Op. 121

 

CELESTIAL CITY AND ANTI-VANITY FAIR -

The Dialectics of Noumenal Sensibility and Anti-Noumenal Sensuality

 

Aphoristic Philosophy

 

Copyright © 2005-2010 John O'Loughlin

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CONTENTS

 

Aphs. 1-121

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1.   Every so often I see through a theoretical position or philosophical assumption of my work in the past, whether of a particular (usually previous) text or, indeed, of a succession of texts, and this prompts me – as nothing else could – to take up the daunting challenge and proceed with another work, a new text, in the hope of rectifying the error and extending my overall grasp of truth and, in relation to that, philosophical competence.

 

2.   So it is now, and on this occasion my critical faculty retrospectively alighted on the use to which I had put such Bunyanesque terms as Vanity Fair, Slough of Despond, Mr Worldly Wise, and the Celestial City, treating them, as I did, as though equivalent to the four main points of my particular philosophical compass, albeit the compass in question is rather more the sum of bisecting diagonals than of horizontal or vertical points.

 

3.   Thus Vanity Fair was equated with noumenal sensuality and the Slough of Despond with phenomenal sensuality, whilst antithetical to the one on what was termed the state-hegemonic/church-subordinate axis Mr Worldly Wise (of the Delectable Mountains) was equated with phenomenal sensibility and, antithetical to the other on the church-hegemonic/state-subordinate axis, the Celestial City was equated with noumenal sensibility, thereby granting us an axial contrast between the noumenal sensuality of Vanity Fair and the phenomenal sensibility of Mr Worldly Wise on the one hand, and the phenomenal sensuality of the Slough of Despond and the noumenal sensibility of the Celestial City on the other hand, irrespective of any epochal distinctions between ‘pseudo’ and genuine manifestations of each.

 

4.   But I erred, I believe, in treating these Bunyanesque terms in such fashion, because they are rather less than fully representative, as things stand, of each of those four cardinal points on our axial compass.  Noumenal sensuality, we discovered, was composed, like each of the other points, of both female and male elements, with metachemistry over antimetaphysics, and therefore should not be reduced to what, with Vanity Fair, is effectively and fundamentally the female element alone.  It requires its male complement, and such a complement, germane to antimetaphysics, can only be couched, Bunyan-wise, in terms of an anti-Celestial City, thus paralleling what was thought to be an anti-classless position in subordinate gender relationship to an upper-class position.

 

5.   Hence the Vanity Fair and anti-Celestial City of noumenal sensuality should be contrasted with what one might call the Celestial City and anti-Vanity Fair of noumenal sensibility, wherein a metaphysical hegemony over antimetachemistry logically permits us to infer the juxtaposition of classless and anti-upperclass elements, the former male and the latter female.

 

6.   Dropping to the phenomenal positions below, it should be evident that phenomenal sensuality, being composed of both chemistry and antiphysics, should not be reduced to what, with the Slough of Despond, is effectively the female element alone, but also requires that its male complement, germane to antiphysics, be granted independent consideration, so that we also come to think in terms of an anti-Mr Worldly Wise, not least in respect of an anti-middleclass complement to a lower-class disposition which, as the reader may recall, would always typify the equivocal female hegemony in chemistry as something closer to purgatory than to anti-earthliness.

 

7.   Hence the Slough of Despond and anti-Mr Worldly Wise of phenomenal sensuality should be contrasted with what one might call the Mr Worldly Wise and anti-Slough of Despond of phenomenal sensibility, wherein an equivocal physical hegemony over antichemistry logically enabled us to infer the juxtaposition of middle-class and anti-lowerclass elements, the former of course male and the latter female.

 

8.   Thus far from our previous fourfold recourse to Bunyanesque terminology in relation to the four principal points of our axially diagonal compass, we find that such terms, far from exactly equating with each cardinal point, only connote with one gender aspect of them in each case, and that the subordinately upended gender requires an equally upended approach to Bunyan’s terminology, the product, you will recall, of his great work Pilgrim’s Progress.

 

9.   More significantly, we can deduce that the context of noumenal sensuality, being dominated in unequivocally hegemonic female fashion by metachemistry, is primarily germane to Vanity Fair and that such a term has applicability only to the diabolic and hellish implications of metachemistry, not to the antidivine and antiheavenly implications of antimetaphysics, its male complement, for which we shall require the paradoxical term anti-Celestial City, this being the anti-classless antithesis to anything classless and properly divine or heavenly and therefore fated to remain in a subordinate relationship to Vanity Fair, as Anti-Eternity to Infinity, Anti-Yang to Yin, and, as we found in our previous text, Anti-Lamb to Lion, the ‘lion’ of Devil the Mother and Hell the Clear Spirit in metachemistry.

 

10. Conversely, we can deduce from our more comprehensively exacting terminology that the context – or overall point of our metaphorical compass – of noumenal sensibility, being led in unequivocally hegemonic male fashion by metaphysics, is primarily germane to the Celestial City and that such a term has applicability only to the divine and heavenly implications of metaphysics, not to the antidiabolic and antihellish implications of antimetachemistry, its female complement, for which we shall require the paradoxical term anti-Vanity Fair, this being the anti-upperclass antithesis to anything upper class and properly diabolic or hellish and therefore fated to remain in a subordinate relationship to the Celestial City, as Anti-Infinity to Eternity, Anti-Yin to Yang, and, as we also found in our previous text, Anti-Lion to Lamb, the ‘lamb’ of God the Father and Heaven the Holy Soul in metaphysics.

 

11. Similarly, if in relation to phenomenal sensuality, we can deduce that this context, being dominated in equivocally hegemonic female fashion by chemistry, is primarily germane to the Slough of Despond and that such a term has applicability only to the feminine and purgatorial implications of chemistry, not to the antimasculine and anti-earthly implications of antiphysics, its male complement, for which we shall require the paradoxical term anti-Mr Worldly Wise, this being the anti-middleclass antithesis to anything middle class and properly masculine or earthly and therefore fated to remain – short of axial interplay with noumenal sensibility in traditional Roman Catholic terms - in a fundamentally subordinate relationship to the Slough of Despond, as anti-temporality to finity (or finiteness), half-antiyang to half-yin, half-antilamb to half-lion, the ‘half-lion’ of Woman the Mother and Purgatory the Clear Spirit in chemistry.

 

12. Conversely, we can deduce from our more comprehensively exacting terminology that the context – or overall point of our metaphorical compass – of phenomenal sensibility, being led in equivocally hegemonic male fashion by physics, is primarily germane to Mr Worldly Wise and that such a term has applicability only to the masculine and earthly implications of physics, not to the antifeminine and antipurgatorial implications of antichemistry, its female complement, for which we shall require the paradoxical term anti-Slough of Despond, this being the anti-lowerclass antithesis to anything lower class and properly feminine or purgatorial and therefore fated to remain – short of axial interplay with noumenal sensuality in traditional Anglican Monarchic terms - in a fundamentally subordinate relationship to Mr Worldly Wise, as anti-finity to temporality, half-antiyin to half-yang, half-antilion to half-lamb, the ‘half-lamb’ of Man the Father and Earth the Holy Soul in physics.

 

13. But, of course, axial interplay does characterize both the phenomenally sensual and sensible positions across the Catholic/Protestant ethnic divide, and therefore we can believe that, traditionally at any rate, anti-Mr Worldly Wise would have taken church-hegemonic/state-subordinate precedence over the Slough of Despond, as anti-earth over purgatory, whereas, in phenomenal sensibility, the anti-Slough of Despond would take state-hegemonic/church-subordinate precedence over Mr Worldly Wise, thereby guaranteeing a certain required degree of axial stability and continuity in which the Celestial City coupled to a rather subordinate anti-Vanity Fair would be in overall hegemonic control in the one case, that of noumenal sensibility vis-à-vis phenomenal sensuality, while Vanity Fair coupled to a rather subordinate anti-Celestial City would be in overall hegemonic control in the other case, that of noumenal sensuality vis-à-vis phenomenal sensibility, with, as far as British Isles traditions are concerned, the noumenal positions ‘pseudo’ and the phenomenal positions alone genuine, as germane to a worldly, and therefore Western, manifestation of civilization.

 

14. Consequently one might even speak, in contrast to anything post-worldly and effectively global, of a direct link between anti-Mr Worldly Wise and a pseudo-Celestial City in relation to primary church-hegemonic/state-subordinate criteria and between the Slough of Despond and pseudo-anti-Vanity Fair in relation to secondary church-hegemonic/state-subordinate criteria, as we perceive a male link between antiphysics and metaphysics or, more correctly, pseudo-metaphysics on the one hand and a female link between chemistry and pseudo-antimetachemistry on the other hand, the hand that, without pseudo-noumenally sensible intervention, would have continued to rule over antiphysics in equivocally heathenistic vein, principally in respect of  purgatorial femininity.

 

15. Likewise one might speak, across the axial divide, of a direct link between what could be called pseudo-Vanity Fair and an anti-Slough of Despond in relation to primary state-hegemonic/church-subordinate criteria and between a pseudo-anti-Celestial City and Mr Worldly Wise in relation to secondary state-hegemonic/church-subordinate criteria, as we perceive a female link between pseudo-metachemistry and antichemistry on the one hand and a male link between pseudo-antimetaphysics and physics on the other hand, the hand that, without pseudo-noumenally sensual intervention, would have contrived to prevail over chemistry in equivocally christianistic vein, principally in respect of earthly masculinity.

 

16. But with the post-worldly epoch of contemporary globalization those respective axial positions are reversed, and we may posit a link between the pseudo-anti-Slough of Despond and Vanity Fair in respect of primary state-hegemonic/church-subordinate criteria and between pseudo-Mr Worldly Wise and the anti-Celestial City in relation to secondary state-hegemonic/church-subordinate criteria, as we perceive a female link between pseudo-antichemistry and metachemistry on the one hand and a male link between pseudo-physics and antimetaphysics on the other hand, the hand that, without noumenally sensual intervention, would have contrived to prevail over pseudo-antichemistry in equivocally pseudo-christianistic vein, principally in respect of pseudo-earthly masculinity.

 

17. Be that as it may, such a reversal of status in post-worldly civilization also allows us to posit a link between the Celestial City and what can be called pseudo-anti-Mr Worldly Wise in respect of primary church-hegemonic/state-subordinate criteria and between anti-Vanity Fair and what should be called the pseudo-Slough of Despond in respect of secondary church-hegemonic/state-subordinate criteria, as we perceive a male link between metaphysics and pseudo-antiphysics on the one hand and a female link between antimetachemistry and pseudo-chemistry on the other hand, the hand that, without noumenally sensible intervention, would have continued to prevail over pseudo-antiphysics in equivocally pseudo-heathenistic vein, principally in respect of pseudo-purgatorial femininity.

 

18. Now since the post-worldly situation is, barring the emergence of its church-hegemonic/state-subordinate aspect in axial overhaul of anything traditional and therefore merely Western, the contemporary situation par excellence, it follows that life will be rather more characterized by Vanity Fair and the anti-Celestial City vis-à-vis a pseudo-anti-Slough of Despond and a pseudo-Mr Worldly Wise on the state-hegemonic/church-subordinate axis than by anything approximating to their converse, and that this more genuinely noumenal situation allied to a pseudo-phenomenality will be responsible, in no small degree, for creating and effectively furthering the development, on the other axis, of a pseudo-Slough of Despond and a pseudo-anti-Mr Worldly Wise, the pseudo-chemical and pseudo-antiphysical positions, in pseudo-phenomenal sensuality, of what might be termed the lapsed Catholic masses of countries which, like Eire and Italy and even France, have been and continue to be so Americanized as to be in a largely deferential position to the imposition of noumenal sensuality, a noumenal sensuality which, in the American case, owes not a little to its Native American traditions coupled, for the sake of what may appear to be Judeo-Christian continuity, to a large and powerful Jewish wedge in between those traditions and the rather more Europeanized and therefore Christian traditions of the majority of those whites whose ancestors hailed from the Old World, and principally from Western Europe.

