catholic opposition to the secular march of state-hegemonic criteria could and would always be justified, and one can only marvel at the courage of those who, confronted by institutional social democracy, continued to preach faith in the Catholic Way and to stand up for the People as phenomenally sensual rather than as misguided phenomenally-sensible extrapolations from countries like Britain which, to its paradoxical credit, has never been too partial to hard-line social democracy itself, the loyalty of liberal democracy to the Monarchy ensuring that social-democratic proclivities would remain unofficially peripheral to the political mean.


17. Therefore the Catholic, when loyal to his ethnic tradition, no matter how much this may have been partially eroded by the humanist and even antihumanist ‘march of history’, pertains to a different and altogether morally and culturally superior axis to his Protestant counterpart, who is less religious in proportion as he is more disposed to secular deference to state-hegemonic criteria.  Even the lapsed Catholic remains, when the traditional parameters of his society have not been ideologically undermined or systematically eradicated, axially distinct from his Protestant counterpart, the product of phenomenal sensuality as it strains, for want of a viable noumenally sensible alternative, towards noumenal sensuality in a quasi-idolatrous worship of its plethora of freely somatic liberties.


18. Indeed, where, traditionally, the Catholic generality are guilty (of sin) until proven innocent (through verbal absolution for penitential contrition), the Protestant or, at any rate, Puritan generality are innocent (of crime) until proven guilty (through due process of law), so that the phenomenally sensual are always at a guilt-ridden disadvantage compared to their phenomenally sensible counterparts across the axial – or ethnic – divide, even when one doesn’t, as I would logically prefer to do, make gender distinctions within phenomenal sensuality between sin and pseudo-crime, the former antiphysically bound psychic and the latter its chemical counterpart, and further distinguish each of these from the (state-subordinate) folly of antiphysical free soma and pseudo-evil of chemical free soma, neither of which would have much bearing on anything phenomenally sensible, where state-hegemonic antichemical bound soma should take precedence, as good over pseudo-wisdom, over its physical counterpart, and both of these manifestations of damnation secular precedence over the counter-saved psychic freedoms of antichemical punishment and physical pseudo-grace, the male form of relative free psyche which is almost certain, in the need for state/church parallelism, to take a secondary church-subordinate standing vis-à-vis its female counterpart.


19. Be that as it may, the Many of the antiworld are almost certainly as guilty of sinful and pseudo-criminal shortcomings vis-à-vis the grace and pseudo-punishment of the noumenally sensible Overworld, wherein the metaphysical and antimetachemical Few traditionally have their throne, as the Many of the world are innocent of criminal and pseudo-sinful or, more correctly in view of the freely somatic bias of state-hegemonic society, evil and pseudo-foolish liberties until proven guilty of such, which, under the circumstances of their phenomenally sensible standings, is more likely to be the exception rather than the rule, bearing in mind that the vast majority of somatic liberties of an evil or pseudo-foolish nature will be the preserve, as a rule, of the noumenally sensual Few, whether metachemical or antimetaphysical, the former just as susceptible to the bound-psychic crime of acquiescing in evil as the latter to the bound-psychic pseudo-sin of acquiescing in pseudo-folly, the secondary somatic liberty which exists under the hegemonic rule – and pressure – of its metachemical counterpart in what is a rather more netherworldly than otherworldly kind of Overworld.


20. Of course, people can and do move up or down the said axis, but that is more the exception than the rule, which remains loyal to the class distinction between upper-class metachemistry and anti-lowerclass antichemistry on the female side of the gender divide and between anti-classless antimetaphysics and middle-class physics on the male side of such a divide.  The Monarchist/Anglican who voluntarily becomes a Parliamentarian/Puritan must, on class grounds alone, remain as much the exception to the noumenally sensual rule as the Parliamentarian/Puritan who becomes, whether voluntarily or otherwise, Monarchist/Anglican, thereby abandoning his/her phenomenally sensual roots for something which is less damned in relative bound soma and counter-saved in relative free psyche than undamned in absolute free soma and counter-unsaved in absolute bound psyche.


21. Therefore whereas the antiworldly Many are guilty of sin and/or pseudo-crime until proved innocent of folly and/or pseudo-evil through the acceptance of grace and/or pseudo-punishment in the righteousness and/or pseudo-justice of otherworldly redemption, the worldly Many are no less innocent of crime and/or pseudo-sin until proved guilty of evil and/or pseudo-folly through the administration of good and/or pseudo-wisdom in the justice and/or pseudo-righteousness of worldly law.  The axes could not be more antithetical, for the phenomenally sensual are no less guilty of antiworldly shortcomings until proven innocent than the phenomenally sensible innocent of netherworldly liberties until proven guilty.  For the noumenally sensible Few are alone inherently innocent in the one case and the noumenally sensual Few guilty in the other, though less in their own estimations than in that of their phenomenally sensible counterparts!


22. However that may be, the antiworldly are alone entitled to otherworldly deliverance, and for them the promise of ‘Kingdom Come’, of a ‘Celestial City’, is no mere vain hope or fear, but the bedrock of faith and guarantor of deliverance from their phenomenally sensual plight, whether in traditional terms or vis-à-vis the more genuine noumenal sensibility that would come to light in the post-Western and post-Eastern context of global universality, when the ‘On High’ would most definitely pertain to a definitive ‘Celestial City’ that was destined to culminate in some space-centre-like Omega Point coupled, be it not forgotten, to an Anti-Alpha Point in which the ‘antilion’ of an ultimate antimetachemistry had most conclusively ‘lain down’ with the ‘lamb’ of an ultimate metaphysics, and life and antideath had attained to their evolutionary/counter-devolutionary zenith, their final resolution in total antithesis to anything cosmic.


23. In gender terms, the female is always that which corresponds to a ‘lion’ or, in phenomenal sensuality, ‘half-lion’ and the male to a ‘half-lamb’ or, in noumenal sensibility, ‘lamb’, the ‘lamb’ not of man but of God, which could be said to exist in an antithetical position, if not necessarily relationship, to the ‘lion’ of the Devil, the ‘lion’ of  Devil the Mother who stands noumenally above, and apart from, the ‘lion’ of woman, the ‘half-lion’, in other words, of  Woman the Mother.


24. But the ‘half-lion’ of Woman the Mother is capable of being rejected in favour of the ‘antilion’ of Antidevil the Antimother, provided, however, that what could be called the ‘half-antilamb’ of Antiman the Antifather elects to be saved from his antiphysical phenomenally-sensual position to the ‘lamb’ of God the Father in metaphysical sensibility, thereby granting a church-hegemonic lead for his female counterpart to follow.  For the ‘half-lion’ will not be eclipsed by the ‘antilion’ until the ‘half-antilamb’ is transcended by the ‘lamb’, and antiman elects to become One with God in both the Father and, to a lesser extent, the Son, thereby obliging woman to become One with the Antidevil in both the Antimother and, to a lesser extent, the Antidaughter, this latter the secondary free-psychic complement to the Father, whose status in Truth must tower above the beautiful approach to Truth which is its female counterpart in secondary church-hegemonic terms.


25. And Truth, being of God the Father, has no other concern than to achieve the Joy that comes from being at One with Heaven the Holy Soul, the Joy of Heaven being the vindication and resolution of the Truth of God, since God is the blessed ego that wishes to attain to the blessed soul, and for this purpose God has need of both the blessed antiwill of the Son of God and the blessed antispirit of the Holy Spirit of Heaven, both of which aspects of metaphysical soma facilitate his passage from ego-self to soul-self, metaphysical form to contentment, as he recoils from antispirit to soul in a self-preservation which overhauls that of his starting-point in the blessed ego and grants to him a moment within Eternity of perfect self-harmony such that must recur again and again in a never-ending repetitive cycle of metaphysical perfection.


26. Forget this nonsense about God being Love!  It is germane to the pseudo-noumenally sensible fudge of metaphysical and antimetachemical elements that dovetails the former into the latter and makes soul synonymous with heart rather than the core of the self in the spinal cord.  It is the Sacred-Heart-of-the-Risen-Christ-type shortfall from a Sacred-Lungs-of-the-Risen-Christ-type metaphysics-proper that owes more to female criteria in antimetachemistry than ever it does to anything properly male and metaphysical.  And this is not just because of that more genuine phenomenal sensuality ‘down below’ in the antiphysical/chemical depths of antiworldly shame, but also because of the extent to which the Old Testament, going all the way back to a cosmic First Mover in Jehovah, has noumenal sensibility ‘by the balls’, so to speak, thereby precluding it from attaining to its full flowering in metaphysical transcendentalism, since the Old Testament is nothing if not fundamentalist and, worse than that, materialist in its basis in metachemical primacy, the stellar-like primacy that makes a ‘fall guy’ out of solar extrapolation and holds Western civilization back from anything approaching even a Far Eastern take on Transcendentalism, as, Buddhistically, within the context of transcendental meditation and recourse, in consequence, to the lungs and breath as the means by which the godly individual attains to the bliss of perfect self-harmony in recoil from antispirit to soul, the out-flowing breath with which he has identified his ego and the attainment of the spinal cord as that which lies deeper within the true self than the brain stem and its egoistic offshoot.


27. Be that as it may, if God is not Love, nor even Beauty, but Truth, and thus the ego that desires nothing less than the joy of perfect self-harmony with the core of the self, the soul, then neither is the Son of God but, in antiwilful partnership with antispirit, the truthful approach to Beauty that makes possible the joyful approach to Love as preconditions, in large part, of the Beauty of Antidevil the Antimother and the Love of Antihell the Unclear Spirit, both of which exist as the antimetachemical bound somatic complements of anything somatically metaphysical, and which would not otherwise exist in a subordinate relationship to such soma were that soma itself not the direct product of metaphysical free psyche in God and Heaven.


