THE VIRTUE OF SELF-PROMOTION

 

1. If grace and punishment only really accrue to sensibility, where the predominance of psyche over soma for males tends to have a positively influential effect upon the female reality of soma over psyche and to encourage a psychic emphasis, if not exactly preponderance, in consequence, then the graceful virtues of knowledge and pleasure in physics and of truth and joy in metaphysics, coupled to the punishing virtues of beauty and love in metachemistry and of strength and pride in chemistry, will only really come to light in sensibility, not in sensuality.

 

2. For in sensuality, by contrast, it will be the free soma conditioning psychic determinism of females that prevails, this in turn undermining the psychic freedom of males and rendering their soma quasi-free in sinful parallel to a criminal hegemony. Therefore the vices of free soma will be chiefly characteristic of the sensual contexts, enabling us to infer, in contrast to the noumenally punishing virtues of beauty and love in sensible metachemistry, the noumenally criminal vices of ugliness and hatred in sensual metachemistry; and in contrast to the phenomenally punishing virtues of strength and pride in sensible chemistry, the phenomenally criminal vices of weakness and humility, if not humiliation, in sensual chemistry; and in contrast to the phenomenally graceful virtues of knowledge and pleasure in sensible physics, the phenomenally sinful vices of ignorance and pain in sensual physics; and in contrast to the noumenally graceful virtues of truth and joy in sensible metaphysics, the noumenally sinful vices of falsity and woe in sensual metaphysics.

 

3. Consequently while even sensible soma will be quasi-psychic in its deference to free psyche, with the inevitability of a positive outcome, sensual psyche will be quasi-somatic in its deference to free soma, with negative consequences inevitably accruing. In the former case, grace and punishment will prevail in relation to free psyche, while, in the latter case, crime and sin will be the prevailing factors in relation to free soma. The virtues of form and contentment will contrast, as morality to immorality, with the vices of power and glory, for just as all psychic positivity is either intellectual or emotional, of the ego or of the soul, so all somatic negativity is either instinctual or spiritual, of the will or of the spirit, and the freedom of the former necessarily precludes that of the latter, and vice versa.

 

4. Therefore either the self has its way, in male vein, at the expense of the not-self, with positive rather than negative consequences, consequences that proclaim the moral triumph of virtue, or, conversely, the not-self has its way, in female vein, at the expense of the self, with negative rather than positive consequences, consequences that proclaim the immoral triumph of vice. If the self has its way, then knowledge/pleasure and truth/joy coupled, in female contexts, to strength/pride and beauty/love will be the prevailing factors. If, however, the not-self has its way, then ugliness/hatred and weakness/humility coupled, in male contexts, to falsity/woe and ignorance/pain will prevail, to the detriment of all that is morally most desirable because incontrovertibly positive and self-promoting. I call this self-promotion virtue, and it is primary in relation to the pleasurable knowledge and/or truthful joy, in psychic grace, of males, but secondary in relation to the strong pride and/or loving beauty, in psychic punishment, of females. Virtue is not an option but a necessity to the well-being of life. Without it, life degenerates towards the not-life, which is to say, towards all that is somatic and dark.

 

5. Life only thrives in the light, because life and light are one and the same in their psychic freedom. Take away the light and there is only the darkness of somatic freedom, which is death to life, not death in the posthumous context of an afterlife for, in particular, males, whether positively or negatively, but symptomatic of the life-defying preconditions for an afterdeath, for psychic perdition in somatic dust and nothingness such that attends those females, in particular, who were insufficiently sensible in life to lead a punishing rather than criminal existence, and whose heathenistic dispositions foredoom them to posthumous annihilation.

 

6. But I teach a higher afterlife, after all, than the grave or tomb of Christian tradition, one that would enable those who were mindful of sensibility and virtue to avoid the self-annihilating fate of fiery cremation and not blandly subscribe to it like some evil female whose primary somatic predisposition in crime was such that there could be little prospect of psychic survival anyway or, worse, like some foolish male whose secondary somatic predisposition in sin was such that there could be little prospect of positive psychic experience and he might just as well seek the premature termination of its negative counterpart through crematorial annihilation as go through with its supernaturally-subverted conscious and/or unnaturally-subverted subconscious prolongation in the grave, the opposite, in effect, of those good females whose consciously-subverted unnature and/or subconsciously-subverted supernature permitted them a positive afterdeath experience, so to speak, such that rendered burial or entombment, according to class, morally justifiable.

 

7. However that may be, the positive afterlife for males and even positive afterdeath for females that I teach will require, in 'Kingdom Come', the development of an alternative both to the Christian tradition of a largely suburban or town culture and to the un-Christian and even blatantly heathenistic crematoria of secular modernity such that strike this writer as owing more to a fiery retreat from water and vegetation than to any airy advance beyond these elements that would prove more compatible with an urban or city culture, the windy cosmopolitanism of which owes more than a little to the universality of air and its transcendence of national and/or regional boundaries.