 

19. But such a false deference on the part of the pseudo-phenomenally sensual to noumenal sensuality portends the possibility of that more genuine noumenal sensibility which will be no pseudo-Celestial City coupled, to all intents and purposes, to a pseudo-anti-Vanity Fair, but the very genuine Celestial City of ‘Kingdom Come’ coupled to an anti-Vanity Fair such that would save and counter-damn the said pseudo-phenomenally sensual masses not only from themselves, but from those who currently prey upon them from the contrary axial position in noumenal sensuality and effectively rip them off through the utilization of somatic freedom for purposes of immoral gain.

 

20. The pseudo-phenomenally sensual already conform to what the Bible would call a ‘new earth’, albeit such a ‘new earth’ – in reality the coupling of a pseudo-purgatorial quasi-hell with a pseudo-antiearthly quasi-antiheaven – is, for them, the precondition of a new heaven, a heaven which, of necessity, will co-exist with a new antihell, the antihell of all that is antimetachemical and therefore not properly germane to the Celestial City and its metaphysical elevation, but destined to remain its female complement in and as anti-Vanity Fair.

 

21. Rather than repeat myself from past texts dealing with this subject, I should like to return to our new and more comprehensive findings in respect of the four main aspects of our axial compass, which we augmented from a simple fourfold division between Vanity Fair and Mr Worldly Wise in respect of state-hegemonic/church-subordinate criteria and the Slough of Despond and the Celestial City in respect of church-hegemonic/state-subordinate criteria to one in which, whether with a genuine ‘below’ and a pseudo ‘above’ or vice versa, should be divisible between Vanity Fair coupled to an anti-Celestial City vis-à-vis Mr Worldly Wise coupled to an anti-Slough of Despond on the one hand and the Slough of Despond coupled to an anti-Mr Worldly Wise vis-à-vis an anti-Vanity Fair coupled to the Celestial City on the other hand, with the axial distinction being between noumenal sensuality and phenomenal sensibility in the one case and phenomenal sensuality and noumenal sensibility in the other.

 

22. So far so good.  What I now find, on further reflection, is that our four cardinal points of this axial compass, stretching, as it were, from North West to South East and from South West to North East, are themselves divisible on a like basis.  For if one is to characterize any given point of the overall compass in terms of a gender division between the hegemonic gender and its upended and effectively subordinate counterpart, this must surely apply just as much to each of the positions that characterize such a division.   Therefore if we have, for example, Vanity Fair and an anti-Celestial City in the North West point of our axial compass, such positions must surely be reflected in terms of noumenal sensuality and what can be called anti-noumenal sensibility.  Likewise with its phenomenal counterpart, the division between Mr Worldly Wise and an anti-Slough of Despond makes it necessary for us to expand the South East point to include anti-phenomenal sensuality as the female complement to phenomenal sensibility.

 

23. Turning to the other axis, the church-hegemonic/state-subordinate axis of a Catholic country or tradition, we can posit a phenomenally sensual and anti-phenomenally sensible parallel to the Slough of Despond and anti-Mr Worldly Wise, while reserving for its noumenal counterpart a like distinction, in general terms, between noumenal sensibility and anti-noumenal sensuality, this latter the anti-Vanity Fair complement to the Celestial City.

 

24. Consequently far from a simple fourfold distinction between noumenal sensuality and phenomenal sensibility on the one axis and … phenomenal sensuality and noumenal sensibility on the other, we now find ourselves with a more comprehensively exacting distinction between noumenal sensuality coupled to anti-noumenal sensibility in respect of the North West point of our axial compass and … anti-phenomenal sensuality coupled to phenomenal sensibility in respect of the South East point of such a compass, with a gender link, diabolic female to antifeminine female, between noumenal sensuality and anti-phenomenal sensuality, Vanity Fairy and an anti-Slough of Despond, on the one hand and, antidivine male to masculine male, between anti-noumenal sensibility and phenomenal sensibility on the other hand, the anti-Celestial City and Mr Worldly Wise.

 

25. Crossing to the other axis, we find such a more comprehensively exacting distinction taking the form of anti-phenomenal sensibility coupled to phenomenal sensuality in respect of the South West point of our axial compass and … noumenal sensibility coupled to anti-noumenal sensuality in respect of the North East point of it, with a gender link, antimasculine male to divine male, between anti-phenomenal sensibility and noumenal sensibility, anti-Mr Worldly Wise and the Celestial City, on the one hand and, feminine female to antidiabolic female, between phenomenal sensuality and anti-noumenal sensuality on the other hand, the Slough of Despond and anti-Vanity Fair.

 

26. Such generalizations do not, of course, address the epochal distinction between a genuine ‘below’ and a pseudo ‘above’ in the case of traditional worldly criteria or, in more contemporary vein, between a genuine ‘above’ and a pseudo ‘below’, where the respective gender links between any two antithetical points of the overall axial compass will be rather more from ‘the above’ down than from ‘the below’ up.  However that may be, even the distinctions between overworldly and underworldly positions, between a noumenal netherworldliness and otherworldliness for ‘the above’ and what, in previous texts, was called an anti-worldliness vis-à-vis worldliness proper for ‘the below’ can be modified in such fashion that a more comprehensively exacting methodology is the logical result.

 

27. For surely that which is netherworldly in noumenal sensuality must also be accompanied by what could be called an anti-otherworldly position in anti-noumenal sensibility, the anti-Celestial City position which complements, in antimetaphysics, the unequivocally metachemical hegemony of Vanity Fair.  And by a like token that, across the ethereal  divide, which is otherworldly in noumenal sensibility must also be accompanied by what should be called an anti-netherworldly position in anti-noumenal sensuality, the anti-Vanity Fair position complementing, in antimetachemistry, the unequivocally metaphysical hegemony of the Celestial City.

 

28. Now in the case of the phenomenal or, better, corporeal ‘below’, our previous anti-worldly vis-à-vis worldly division will not suffice to illustrate or promulgate a more comprehensive perspective, insofar as it fails to do adequate justice to ‘the below’ to begin with, and this despite my previous confidence in the terms!  For if ‘the above’ is divisible between netherworldly and otherworldly positions in the aforementioned way, then ‘the below’ must surely be divisible between alpha-worldly and omega-worldly positions, albeit the alpha-worldly position in phenomenal sensuality would have to be accompanied by what could be called an anti-omegaworldly position in anti-phenomenal sensibility, the anti-Mr Worldly Wise position which complements, in antiphysics, the equivocally chemical hegemony of the Slough of Despond.  And by a like token that, across the corporeal divide, which is omega worldly in phenomenal sensibility must also be accompanied by what can be called an anti-alphaworldly position in anti-phenomenal sensuality, the anti-Slough of Despond position complementing, in antichemistry, the equivocally physical hegemony of Mr Worldly Wise.

 

29. Therefore far from a simple distinction between netherworldly and worldly criteria on the state-hegemonic/church-subordinate axis, we now find ourselves with a gender-conditioned axial distinction between netherworldly and anti-alphaworldly positions in respect of metachemistry and antichemistry coupled to anti-otherworldly and omega-worldly positions in respect of antimetaphysics and physics, the latter pair of course the subordinate male complements to the female hegemonic and subversive positions corresponding to Vanity Fair and an anti-Slough of Despond.

 

30. Likewise, far from a simple distinction between antiworldly and otherworldly criteria on the church-hegemonic/state-subordinate axis, we now find ourselves with a gender-conditioned axial distinction between anti-omegaworldly and otherworldly positions in respect of antiphysics and metaphysics coupled to alpha-worldly and anti-netherworldly positions in respect of chemistry and antimetachemistry, the latter pair of course the subordinate female complements to the male subversive and hegemonic positions corresponding to an anti-Mr Worldly Wise and the Celestial City.

 

31. How things can change!  I was convinced, only a few weeks ago, that I had said the last word and nailed my philosophy to a definitive mast of logical certitude.  Nothing could have been further from the case as far as these final and conclusive divisions of each point of our axial compass are concerned!  Noumenal sensuality is no more a definitive unitary point of the compass in question than its ethereal counterpart in sensibility.  Neither will phenomenal sensuality and phenomenal sensibility suffice to define ‘the below’ on unitary terms.  Such terms are more elusive than I had initially suspected, being reducible to our four axial points, viz. North West, South East, South West and North East.  But one point in particular still lends itself to an overall unitary term which is not without Messianic value, and that is of course the North East point of the axial compass which, destined to save and counter-damn the anti-phenomenally sensible and phenomenally sensual from their South West point, has been identified with ‘Kingdom Come’, a rather metaphorical term, I admit, but one that is still valid in defining the sphere in which God would prevail for all Eternity, and prevail over, it has to be remembered, the Antidevil and Her Anti-Infinity as the Celestial City over anti-Vanity Fair and, as we now know, as noumenal sensibility over anti-noumenal sensuality, as otherworldly absolutism over anti-netherworldly absolutism, in reflection of the fact or, rather, truth that this point of the overall axial compass is characterized by the lead of antimetachemistry by metaphysics, and thus of the anti-upperclass position by a truly classless position, the position of the divine ‘lamb’ whose antidiabolic gender complement, being female, is an ‘anti-lion’, the ‘anti-lion’ of Antidevil the Antimother coupled to Antihell the Unclear Spirit in antimetachemical bound soma which, thanks to the Son of God coupled to the Holy Spirit of Heaven in metaphysical bound soma, makes possible the Antidaughter of the Antidevil coupled to the Unclear Soul of Antihell as the secondary church-hegemonic complement to God the Father and Heaven the Holy Soul in the Truth and Joy of that which is first and foremost, the essential raison d’être of the entire context, without which no truthful approach to Beauty of the Son of God and no joyful approach to Love of the Holy Spirit of Heaven would be possible in primary state-subordinate terms, and therefore no Beauty of Antidevil the Antimother and Love of Antihell the Unclear Spirit to support, on secondary state-subordinate terms, the beautiful approach to Truth of the Antidaughter of the Antidevil and the loving approach to Joy of the Unclear Soul of Antihell which complete the virtuous circle of noumenal sensibility and anti-noumenal sensuality, of God and Antidevil, Heaven and Antihell, omega point and anti-alpha point, ethereal subjectivity and ethereal anti-objectivity.

 

32. Yes, but axially contrasted to everything cultural and civil or, in antimetachemistry, pseudo-civil, we shall find everything barbarous and philistine or, more correctly, pseudo-philistine in noumenal sensuality and anti-noumenal sensibility, the ethereal objectivity, in metachemical free soma, of Devil the Mother and Hell the Clear Spirit coupled, with the ethereal anti-subjectivity of antimetaphysical free soma, to the Antison of Antigod and the Unholy Spirit of Antiheaven, which would not be possible without the prior conditioning to bound psyche of Antigod the Antifather and Antiheaven the Unclear Soul by the Daughter of the Devil and the Clear Soul of Hell, which rather set them up as secondary church-subordinate preconditions of the Antison of Antigod and the Unholy Spirit of Antihell, the secondary state-hegemonic complements of the original free soma which, being metachemical and diabolically female, has everything antimetaphysical and antidivinely male in its evil and criminal grip.

 

33. And it is this somatically evil and psychically criminal grip that holds not only antimetaphysics in its predatory clutches, as pseudo-foolish and pseudo-sinful complements to its primary state-hegemonic/church-subordinate rule, but also, by extrapolation, everything civil and pseudo-cultural, anti-phenomenally sensual and phenomenally sensible, whose corporeal anti-objectivity and corporeal subjectivity can only remain subject to its immoral reign, as the female gender link between metachemistry and antichemistry, ethereal objectivity and anti-corporeal objectivity, establishes primary state-hegemonic and church-subordinate criteria in good and punishing contrast to its own evil and criminal disposition, a contrast which, on the male side of the gender fence, pits the pseudo-wisdom and pseudo-grace of the physical against the pseudo-folly and pseudo-sinfulness of the antimetaphysical, as though in secondary state-hegemonic and church-subordinate contrast to itself.