28. But Beauty and Love, as conditioned by the truthful approach to Beauty and the joyful approach to Love, would not be of much consequence to God were they not the preconditions, in their turn, of the beautiful approach to Truth and the loving approach to Joy of the Antidaughter of the Antidevil and the Unclear Soul of Antihell, which constitute the secondary church-hegemonic freedom of antimetachemical psyche, the female complement to the primary church-hegemonic freedom of that psyche which, being metaphysical, is truly of God and Heaven, Truth and Joy, and must forever remain as church-hegemonically apart and distinct from the beautiful approach to Truth and loving approach to Joy as, in bound soma, the truthful approach to Beauty and joyful approach to Love from the Beauty and Love of its state-subordinate complement, a complement which wouldn’t remain subordinate for long were there insufficient incentive and pressure coming down ‘from above’ on both bound-somatic and, more importantly, free-psychic metaphysical terms.


29. For the Father precedes the Son as psyche precedes soma on the male side of life, and never more so than in metaphysics, where the ratio of the one to the other should be somewhere in the region of 3:1 rather than of, say, 2½:1½, as with man and his physical shortfall, relativistically, from the ‘absolutism’ of the divine.  And because, in metaphorical usage, the Father of Psyche precedes the Son of Soma by an effectively absolutist ratio in metaphysics, God is always of more religious significance, within church-hegemonic criteria, than his Son, who is not God but the bound somatic means by which God attains to his objective both for his self, soulfully, and indirectly through the curtailment and, ultimately, subordination of his noumenally sensible female counterpart, who will not advance a beautiful approach to Truth and a loving approach to Joy unless Beauty and Love, appertaining to Antidevil the Antimother and Antihell the Unclear Spirit, have been firmly established as bound-somatic preconditions of such a secondary order, within noumenal sensibility, of psychic freedom, the female being anything but psyche preceding soma but, on the contrary, soma preceding psyche in ratios, proportionate to class and/or elemental position, equivalent to that of the male.


30. Consequently the importance of maintaining a distinction between the male and female positions of noumenal sensibility, as indeed of other elemental contexts, cannot be overstressed, since rhetoric in relation to the desirability of free psyche for females is one thing, the underlying reality of their gender structure quite another and, even with the desirability of such rhetoric, due attention should be paid to the underlying reality in order to ensure that it is sufficiently neutralized, through somatic binding, not to be of any great threat to the prevailing psychic freedom, the emphasis upon which will always characterize a church-hegemonic and therefore male-led society.


31. For if the female is not turned into the ‘antilion’ of our proverbial metaphor she will remain a ‘half-lion’, and such a creature, while remaining equivocally hegemonic over the ‘half-antilamb’ of her phenomenally sensual male counterpart, will be fatally attracted, almost heliotropically, towards the greater somatic freedoms of the ‘lion’ of noumenal sensuality, the metachemical ‘lion’ who rules over both an ‘antilamb’ and, indirectly, the ‘half-antilion’ of antichemical sensibility, enabling the latter to turn the tables, emphatically, upon the ‘half-lamb’ of physical sensibility and thereby render his psychic freedom subordinate to bound soma.


32. Thus in the distinction between war and peace or even half-war and half-peace, the ‘lion’ and ‘half-lion’ are most definitely on the one side and the ‘half-lamb’ and ‘lamb’ on the other, and this despite appearances to the contrary.  For the female, bearing witness to a XX-chromosomal structure that distinguishes her from the XY of the male, is closer, by nature, to war than to peace, and will continue to war on the male until either she gets her way, which is the way of the world, or the male becomes wise enough to thwart and effectively subordinate her, making her accountable to his will rather than vice versa.


33. Ordinarily the spirit of phenomenal sensuality will war on the ego of phenomenal sensibility, turning it into the anti-ego of phenomenal sensuality, while, ‘up above’, the will of noumenal sensuality will war upon the soul of noumenal sensibility, turning it into the antisoul of noumenal sensuality, so that in the one case the spirit triumphs over the ego and in the other case the will is triumphant over the soul, albeit this is only equivocally so in the former case and highly unequivocally so in the latter.  But the male fights back by neutralizing the spirit in the equivocal ascendancy of ego over antispirit in phenomenal sensibility and by neutralizing the will in the unequivocal ascendancy of soul over antiwill in noumenal sensibility, thereby turning the tables on the philistinism and barbarism of the female side of life in the interests of the civility and culture of its male side.


34. Where the relativity of the phenomenal positions are concerned, however, the triumph of spirit over anti-ego in the one case and of ego over antispirit in the other is compromised, in Western civilization, by the axial interplay of noumenally sensible and sensual factors, the soul and antiwill of the former linking, male to male and female to female, with the anti-ego and spirit of the phenomenally sensual positions, the will and antisoul of the latter linking, female to female and male to male, with the antispirit and ego of the phenomenally sensible positions, so that, in the one case, one finds a link between God (roughly speaking) and antiman on the male side of the gender divide and the Antidevil and woman on its female side, while, in the other case, one finds a link between the Devil and antiwoman on the female side of the gender divide and Antigod and man on its male side, the side not of primary but of secondary state-hegemonic and, in parallel terms, church-subordinate criteria.


35. Therefore, in the axially subverted phenomenal positions, the anti-ego of antiman becomes a pre-condition, in primary salvation, of the soul of God and the spirit of woman a pre-condition, in primary or, rather, secondary counter-damnation, of the antiwill of the Antidevil, while, across the axial divide, the antispirit of antiwoman becomes a post-condition, in primary damnation, of the will of the Devil and the ego of man a post-condition, in primary or, rather, secondary counter-salvation, of the antisoul of Antigod.


36. For despite the underlying gender differentials such that favour soma in the female case and psyche in the male, we should allow for parallel primacy between the male positions in church and state on the ascending axis, so to speak, of church-hegemonic/state-subordinate criteria and, conversely, between the female positions in state and church on the descending axis, as it were, of state-hegemonic/church-subordinate criteria, in order not to encourage friction between any given church and its corresponding state or vice versa, much as, in practice, a degree of friction will arise precisely on account of such gender differentials!


37. However that may be, the equivocal tempered by the unequivocal prevents chaos or tyranny from wreaking havoc upon each of the phenomenal positions, whether sensual or sensible, and ensures that stability is assured in consequence of the partial overturning of each phenomenal hegemony, be it chemical and of the spirit, or physical and of the ego, by its subversion from below at the behest of the unequivocally hegemonic position above, be it metaphysical and of the soul, or metachemical and of the will, thereby enabling the emphasis to be switched from spirit to anti-ego in the phenomenally sensual case and from ego to antispirit in the phenomenally sensible case, this latter no less the antifeminine post-condition of devilishness than the former is antimasculine and therefore a pre-condition of godliness.


38. Nevertheless axes, as we have seen, can be phenomenally oriented or noumenally oriented, and this is largely a distinction between Western and Eastern civilizations in traditional terms and between Western civilization and the developing global civilization in contemporary terms, the noumenal bias of which renders it antithetical to Eastern civilization, since, despite antihumanist appearances to the contrary, the transcendentalist destiny of global civilization puts it at loggerheads with the fundamentalist and even materialist basis of the traditional East, where Devil the Mother hyped as God is much more unequivocally prevalent thanks to the cosmic origins and orientation of Eastern traditions, and what properly appertains to God … the Father somewhat ‘beyond the pale’ in consequence of its omega-oriented sensibility as deriving from a post-worldly context in which the cyborgization of life is the logical outcome of both antipagan and humanist Western traditions, an outcome which, at this point in time, still takes a largely antihumanist stance but which, in the decades and centuries to come, is destined, I believe, to become increasingly transcendentalist and therefore less technologically independent of human beings and more technologically integrated with them, becoming cyborgistically indistinguishable from them as they transcend their manhood or, more correctly, antimanhood and womanhood through an acceptance of the moral and social necessity of godly and antidevilish alternatives to the world or, in this instance, antiworld.


39. This returns us, at length, to the desirability of ‘world overcoming’, of the deliverance of the phenomenally sensual or, rather, pseudo-phenomenally sensual to noumenal sensibility of a more genuine, because globally universal, order in order that godliness and antidevilishness may triumph over the antiworld of antimen and women to such an extent that their devilish and antigodly predatory exploiters in noumenal sensuality are left with little or nothing to prey upon and come crashing down their own axis into the judgemental damnation and counter-salvation of the pseudo-phenomenally sensible, who will feel obliged to ‘make them over’ in their own manly and antiwomanly image as a precondition of their own entitlement to being ‘made over’ in the antimanly and womanly image of the pseudo-phenomenally sensual and saved and counter-damned up to noumenal sensibility in due course, a procedure that would also apply to the recently damned and counter-saved as they too were eventually swivelled across to the church-hegemonic/state-subordinate axis and duly ‘made over’ in like unsaved and counter-undamned fashion as a precondition to following their ex-Protestant co-religionists up the said axis to join the multitude of lapsed Catholics who, hopefully, would have been the first to climb that axis on revolutionary terms in the wake of a majority mandate for religious sovereignty come the paradoxical election in certain countries which I have all along equated with a special kind of Judgement, a primary kind of Judgement, such that, in the event of divine and antidiabolic justice having been done, would pave the way for the secondary, or indirect, kind of Judgement which would befall the pseudo-phenomenally sensible generality as they felt it incumbent upon themselves to judge the noumenally sensual ‘fallen’ (from somatic licence) in the event of their having been indirectly damned and counter-saved in consequence of radical godly and antidevilish success vis-à-vis the pseudo-phenomenally sensual.