 

8. Such an alternative would necessitate the gradual sustaining of life by increasingly artificial and synthetic means which eventually culminated in full-fledged cyborgization, as it were, and thus in the defiance of death as we know it and the extension of eternity, or the concept thereof, to a life not subject to death though capable of living positive afterlife- and even afterdeath-type experiences by dint of its capacity to absorb their synthetic equivalents and actually live as though posthumously in eternity, whether with an emphasis, according to class, on the egocentric aspect of the self in relation to the brain stem or on the psychocentric, or soulful, aspect of the self in relation to the spinal cord.

 

9. Such freely psychic aspects of the self, however, would have comparatively less applicability to females in view of their somatic predilections in the precedence of psyche by soma and requirement of a more somatically-oriented order of synthetic transmutation in consequence, wherein punishment rather than grace, goodness rather than wisdom, continued to be the sensible alternative to their male counterparts, and a pseudo-wise psyche was accordingly directed towards the curtailment of evil, whether of the instinctual or spiritual varieties of free soma, from a standpoint in goodness rather than towards its own graceful enhancement, as with genuinely wise psyche, in relation to a deferential soma.

 

10. But a deferential soma in respect of males, naturalism physically deferring to humanism and idealism metaphysically deferring to transcendentalism, is analogous to the metaphor of the Crucifixion and the binding of, in Christ's case, physical soma to the freedom of physical psyche, as symbolized by the Father, that personification of the self, whether in knowledge or, higher, in truth, wherein one is conceiving of a metaphysical rather than physical order of selfhood, with its own attendant not-self (the lungs) that can be adequately personified in terms of God-the-Wise-Son, the secondary factor to God-the-Wise-Father, which enables the latter to consciously exploit the lungs and the breath for purposes of self-transcendence, ego-into-soul, and therefore truth-into-joy, as, utilizing God-the-Wise-Son, God-the-Wise-Father recoils from the out-breath of Heaven-the-Holy-Spirit in self-preservation to self more profoundly as Heaven-the-Holy-Soul, the context of joy and redemption of truth.

 

11. To be sure, the somatic context of sensible metaphysics may still be one characterized by falsity and woe, after the particle-oriented negativity of soma, but coloured and modified by free psyche it is as though it were quasi-true and quasi-joyful, quasi-egocentric and quasi-psychocentric rather than simply falsely instinctual or woefully spiritual - as it would be in the outright sinfulness of sensual metaphysics, where Godliness, whether primary in self or secondary in not-self, is foolish, and Heavenliness, whether primary or secondary, unholy, and we have a right to speak, in consequence, of Antigods and Antiheavens.

 

12. Just so, the somatic context of sensible physics may still be characterized by ignorance and pain, after the particle-oriented negativity of soma, but coloured and modified by free psyche it is as though it were quasi-knowledgeable and quasi-pleasurable, quasi-egocentric and quasi-psychocentric rather than simply ignorantly instinctual or painfully spiritual - as it would be in the outright sinfulness of sensual physics, where manliness, whether primary in self or secondary in not-self, is foolish, and earthiness, whether primary or secondary, unholy, and we have a right to speak, in consequence, of antimen and anti-earths.

 

13. Therefore the Son, whether manly in physics or godly in metaphysics, is quasi-graceful vis--vis the more authentic, or self-oriented, grace of the Father as germane to either context in male sensibility, whereas the Father or, rather, Antifather, whether manly in physics or godly in metaphysics, is quasi-sinful vis--vis the more authentic, or notself-oriented, sin of the Antison - call him Antichrist - as germane to either context in male sensuality, since in the former contexts it is psyche conditioning soma after its own image, wisdom to wisdom and grace to grace, whereas in the latter contexts it is the inability, due to the pressures of psychic determinism accruing to a female hegemony in either metachemistry or chemistry, of psyche to condition soma from a free vantage-point which results in the loosening of somatic determinism and a quasi-sinful acquiescence in physical and/or metaphysical sin, in ignorance/pain and/or falsity/woe, the foolish counterparts, for phallus- and ear-besotted males, to the quasi-criminal acquiescence of psychic determinism on the part of sensual females in the more authentically criminal somatic freedoms in either ugliness/hatred or weakness/humility of the metachemical and chemical not-selves, viz. eyes and tongue.

 

14. However that may be, free soma is ever negative and free psyche alone positive, so that only when soma is bound, or determined by free psyche, does one have a right to speak of its being quasi-positive and, conversely, only when psyche is bound, or determined by free soma, will the result be akin to a quasi-negative and, hence, quasi-somatic subversion of psyche. No-one in his right mind, least of all male, would prefer a situation in which psyche was quasi-somatic in bound deference to free soma, and yet that is precisely what the secular modernity of contemporary societies, whether sensually phenomenal or noumenal, encourage and uphold as a sort of perverse ideal! Surely therefore the time has now come for us to challenge this ideal and to stand up for truth and knowledge, beauty and strength, together with their emotional concomitants, in the face of the insane parade of somatic freedoms which, in their criminal or sinful negativity, are the converse of anything positive and life-enhancing! Surely the time has now come for us to reject the vices of this base world in the interests of the psychic heights of otherworldly virtue! Surely the time has now come for morality to displace immorality from its somatic throne by liberating the foolish from its evil dominion and setting up the rule of wisdom over goodness on a more comprehensive and truth-affirming basis than ever before! Surely the time for judgement is at hand!