 

34. Be that as it may, it is now possible for us to establish a very comprehensively exacting perspective at each of the four overall points of our axial compass, notwithstanding the distinctions between the genuine and ‘pseudo’ modes of either ‘the below’ or ‘the above’, depending on the epochal and, in effect, civilized context.  For that which is genuine in a worldly age or context will be ‘pseudo’ in a post-worldly and therefore effectively netherworldly or otherworldly one, while that, by contrast, which is ‘pseudo’ in the former age will be genuine in the latter one, the age not of Western, still less Eastern, civilization, but of global civilization, the contemporary mode of civilization par excellence.

 

35. We have in our North West point of the compass not only noumenal sensuality but, in unequivocal subordination to this, the upended male gender position, corresponding to the antidivine, of anti-noumenal sensibility, and therefore we find an ‘anti-lamb’ to a ‘lion’, an anti-Celestial City to Vanity Fair, an anti-otherworldly absolutism to a netherworldly absolutism, anti-Eternity to Infinity, anti-ethereal subjectivity to ethereal objectivity, ‘Anti-Yang’ to ‘Yin’, Antigod to the Devil, Antiheaven to Hell, antimetaphysics to metachemistry.

 

36. By phenomenal contrast to that, our South East point of the said compass furnishes us not just with phenomenal sensibility but, in equivocal subordination to this, with the upended female gender position, corresponding to the antifeminine, of anti-phenomenal sensuality, and therefore we find a ‘half-antilion’ to a ‘half-lamb’, an anti-Slough of Despond to Mr Worldly Wise, an anti-alphaworldly relativity to an omega-worldly relativity, an anti-finite position to a temporal position, anti-corporeal objectivity to corporeal subjectivity, ‘anti-halfyin’ to a ‘half-yang’, antiwoman to man, antipurgatory to the earth, antichemistry to physics.

 

37. In lateral contrast to this, the South West point of our axial compass furnishes us not just with phenomenal sensuality but, in equivocal subordination to that, with the upended male gender position, corresponding to the antimasculine, of anti-phenomenal sensibility, and therefore we find a ‘half-antilamb’ to a ‘half-lion’, an anti-Mr Worldly Wise to the Slough of Despond, an anti-omegaworldly relativity to an alpha-worldly relativity, an anti-temporal position to a finite position, anti-corporeal subjectivity to corporeal objectivity, ‘anti-halfyang’ to a ‘half-yin’, antiman to woman, anti-earth to purgatory, antiphysics to chemistry.

 

38. In noumenal contrast to that, the North East point of our axial compass furnishes us not just with noumenal sensibility but, in unequivocal subordination to this, with the upended female gender position, corresponding to the antidiabolic, of anti-noumenal sensuality, and therefore we find an ‘anti-lion’ to a ‘lamb’, an anti-Vanity Fair to the Celestial City, an anti-netherworldly absolutism to an otherworldly absolutism, anti-Infinity to Eternity, anti-ethereal objectivity to ethereal subjectivity, ‘Anti-Yin’ to ‘Yang’, Antidevil to God, Antihell to Heaven, antimetachemistry to metaphysics.

 

39. This last it is which, when it attains to fruition in and with ‘Kingdom Come’, following a majority mandate for religious sovereignty in various ethnically predisposed countries, will save and counter-damn the lapsed Catholic masses from their pseudo-antiphenomenal sensibility and pseudo-phenomenal sensuality, now complicated by noumenally sensual and anti-noumenally sensible factors, to noumenal sensibility and anti-noumenal sensuality, saving and counter-damning the males from pseudo-antiphysics to metaphysics and the females from pseudo-chemistry to antimetachemistry, as such bound psyche and free soma, twisted by outside pressures toward free soma and bound psyche, is redirected along channels more closely aligned with church-hegemonic and state-subordinate criteria and thereby saved to free psyche and counter-damned to bound soma in and by the Centre which Social Theocracy should be instrumental in establishing and furthering at the expense not merely of the church/state norms of Catholic tradition but, more importantly, in the interests of global liberation and elevation, a liberation as much from traditional limitations as from contemporary exploitation at the hands of noumenally sensual and anti-noumenally sensible predators.

 

40. Only thus, once the lapsed Catholic masses have been saved and counter-damned more efficaciously and lastingly than was ever possible to traditional methodologies of salvation and counter-damnation for their faithfully conservative counterparts, will there be an end to exploitation and to the rule of the Evil/Criminal and pseudo-Foolish/pseudo-Sinful over both their own phenomenal counterparts down the state-hegemonic/church-subordinate axis and, indirectly, those whom they currently exploit with such commercial zest in their greed for fame and financial gain.

 

41. Nothing else can or will put an end to the predatory impositions of the Vain and pseudo-Meek, and those who are now in the front-line, so to speak, of commercial and social exploitation should consider well their own phenomenal limitations as being significant, in no small degree, of what keeps them in the vulnerable position they are in and makes it all the easier for others to avail of such limitations for their own profit.  But, that said, it is also necessary that those who would deliver them from their alpha-worldly and anti-omegaworldly predicament are able to provide the means whereby deliverance will be of a higher and more permanent order than ever before, an order transcending human limitations and therefore implying recourse to supra-human procedures such as I have subsumed, in previous texts, under the general rubric of ‘cyborgization’, meaning the gradual transmutation of the said masses upwards to positions that will be commercially and socially unassailable and, hence, safe from the freely somatic predations of immoral exploiters.

 

42. But we are not mechanists or materialists to see such cyborgization as an end in itself.  On the contrary, it is simply a means whereby what truly counts from a divine and even an antidiabolic standpoint, the development of self-knowledge or awareness in conjunction with the curtailment of all that is of the not-self and therefore merely somatic, can be developed more fully and lastingly than would otherwise be the case, so that salvation is primarily regarded from the standpoint of psychic self-enhancement as something that is only significantly expandable and perfectible on the basis of a simultaneous curtailment or transmutation, via counter-damnation, of the not-self through cyborgization.  No cyborgization, no psychogenic self-enhancement – at least not to an extent that would constitute a lasting and viable alternative to alpha-worldly and anti-omegaworldly self-abasement before the netherworldly and anti-otherworldly powers-that-be or, more correctly, do … in such blatantly somatically free terms.

 

43. Now you may think all this fantastic and difficult if not impossible of realization.  But much that was thought impossible has subsequently been realized and developed to levels which latter-day people are inclined to take for granted.   I have never claimed that such alpha-worldly and, as we must now say, anti-omegaworldly ‘overcoming’ would be easy, a stroll in the park, and I do not doubt that many obstacles will stand in its path and tax those who would advance it in the aforesaid manner.  But it is not impossible, and hardly fantastic in consequence!  Humanism is not, nor ever could be, the end of the evolutionary road for global civilization.  It may be the end of the road for Western civilization, and then rather more on social democratic than liberal democratic terms, but Western civilization is no longer in the driving-seat of historical development, even if what properly appertains to an evolutionary directive in relation to global civilization has still to emerge.

 

44. Our age is characterized, above all, by devolutionary antihumanism, and it will not be until a majority mandate for religious sovereignty becomes a reality in certain countries that we can declare the beginnings of evolutionary transcendentalism to have officially come to pass on the requisite synthetically artificial level and to signal the prospect of a more positive global future.

 

45. But although transcendentalism would, in that event, be in the driving-seat in respect of God the Father and Heaven the Holy Soul, of Truth and Joy, it would not be without backseat passengers, as it were, in relation to what has been called antifundamentalism, the beautiful approach to Truth and loving approach to Joy of the Antidaughter of the Antidevil and the Unclear Soul of Antihell respectively, which would be as secondary church-hegemonic counterparts to that which is transcendentally fundamental to ‘Kingdom Come’, as to the co-existence of noumenal sensibility with anti-noumenal sensuality, the Celestial City with anti-Vanity Fair, in otherworldly/anti-netherworldly partnership.

 

46. Such a partnership, embracing both male and female, divine and antidiabolic, elements, is also the Omega Point of Eternity and anti-Alpha Point of Anti-Infinity, and is not just a matter of Salvation but, in state-subordinate terms, of counter-Damnation, of the bound somatic complements, in idealism and antimaterialism, to both transcendentalist and antifundamentalist modes of free psyche.  Without the transcendentalism of God and Heaven there can be no idealism in respect of the Son of God and the Holy Spirit of Heaven, of the truthful approach to Beauty and joyful approach to Love, and therefore the divine state is dependent on the prior existence and conditioning of the divine church.  But, by a similar token, without the primary state-subordinate corollary of primary church-hegemonic criteria there would be no secondary state-subordinate antimaterialism in respect of Antidevil the Antimother and Antihell the Unclear Spirit, of Beauty and Love, and therefore no beautiful approach to Truth and loving approach to Joy of the Antidaughter of the Antidevil and the Unclear Soul of Antihell as the secondary church-hegemonic complements to God and Heaven.

 

47. In sum, without transcendentalism there would be no idealism, and without idealism no antimaterialism to serve as an anti-noumenally sensual foundation for antifundamentalism.  God and Heaven are the noumenally-sensible first movers in the overall context of the North East point of our axial compass, of that which has been identified with ‘Kingdom Come’, and from the free ego and free soul of transcendentalist metaphysics stem the bound will and bound spirit of idealist metaphysics, the state-subordinate corollary of the church-hegemonic precondition.  Both are germane to the Celestial City and thus to Eternity, if from contrary points of view.

 

48. But from the bound will and bound spirit of idealist metaphysics stem the bound will and bound spirit of antimaterialist antimetachemistry, and from the antimaterialism of antimetachemical bound will and spirit arise the antifundamentalism of antimetachemical free ego and soul, as germane, from contrary standpoints, to the Anti-Infinity of anti-Vanity Fair, the secondary state-subordinate and church-hegemonic complements of the aforementioned first movers on the North East point of our axial compass, which has been identified with Eternity.

 

49. No Eternity, no Anti-Infinity; no Celestial City, no anti-Vanity Fair.  Therefore the importance to this context of God and Heaven cannot be underestimated, since God the Father is truly the First Mover in noumenal sensibility, the intellectual product of whose ego, duly universalized, is that Truth which is vindicated by Joy, the gift of Heaven the Holy Soul.

 

50. But Truth cannot achieve Joy without the subordinate assistance of the truthful approach to Beauty which has been identified with the Son of God and the joyful approach to Love which we have identified with the Holy Spirit of Heaven.  Transcendentalism is dependent upon idealism for the attainment of its joyful goal and heavenly resolution.  Without idealism, transcendentalism would be as free psyche without bound soma and therefore without a somatic basis for the redemption of self as psyche climbs from ego to soul.

 

51. But metaphysical idealism is more than just a basis for metaphysical transcendentalism to achieve its End; it is also the means whereby antimetachemical antimaterialism is established in the Beauty of Antidevil the Antimother and the Love of Antihell the Unclear Spirit, without which secondary state-subordinate manifestations of antimetachemistry there would be no beautiful approach to Truth of the Antidaughter of the Antidevil and no loving approach to Joy of the Unclear Soul of Antihell to bring anti-Vanity Fair to a secondary church-hegemonic complement to the primary church-hegemonic standing of the Truth of God the Father and the Joy of Heaven the Holy Soul in the graceful aspects of the Celestial City, aspects which not only stand above, remember, but precede their wise aspects in the Son of God and the Holy Spirit of Heaven.