40. This, after a not inconsiderable period of time, allows for the possibility of virtually everyone and everybody being saved and counter-damned up the church-hegemonic/state-subordinate axis, which, in consequence, would cease to exist as the omega point and anti-alpha point of noumenal sensibility acquired something approaching a conclusive ascendancy over the antiworld; the netherworld and world of state-hegemonic/church-subordinate criteria having already passed away as the slow but gradual transformation to pseudo-phenomenal sensuality characterized the generality of those who had been noumenally sensual or pseudo-phenomenally sensible.


41. In such fashion God and the Antidevil indirectly triumph over the Devil and Antigod through having directly triumphed over the antiworld of antiman and woman, the preconditions, in pseudo-phenomenal sensuality, of that more genuine noumenal sensibility ‘On High’, which will only begin to come to pass following a majority mandate for religious sovereignty among those peoples whose traditions are sufficiently church-hegemonic/state-subordinate as to permit of any optimism in respect of the likelihood of such a paradoxical election, and this despite the gains made by noumenal sensuality at their expense.


42. Such peoples – and the Southern Irish are not least among them – are less than strictly contemporary in the state-hegemonic/church-subordinate axial sense; for their traditions stretch back to pre-schismatic times, and, exceptions to the rule notwithstanding, they have tended to fight shy of the liberal democratic and social democratic humanistic offshoots of Protestantism, that proto-humanist form of antipaganism.  They have lived less for humanism, in either of its chief manifestations, than for antipaganism, and in that they signal their faith in a post-resurrectional Saviour who dwells ‘On High’ and grants them hope of what they would regard as divine redemption, both institutionally, within the parameters of Catholic tradition, and in relation to the possibility of divine intervention of a Messianic, or Second Coming, order which would involve the coming of Judgement and the possibility, thereafter, of ‘Kingdom Come’.


43. In general terms, I respect this faith and hope, while also seeing through and beyond it, but I also know that what pertains to God, or godliness, is less of the Son than of the Father, and that the Father is consequently the true beginning of a properly transcendental civilization, of the universal resolution of globalization.  For psyche precedes soma on the male side of life, and therefore before there can be any bound soma, corresponding to the Son, free psyche must have come to light in relation to the Father, whose Word, if sufficiently divine, is truly at the beginning of such a civilization, taking the form of psyche-over-soma in metaphysical sensibility. 


44. Consequently you cannot have the Son without the prior establishment of the Father, who paves the way, in his free psyche, for the somatic binding of the Son, which in turn paves the way, as noted above, for the somatic binding of the Antimother and, via that, the secondary free psyche of the Antidaughter, the female complement to God the Father.  Therefore ‘In the beginning is the Word’ and the Word is of God and not the Son of God, who is simply an adjunct to God and means for God to achieve his divine or, rather, sublime end in Heaven … the Holy Soul.  A Second Coming who was simply an extrapolation from the Son, in Christ-like vein, would not be commensurate with God but more akin to the anomaly of putting the cart before the horse or, worse still, even excluding the horse altogether, seeking to reign in the place of God as a usurper of godliness.


45. God is, in truth, no Second Coming of Christ, a type of the Son of God, but someone who stands aloof from bound soma as the epitome of free psyche, whose Word is true and therefore germane to what properly appertains to God and, more importantly, to the raison d’être of God, which is nothing less than the attainment of Heaven.  Outside this, God has absolutely no immediate concern or business whatsoever; though he would obviously be determined to overcome obstacles to his will, his raison d’être, in order that the sphere of godliness – and antidevilishness for females – might be expanded at their expense, thereby making it easier for the divine mandate to be fulfilled.


46. For so long as the noumenally sensual are able, aided and abetted by the pseudo-phenomenally sensible, to exploit and somatically mesmerize the pseudo-phenomenally sensual, what pertains to noumenal sensibility will remain ‘beyond the pale’ and the pseudo-phenomenally sensual be deprived of their entitlement to deliverance from such exploitation to the otherworldly peace and antiwar of godliness and antidevilishness.  But once noumenal sensibility is able to establish itself and firmly and officially appeal to the pseudo-phenomenally sensual (to vote for religious sovereignty), then the necessary steps can be taken to begin the long and difficult, but intensely necessary, process of saving and counter-damning them from their antiworldly plight and of thus delivering them from the netherworldly predators who so callously exploit them.


47. Only once what properly appertains to God and the Antidevil has been firmly established will it be possible to deliver what should really be called pseudo-antiman and pseudo-woman from the clutches of devils and antigods, and to set the process in motion which will indirectly damn and counter-save the devilish and antigodly to the judgement of pseudo-man and pseudo-antiwoman, who will be all the more ready and inclined to accept the salvation and counter-damnation of God and the Antidevil once they have brought justice to their fallen Protestant co-religionists and ‘made them over’ in their own pseudo-phenomenally sensible likeness.


48. For salvation and counter-damnation is not possible to the pseudo-phenomenally sensible until, no longer having to defer to noumenally sensual criteria, they are in a position to be swivelled across to the foot of the opposite axis to take the places vacated by the already saved and counter-damned pseudo-phenomenally sensual proper, who, as lapsed Catholics, would have been entitled to prior deliverance from their inherently antiworldly position to the otherworldly peace of noumenal sensibility, which is also, in a sense, an anti-netherworldly antiwar as far as its antimetachemical, and therefore properly female, elements are concerned.


49. However that may be, everyone and everybody will be involved in this slow but inexorable process; for the righteousness of God and the pseudo-justice of the Antidevil cannot be evaded or spurned for ever, nor need we underestimate the desirability of deliverance from exploitation at the hands of the vain and the pseudo-meek, the devilish and the antigodly, who turn the pseudo-vain and meek into quasi-vain and quasi-pseudo-meek lesser images of themselves the more their noumenally sensual will and antisoul prevails at the expense of the spirit and anti-ego of the pseudo-phenomenally sensual, now become quasi-wilful pseudo-women and quasi-pseudo-antisouful pseudo-antimen respectively.


50. Nevertheless, a vestige of their phenomenally sensual tradition persists in relation to the persistence of pseudo-noumenal sensibility, and they remain axially distinct, for all the noumenally sensual pressure being brought to bear on them, from anything demonstrably state-hegemonic and church-subordinate in British or American representative vein.  Lapsed Irish Catholics they may be, but they are a far cry from being Protestants and thus germane to a church-subordinate tradition which defers - and in the nature of things cannot but defer - to the steady tread of state-hegemonic secularity.


51. The schism in Western civilization was between antipaganism and humanism, and while antipaganism retained a pseudo-universal dimension in its faith in a post-resurrectional Saviour ‘On High’, humanism rejected such faith from the standpoint of man and man’s worldly right to prevail in the face of religious tradition, not least that pertaining, in axial distinctness from Catholic faith, to Devil the Mother hyped as God, which would be as Old Testament to the rather more New Testament position, still somehow distinct from Catholic faith, of the Son of Devil the Mother hyped as Son of God, though germane, in relation to phenomenal sensibility, to what, in physics, would really be the Son of Man, the bound-somatic corollary of Man the Father and fated, in naturalism, to take a secondary state-hegemonic status vis-à-vis Antiwoman the Antimother, whose antirealism could only take precedence over the antinonconformism of the Antidaughter of Antiwoman in overall state/church terms, much as the latter took church-subordinate precedence over the humanism of Man the Father as, increasingly, humanism became subject to the overall sway of noumenally sensual factors rooted not in anti-idealism or even antitranscendentalism but, in the female-dominated ascendancy of metachemistry over antimetaphysics, in materialism and fundamentalism, the latter the church-subordinate corollary, in the Daughter of the Devil, of the materialism of Devil the Mother.


52. I believe I have gone into all this before, so I shall not tire the reader’s patience any further where these respective gender and class positions are concerned.  Suffice it to say that antipagan pseudo-universality and humanistic personality (coupled, be it not forgotten, to the subversive influence of what could be called antinonconformist anti-impersonality) are two quite distinct positions which have little or nothing axially in common, since whereas the one grants some kind of Messianic hope to the antipagan antiworldly, the other can be developed, as history has shown, all the way down the post-schismatic aspect of axial divergence to a social democratic nadir of communistic totalitarianism, whereupon proletarian humanism displaces bourgeois humanism in the overall godless march of humanistic history from liberal to social democratic parameters.


53. And as history has also shown, once you dig yourself down into a social-democratic nadir of state-hegemonic criteria it is very difficult to dig yourself out again, even to a liberal-democratic extent.  You remain convinced of your resolution of humanistic history and seeming historical superiority to anything liberal and capitalist in character.  But you are grossly deluded, not so much about the respective historical positions of liberal and social democracy, as about the culmination point, if you will, of post-schismatic Western development being equivalent to something global in character and therefore entitled to universal acclaim.  That it never was nor ever could be!  For the universal, which does apply to global civilization, can only stem from the contrary axial standpoint wherein a pseudo-universal dimension was upheld by the Catholic Church on the basis, within the overall Christian parameters of antipaganism, of a certain antiworldly antihumanism coupled, for females, to its purgatorial corollary in nonconformism, which would have completed the phenomenally sensual position of antimasculine antiphysics and feminine chemistry, of antimanly and womanly alternatives not only to the Devil and Antigod of noumenal sensuality, whether genuine or pseudo, but to the manly and antiwomanly positions of phenomenal sensibility, neither of which could have any bearing on the possibility of redemption in God and the Antidevil, no matter how pseudo-noumenally sensible the pseudo-universality of Catholic faith may happen to have been.


54. But with the resurrection of that church-hegemonic/state-subordinate axis to come, with the development of a more genuine noumenal sensibility through what, in previous texts, has been called Social Transcendentalism and/or Social Theocracy, then the position of universality will be proportionately enhanced and clarified, clarified, that is to say, in relation to globalization and the full development of global civilization towards an omega point/anti-alpha point, space-centre culmination of evolution and counter-devolution which will constitute an antithesis to anything cosmic, being the furthermost development of God the Father and the Antidaughter of the Antidevil in church-hegemonic terms, and of the Son of God and Antidevil the Antimother in state-subordinate terms.


55. Thus true universality, which is global, signifies a complete break with the arrogation of universality to a context primarily characterized, in stellar vein, by polyversality, and no longer will Devil the Mother hyped as God have universality in its clutches in such fashion that genuine universality is rendered impossible, whether because universality is associated, wrongly, with the Cosmos or, in the case of monotheism, of a certain primal aspect of cosmic totality, or whether, in Catholic faith, the persistence, through Old Testament criteria, of Creatorism in such first-cause cosmic fashion precludes the development of independent universality on anything but the aforementioned pseudo terms, there being no place for two interpretations of universality such that, the Catholic position notwithstanding, would cause the root, and more bogus, interpretation to be called into disrepute and exposed for the devil-based lie it actually is. 


56. Thus only the rejection of the lie, as by persons more disposed, in any case, to the pseudo-truth of a post-resurrectional Saviour ‘On High’ who is axially quite distinct from the so-called Father, meaning Jehovahesque Creator, can pave the way for Truth per se and, hence, that genuine universality which has absolutely nothing to do with the Cosmos and everything to do with the flowering of globalization on terms which require that pseudo-antiman and pseudo-woman sacrifice themselves to God and the Antidevil, as the latter, constitutive of the metaphysical and antimetachemical aspects of noumenal sensibility, take on an increasingly cyborgistic dimension in the course of the unfolding of Eternity and Anti-Infinity following a majority mandate, wherever applicable, for religious sovereignty by the pseudo-phenomenally sensual.


57. For only the cyborgization of life to an enhanced divine and antidiabolic end will preclude the Saved and counter-Damned from sliding back down the church-hegemonic axis to a position vulnerable to exploitation at the hands of the state-hegemonically vain and pseudo-foolish, and therefore subject to all the same predatory ills as before.  Only when the pseudo-phenomenally sensual have been cyborgized to a divine and antidiabolic extent in the synthetic artificiality of noumenal sensibility will their predatory exploiters be brought to the brink of damnation and counter-salvation, ceasing to have any prey to commercially and socially exploit.  And only then, with their impending if not actual fall from the heights of noumenal sensuality to the worldly justice of pseudo-phenomenal sensibility, will divine justice have been done.


58. For divine justice is not just about saving and counter-damning the pseudo-phenomenally sensual from their exploiters, important as that incontestably is, but also, if more indirectly, about bringing about the ruin of the noumenally sensual, that they may be cast down to the judgement of their state-hegemonic counterparts and cease to exist in a recognizably vain or pseudo-foolish, metachemical or antimetaphysical freely somatic mode.  In this struggle between antithetical adversaries for control of ‘the below’, the divine and antidiabolic must triumph over the diabolic and antidivine if the antiworldly are to be delivered from their clutches and they themselves delivered into the hands of the worldly just and pseudo-righteous, to be ‘made over’ in their pseudo-phenomenally sensible image as a precondition of subsequent transmutation both laterally and, once across to the foot of the church-hegemonic axis, diagonally upwards and forwards.


59. Those who are or become genuinely godly and/or antidevilish cannot sit on the fence in this matter but are compelled, by moral logic, to wrest the pseudo-phenomenally sensual from the clutches of their state-hegemonic exploiters, in order that divine and antidiabolic justice, in the fullest sense, may be done, and godliness and antidevilishness no longer be ‘beyond the pale’ but positively in charge of life and determinant of the terms of life, of life lived on an eternal rather than temporal or, from an alpha-stemming basis, anti-eternal if not infernal point of view, as characterizing that which, being metachemical, tends to exist in relation to Infinity.


60. Life, whether pagan and infernal, humanist and temporal, or transcendentalist and eternal, ever contrasts with death, as the evolutionary and male-led side of the coin of any given civilization, be it Eastern, Western, or Global, with its devolutionary and female-dominated side, the side that, in all three cases, precedes the male side as devolution from totalitarianism to liberalism, monism to pluralism, preceding evolution from pluralism to monism, liberalism to totalitarianism, as described in certain previous texts.


61. Therefore those periods of a given civilization in which devolutionary criteria are paramount under a female dominion will be more characterized by death than life, be this death polyversal (cosmic) and infinite, antipagan and anti-infernal, or antihumanist and antitemporal, the latter the contemporary mode of death par excellence.  For the cosmic, pertaining to the East, and the antipagan, pertaining to the West, exist in the shadow of the antihumanist mode of death, which is the death of man in relation to the machine and the development of an increasingly technological culture which is ever more dependent on the machine and its capacity to render a more synthetically artificial lifestyle.


62. Now in a female-dominated stage of civilization, whether in devolved liberal or non-devolved totalitarian phases, the prevalence of death as a social and cultural norm tends to engender a longing in the male population for life, for freedom from the clutches of death, and this usually takes the form of theories of and/or devotions to what is called an Afterlife, the life to come.  Such a life is often depicted as something following death, as though when one died one automatically went over into another stage of life that was akin to a rebirth, whether in terms of reincarnation, the more prevalent attitude in the East, or in terms of spiritual resurrection through Christ, the more prevalent attitude in the West, or, indeed, in terms, arguably more contemporary, of some ghostly or spiritualist afterlife that somehow followed death in non-physical but nonetheless metaphysically ascertainable and discernible terms, as evinced by the séance and its recourse to mediums.


63. By and large it is the male population which hankers after life in such fashions, for the female is less a creature of life than of death, death to ego and soul of psychic freedom through the living death of free soma, of bodily will and spirit such that provides the basis of life but is not and never could be properly constitutive of life itself, whether infernal, temporal, or eternal.  Only male endeavour in relation to ego and soul, whether bound to will if not spirit in the Eastern case, or free of will if not spirit in the Western case, or free of will and spirit in the Global case, constitutes life in any of its main civilized permutations, and when a life-stage of any given civilization comes to pass you can believe that little or no interest is taken in the Afterlife, or in concepts thereof, and for the simple reason that one is then in a male-led and evolutionary stage of civilization which has come out of the shadow of female death and now dances to its own life-oriented tune, be that tune infernal, temporal, or eternal, as pagan, humanist, or transcendentalist criteria may dictate.


64. Therefore while we cannot dismiss the Afterlife in terms of the coming to pass of an inner light commensurate with the self-consuming, almost cannibalistically, of the myriad nerve fibres of the central nervous system, including, principally, the brain stem and spinal cord, we should and I believe can hold to the view that such an event is essentially transient in character, destined, sooner than later, to burn itself out and fizzle down to quiescence and eventual extinction in conjunction with decomposition of the corpse generally, and is rather more a symptom of the end to life than a fresh beginning, the final flare-up, as it were, of the self in the face of the mortality of the flesh and the inevitability, for all that is born of nature via woman, of its organic cessation and final degradation.


65. We enter into death on both physical and mental planes, the one preceding the other, and on the other side of death there is simply the horror of decomposition and decay, with little or nothing of a physical, much less metaphysical, character remaining.  But we also achieve periods of life, life in the sense that fear of death or hope for a better life the other side of death, ceases to have any meaning or relevance for us and we live in the here and now of either infernal if pagan, temporal if humanist, or eternal if transcendentalist stages of life, with no concern for the morrow but a determination, come what may, to make the most of today.


66. Doubtless this attitude varies according to the kind of civilization prevalent at any given time, but, by any large, you can be certain that those who live life to the full in a male-led stage of civilization, an evolutionary stage of centro-complexification from pluralist to monist phases, have little or no time for afterlife theories or hopes, having come out of the shadow of that which, in the past of their respective civilizations, would have conduced towards a longing on the part of males for a better life than that to which, under devolutionary pressures, they or their ancestors had been accustomed.


67. So it was that the schism in Western civilization between Catholicism and Protestantism led to just such a period of life for those males of, by and large, Protestant descent, whose proto-humanist religion paved the way for the humanism proper that, whether of a liberal democratic or, subsequently, social democratic nature, made it possible for them to turn their backs on the faith and hopes for a better life of their Catholic counterparts and live life in the here and now of a worldly dispensation, a dispensation built, through democratic egalitarianism, around economic wealth and the production and distribution of that wealth according to either capitalist or socialist principles, depending on the class orientation of the particular brand of humanism in favour at the time.


68. Now while temporal life went ahead in this worldly fashion, the antiworldly who had not sold out to humanist pressures by and large continued, and still continue in some countries, to believe in an afterlife, which the anti-infernal basis of Catholicism made possible and duly encouraged, turning them not only against the infernal gains of paganism but also, in due time, against the temporal gains of humanism, which, from an antipagan and pseudo-transcendental standpoint, could only be branded as the fruit of heresy, of schismatic error and departure from the path of faith in a post-resurrectional Saviour ‘On High’ who would reward the faithful, in due course, with the Resurrection, following Judgement, to Eternal Life as and when he deemed it fitting to return to ‘the world’ to establish his ‘Kingdom’, the ‘Kingdom of God’, and at the expense, needless to say, of both the wicked and those who had departed from the path of faith in his Second Coming, i.e. all those who fit the description of heretics and schismatics.