 

52. Of course, in overall elemental terms, that which is first and foremost in the noumenally sensible and anti-noumenally sensual context of the North East point of our axial compass is last in terms of its proper and definitive coming to pass within a civilization characterized by global universality.  God per se is anything but a first mover in relation to the other points of this compass, where, at least in their per se manifestations, that which is phenomenally less than if not noumenally contrary to God is first mover, as in the context of noumenal sensuality coupled to anti-noumenal sensibility, which we have identified with the North West point of our axial compass and contend to be dominated, in metachemical materialism, by Devil the Mother (hyped as God) and Hell the Clear Spirit (hyped as Heaven), the former equivalent to ugliness (hyped as beauty) and the latter to hatred (hyped as love).

 

53. Therefore the supreme religious irony is that God the Father, while being first mover in the context of noumenal sensibility, which goes on to establish anti-noumenal sensuality as its female companion, appertains to a context which, in its full universal flowering, is the last to properly arise, the want of ‘Kingdom Come’ at the time of writing bearing ample testimony to this situation, since it is dependent not only upon a majority mandate for religious sovereignty in any given country, but requires a democratic precondition, politically, before any such paradoxical utilization of the electoral process could be reasonably envisaged.

 

54. Moreover, it is inherently tied-up with cyborgization of a sensible order and therefore requires a high degree of technological and environmental development before it can be expected to materialize in any recognizably transcendentalist or, more correctly, idealist (not to mention, for females, antimaterialist) shape, and this is not likely to happen until such time as, following the aforesaid majority mandate from the electorate, steps are duly taken to develop, within the Social Theocratic Centre, the necessary means whereby transcendentalism coupled, for females, to antifundamentalism can be established and systematically advanced.

 

55. For it is no good putting the cart before the horse, so to speak, and having a society in which idealism takes precedence over transcendentalism and antimaterialism precedence over antifundamentalism, as could happen if Messianic intervention or direction was identified, too narrowly and almost pedantically, with a Second Coming of (the Son of God) Christ, and was therefore too narrowly Western and Catholic for the requirements, the more exacting logical requirements, of global civilization.

 

56. Global civilization, as I have said before, is not Western civilization, and neither is it Eastern civilization or the replacement of Western civilization by Eastern criteria, say Catholicism by Buddhism.  Global civilization stems from a transcendentalist standpoint which is commensurate, theoretically, with God … the Father, and which therefore seeks to establish the Truth, the Word of God, before any prospect of its realization via the development of idealism, allied, be it not forgotten, to antimaterialism and antifundamentalism, could be envisaged, never mind broached.  Therefore the Word of God, which is true and of an ethereally subjective presentation such that I should have no hesitation in identifying with an italic-writerly monochrome text, is what paves the way for its subsequent practical implementation, as psyche, within a male context, precedes soma and the Father, in like metaphorical fashion, precedes the Son.

 

57. Therefore the motive for the development of transcendentalism and, for females, antifundamentalism, will stem from the Word of God, and will always seek to implement the Truth in terms of hallucinogenic or psychogenic self-realization, whether with regard therefore to the ego or to the soul, the brain stem or the spinal cord, as that which appertains to the ‘horse’, in metaphorical terms, and determines the way and extent to which the ‘cart’ will be constructed and exactly what role it will have in the overall noumenally sensible, not to say anti-noumenally sensual, set-up of ‘Kingdom Come’, or the coming time not of a kingdom so much as an ultimate – because religiously sovereign - republic.

 

58. Consequently cyborgization is not an end in itself but a means for that which is first and foremost to achieve its true or, more correctly, joyful End.  It will be the synthetically artificial corollary of the synthetically artificial, for a global civilization, approach to self-realization and self-redemption, the means whereby free psyche can be developed to its optimum extent (though to a lesser optimum extent with antifundamentalism than with transcendentalism) in conjunction with the transmutation of bound soma in the aforementioned manner, a manner at once synthetically idealist and synthetically antimaterialist, with the degree of idealism determined by transcendentalism and the degree of antimaterialism by antifundamentalism or, rather, by idealism acting upon antimaterialism and thereby providing the precondition of antifundamentalism as the due female counterpart to transcendentalism.

 

59. All of this will, of course, take some time to develop and have to take into account the wishes of those who would be empowered to develop free psyche in conjunction with the binding of soma, not be forced upon them but willing to take their concerns and entitlements into account since, in a Social Theocratic Centre, as I keep calling that which would be equivalent to a religiously sovereign people in what can only be the most approximate context to ‘Kingdom Come’, the wishes and rights of the religiously sovereign would have to take precedence over everything else, the administrative aside to what was formerly termed the triadic Beyond simply being there to serve the People – or their post-human if not supra-human successors – to the best of its ability, and therefore both to protect them from external aggression or internal subversion and provide them with every incentive to advance their rights within the context in question.

 

60. Now if, with the continued existence of external visionary media, these rights are initially more catholic-like than puritanical in character, more internally visionary than meditative, then so be it!  One cannot get to a truly essential stage of psychic freedom overnight, but must take each stage one step at a time, according to the overall global context and reactionary persistence of pre-global criteria of either a Western or an Eastern character.  But even if, eventually, psychic freedom becomes less visionary the more a meditative alternative is developed, such an alternative or, rather, extrapolation from a less essential precondition would be a far cry from anything natural or non-synthetic in character, having emerged within global civilization on a truly universal basis such that would be even more synthetically artificial, if anything, than its visionary counterpart in the earlier stage of global universality.

 

61. Therefore no return to transcendental meditation, or anything of the kind, but rather a gradual progression from ego to soul, from brain stem to spinal cord, on a basis that suggested a greater role, ultimately, for psychogenic than for hallucinogenic stimulants, not forgetting the place that certain other drugs would have, particularly for females, in a context less transcendentalist than antifundamentalist, and therefore more germane to anti-Vanity Fair than to the Celestial City per se, with a correspondingly greater emphasis, in effect, on somatic curtailment in the overall equation of state-subordinate/church-hegemonic factors.

 

62. Be that as it may, there can be no doubt that drugs will play a more important role in ‘Kingdom Come’ than ever they could in the alpha-worldly coupled to anti-omegaworldly ‘pseudo’ contexts of the Slough of Despond and anti-Mr Worldly Wise where, when they are not palliatives against the barbarous and pseudo-philistine impositions of Vanity Fair and the anti-Celestial City, they are more likely to lead, under adverse pressures, to death than to Eternal Life.

 

63. Drugs can be a major problem, but part of that problem is caused by the kind of society that champions external visionary media in film-like vein and automatically takes a poor view of drugs, partly out of self-defence and partly because it does not and cannot understand their true potential or take the time to distinguish those which might be culturally beneficial from their more harmful or retrogressive counterparts.  Frankly, I am no expert on drugs myself, and I tend to take a poor view of things that cause a lot of smoke, but I do know that if you want a better deal than you get from filmic impositions of, more usually, a barbarous or pseudo-philistine nature, you are not going to find it with a bottle of wine or beer or even whiskey, however useful these may be in palliating the horrors or crudities or indignities that tend to characterize the products of Vanity Fair and the anti-Celestial City, including certain types of loud and centrifugal music that glory in spatial space and sequential time, to the detriment of anything musically repetitive or spaced!

 

64. Drugs, whatever certain reactionary authorities might think, are not going to go away, and although I would not go as far as to encourage their use in a society which is open to filmic media and patently short of Messianic deliverance from alpha-worldly and anti-omegaworldly limitations, I believe they will be crucial in the coming struggle with such a society that ‘Kingdom Come’ will be morally obliged to wage as it strives to develop, on the back of a majority mandate for religious sovereignty, a truly viable alternative to external visionary media which will constitute, vis-à-vis heathenistic convention of a ‘once born’ nature, a genuinely ‘re-born’ situation commensurate with a more than Christian disposition, one which has been characterized as Social Theocratic and identified, in no uncertain terms, with the Centre, as that which would, in the event of a majority mandate for religious sovereignty in any given country capable of conducting a theocratically paradoxical election within the democratic process, replace the church/state relativity of Western civilization in the interests of global universality and, hence, an absolutely ultimate civilization.

 

65. Of course, there is no guarantee that such a civilization will come about, but if it does, then I foresee a different attitude to drugs or, at any rate, to certain drugs than exists at present within societal frameworks that are anything but universally global and effectively commensurate, give and take the limitations of traditional terminology, with ‘Kingdom Come’.  For in such a civilization there would be less room for alcohol and all that would merely depress the central nervous system and preclude its turning on to Eternal Life and ‘getting high’.  As a palliative to the cruder bombardments of filmic media generally, alcohol is obviously not without its uses; but in the event of a ‘re-born’ alternative to such media being developed within a context antithetical to noumenal sensuality and anti-noumenal sensibility, a divine and antidiabolic context, then it would become redundant and altogether quite superfluous if not counter-productive.

 

66. Consequently steps would be taken to phase-out alcohol as more stimulating alternatives to it were introduced within the context of the Social Theocratic Centre, alternatives which would leave one in no doubt that the inner light had come to pass as the graceful and, for females, pseudo-punishing rights of a religiously sovereign People, who would never again have to bow, in meek submission, before the tyrannical spectacles of somatic licence, as the Evil and pseudo-Foolish struggle with one another, gender to gender and within the same gender, for dominion over the world, and not just the alpha world and anti-omegaworld of the pseudo-phenomenally sensual and pseudo-antiphenomenally sensible, but, as far as their own state-hegemonic/church-subordinate axis is concerned, over the omega world and anti-alphaworld of the pseudo-phenomenally sensible and pseudo-antiphenomenally sensual of what can be called pseudo-Mr Worldly Wise and the pseudo-anti-Slough of Despond, which we have identified with the South East point of our axial compass and know to be financially hand-in-glove, as though in a Faustian pact, with its North West point, the point in which Vanity Fair and the anti-Celestial City have their noumenally sensual and anti-noumenally sensible thrones.

 

67. Thankfully there is an alternative to that dominion, the domination of males by females in heathenistic indifference to if not rejection of Christian and Christian-like criteria, and it is for those who now correspond, no matter how subvertedly or pessimistically, to the church-hegemonic/state-subordinate axis of Catholic tradition to grasp the opportunity when it arises and contribute, democratically and peaceably, to the development of a noumenally sensible and anti-noumenally sensual alternative to all that currently passes for high and mighty, for freedom, even for truth and beauty or, rather, beauty and truth, irrespective if what passes for the latter is frowned upon from a standpoint rooted in Devil the Mother hyped as God and therefore one that is quick to sanctimoniously denigrate anything male from a hegemonic female position, and no less quick to arrogate divine attributes for itself no matter how misguided and mistaken its sense of the Divine may happen to be!

 

68. But we who know the truth and stand in a somewhat antithetical position to anything noumenally sensual … also know that Beauty is not a divine attribute but an antidiabolic one germane to Antidevil the Antimother, and that there is nothing diabolic about Truth but rather something profoundly divine in noumenally sensible relation to God the Father.  Even the Antison of Antigod is not the Devil for us but, rather, the antigodly male complement to Devil the Mother (hyped as God) whose falsity under the tyrannical reign of ugliness condemns him to the role of ‘fall guy’ for diabolic denigration or, in common parlance, ‘slag’, and enables the First Mover at the North West corner of our axial compass to believe that if She represents Beauty, then Truth must be something objectionable and, hence, diabolic.

 

69. But, in truth, she has far less to do with Beauty than with ugliness, the ugliness of evil as metachemical somatic licence, and he, her time-honoured ‘fall guy’, has less to do with Truth than with falsity, the illusion of pseudo-folly as antimetaphysical somatic licence, and therefore of somatic licence of a secondary state-hegemonic order that trails behind anything metachemically free and therefore evil, just as, in bound-psychic church-subordinate vein, his woe plays ‘second fiddle’, in antimetaphysics, to the hatred of its hegemonic female counterpart, a mere pseudo-sin to a criminal acquiescence, on the part of hatred, in the evil of somatic licence of a metachemically free nature.