69. Therefore the Catholic was and continued to be in some sense heir to the living death of a female dominion, a dominion presided over by the ‘Mother of God’, which left little or no room, in consequence of its negative nature, for life, least of all where the generality of males were concerned, but fostered belief in the Afterlife, both in terms of personal death and resurrection through Christ and, more teleologically, in relation to a return of God to the world in the guise of the Second Coming to save the faithful to his ‘Kingdom’, where, in contrast to the living death of antiworldly phenomenality, eternal life would prevail for all time as the due reward for those who had not sold out to the temporal heresy of the world proper, meaning the phenomenally sensible.


70. Such an eternity is of course what I believe in and advocate to the best of my ability, and it is what would resurrect the pseudo-phenomenally sensual from the antiworldliness of their antiphysical and chemical binding … to the otherworldliness of metaphysical and antimetachemical freedom, at least where church-hegemonic criteria are concerned, as though in a Bunyanesque ascent from some pseudo-Slough of Despond to a Celestial City more genuine than mankind has ever conceived of, much as it made pseudo-noumenally sensible attempts in the past which, in the Catholic case, rarely or never transcended the Vatican.


71. Be that as it may, the resurrection of the generality of lapsed Catholics to Eternal Life would require that they embrace the inner life of metaphysical and, for females, antimetachemical psyche in transcendentalism and antifundamentalism as never before, and for this purpose the requisite synthetic substances or, in vulgar parlance ‘drugs’, would of course prove necessary, necessary and, above all, desirable, since you cannot turn-on to the self, in any ultimate sense, without their assistance, nor can you expect to ‘turn the tables’ on external visionary media of a noumenally sensual origin or disposition without having the benefit of something equally if not more effectively visionary to counter it and render it increasingly superfluous, the more so as you become acquainted with your rights to self-enlightenment within the framework of religious sovereignty and need to have something demonstrably noumenally sensible to hand in order to realize those rights to the full from a standpoint centred in God and/or the Antidevil rather than rooted in or subjected to what is rooted in the Devil and/or Antigod, depending on the gender implications of either context.


72. Of course the cyborgization of life in relation to this is, as outlined in previous texts, crucial to the advancement of such self-realization; for it can only really transpire to any efficaciously effective extent if the fleshy obstacles to it are undermined and replaced, the ‘dying to not-self in order to be reborn more fully into self’ necessitating that nature is overcome on a largely synthetic basis such that will endow the self, the brain stem and spinal cord, with a support and sustain system that will not break down under the strain of enhanced self-development but permit, rather, of its increase and steady expansion towards some definitive peak of self-realization, a peak that, in the long term, may not be so dependent upon synthetic substances of an hallucinogenic or psychogenic or even analgesic  order as was initially the case, if only because the battle against external visionary media had been conclusively won and the gradual influx of ex-Protestants of a Puritan or Anglican cast into the context of noumenal sensibility made it more likely that a transcendental purism would ensue on a meditative-like basis, if still within parameters that required a substantial synthetic input, not least in respect of artificially manufactured oxygen via special containers.


73. However that may be, such speculation must remain reasonably valid as a pointer to the drift of noumenal sensibility in the decades and centuries to come, and should indicate that when it comes to self-realization, the horse should be put before the cart, so to speak, in order to ensure that cyborgization follows substance enhancement as its bound somatic corollary in a context primarily conditioned by psychic freedom as a godly and even, to a lesser extent, antidevilish right.  In respect of the latter, it may well transpire that analgesics rather than hallucinogenics will have more applicability in view of the desirability of granting sufficient attention to the pseudo-good binding of female soma as a precondition of subsequent free psychic pseudo-punishment, the antimetachemical church-hegemonic counterpart to the grace of metaphysical free psyche on the part of godly males.


74. For even in respect of synthetic substances males and females should be treated dissimilarly, the female requiring that more attention be given, in noumenal sensibility, to bound soma than to free psyche, even if this does mean that analgesics or tranquillizers would have more applicability to her than, say, hallucinogenics or psychogenics, as we distinguish, almost on a post-Western and post-Eastern basis, between the generality of ex-Catholic males and their ex-Buddhist counterparts in what would be a brain-stem/spinal-cord-like distinction between ego and soul, a tradition more weighted towards the Son in the one case and more biased towards the Father, or some Father-like equivalent, in the other.


75. Whatever the exact case or most appropriate level of self-realization and/or notself-negation may transpire to be, I have every confidence in the fact or, rather, truth that ‘Kingdom Come’, a context characterized by religious sovereignty in the event of a majority mandate from countries or peoples especially given to pseudo-phenomenal sensuality, will be one in which certain currently proscribed drugs are legalized and prescribed for use within the religious framework of the Centre, as germane to Social Theocracy, so that the religiously sovereign people can freely avail of them as a right and use them under supervision, with due advice, primarily for purposes of self-enlightenment and realization though also, as noted, to curb the not-self and effectively reduce somatic aggression.


76. It will not be a praying or meditating civilization, such as we have witnessed in the West and the East, but in a manner of speaking a tripping and snorting civilization which aims less to prepare one for a transient afterlife on one level of the self or another than to grant one life more fully and never endingly, so that ultimately, with the need to cyborgize the Saved and counter-Damned in relation to their respective synthetic habits, death will become a thing of the past and its apocalyptic offshoot along with it.  Instead of dying into the transient light of the self busily self-consuming itself towards extinction, you will live for ever in the light of perfect self-enlightenment, master or mistress – one might even, in transvaluated vein, say ‘antimistress’ – of  your psychic and somatic situation, and able to determine the rate of progress and change in your own moral or emotional or whatever interests.


77. Now with cyborgization in relation to substance enlightenment of an equally synthetic order, the Saved and counter-Damned will remain in the celestial city of noumenal sensibility, and thus remain safe from the predatory clutches of those who would, prior to ‘Kingdom Come’, have enslaved them to the somatic licence of their noumenally sensual exploits, thereby bringing the state-hegemonic axis not merely into disrepute but, more importantly, into decline and final collapse, with judgemental implications, as outlined above.


78. For nothing short of cyborgization will keep the religiously sovereign people ‘up there’ in noumenal sensibility long enough for anything so cataclysmic to befall the schismatic axis, and if cyborgization is to transpire to any appreciable extent, it can only be in consequence of the need to make the religiously sovereign more able to partake of their rights with both somatic and psychic impunity, so that, with the will and spirit of soma duly curtailed, they can expand consciousness and ‘feed their minds’ without fear, as in the past, of bodily repercussions, such that unofficial recourse to drugs of an hallucinatory or narcotic order did little or nothing to allay.


79. Branded as drug fiends and criminals by a film-obsessed civilization, such people could only succumb to self-abuse as and when their habits backfired on them under a variety of pressures - social, psychological, physiological, economic, political, cultural, or what have you - and they were obliged to suffer the terrible consequences.  We must ensure, in the event of a majority mandate for religious sovereignty in any such country, that such a deplorable situation is remedied, and remedied precisely in terms of the legalization of all but the most harmful or irrelevant drugs to psychic self-enhancement and somatic notself-curtailment, so that the People can exercise their religiously sovereign rights in the context of the centres within the overall Centre of a Social Theocratic society, and thereby, with due somatic restrictions, be psychically empowered.


80. Therefore ‘drugs’ not independent of religion but as integral to the religion of transcendentalism and antifundamentalism in their genuinely noumenally sensible manifestations within a context of global culture, which would be supplied within the religious centres for use by those who chose to exercise their religiously sovereign rights, including the right to be absolutely free of any Creatoresque primitivity such that, all too often (and these days more than ever) plays into the hands of the noumenally sensual and all who would exploit the People for their own profit, not least in the quintessentially metachemical context of films and its antimetaphysical ‘fall-guy’ complement, jazzy electric music, with camera and microphone-like implications which suggest a synthetic, and therefore truly contemporary parallel, to eyes and ears, those organs of noumenal sense par excellence.


81. Only on this basis, with the gradual development of proportionate cyborgization of the religiously sovereign, would the exploitative powers that rule the contemporary roost from a noumenally sensual standpoint be brought down, indirectly damned and counter-saved by the godly and antidevilish to a fate of judgement in the pseudo-phenomenally sensible depths of their own schismatic axis.  Only on this basis of inner visionary or mystical experience can the sensational allure of the outer visionary and magical or occult media be undermined and, ultimately, defeated, consigned, after a considerable period of time, to the rubbish bin of secular history.  There is no alternative.  No alternative methodology of progress that would be either viable enough or true and genuinely godly and antidevilish enough to pass muster in this respect. 


82. The battle lines of contemporary civilization are there for all to see.  There is the Devil and Antigod on the one side, presiding over somatic licence, and God and the Antidevil on the other side, striving to bring psychic freedom to the much-preyed upon and commercially-exploited pseudo-phenomenally sensual masses, who await liberation from the Infinity of Death to the Eternity of Life, as, in secondary terms, from the Anti-Eternity of Antilife to the Anti-Infinity of Antideath.  We cannot fail them their deliverance, for our own self-respect as guardians of moral progress depends upon our ability to act sensibly and rationally in their favour, in order that what is truly of God and the Antidevil be granted its due and not remain indefinitely ‘out in the cold’ of metaphysical and antimetachemical irrelevance, effectively ‘beyond the pale’ of civilized endorsement.


83. Fortunately the conjunction of Catholic antihumanism and the mechanistic antihumanism of contemporary American-dominated civilization provides us with the necessary platform from which to launch our transcendentalist objectives, or, rather, upon which to impose our transcendentalist ethics, since the post-worldly age is precisely that in which ‘the above’ calls the shots, as it were, at the expense of ‘the below’, who are there to be led towards the higher pastures of ‘Kingdom Come’, led, as sheep, by a shepherd who hails from ‘On High’ as an extrapolation, in effect, from the Catholic concept of a post-resurrectional Saviour who has the ability, and moral right, to return to the world in Messianic guise and provide it with the benefit of his teachings, his revelations concerning Truth and the path to divine redemption.