 

70. No, the Antison of Antigod is a poor devil compared to Devil the Mother, and even his bound-psychic complement Antigod the Antifather stands in a decidedly inferior church-subordinate relationship to the Daughter of the Devil, as woe to hatred, and is by no means equivalent to the Devil per se.  But antigods of whatever standing, freely somatic or unfreely psychic, are less of Vanity Fair than of what has been called the anti-Celestial City and therefore they are contrary, without being devils, to the Celestial City, just as their hegemonic counterparts are contrary, without being gods, to anti-Vanity Fair.

 

71. No, the devils and antigods of the North West point of our axial compass are, in truth, no gods or devils, still less gods or antidevils, but that which is contrary to everything godly and antidevilish, to everything graceful/wise and pseudo-punishing/pseudo-good in noumenal sensibility and anti-noumenal sensuality, being, with somatic precedence, evil/criminal and pseudo-foolish/pseudo-sinful, and therefore not even in line for salvation or counter-damnation but only capable of being indirectly damned and counter-saved to phenomenal sensibility and anti-phenomenal sensuality (or its post-worldly ‘pseudo’ equivalents) if those who now correspond, putting psyche before soma, to pseudo-antiphenomenal sensibililty and pseudo-phenomenal sensuality are directly saved and counter-damned to the aforesaid noumenal sensibility and anti-noumenal sensuality following a majority mandate for religious sovereignty and the gradual overhaul of traditional church-hegemonic/state-subordinate criteria by the more radical criteria of ‘Kingdom Come’, criteria which will elevate the quasi-pseudo-sinful and quasi-criminal lapsed Catholic masses to church-hegemonic positions of genuine grace and pseudo-punishment in Salvation to the Social Transcendental Centre, while simultaneously elevating their quasi-pseudo-foolish and quasi-evil counterparts – when they are not one and the same – to state-subordinate positions of genuine wisdom and pseudo-goodness in counter-Damnation to the Social Theocratic Centre.

 

72. Be that as it may - and I may be splitting hairs here -, nothing will dislodge the noumenally sensual and anti-noumenally sensible from their positions of brute dominance in Vanity Fair and the anti-Celestial City except the comprehensive and permanent deliverance of those now identifiable with pseudo-antiphenomenal sensibility and pseudo-phenomenal sensuality to the Celestial City and anti-Vanity Fair of noumenal sensibility and anti-noumenal sensuality, so that they cease to be identifiable with a pseudo-Slough of Despond and a pseudo-anti-Mr Worldly Wise and cease, in consequence, to be vulnerable to commercial and other exploitations at the hands of the vain and pseudo-meek enemies of God and the Antidevil.

 

73. Released from the clutches of the Vain and the pseudo-Meek, these quasi-vain and quasi-pseudo-meek lapsed Catholic masses, duly reformed, will become one with the Righteous and pseudo-Just, their metaphysical and antimetachemical counterparts, and thus soar to the heights of noumenal sensibility and anti-noumenal sensuality wherein is to be found the blessedness of the Celestial City and the pseudo-cursedness of anti-Vanity Fair.  But it will be in consequence of a male lead of the quasi-pseudo-meek that righteousness will come to pass for the pseudo-antiphysical in metaphysics, and in response to this that the quasi-vain will be brought, in both salvation and counter-damnation, to the pseudo-justness or justice of antimetachemistry, and thus cease to be pseudo-chemical.  The ‘new earth’, which is really the ‘pseudo-anti-earth’ for males and ‘pseudo-purgatory’ for females, will be superseded by the New Heaven and the New Antihell of deliverance from the pseudo-anti-omegaworld and the pseudo-alphaworld to otherworldly and anti-netherworldly absolutism ‘On High’, as all that was effectively ‘last’ in pseudo-antiphenomenal sensibility and pseudo-phenomenal sensuality will become ‘first’ in noumenal sensibility and anti-noumenal sensuality.

 

74. Such is the plan of escape for the pseudo-antiphenomenally sensible and the pseudo-phenomenally sensual of the so-called ‘new earth’ from both their own pseudo-anti-Mr-Worldly-Wise and pseudo-Slough-of-Despond limitations and, more importantly, from the almost limitless somatic liberties which rain down upon them from the netherworldly and anti-otherworldly heights of Vanity Fairy and the anti-Celestial City, where the Vain and pseudo-Meek are enthroned to the detriment of all that is holy and unclear.

 

75. Yes, holy and unclear!  For the converse of such male holiness in blessed metaphysics and female unclearness in pseudo-cursed antimetachemistry is, of course, the female clearness and male unholiness of an uncursed metachemistry and a counter-pseudo-unblessed antimetaphysics such that can only be identified with noumenal sensuality and anti-noumenal sensibility.  So long as the metachemically Clear and the antimetaphysically Unholy continue to reign over the world, both directly in relation to the cursed and pseudo-blessed of the South East point of our axial compass and indirectly in relation to the unblessed and counter pseudo-uncursed of its South West point, holiness and unclearness will remain ‘beyond the pale’, and the ‘Kingdom of God and the Antidevil’ will not have come to pass and saved and counter-damned the pseudo-antiphenomenally sensible unblessed and their female counterparts the pseudo-phenomenally sensual counter-pseudo-uncursed to the blessedness of Eternity and the pseudo-cursedness of Anti-Infinity, wherein the otherworldly classlessness of the Celestial City and the anti-netherworldly anti-upperclassness of anti-Vanity Fair will prevail for ever more, supreme testimony to the triumph of God and anti-primal testimony to the triumph of the Antidevil over all that would hold the masses back from salvation and counter-damnation to ‘Kingdom Come’.

 

76. Therefore it behoves the pseudo-antiphenomenally sensual male lapsed Catholic masses of a quasi-pseudo-meekness under the anti-noumenally sensible reign of pseudo-meekness to opt, democratically and peaceably, for the righteousness of noumenal sensibility, and for their female counterparts of a quasi-vain disposition under the noumenally sensual reign of vanity to opt, democratically and antimartially, for the pseudo-justice of anti-noumenal sensuality, in order that everything appertaining to the Devil and Antigod may be rejected and all that is now of pseudo-woman and pseudo-antiman be transvaluated and turned around in such fashion that what is of pseudo-antiman leads to God and what is of pseudo-woman to the Antidevil, whose bound spiritual and free soulful corollaries will be holy in their blessedness and unclear in their pseudo-cursedness, whether in relation to church-hegemonic or state-subordinate criteria.

 

77. Thus the onus will be on the People of our South West axial compass-point to choose, with Judgement, as to whether they wish to remain bogged down in alpha-worldly and anti-omegaworldly submission, duly modified by contemporary criteria, to the predatory impositions of the netherworldly and anti-otherworldly powers-that-do and powers-that-anti-be, or whether, with due democratic resolve to better their lot, they opt for ‘Kingdom Come’ and an end to the well-nigh tyrannical rule over their lives of the Vain and pseudo-Meek, whose metachemical clearness and antimetaphysical unholiness are the natural enemies of all that is metaphysically holy and antimetachemically unclear, graceful/wise and pseudo-punishing/pseudo-good in noumenal sensibility and anti-noumenal sensuality respectively.

 

78. Only the People can elect, with Judgement, for religious sovereignty and an end, in consequence, to the (political) world of alpha-worldly and anti-omegaworldly corruption such that is the product, in no uncertain terms, of netherworldly and anti-otherworldly influence and exploitation.  Only the quasi-pseudo-meek and quasi-vain electorates of traditionally catholic (meek and pseudo-vain) but contemporaneously universalized and Americanized  - one might even say Hollywoodized - countries like Eire and France can democratically opt, should they agree to utilize the electoral process in such a theocratically paradoxical manner, for deliverance from their worldly plights to the otherworldly and anti-netherworldly pastures of the coming ‘Kingdom’, and thus set the ball rolling, as it were, for other countries of a like disposition to follow suit and ‘up the pressure’ on all that is of noumenal sensuality and anti-noumenal sensibility, until, eventually, with fewer and fewer numbers of  the pseudo-phenomenally sensual and pseudo-antiphenomenally sensible to prey upon in terms of their somatic licence, they find themselves isolated and effectively redundant, no longer able to do their uncursed undamdest or to anti-be their pseudo-unblessed counter-unsavedest, so to speak, but obliged, by want of financial viability, to collapse down the state-hegemonic/church-subordinate axis into the ranks of the pseudo-antiphenomenally sensual and pseudo-phenomenally sensible, where not vanity and pseudo-meekness but justice and pseudo-righteousness hold sway, and will have to judge the ‘fallen’ in relation to their own criteria of damnation and counter-salvation, cursedness and pseudo-blessedness, pseudo-antifemininity and pseudo-masculinity, before there could be any prospect of they themselves being swivelled across, as it were, to the foot of the other axis, the church-hegemonic/state-subordinate axis, and ‘made over’ in the pseudo-antimasculine and pseudo-feminine images of those who had already vacated it for the divine and antidiabolic pastures ‘On High’ in noumenal sensibility and anti-noumenal sensuality.

 

79. Thus, by degrees, will even persons of Protestant descent be brought to Salvation and counter-Damnation on the church-hegemonic/state-subordinate axis, as, one suspects, would persons of Judaic descent, whose own want of options in respect of Salvation and counter-Damnation is due, in no small part, to their noumenally sensual and anti-noumenally sensible traditions in respect of metachemistry and antimetaphysics, Jehovah and Satan in relation to the Cosmos and/or Saul and David in relation to nature, and the impossibility of escape from antimetaphysics to metaphysics by dint of the extent to which metachemistry holds sway over the context in general and precludes what I used to call counter-Cupidian escape for the ‘fall guy’ position, be it of the stellar/solar Cosmos or of blossom/fruit nature in pre-mankind Old Testament-like vein.  Such Judaists tend more genuinely to line-up behind the Anglican generality of those who head, from a traditionally pseudo-noumenally sensual and pseudo-antinoumenally sensible standpoint, the state-hegemonic/church-subordinate axis, and therefore they can only suffer the same fate as their Anglican counterparts in the event of Catholics or persons of Catholic descent, including Eastern Orthodox, being saved and counter-damned more efficaciously from their pseudo-antiphenomenally sensible and pseudo-phenomenally sensual positions at the base of the church-hegemonic/state-subordinate axis to which, with due contemporary modifications, they appertain in unblessedly unsaved and pseudo-uncursedly counter-undamned terms.

 

80. Even persons of Hindu descent line up, if rather more polytheistically, behind Anglicans and Judaists in relation to cosmic-oriented state-hegemonic/church-subordinate criteria and will have to undergo pseudo-antiphenomenally sensual and pseudo-phenomenally sensible transmutation before they can expect to follow Judaists and Anglicans across to the foot of the church-hegemonic/state-subordinate axis and be saved and counter-damned up in due course, joining not only persons of Catholic descent who were already up there but also the generality of those of Moslem and Buddhist descent who already appertained, in various degrees, to noumenal sensibility and/or anti-noumenal sensuality, if within traditional and therefore ‘pseudo’ manifestations by dint of their mankind (Buddhist) or natural and/or cosmic (Islamic) shortfalls from global universality such that only the cyborgization of life in ‘Kingdom Come’ can bring properly to pass.

 

81. I have written before about the want of genuine metaphysics in noumenal sensibility making for a situation in which such metaphysics as does exist is dovetailed into a context more typified by antimetachemistry, and that the unfortunate consequence of this is that the context in general finds itself roped-in to perpendicular triangularity in respect of the dominance of noumenally sensual and anti-noumenally sensible elements, corresponding, in cosmic fundamentalism, to Jehovah and Satan, or something, with due respect to Hindus, to that stellar/solar effect.  Thus all modes of pseudo-noumenal sensibility and pseudo-antinoumenal sensuality are fated, it seems to me, to be subverted and limited by the persistence of more genuine manifestations of noumenal sensuality and anti-noumenal sensibility, and this explains why they rarely if ever break free of cosmic subversions of the concept of universality but continue to defer, even if from a contrary noumenal standpoint, to what I have defined as Devil the Mother (hyped as God) and the Antison of Antigod (denigrated as the Devil), the latter of whom will be more distasteful to them the more antimetachemical factors, as with Islam and even Catholicism, predominate over metaphysical ones, and a female-to-female conspiracy of antimetachemistry with metachemistry keeps the denigratory pressure on the ‘fall guy’ segment of perpendicular triangularity which we have identified with antimetaphysics.