84. He does not hail from the People as a so-called People’s leader, but in his distinctness from such ‘leaders of the People’, who are more usually ‘black sheep’, he constitutes the godly means by which the People may achieve resurrection of a more permanent and elevated order, an order commensurate with the ‘overcoming of man’, meaning pseudo-antiman and pseudo-woman, in the interests of that which pertains to noumenal sensibility as God and the Antidevil, and stands above and beyond the People as constituted within pseudo-phenomenal sensuality, not to say in an antithetical noumenal relationship to those who, as devils and antigods, would prey upon them and exploit them to their own vain and pseudo-foolish advantage, constraining them from the possibility of redemption in the resurrection that hails from the revelations of a godly being, a ‘being apart’ who is effectively divine in his metaphysical knowledge and otherworldly aloofness from the goings on of both netherworldly and antiworldly, not to mention worldly, contexts.


85. Such an otherworldly being can only correspond to the godly Saviour long expected and prayed for by the faithful, and his Word, the Word of Social Theocratic revelation, will approximate to godliness not only in its Truth and capacity to understand a multitude of complex issues both within and without the context of noumenal sensibility, the divine and antidiabolic context par excellence, but the more as it reflects a metaphysical bias in terms of its typographical presentation, the ethereal abstractness of the divine requiring that an italic writerly monochrome style is adopted in preference to, say, italic printerly monochrome (even though that still has reference to the antimetachemical aspect of noumenal sensibility), and that, psyche preceding soma with males, the precedence of the Son (of bound metaphysical soma) by the Father (of free metaphysical psyche) requires that the truly godly text, appertaining to the divine Father, utilizes a white-on-black italic writerly style, as though in confirmation of a psychic bias, a bias for the self as opposed to the not-self, and that such a typographical approach to text should take precedence not only over the black-on-white italic writerly style suited to the lower level, in metaphysics, of the divine Son, but also, across the gender divide, over anything black-on-white or white-on-black in the italic printerly monochrome of a textural parallel to the antidiabolic Antimother on the one hand and to the antidiabolic Antidaughter on the other hand, both of which of course appertain to the antimetachemical aspects of noumenal sensibility in what could only be secondary state- and church-subordinate positions vis-à-vis the metaphysical hegemony of the Father and the Son, whose free psyche and bound soma will never be more fittingly exemplified than by recourse to the aforementioned italic writerly options, ‘writerly’ of course being, as with the male gender, indicative of a subjective as opposed to an objective bias, and therefore suitable to those who, as metaphysical males, approximate to the subjective communality of a plenumous grace and wisdom.


86. Therefore in the beginning of Social Theocratic civilization, of the transcendentalism beyond antihumanism, is to be found the white-on-black italic writerly Word of the true saviour of the antiworldly from both themselves and their netherworldly and worldly exploiters, a Saviour whose status is all the more akin to that of the divine Father in consequence, and who provides in this manner the most appropriate textural exemplification of the Truth, while still allowing, in his commitment to noumenal sensibility generally, for other presentations of the Word that, though still containing exactly the same material, probably do greater justice to the truthful approach to Beauty in the case of black-on-white italic writerly monochrome, as well, across the gender divide, as to Beauty in the case of black-on-white italic printerly monochrome, and to the beautiful approach to Truth in the case of the white-on-black italic printerly monochrome text, this latter effectively completing the virtuous circle of noumenal sensibility from a secondary church-hegemonic point of view, so that free psyche is once again to the ascendant, if from a necessarily antimetachemical and therefore specifically antifundamentalist perspective such that is the appropriate complement to the transcendentalism of our white-on-black italic writerly starting-point, the starting-point of God the Father and all that that implies in respect of the unequivocal endorsement of Truth as a means to the sublime resolution of Joy.


87. For God dwells, as often as he possibly can, in Heaven, One with Heaven the Holy Soul, wherein his holiness is assured, and this church-hegemonic holiness stands above the state-subordinate holiness of the Holy Spirit of Heaven, being less of bound spirit in relation to the Son of God than of free soul in relation to the Father.  It also stands above, though in rather more differentiated vein, the secondary church-hegemonic unclearness of the Unclear Soul of Antihell, the secondary free soul that accompanies the Antidaughter of the Antidevil as she strives to implement the loving approach to Joy from out the beautiful approach to Truth, neither of which could transpire were there not, compliments in large part of the Son of God and the Holy Spirit of Heaven, the secondary bound will of Antidevil the Antimother and the secondary bound spirit of Antihell the Unclear Spirit, the former appertaining to Beauty and the latter to Love, neither of which have anything church hegemonic about them since manifestations, in antimetachemical antimaterialism, of state-subordinate criteria of, theoretically, a secondary nature.


88. But the antifundamentalism of the beautiful approach to Truth and the loving approach to Joy would not be possible without the prior existence of such antimaterialism, corresponding, I contend, to a black-on-white approach to italic printerly monochrome, and Beauty and Love would, I fear, be less than secondary state-subordinate without the prior input, from above, of the idealism of the Son of God and the Holy Spirit of Heaven, whose truthful approach to Beauty and joyful approach to Love impact upon antimetachemical soma and cause it to respond in such fashion that art-for-art’s-sake would be the last thing to characterize it, as it duly provides the basis from which the secondary free psyche of the Antidaughter of the Antidevil and the Unclear Soul of Antihell arise to complement the Truth and Joy of God and Heaven, first movers in the overall noumenally sensible equation.


89. Therefore without the Son of God/Holy Spirit of Heaven no Antidevil the Antimother/Antihell the Unclear Spirit, and without the latter no Antidaughter of the Antidevil/Unclear Soul of Antihell to complement, on secondary church-hegemonic terms, God the Father/Heaven the Holy Soul.  Such is the cyclical logic of noumenal sensibility, as it strives to implement and maintain a context in which Truth and Joy are forever hegemonic over the beautiful approach to Truth and the loving approach to Joy, while, in state-subordinate vein, the truthful approach to Beauty and the joyful approach to Truth remains effectively hegemonic over Beauty and Love.


90. This, you will agree, is a far cry from the antimetachemical want of metaphysics that identifies God with Love!  Such a false ascription owes little or nothing to Truth but almost everything to the lie of Devil the Mother hyped as God that, in Old Testament vein, holds noumenal sensibility back from metaphysical completion as noumenal sensuality continues to play ‘top dog’ and to be identified, in materialist/fundamentalist, not to say anti-idealist/antitranscendentalist terms, with God in the one case and the Devil in the other, whether or not, in contrast to their respective ugly and illusory natures, beauty is equated with the one and truth (as something objectionable) with the other, thereby putting a taboo on that which properly appertains to God. 


91. Yet, in reality, beauty and truth are the last things that properly appertain to noumenal sensuality, the context, as noted, of ugliness/hatred and illusion/woe par excellence, and in relation, from our transvaluated standpoint, less to God and the Antidevil than to what has been called Devil the Mother/the Daughter of the Devil in respect of materialism/fundamentalism, and the Antison of Antigod/Antigod the Antifather in respect of anti-idealism/antitranscendentalism, so that, excluding though not forgetting the respective clear and unholy concomitants of the above, we have a context characterized, in metachemical and antimetaphysical freely somatic and bound psychic terms, by the Devil and Antigod, in complete contrast to the divine and antidiabolic standings of God and the Antidevil within noumenal sensibility, where, on account of the male hegemony, psyche takes precedence over soma and freedom is conceived solely in relation to psyche on both primary (metaphysical) and secondary (antimetachemical) terms.


92. Such a context is antithetical in every respect to that of noumenal sensuality, and therefore instead of Space (spatial) and Antitime (sequential) we find Time (repetitive) and Antispace (spaced), with a corresponding contrast between the Infinity and Anti-Eternity of the one context and the Eternity and Anti-Infinity of the other.  Such an absolute distinction has also been characterized, you may recall, in terms of upper-class metachemistry and anti-classless antimetaphysics in the context of noumenal sensuality and in terms, antithetical to this, of classless metaphysics and anti-upperclass antimetachemistry in the context of noumenal sensibility.


93. Therefore the godly context is not only classless (as opposed to upper class); it is complemented, in antimetachemistry, by an anti-upperclass female position corresponding to the antidiabolic, who is the ‘antilion’ converse of anything leonine and primal in noumenal sensuality, an antiprimal postulate, one might say, which is as much the under-plane complement to the supremacy of the ‘lamb of God’, the divine ‘lamb’, as, in unholiness, the antilamb of antimetaphysical ‘antisupremacy’ is subordinately complementary to the primacy of what could be called the ‘lion of the Devil’, the diabolic ‘lion’ of Devil the Mother and her bound-psychic offshoot the Daughter of the Devil.


94. Yes, classlessness can only exist in relation to the anti-upperclassness of Antidevil the Antimother and her free-psychic offshoot the Antidaughter of the Antidevil, the unclear bound spiritual and free soulful concomitants of which complement their holy counterparts in relation to God the Father and the Son of God, the latter of course succeeding the former as bound will to free ego and therefore ensuring that ‘the lamb’ takes overall precedence over ‘the antilion’ in the metaphysical/antimetachemical totality of noumenal sensibility.