 

82. Only Buddhism shows, in certain Far Eastern hands, any independence of this paradoxical predicament, and it is for this reason that it is the closest of all religions to the existence of God the Father as metaphysical free psyche and therefore of a capacity for transcendental meditation quite alien to the spirit of Catholicism and even Islam, both of which display quite markedly antimetachemical shortfalls, hedged around by prayer, from a metaphysical hegemony and are more vulnerable to noumenally sensual and anti-noumenally sensible subversion and domination in consequence. 

 

83. Yet even the Buddhist approach to God the Father, and hence to godliness, is at a mankind-like disadvantage to godliness per se and is therefore yet another, if higher, manifestation of pseudo-godliness coupled, with females, to pseudo-antidevilishness.  There has not been a genuine manifestation of God the Father to-date, neither in mankind nor, not altogether surprisingly, in the older contexts of nature and the Cosmos, for the simple reason that God is not definitive and of an effectively per se order of metaphysics until metaphysics is in its most evolved psychic mode, which is precisely the mode we have identified with the cyborgization of life in relation to global universality and not to the more (compared to most) evolved metaphysics in relation to mankind, i.e. Buddhist transcendental meditation and to a lesser extent, with verbal absolution for penitential contrition, Roman Catholicism; the less (compared to least) evolved metaphysics in relation to nature, i.e. winged seed-pods on trees; or the least evolved metaphysics in relation to the Cosmos, i.e. planets like Saturn which are predominantly gaseous and of a haloed disposition that lends them a degree of sensibility as far as the main body of the planet is concerned, all of which less than per se modes of psychic evolution are ‘pseudo’ manifestations of godliness vis-à-vis the definitive mode to come, with the development of cyborgization (though not for its own sake) in ‘Kingdom Come’.

 

84. Thus God the Father is only definitive with what might be called his fourth manifestation, the manifestation beyond anything cosmic, natural or human which we have described as cyborgistic, and therefore His Word, duly computerized and interneted, so to speak, is oriented to global universality and is quite independent of either Western or Eastern traditions, neither of which amount to a truly viable blueprint for what is to come and, indeed, for what already exists in terms of the antihumanist stage of global civilization, since they betray the limitations inherent in an imperfect, or ‘pseudo’, kind of noumenal sensibility and anti-noumenal sensuality, limitations which either put the metaphorical cart before the horse, as in the case of Catholicism (with its bound-somatic emphasis on ‘the Son’, the ‘Crucified’, to the detriment of free psyche), or exclude the horse altogether, as in the case of those more markedly antimetachemical religions which, like Islam, are more inveterately locked-in to perpendicular triangularity under the dominance of an older and even per se, because cosmic, mode of noumenal sensuality, call it Jehovah or ‘the Creator’ or ‘the Almighty’  or what have you, that precludes them from turning their back on it and embracing metaphysics in anti-noumenally sensual and, more importantly, noumenally sensible independence of anything alpha-oriented in the aforementioned way, an independence which requires that clean break with, and therefore rejection of, cosmic first movers before anything genuinely metaphysical in Buddhist and more than Buddhist fashion can be entertained and effectively deferred to, deferred to as Antidevil the Antimother to the Son of God and, more significantly, as the Antidaughter of the Antidevil to God the Father, the freely psychic manifestation of metaphysics that would require a secondary church-hegemonic complement from antimetachemistry in the form of the aforesaid Antidaughter of the Antidevil’s beautiful approach to Truth and the Unclear Soul of Antihell’s loving approach to Joy, neither of which would be commensurate with Truth and Joy as such, but simply the female complement to a male hegemony in metaphysics, or time over antispace, Eternity over Anti-Infinity.

 

85. To some extent one finds this hegemony enshrined in Islam, where males and females have different statuses and therefore different positions or places within the Mosque, and I can only admire and respect this traditional religion’s resolve to differentiate between the genders in such fashion that, with the burka, or head-covering veil-like attire worn by Moslem females, one cannot but detect a parallel with the noumenally sensible/antinoumenally sensual distinction between the Celestial City and anti-Vanity Fair that is of the essence of the North East point of our axial compass.  And yet, for all its commendable attitude to gender differentiation and segregation within religion, Islam remains less than fully or properly metaphysical and is subject, in consequence I dare say of environmental pressures germane to the Middle East in particular (though to the Moslem diaspora to lesser extents), to the aforementioned subsuming within a perpendicular triangle characterized, in noumenally sensual and anti-noumenally sensible vein, by the dominance of the concept of a cosmic First Mover stretching all the way back to some stellar-like body equivalent, in Judaism, to Jehovah, the alleged creator of the world and, indeed, of the cosmos in general!

 

86. Allah is patently not Jehovah, but a useful generalization for such pseudo-noumenal sensibility and pseudo-antinoumenal sensuality as exists for Islam within a context largely characterized, via environmental conditioning, by a cosmic bias and by adherence to cosmic roots.  But, like Jehovah, this sensible position in perpendicular triangularity, completing a kind of Cupidian axis, is ranged against its Satanic position corresponding, as I have argued, to the only real male component of the three and thus to the one that is fated, in triangular convention, to play ‘fall guy’ for denigration as devil, even though, as I believe I have shown, such a position, albeit sensual, is less devilish than antigodly, less of Devil the Mother or, for that matter, Antidevil the Antimother … than of the Antison of Antigod, and therefore an effectively anti-Christic type postulate that is obliged to play freely-somatic ‘second fiddle’ to Devil the Mother (hyped as God) while a more bound soma, affiliated to antimetachemistry, ‘looks on’ with some degree of sensible disdain for the sensual.

 

87. In truth, that triangular set-up is not an enviable cultural situation; for it enslaves all who relate to it to cosmic criteria and therefore reinforces the notion of a cosmic First Mover at the expense of anything re-born even to a Catholic or Buddhist extent which, in the former case at least, is more germane to the New Testament than to the Old.  Neither, as we have found, can the more Satanic or Davidian ‘fall guy’ types, roughly corresponding to the so-called ‘Father’ under the so-called ‘Risen Virgin’ of Catholic triangularity (once the so-called ‘Sacred Heart of the Risen Christ’ is also taken into account), escape from their denigrated position while the criteria which keep them there remain intact and have not been rejected in favour of a more sensible re-birth.  They, like their female adversaries, are fated, in the meantime, to remain where and as they are, with no prospect of redress.

 

88. Therefore everything traditionally Eastern, like everything traditionally Western, will have to be rejected before global civilization can expect to get properly into its universal stride and achieve something like an evolutionary ascendancy, in transcendentalism, over its currently devolutionary position in respect of antihumanism.   How and when this will come about remains to be seen, but we may expect ongoing reaction to the ‘march of globalization’ from persons who cling, for reasons best known to themselves, to their respective Eastern or Western traditions in the face of global change.  And yet global universality is the only solution to the religious problems and ethnic conflicts besetting both the East and the West, since freedom is impossible so long as traditions persist in existing which cling to Creatoresque primitivity in deference to some cosmic First Mover which, in the nature of the context, can only be more noumenally sensual and thus stellaresque than noumenally sensible and Saturnian, even with the theological arrogation to the former of attributes more sensibly befitting the latter, for reasons of priestly expedience.

 

89. The strange and paradoxical fact of the matter is that godliness has still to arise in anything approximating a genuine mode; for all these centuries after Christ we are still in a position that defers to Devil the Mother hyped as God, and even the Catholic Christ who sits, in post-resurrectional vein, on the right hand of the so-called ‘Father’ On High, corresponds to a postulate which is conditioned by such Creatoresque Old Testament primitivity and therefore to one that is effectively a pseudo-transcendentalist if not blatantly antifundamentalist and effectively antimaterialist adjunct to Devil the Mother hyped as God, i.e. to Jehovah and other such takes on a per se manifestation, in most (devolved) somatic freedom, of noumenal sensuality, even if Catholicism also furnishes its own ‘Father’ in the antimetaphysical guise, under metachemistry, of a mankind-like parallel to ears under eyes, which has been superimposed, New Testament-wise, upon the older manifestations of perpendicular triangularity stretching back, via David under Saul, to Satan under Jehovah, and which would not constitute the upper plane in the co-existence of space with antitime so much as the positions held, in the Old Testament, by David and Satan, the male positions vis-à-vis a metachemical, and therefore female, hegemony in the forms, effectively,  of Saul and Jehovah, not to mention, where Catholic triangularity is concerned, the so-called Risen Virgin – in actuality, a vacuous postulate that does not coincide with antimetachemistry, as in the case of the ‘Sacred Heart of the Risen Christ’, but with a sensual first mover corresponding to Devil the Mother.

 

90. And yet antimetachemistry is characterized by Antidevil the Antimother in bound soma and is therefore germane to the heart and its spirit, the blood, viz. Antihell the Unclear Spirit, as well as to such free ego and free soul as can be postulated in relation to the Antidaughter of the Antidevil and the Unclear Soul of Antihell where psychic freedom of a secondary, compared to metaphysics, church-hegemonic order is concerned.  But a resurrected Son identified with the ‘Sacred Heart’ does not help clarify the context and is a consequence, in large part, of the extent to which Western religion remains in the grip of metachemistry even as it aspires, somewhat paradoxically in the guise of antimetachemistry, towards metaphysics, a metaphysics which does not and cannot ‘come out’, in Buddhist-like meditatively transcendental vein, by dint of the extent to which Old Testament criteria still obtain in respect of a cosmic First Mover and hold the North East point of our axial compass back from anything like a transcendent independence of not merely fundamentalist but, in free metachemical soma, materialist criteria, the very criteria which are rooted, Jehovah-like, in free will and which thereby constitute an evil opposition to the prospect of anything gracefully content.

 

91. Evil, and its bound-psychic adjunct crime, will not cease to rule over religion until the People democratically elect to break the connection with it, with Devil the Mother hyped as God, by voting for religious sovereignty in a paradoxical election commensurate, so I contend, with Judgement and thus the prospect, in the event of a majority mandate, of what has been called, somewhat paradoxically, ‘Kingdom Come’, meaning the establishment, under Social Theocracy, of the Centre as the politico-religious context in which religious sovereignty is encouraged to flourish and the People’s rights in relation to such an ultimate sovereignty, the resolution and redemption of political republicanism, are both protected and advanced.

 

92. A religiously sovereign People, destined for supra-human transmutation with the development of cyborgization in conjunction with hallucinogenic and psychogenic enlightenment for males coupled to what could be called a somato-proscriptive curtailment of females with wider recourse, overall, to tranquillizers and depressants than to stimulants, would thus be delivered from all such Creatoresque primitivity, rooted in a cosmic first mover, which continues to characterize traditional religion and to hold it back from universalization within parameters which have been described as Eastern or Western, as the case may be, and therefore of little or no consequence from a global standpoint, a standpoint which is already well under way with devolutionary antihumanism but which still remains to get under way in terms of evolutionary supra-humanism and thus transcendentalism, as confirmed by the absence, at this point in time, of religious sovereignty in the People due to the want of Social Theocratic leadership.

 

93. But all that, I feel sure, will change in the decades and centuries to come, and ‘humanity’ will embark, via antihumanism, on its greatest task to-date, the task of building towards God, of establishing and actually becoming God or, in the female case, the Antidevil in complete independence of what has passed for God and the Devil up till now, and therefore in categorical rejection of Devil the Mother and the Antison of Antigod.