95. Therefore there is no sense in which the ultimate type of society, metaphorically identifiable with ‘Kingdom Come’, could, in the totality of noumenal sensibility, be solely classless, as though simply a matter of God and Heaven.  It is classless as far as its metaphysical components in free psyche and bound soma are concerned, but anti-upperclass as far as their antimetachemical counterparts are concerned, and thus a combination of male and female factors, of Yang and what in my previous text has been called Anti-Yin, of Eternity and Anti-Infinity, of Time and Antispace, corresponding, after all, to the basic division between hegemonically metaphysical and subordinately antimetachemical elements.


96. Consequently unless the ‘lion’ of antimetachemistry does ‘lie down’ with the ‘lamb’ of metaphysics, there can be no freedom of psyche for either the one or the other, and therefore no noumenally sensible independence of noumenal sensuality.  And the only way, as we have seen, that the ‘antilion’ can ‘lie down’ with the ‘lamb’ is in response to the male lead that establishes and maintains metaphysics as a leading postulate over antimetachemistry in the first place, thereby obliging the female side of things to follow suit and slot in to a subordinate position within the overall context of noumenal sensibility.  Without such metaphysics, no deference of antimetachemistry to free psyche via its own bound soma (established in consequence of the bound somatic impositions of both the Son of God and the Holy Spirit of Heaven) will transpire, and therefore antimetachemistry will, even with the arrogation of certain metaphysical attributes, get roped in to noumenal sensuality as the one sensible aspect (in comparative terms) of a perpendicular triangle having its sensual apex in metachemistry and its sensual base in antimetaphysics, the, from our transvaluated standpoint, devil and antigod of all that is contrary to noumenal sensibility.


97. This triangle has characterized Eastern civilization in particular, both Near and Far, but is also at the roots, through Judaism, of Christianity, and is the underlying reason why Catholic faith remains beholden to a pseudo-noumenally sensible condition in which what properly appertains to God (the Father) is kept on perpetual hold in the somewhat ambivalent and imperfect guise of a post-resurrectional Saviour who necessarily remains a mystery only because the Church dare not or cannot allow him to ‘come out’ and proclaim an independent destiny of the so-called Father who is no Father in the above-mentioned godly sense but the root first-cause in noumenal sensuality whom I have identified, correctly, with Devil the Mother hyped as God and contend to be equivalent to Jehovah and such-like metachemical postulates whether, fundamentally, in relation to the Cosmos or, by successive extrapolations from cosmic primacy, in relation to nature (Saul), to mankind (the so-called Risen Virgin over the so-called Father of an eyes-over-ears-like parallel), or, indeed, to cyborgkind (wherein, in contemporary vein) we are rather more mindful of cameras and microphones than of anything humanly (in New Testament vein) metachemical or antimetaphysical.


98. Be that as it may, nothing can prize antimetachemistry free of the ungodly clutches of noumenal sensuality except genuine metaphysics, for such metaphysics is alone capable of proclaiming the Truth and of showing that noumenal sensibility is primarily about metaphysics and only secondarily about antimetachemistry, and that metaphysics, independent of Old Testament subversion, has nothing to do with Beauty and Love (unlike antimetachemistry in bound somatic terms) but everything to do, on the contrary, with Truth and Joy, and that truth, when properly evaluated and mastered, has nothing devilish about it but is the sole attribute of God which paves the way, for the godly being, to Heaven, and thus the joyful fulfilment of a truthful premise. 


99. In Far-Eastern noumenal sensibility or, rather, pseudo-noumenal sensibility (for even a more elevated mankind approach to transcendentalism is still penultimate vis-à-vis the cyborgization of life to a transcendent end in the universality to come), such a joyful fulfilment of truth would entail the practice of transcendental mediation as the lungs and breath were utilized by the self, the ego of the brain stem, for purposes of achieving that soulful redemption of self in the spinal cord, and therefore the concept of a Sacred Heart (of the Risen Christ) would be as irrelevant to such metaphysical freedom as the concept, theoretically, of sacred lungs (of the Risen Christ) to the want of metaphysical freedom characterizing Western religious tradition, as such metaphysics that terms like Son of God and Holy Spirit of Heaven imply are dovetailed into the antimetachemical context of what I have called Antidevil the Antimother/Antihell the Unclear Spirit (in bound soma), and the equation of the Resurrected with a Sacred Heart becomes only too predictable, and renders him only too vulnerable to being subsumed in to and by a Father who, in truth, is no metaphysical free psyche capable of utilizing metaphysical bound soma in TM-like vein, but the Old Testament First Mover who, in truth, is not male at all but bluntly female in its factual basis in stellar metachemistry which rules over an antimetaphysical ‘fall guy’ customarily identified with Satan and, hence, the Devil.  But such a solar ‘fall guy’ from stellar primacy is no more diabolic than the First Cause from which it ‘fell’ divine, and therefore antimetachemical sensibility finds itself dominated, in perpendicular triangularity, by diabolic and antidivine factors corresponding to noumenal sensuality, and incapable of deferring to metaphysics in consequence of the want of proper metaphysics to begin with.


100. Thus even the Catholic Church, for all its faith in a post-resurrectional Saviour ‘On High’, remains bound to perpendicular triangularity complements of the Old Testament and incapable of offering the faithful more than an implicit salvation in Christ by dint of the inability of a tradition rooted in noumenal sensuality to come clean about transcendentalism and posit God as independent of such cosmic primacy in metachemical sensuality.  For once God is so proclaimed, then his airy right to transcendental meditation has to be accepted, and the Son of God is then no more than the means, together with holy spirit, whereby God achieves his heavenly End.  But the West is not the Buddhist Far East, and neither the one nor the other are germane to global civilization and thus to the rejection of both West and East alike, in all their respective permutations, in the interests of a universal resolution of religion such that requires a Messianic premise capable of identifying God with metaphysical truth and acting on that basis to the exclusion of any cosmic roots and obstacles to His full flowering in the cyborgization of life to an enhanced noumenally sensible end, an end transcending both Western implicit and Eastern explicit shortfalls, in mankind, from an exemplification of true godliness and, for females, antidevilishness at a stage of life beyond human limitations and pre-global divisions, a stage at once truly global and properly universal.


101. For universality can only properly pertain once it comes out of the shadow of the cosmic grip on the term, and we perceive it to be the antithesis to anything representatively cosmic and, hence, polyversal in stellar primacy.  Such independent universality is at the furthest possible remove even from cosmic noumenal sensibility, never mind the more prevalent – and representative – noumenal sensuality which, being primal, is less Saturnian or (for antimetachemistry) Venusian in character than, as noted above, stellar and (for antimetaphysics) solar.  It is not the least evolved manifestation of godliness in cosmic noumenal sensibility, nor even the less (compared to least) evolved manifestation of godliness in natural noumenal sensibility (which I have tended to identify with winged seed-pods on certain tall trees), for it is beyond these as it is beyond the more (compared to most) evolved manifestation of godliness in human noumenal sensibility (for which read: transcendental meditation of the East in preference to verbal absolution for penitential contrition of the West), being germane to the most – and therefore definitively – evolved manifestation of godliness in cyborg noumenal sensibility, which necessarily has to co-exist with a most counter-devolved manifestation of antidevilishness of an equally cyborg order which would be less strictly universal, in godly vein, than antipolyversal and therefore properly constitutive of an anti-upperclass standing that was the sensible complement to the classlessness of God, the ‘antilion’ complement, once again, to the ‘lamb’ who is as Yang to Anti-Yin, Eternity to Anti-Infinity, Righteousness to pseudo-Justness, and Blessedness to pseudo-Cursedness.


102. For the female position in noumenal sensibility will not, like that of the male, reflect her basic gender actuality of soma preceding and predominating over psyche, but will mirror, as far as possible, the male position of free psyche and bound soma, and this, even with a psychic emphasis under male pressure from an unequivocal hegemony in metaphysics, will be contrary to her natural grain and therefore a kind of curse, albeit nothing like the genuine curse of bound soma that characterizes females in the antichemical depths of phenomenal sensibility whereby the bound-somatic emphasis under male pressure from an equivocal hegemony in physics is the product, in large part, of the existence of metachemically free soma in the noumenally sensual Behind, which conduces to the maintenance of state-hegemonic consistency on an axis which, as we have seen, is contrary to anything church-hegemonic and therefore Catholic.


103. No, the pseudo-curse of antimetachemistry is the product of the blessedness of metaphysics, and is therefore inescapable and incontrovertibly desirable from a male standpoint, since it is inherent to the antifactual existence of an ‘antilion’ in the first place, and no ‘lamb of God’ can experience the truth without it being in its subordinate place in both the secondary psychic freedom of church-hegemonic antifundamentalism and the secondary somatic binding of state-subordinate antimaterialism, neither of which could be anything other than pseudo-cursed in view of their male-conditioned standings as the product of a metaphysical hegemony in which the male is able to be loyal to his basic integrity of psyche preceding and predominating over soma and live in the blessedness of free psyche and bound soma, with free ego being fundamental to the pursuit and attainment of self-transcendence in the soul of that most perfect freedom which lies in the spinal cord as the reward of a godly ego.


104. Thus the distinction we draw between the male and female modes of noumenal sensibility is crucial not only to the proper functioning of a noumenally sensible dispensation, but indicative, moreover, of genuine noumenal sensibility and thus of an independence, Messianically, of the antiworldly relativity that, in phenomenal sensuality, was a factor – though scarcely the only one! – in creating a fudge and almost androgynous muddle in what I have called pseudo-noumenal sensibility, the want of a proper distinction between metaphysical and antimetachemical factors leading to the subsuming of the ambiguous outcome into the aforementioned perpendicular triangularity not only of Catholic decadence and effective noumenal heathenism, but to its eclipse by Old Testament-conditioned criteria which owe more to nature and the Cosmos than ever they do to mankind, and which put the focus of godliness, Creator-wise, on what is really, in its stellar primacy, Devil the Mother, and therefore the exact antithesis to anything properly – and sensibly – godly.