 

94. God, for these liberated persons, will not be there for his own sake but to utilize whatever most approximates to the Son of God in metaphysical bound will and to the Holy Spirit of Heaven in metaphysical bound spirit to advance beyond metaphysical free ego to metaphysical free soul, thereby achieving his redemption in Heaven.  God the Father will lead to Heaven the Holy Soul, and the knock-on effect of this on females will be that Antidevil the Antimother in antimetachemical bound will and Antihell the Unclear Spirit in antimetachemical bound spirit will come into play and act as a support for the antimetachemical free ego of the Antidaughter of the Antidevil and the antimetachemical free soul of the Unclear Soul of Antihell, thereby completing the virtuous circle in which a beautiful approach to Truth and a loving approach to Joy will complement Truth and Joy from a basis rooted in Beauty and Love but stemming from the metaphysical impositions of the truthful approach to Beauty and the joyful approach to Love of, respectively, the Son of God and the Holy Spirit of Heaven.

 

95. In this ultimate religious scenario it is evident that God, too, would have been liberated from all that, in the past, held the concept and indeed actuality of God back from the possibility of definitive realization and actualization.  For under the pressure of civilizations based in the Cosmos God was subsumed into the Devil, into Devil the Mother hyped as God, and what, on the other hand, properly appertained to God in his least evolved, or Saturn-like manifestation, would have counted for little or nothing compared to the more prevalent arrogation of divine attributes, admittedly on a somewhat selective and intermittent basis, to stellar or, in elemental terms, fiery primacy. 

 

96. Likewise, under the pressure of civilizations based in nature, God was subsumed into woman, into Woman the Mother hyped as God, and what, on the other hand, properly appertained to God in his less (compared to least) evolved, or winged-seedpod, manifestation would have counted for little or nothing compared to the more prevalent arrogation of divine attributes, again on a rather selective basis, to feminine or, in elemental terms, watery primacy.  For here it is not the Creator, some creatoresque ‘Almighty’ in noumenal sensuality, so much as the so-called ‘Mother of God’ who most characterizes religion with this stage or type of civilization, while her male counterpart is little more than a child on his mother’s knee in reflection of the under-plane subservience of antiphysics to chemistry, antimass to volume, in what we have identified as the phenomenally sensual/antiphenomenally sensible South West point of our axial compass.

 

97. Similarly, if in contrary axial vein, God was subsumed, with civilizations based urbanely in urban civility, into man, into the Son of Man hyped as God, and what, on the other hand, properly appertained to God in his more (compared to most) evolved, or transcendentally meditative, manifestation would have counted for little or nothing compared to the more prevalent arrogation of divine attributes, selectively and intermittently, to masculine or, in elemental terms, vegetative supremacy.  For here it is not the ‘Mother of God’, some semi-creatoresque extrapolation, in phenomenal sensuality, from a noumenally sensual First Mover in the Cosmos, so much as the so-called ‘Son of God’ who most characterizes religion at this stage or type of civilization, while his female counterpart is little more than a textural adjunct to the ‘Son of Man’ in reflection of the under-plane subservience of antichemistry to physics, antivolume to mass, in what we have identified as the phenomenally sensible/antiphenomenally sensual South East point of our axial compass.

 

98. But neither the subsuming of the notion of God into the Devil, woman, or man under cosmic, natural, or urban criteria can bring God to light in his own independent right, and therefore the struggle to liberate God from all other arrogations, not least, in respect of church-hegemonic/state-subordinate axial criteria, his subsuming within a context dominated, in female vein, by nature, is what will constitute, in reflection of my own intellectual struggles, the Social Theocratic dispensation to come, as and when those who now exist under the dominion of the ‘Mother of God’ can be democratically prevailed upon to vote for religious sovereignty and elect to be saved and counter-damned more efficaciously from their alpha-worldly and anti-omegaworldly positions at the foot of the axis in question than would otherwise be possible, saved from antiphysics to a metaphysics that is independent of Creatoresque subversion and arrogation, and therefore capable of standing up for God as God actually is in relation to what properly constitutes the godly in terms of a most evolved manifestation of psychic freedom commensurate with airy supremacy.  

 

99. For here it will not be some semi-messianic antithesis, in phenomenal sensibility, to a phenomenally sensual first mover in nature, so much as God the Father as such that will most characterize religion in this stage or type of civilization, while his female counterpart will be little more than a somato-proscriptive adjunct to such hallucinogenic and/or psychogenic freedoms characterizing God per se in reflection of the under-plane subservience of antimetachemistry to metaphysics, antispace to time, in what has been identified with the noumenally sensible/antinoumenally sensual North East point of our axial compass, the point absolutely antithetical to everything noumenally sensual and anti-noumenally sensible and therefore to the root subversion and arrogation of godly attributes by and to a context dominated by Devil the Mother and, hence, the Devil per se, whose creative instinct affirms free will in contradiction of all that is holy and truly divine.

 

100. Therefore until the People come, via Social Theocracy, to reject this Creatoresque impostor and fundamental lie at the barbarous roots of both Eastern and, to a lesser extent, Western civilization, they will not enter into that final liberation from evil which is commensurate with deliverance from the alpha world and anti-omegaworld to one presided over by a liberated godhead who is himself culturally independent of  the Devil, woman, and man or, as one could alternatively put it, of cosmic barbarism, natural philistinism, and urban civility, in the supra-urban culture of what properly appertains to God.  Those who were ‘last’ in the anti-omegaworld of antimasculine antiphysics will become ‘first’ in the liberated Other World of divine metaphysics, while those who were ‘first’ in the alpha-world of feminine chemistry will become ‘last’ in the liberated anti-Nether World of antidiabolic antimetachemistry, becoming as the proverbial ‘antilion’ that ‘lies down’ with the ‘lamb’, the lamb of God the Father in his per se, because most evolved, manifestation.

 

101. Such a proverbial ‘antilion’, germane to antimetachemistry, will be as antithetical to the ‘lion’ of Devil the Mother as her leader and master, germane to metaphysics, is antithetical to the ‘antilamb’ of the Antison of Antigod, and not simply on a somatic basis but with an emphasis on free psyche that lifts the antithesis beyond Antidevil the Antimother in the one case and the Son of God in the other to the church-hegemonic pastures of the Antidaughter of the Antidevil on the one hand and God the Father on the other, the former psychically antithetical to the Daughter of the Devil and the latter to Antigod the Antifather, neither of which bound-psychic adjuncts to free soma are anything more, in noumenal sensuality and anti-noumenal sensibility, than church-subordinate corollaries of a state-hegemonic situation presided over, in tyrannical vein, by Devil the Mother in the case of metachemistry and by the Antison of Antigod in the case of antimetaphysics.

 

102. How refreshingly and completely antithetical it will be to have God the Father and the Antidaughter of the Antidevil prevailing, in church-hegemonic fashion, over the Son of God and Antidevil the Antimother, their state-subordinate complements!  Even though, in relation to the Celestial City, both God the Father and the Son of God, coupled, be it not forgotten, to Heaven the Holy Soul and the Holy Spirit of Heaven, will be of that which, in holiness, is supremely ‘first’, while, in relation to anti-Vanity Fairy, both the Antidaughter of the Antidevil and Antidevil the Antimother, coupled to the Unclear Soul of Antihell and Antihell the Unclear Spirit, will be of that which, in unclearness, is antiprimally ‘last’, the antiprimacy of whatever is antimetachemical, anti-upperclass, of anti-infinite death, of antispace, of the ‘antilion’, anti-noumenally sensual, ethereally anti-objective, anti-netherworldly, anti-evil (and therefore pseudo-good), anti-criminal (and therefore pseudo-punishing), anti-vain (and therefore pseudo-just), and consequently the anti-alpha-point complement to all that is of the omega point of things and supremely ‘first’, whether in respect of  being metaphysical, classless, of eternal life, of time, of the ‘lamb’, noumenally sensible, ethereally subjective, otherworldly, graceful (and therefore antithetical to whatever is pseudo-sinful), wise (and therefore antithetical to whatever is pseudo-foolish), righteous (and therefore antithetical to whatever is pseudo-meek).

 

103. In this sense of being noumenally antithetical, as between netherworldly primacy/anti-otherworldly antisupremacy and otherworldly supremacy/anti-netherworldly antiprimacy, that which, being diabolically female, is genuinely evil or criminal in the former has to be contrasted with all that, being antidiabolically female, is pseudo-good or pseudo-punishing in the latter, while that which, being antidivinely male, is pseudo-foolish or pseudo-sinful in the former has to be contrasted with all that, being divinely male, is genuinely wise or graceful in the latter, the exact opposite of the phenomenal positions ‘below’, where whatever is pseudo-evil or pseudo-criminal in the alpha world of feminine femaleness has to be contrasted with all that is good or punishing in the anti-alphaworld of antifeminine femaleness, while that which is foolish or sinful in the anti-omegaworld of antimasculine maleness has to be contrasted with whatever is pseudo-wise or pseudo-graceful in the omega world of masculine maleness.

 

104. Therefore there is no sense in which genuine evil and genuine good are noumenally antithetical, any more than are pseudo-folly and pseudo-wisdom.  The exact antitheses, as we may call them, only occur within the same axis, as between evil and good, free and bound soma, and crime and punishment, bound and free psyche, within the metachemical to antichemical manifestations, necessarily female, of the state-hegemonic/church subordinate axis, while their male counterparts, dominated above and subverted below, find themselves caught in an exact antithetical struggle between pseudo-folly and pseudo-wisdom, free and bound soma, and pseudo-sin and pseudo-grace, bound and free psyche, within the antimetaphysical to physical manifestations of that selfsame axis.

 

105. Contrariwise, there is no sense in which pseudo-crime and pseudo-punishment are noumenally antithetical, any more than are sin and grace.  The exact antitheses, to repeat, only occur within the same axis, as between sin and grace, bound and free psyche, and folly and wisdom, free and bound soma, within the antiphysical to metaphysical manifestations, necessarily male, of the church-hegemonic/state-subordinate axis, while their female counterparts, subverted below and dominated above, find themselves caught in an exact antithetical struggle between pseudo-crime and pseudo-punishment, bound and free psyche, and pseudo-evil and pseudo-good, free and bound soma, within the chemical to antimetachemical manifestations of that selfsame axis.

 

106. But other factors, as we have seen, can switch the fulcrum of any given axis from ‘the below’ to ‘the above’, and that further complicates matters in overall axial terms, not so much in relation to the genuine vis-à-vis ‘pseudo’ standings of the aforementioned attributes of their respective elements or anti-elements, as the case may be, so much as in terms of the natures of the phenomenal or noumenal positions themselves, a genuinely phenomenal ‘below’ co-existing with a pseudo-noumenal ‘above’ and, contrariwise, the genuine noumenal ‘above’ existing in conjunction with a pseudo-phenomenal ‘below’, the ‘below’ of a post-worldly rather than worldly age or civilization in which either netherworldly coupled to anti-otherworldly or otherworldly coupled to anti-netherworldly positions are paramount, and we find situations in which either the phenomenal generalities are ruled from above or led from above, as the case may be; though, despite contemporary appearances to the contrary, a post-worldly age will always, in complete contrast to a pre-worldly one, be more disposed towards leadership than toward its converse, and never more so than when properly noumenally-sensible and anti-noumenally-sensual criteria make their divine and antidiabolic appearance in or, rather, over the world ... of the alpha worldly/anti-omegaworldly, in the interests of a more efficacious salvation and counter-damnation from the one to the other, a salvation and counter-damnation which I have equated with an altogether new order of free psyche and bound soma for each gender in ‘Kingdom Come’, and thus of liberation from the ‘pseudo’ manifestations of alpha worldly/anti-omegaworldly criteria to more genuinely otherworldly/anti-netherworldly criteria in reflection of the extent to which both God and the Antidevil have been liberated from associations with anything less than what properly befits the divine or the antidiabolic, and are thus neither Eastern nor Western, whether on a mainstream subsumed basis or in relation to peripheral cliques, but profoundly germane to civilization in its global stage which, far from being hegemonically polyversal or impersonal or personal, can only be hegemonically universal – universal in relation to the Celestial City and antipolyversal in relation, on a subordinate basis, to anti-Vanity Fair.

 

107. For, as with other points on our axial compass, we cannot limit our North East point to just one element, male rather than female or vice versa.  If I occasionally still did that in the past, opting for noumenal sensibility as the sole definition of that point, I have rectified the mistake in this the most definitive of my texts, and the result is that, as we found earlier, two positions have to be accounted for always and everywhere, in order that proper justice may be done to the context in general, and not least, in this instance, to its male hegemonic position.  For there is no surer way of undermining such a position than to fail to properly differentiate it from anything female, thereby running the almost certain risk that sooner or later females will take advantage of such a failing, of such mental laziness or blanket categorizing, and ‘muscle-in on the patch’, so to speak, to the detriment of its proper functioning in and as a specifically male preserve, with consequences that are only too predictable!

 

108. Therefore when we speak of ‘universal’ in relation to metaphysics proper, we must be careful to allow for ‘antipolyversal’ in relation to its antimetachemical complement, and never forget that being ethereally subjective in noumenal sensibility is one thing, being ethereally anti-objective in noumenal anti-sensuality quite another, even where the beautiful approach to Truth and loving approach to Joy of secondary church-hegemonic criteria are concerned.  Eternity is not to be confounded with Anti-Infinity, Eternal Life with Anti-Infinite Death, but neither, worse again, is Eternity to be singled out as solely representative of the context in question, the North East point of our axial compass, as though open to either gender.  Here, as elsewhere, there are always two positions, two gender actualities in existence, and we must ensure, in the interests of metaphysical supremacy, that antimetachemical antiprimacy is granted its due and kept in perspective at all times as the female complement to a male hegemony, the anti-Vanity Fair that is distinct from - though subordinately tied-up with - the Celestial City.

 

109. For, in truth, the genders are not equal but opposites, and because psyche precedes soma with males and soma, by contrast, precedes psyche with females, they can never see completely ‘eye to eye’, as we say, but will always tend, for hegemonic purposes, in opposite directions: females back, if allowed, to sensual primacy and males forward, if of a mind, to sensible supremacy.  Arguments with this would simply be the product of reaction and, more likely where males are concerned, of female-dominated if not female-subverted reaction at that!  But if the proverbial boot is not on the male foot it will very definitely reside on the female one, and that, as Western and even early global experience has shown, makes for all that is worst in civilization, not least the overall prevalence of barbarism over pseudo-philistinism, and therefore of vanity over pseudo-meekness, as described in relation to evil and crime on the one hand and pseudo-folly and pseudo-sin on the other, neither of which will be anything other than products of a state-hegemonic/church-subordinate kind of society.

 

110. Yet we who desire nothing less than what is best in civilization cannot settle for a world dominated, in netherworldly/anti-otherworldly vein, by barbarism and pseudo-philistinism, but are determined to uphold all that is of culture over pseudo-civility, of righteousness over pseudo-justice, as described in relation to grace and wisdom on the one hand and pseudo-punishment and pseudo-goodness on the other, both of which will accrue to a society which is church-hegemonic/state-subordinate.  And uphold it in order that those who now suffer the impositions of barbarism and pseudo-philistinism may be saved and counter-damned from their quasi-barbarous (formerly pseudo-barbarous) and quasi-pseudo-philistine (formerly philistine) positions in the pseudo-alpha world and pseudo-anti-omegaworld to the otherworldly and anti-netherworldly positions that would complete the overhauling of traditional church-hegemonic/state-subordinate criteria in the terms outlined above, and thus permit of a new order of civilization centred in the Celestial City and anti-Vanity Fair, one that is no longer under the shadow of antihumanism but distinctly supra-human in its transcendentalist and antifundamentalist aspirations in relation to the sensible cyborgization of life to a divine and antidiabolic End.

 

111. One might describe – and I believe I already have – the Celestial City as supra-urban, since its culmination point would certainly be heavenly and thus no terrestrial matter.  But a transcendent Celestial City could only be the culmination point of all such noumenally sensible (coupled, be it not forgotten, to anti-noumenally sensual) behaviour, and long before it attained to its optimum realization in space such a City would have to be constructed here on earth, whether independently of existing cities or, where religious sovereignty had democratically come to pass, out of them through their gradual modification upwards, away from the terrestrial norms of urbanization.

 

112. For urbanization is generally more rectilinear than curvilinear, and this reflects its terrestrial origins and limitations.  But if it is more rectilinear than curvilinear in the alpha positions, as it were, of both noumenal and phenomenal sensuality, it can only be more curvilinear than rectilinear in the omega positions of both phenomenal and noumenal sensibility.  Which means that if you have squares and rectangles on the one hand, a hand dominated by objective criteria, you will find ellipses, or ovals, and circles on the other hand, the hand characterized by subjective criteria, even with anti-subjective tendencies in the one case and anti-objective tendencies, commensurate with the under-plane gender positions, in the other.

 

113. In logical terms this means that one can argue that whereas noumenal sensuality will be based, objectively, in freely square designs, anti-noumenal sensibility will reflect an anti-subjective tendency towards enclosed circles, or circles bound to or by squares; and that whereas phenomenal sensuality will be based, objectively, in rectangular designs, anti-phenomenal sensibility will reflect an anti-subjective tendency towards enclosed ellipses, or ellipses bound to or by rectangles; conversely we can argue that whereas phenomenal sensibility, being subjective, will be centred in elliptical designs, anti-phenomenal sensuality will reflect an anti-objective tendency towards enclosed rectangles, or rectangles bound to or by ellipses; and that whereas noumenal sensibility, being subjective, will be centred in circular designs, anti-noumenal sensuality will reflect an anti-objective tendency towards enclosed squares, or squares bound to or by circles.

 

114. Thus on axial terms free squares and bound circles will co-exist with free ellipses and bound rectangles, with a metachemical-to-antichemical female gender link between free squares and bound rectangles and an antimetaphysical-to-physical male gender link between bound circles and free ellipses.  Contrariwise, free rectangles and bound ellipses will co-exist with free circles and bound squares, with an antiphysical-to-metaphysical male gender link between bound ellipses and free circles and a chemical-to-antimetachemical female gender link between free rectangles and bound squares.

 

115. Such distinctions would reflect the respective axial integrities in which either state-hegemonic/church-subordinate criteria prevail in metachemical-to-antichemical and/or antimetaphysical-to-physical fashion or, conversely, church-hegemonic/state-subordinate criteria prevail in antiphysical-to-metaphysical and/or chemical-to-antimetachemical fashion, so that criteria applicable to each axis in respect of their moral or social attributes would be reflected architecturally in terms of the prevalence of either freely somatic and bound psychic or freely psychic and bound somatic noumenal norms coupled to their respective phenomenal counterparts in terms of either bound somatic and freely psychic or bound psychic and freely somatic norms, the state-hegemonic/church-subordinate axis reflecting a distinction between freely somatic/bound psychic and bound somatic/freely psychic positions and the church-hegemonic/state-subordinate axis, by contrast, one between bound psychic/freely somatic and freely psychic/bound somatic positions.

 

116. Which, in architectural terms, would mean that free squares and bound circles tended to rule over bound rectangles and free ellipses in the state-hegemonic/church-subordinate type of society, whereas free circles and bound squares would tend to lead bound ellipses and free rectangles in the church-hegemonic/state-subordinate type of society, salvation, in general terms, being from bound ellipses to free circles for males and, likewise, counter-damnation being from free rectangles to bound squares for females in relation to the latter type of society which, depending how efficacious or wide-ranging such salvation and counter-damnation is, can provoke damnation from free squares to bound rectangles for females and counter-salvation from bound circles to free ellipses for males in relation to state-hegemonic/church-subordinate criteria.

 

117. Thus the ultimate type of society or civilization can only be centred on free circular designs which would be metaphysically hegemonic over anything unfreely square and hence antimetachemical.  The ‘lamb’ of God may manifest himself in an absolutely curvilinear design, but the ‘antilion’ of the Antidevil can only take the form of a bound absolutely rectilinear design, which is that of our proverbial bound square.

 

118. Yet such a noumenally sensible coupled to anti-noumenally sensual combination is a far cry from anything freely elliptical and unfreely rectangular in phenomenal sensibility and anti-phenomenal sensuality, being germane, as I have argued, to the Celestial City and anti-Vanity Fair rather than to the ‘delectable mountains’ of Mr Worldly Wise and his antifeminine partner whose under-plane position would correspond to an anti-Slough of Despond.  Cities that are overly elliptical and/or rectangular in style will be anything but celestial, being, to all intents and purposes, terrestrial, whether on a phenomenally sensual/anti-phenomenally sensible basis of free rectangles and bound ellipses or, conversely, on a phenomenally sensible/anti-phenomenally sensual basis of free ellipses and bound rectangles, this latter effectively corresponding to the aforementioned pseudo-saved and damned positions of the omega worldly and their anti-alphaworldly partners vis-à-vis anything alpha worldly and anti-omegaworldly across the axial divide which, far from being damned or pseudo-saved, would be unsaved and counter-undamned.

 

119. However that may be, we cannot overlook or underestimate the link between ideology and architecture, since much of what has taken place in recent decades follows from an ideological premise which dictates, in some degree, the bias of urban development and planning irrespective of to what extent pragmatic or functional factors may also obtain.  Cities are never or rarely cut and dried, as they say, but a general bias can usually be discerned which betrays the extent to which any given city is terrestrial rather than celestial and to what extent it is terrestrial in this way or that, depending on the axial integrity of the people concerned.  Reaction against radical social democracy can also take the form, as history has shown, of systematic targeting of urban accretions, and those who would identify themselves as liberal or social democratic have not hesitated to strike back and wreak vengeance on their ideological enemies.  But you cannot simply put a stop to a given ideological predilection by bombing its material or urban manifestations, since these are the products of that ideological predilection and in no sense independent or autonomous factors.  Ultimately, cities can only be changed after the people who live in them have undergone an ideological revolution in their own minds and are ready to accept and endorse a different approach to urban development.

 

120. But some peoples will be more susceptible to such a change than others, and that is why the Celestial City coupled to anti-Vanity Fair requires the right sort of precondition in the masses, a precondition which is closer to anti-Mr Worldly Wise and the Slough of Despond, if these days in their ‘pseudo’ manifestations, than to anything more given, in freely elliptical and unfreely rectangular vein, to omega worldly and anti-alphaworldly predilections which, in paradoxical irony, pave the way for neo-netherworldly and neo-anti-otherworldly developments the more it strains towards a radically social democratic absolutism in the name of the People.

 

121. Thus I have no doubt that out of the bound ellipses and free rectangles of alpha worldly and anti-omegaworldly criteria will come the urge towards the free circles and bound squares of our otherworldly and anti-netherworldly goals which will constitute the noumenally sensible and anti-noumenally sensual solution to all that is now bogged down in anti-phenomenal sensibility and phenomenal sensuality, like anti-Mr Worldly Wise and the Slough of Despond in their ‘pseudo’ (and therefore quasi-anti-otherworldly and quasi-netherworldly) manifestations.  For it is only in the free circles of the Celestial City that the quasi-pseudo-meek will find righteousness and only in the bound squares of anti-Vanity Fair that the quasi-vain will experience pseudo-justice, to complement, in the pseudo-cursedness of pseudo-punishment and pseudo-goodness, the blessed hegemony of grace and wisdom for as long as Eternity can prevail over Anti-Infinity and lead all that is antimetachemical, anti-upperclass, antiyin-like, anti-leonine, and anti-spatial from the righteous pastures of whatever is metaphysical, classless, yang-like, lamb-like, of repetitive time, and therefore the otherworldly master of an anti-netherworldly complement which has been identified with the Antidevil and must forever remain in anti-polyversal subordination to the universality of God.

 

    

LONDON 2005 (Revised 2006-10)

 

 

CELESTIAL CITY AND ANTI-VANITY FAIR

 

 

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