105. Therefore despite their faith in a Second Coming possibility deriving in some sense from that more basic faith in a post-resurrectional Saviour ‘On High’, the Catholic Church has always denied its followers the possibility of that faith bearing actual Messianic fruit by dint of the extent to which even a post-resurrectional Saviour can be subsumed into or at least held back from full independence by the persistence of Creator-based criteria appertaining to the Old Testament which cannot be wished away and which persist, come what may, in thwarting any move towards Messianic independence.  For not only is the concept of a Second Coming, deriving from Christ (the so-called Son of God), Messianically inadequate in terms of what must be a bound somatic shortfall from psychic freedom such that can only be identified with God the Father, but no Saviour independent of the Church, and thus of Christianity, can be encouraged by a system rooted in Old Testament creatorism and the denial of God on properly – even by Far Eastern standards – metaphysical terms.  For all its Messianic rhetoric, the Catholic Church remains a product of the West and therefore fundamentally tyrannical and authoritarian in its adherence to Old Testament criteria deriving from Judaism and even older Eastern sources such that would have been – and usually still are – unequivocally authoritarian and fundamentally autocratic, describing theocracy in terms that derive from autocracy and the inevitability of the priestly arrogation of divine attributes by or to a diabolic entity so characteristic of lands and peoples traditionally more under the sway of cosmic and natural environmental influences than their Christian counterparts in what we would now regard as Western Europe.


106. Still, Catholicism, for all its faults and limitations, did at least play a part – certainly in Ireland under the persistence, contrary to Romanism, of Celtic influences – in establishing a church-hegemonic axis, and that axis is still very much to the fore in certain countries and continues to defy, with diminishing returns, the spread and entrenchment of state-hegemonic criteria deriving from the contrary axis, one that, in the West at least, is of post-Reformation origins and pledged to the endorsement of humanism at Christian antihumanism’s theological expense.  The humanistic heresy, as we have to call the fruit of Protestantism, only leads in one direction, and that is down from liberal to social democratic levels of worldliness, and is consequently not a formula for ‘man overcoming’ in the interests of godliness and, be it not forgotten, antidevilishness, even if it is the product, in some degree, of the presumption – ever illogical – of the ‘death of God’.


107. But it was not God they turned away from, at least not where Old Testament criteria were concerned, so much as Devil the Mother hyped as God, and therefore they acted under the mistaken assumption that man was the inevitable outcome of history, since ‘God’ was in the cosmic beginning and no longer alive or relevant to a developing worldly situation.


108. But it was actually Devil the Mother hyped as God that was in the beginning of their Bible-based civilization, and God as such – except rather imperfectly because implicitly in the Catholic context – had not even been broached, the New Testament Son of Devil the Mother hyped as Son of God (but actually Son of Man) notwithstanding, and therefore they dug themselves down and into a worldly predicament which is still, with them, economically hand-in-glove with a more contemporary manifestation of Devil the Mother in a sort of Faustian pact and responsible, in no small way, for exploiting the generality of the phenomenally sensual, not least, these days, in their Americanized pseudo-phenomenally sensual guise as that which is besotted by the more genuinely noumenal sensual position that hails, in counter-British vein, from the pseudo-phenomenal sensibility of the founders of America as derived from the Pilgrim Fathers who set America on the road to becoming the great nation orientated towards noumenal sensuality it is today.


109. They couldn’t have known that at the time, but they were only a beginning and not an end, not a resolution of the axial fatality in what would become a post-worldly and effectively netherworldly age or stage, more correctly, of global civilization.  Such a stage, allied to a kind of mechanistic antihumanism, is still very much with us, but less in terms of life than a kind of living death, the death of man in relation to the development of technology, and, as we saw, it too, like its Catholic forerunner, is very much capable of lending support to afterlife theories on its own, rather more séance-based level.  But that is only symptomatic, after all, of a death stage of civilization, not of the life to come, and therefore we need not treat these theories of posthumous existence with any great respect.  They simply confirm the need for and desirability of life, and now not in terms, relative to Western anachronisms, of Christ, but in terms, owing more to Messianic independence of Creatorism, of eternity and, hence, the fulfilment of universality in complete globalization.


110. For globalization, if it is to transcend its antihumanist parameters, requires the rejection of both Western and Eastern traditions in order that what properly appertains to global civilization be granted universal encouragement and God can accordingly come out from under the shadow of the Devil, of Devil the Mother hyped as God, and lead the antiworldly towards otherworldly redemption in the salvation and counter-damnation of free psyche and bound soma of both a metaphysical and, for females, antimetachemical order.  To this end the utilization of democracy, as of the democratic process, is cardinal; for without it there can be no paradoxical election in which the People get a chance to vote, under what has been called Social Theocratic auspices, for religious sovereignty, and therefore the universalization of democracy is crucial to the possibility of such an election when and wherever it can take place.


111. Only once a majority mandate has been secured for religious sovereignty can steps be taken both to develop the Centre, as the context of a religiously sovereign people, and to remove, bit by bit, the anachronistic obstacles to its development, including, not least, the Catholic Church.  For the Church will not remove itself, being rooted, as we saw, in a kind of authoritarian fundamentalism that goes all the way back, via the Old Testament, to Creatorism in respect of the Cosmos.  It will be for the servants of the religiously sovereign People to take steps both to free them from the clutches of a fundamentally tyrannical institution and to advance the Centre, not least in respect of the enhancement and modification of such health and other centres which now exist so that the process of building towards God and the Antidevil, the ‘lamb’ and the ‘antilion’ can go ahead with all due alacrity.


112. If I am not a Second Coming in the Christian sense of an extrapolation from the Son, it must be because I stand closer, in my writings, to the Father, and thus to that which precedes the Son.  One can of course interpret this on a number of levels, not least in respect of the bound soma that stems from and is the lesser metaphysical corollary of free metaphysical psyche.  But old habits die hard, and many people will continue to prefer a kind of idolatrous or semi-idolatrous extrapolation of a figure, corresponding to the Son, from an older figure, corresponding to the Father, pretty much in the sense of Lenin stemming from Marx or, in opposition to such fruit of humanistic heresy, Hitler stemming from Nietzsche.  If so, then the Son who follows me will be rather more germane to the ideological embodiment of Social Theocracy, as of transcendentalism generally, than to its theoretical introduction or foundation, and might well be instrumental in developing the ideology along more practical lines.


113. Whatever the case may be, I hold by the axiom that the godly word must precede its implementation, and that the true beginning of the transcendental stage of global civilization, which will only follow a majority mandate for religious sovereignty, lies with the Word that is recognized by the People, or their appointed servants and leaders, as Truth, and thus as that which is of God and corresponds to God on theoretical lines.  The subsequent realization or implementation of his Word should, however, lead to God on rather more practical lines, both in terms of the free psyche of the Father and, allied to this, the bound soma of the Son, and this in turn will have analogous repercussions for the antimetachemical aspects of noumenal sensibility in respect of both the Antimother and Antidaughter of what in general terms has been called the Antidevil, so that, from a divine lead, the ‘antilion’ of female antidiabolism can indeed be brought to the pseudo-cursed pass of ‘lying down’ with the blessed ‘lamb’ and therefore take a subordinate place, as pseudo-justness or justice to righteousness, within the overall parameters of noumenal sensibility, as germane to ‘Kingdom Come’.


114. A ‘Kingdom’ in any monarchic or autocratic sense it of course will not be, but it will certainly be distinct from anything democratic to the extent that democratic sovereignty – in a word, political sovereignty – was the means that made possible the end of religious sovereignty … should the People of a pseudo-phenomenally sensual disposition so vote in what I have always tended to identify with Judgement, or the cross-roads of global civilization between antihumanism, even in its traditional Catholic manifestation, and transcendentalism, the fulfilment of a devolutionary precondition that, in the course of its unfolding, will proceed from liberal to totalitarian phases as evolutionary centro-complexification, germane to a male lead of society in the interests of life, follows its path to a noumenally sensible culmination, a culmination so otherworldly as, ultimately, to lie beyond the Earth in some space-centre omega point and anti-alpha point which will be the most psychically evolved and somatically counter-devolved manifestation of the Celestial City, the proper home and goal of God and the Antidevil.


115. Therefore if my will is to be done, the pseudo-phenomenally sensual will democratically agree to be saved and counter-damned, in free psyche and bound soma, to noumenal sensibility, and the wider consequence of such a paradoxical electoral procedure will be that, eventually, even the noumenally sensual will be brought to worldly judgement at the hands of their pseudo-phenomenally sensible counterparts, where as pseudo-men and pseudo-antiwomen they will be eligible to follow their ex-Protestant counterparts across in successive waves to the position at the base of the church-hegemonic axis where, duly converted to pseudo-phenomenally sensual standings as pseudo-antimen and pseudo-women, they will be in line to follow in the wake of those who had already been saved and counter-damned up the said axis and were happy to welcome them into the expanding community of the noumenally sensible in ‘Kingdom Come’, the more so as every fresh influx of Saved and counter-Damned brought that totalitarian and therefore properly universal culmination of global civilization closer to hand, whether in respect of saved ‘lambs’ in transcendentalism or of saved ‘antilions’ in antifundamentalism or, indeed, whether in terms of the counter-damned ‘lambs’ of idealism or the counter-damned ‘antilions’ of antimaterialism, the bound somatic corollaries in metaphysics and antimetachemistry of the truly free whose state-subordinate integrities would be as grist to the church-hegemonic mill, destined to serve it for all Eternity and Anti-Infinity.



LONDON 2005 (Revised 2011)






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