FAILED ALTERNATIVES TO THE LIBERAL WORLD
1. But Truth, as I have argued, isn't to be found on the female, or objective, side of life, but only Beauty, where metachemical psychic appearances are concerned, or strength, its chemical counterpart. In fact, so much does psyche stand in the shadow of soma, when the female side of life is free, that one has a right to distinguish, as intimated above, between the facticity of soma premised upon a particle hegemony and the fiction of psyche, since the latter derives its principal attributes in the id and the superego from the free will and spirit of the former and would have virtually no objective significance or reality without them. Female psyche is not - I repeat, not - the same as male psyche, and therefore its existence in quasi-essential (id) and quasi-qualitative (superego) terms is very much dependent upon and subordinate to the factual existence in apparent (wilful) and quantitative (spiritual) terms of free soma, both metachemical and chemical.
2. Therefore just as bound psyche is subordinate and secondary to free soma within the objective contexts of metachemistry and chemistry, so civility is secondary to barbarity, as punishment to crime, or, in institutional terms, the Church to the State, the latter of which, when genuinely free, is the barbarous source of all crime. Verily, the relationship of bound psyche to free soma is one of psychic fiction to somatic fact, and those who, whether literally female or twisted male, uphold the primacy of somatic freedom invariably condemn themselves to a plethora of psychic fictions, of which the punishment of crime is not the least salient in a situation where, whether metachemical or chemical, crime is primary and punishment secondary, and such civility as is brought to bear on the facticity of barbarism is not a solution to but a symptom of objective reality.
3. Verily, one does not stamp out crime through
punishment, any more than the bound church can eradicate the
4. But where such sensibility does obtain, as traditionally within the purview of the Catholic Church, and all those societies, not least of all on the Continent, for whom the precedence of psyche over soma, of church over state, of culture over philistinism, is a Man- or God-given right, confirmed by the nature, in vegetation and air, of physical and metaphysical orientations, matters can and have been different, as evidenced by the emphasis upon grace and sin, the Father and the Son, psychic freedom and somatic determinism, and the correlative development of rationalism at the expense of both scholastic tradition, heavily compromised by Aristotelianism, and, more contemporaneously, empiricism.
5. Yet the Continental emphasis upon rationalism, as evidenced by Descartes, Spinoza, Leibniz, et al, equivocally rationalistic as it was, was insufficiently rationalistic to avoid the scorn of Rousseau and the German Romantics, beginning with Kant, who sought a rapprochement between rationalism and empiricism, and one must look to the underlining weakness or inability of the Church to remain sufficiently faithful to the male reality of psyche over soma, as a cause in the growth, in opposition to rationalism, of that philosophy of feeling and ultimately will which was to characterize much of the nineteenth century and lead to devastating consequences in the twentieth, not least of all in relation to two world wars.
6. In fact, both empiricism and rationalism, the alpha and omega of the world, inspired non-liberal offshoots in the respective extremes of Communism and Fascism, and both were guilty, if unequally so, of an undue emphasis upon soma at the expense of psyche - Communism in terms of materialism, Fascism in terms of idealism, neither of which owe anything to psyche but, rather, to those absolutist orders of criminality and philistinism which derived, in no small part, from the importance attaching to soma in the World.
7. For the liberal opposition of empiricism and rationalism, feminine objectivity and masculine subjectivity, was rarely a clear-cut distinction between free soma on the one hand and free psyche on the other, since the worldly fatality of the Christian Church itself ensured that, for all but a minority of privileged elite, the male reality of psyche over soma could not be guaranteed outside the purview of the Church, and that the majority of males, ever subject to female pressures within and without the family, and obliged to earn a living in manners often dependent upon a somatic predominance, were fated, then as before, to exist in the shadow of females, with a greater emphasis, especially within physics, on soma than on psyche, on the not-self than on the self, on the Son than on the Father.
8. Small wonder, then, if, in contradistinction to male reality, naturalism came to take precedence over humanism for the generality of Catholic rationalists, the ignorance of the Son over the knowledge of the Father, and thus to level, albeit on the paradoxical terms of bound soma, with the female context, within the world of liberal objectivity, in which realism took precedence over nonconformism, as free soma over bound psyche, and the negativity of weakness and humility, if not humiliation, accordingly prevailed over the positivity, ever secondary, of strength and pride.
9. Accustomed to deferring, outside the narrow confines of the Church, to the hegemony of female soma, which is ever negative, the majority of males would have granted more substance to their own somatic attributes and become conditioned to a context in which, contrary to their gender interests, soma took precedence, to all practical intents and purposes, over psyche.
10. Therefore instead of humanism leading to transcendentalism, as physical psyche to metaphysical psyche, the change, when it came, was of the order of naturalism leading to idealism, as from Rousseau through the German Romantics, particularly Fichte, Hegel, and Nietzsche, to Hitlerian Fascism. For the Romantic revolt against rationalism had to lead somewhere, and if materialism was ruled out because of its derivation, through Marx and subsequent Marxian Socialists, from liberal realism, with its empirical traditions, then the only alternative course of development led logically beyond naturalism, and the filial emphasis of the Church, to idealism, which is precisely the context in which metaphysical negativity, whether in falsity or woe, becomes somatically predominant.
11. But that is perhaps too facile a progression. The revolt against reason was not above seeing in any grand passion or emotional outburst the key to liberation from the fetters of intellectualism and egocentric rationality. The will to soul as opposed to the continuation of ego is, of course, a noble one, since it can bring one to the peaks of metaphysical beatitude. But when the notion of soul is corrupted, as the Western one has always been, by appeals to the heart as the 'seat of the soul', a metaphor for the self, or brain stem/spinal cord, and thus the core of life, then the resulting emphasis upon love which accrues to this metachemical not-self or, rather, to the psychic extrapolation from somatic materialism, leads to the opposite effect of what was expected, namely to the triumph of the will and to the advocacy of will as the means whereby divine redemption may be achieved.
12. Nothing, however, could be further from the truth! For the Western tradition is rooted in the Lie of the Old Testament, wherein the cosmic First Mover is identified with God, and the First Mover, whether stellar or Venusian, sensual or sensible, is in reality anything but divine, being a female reality whose diabolic nature, in metachemical objectivity, ensures that not only does the will take precedence over the soul, but that soul is itself undermined or conditioned by will to such an extent that it has nothing in common with genuine soul, which in any case is a subconscious rather than unconscious essence, but is the wilful product of somatic intrusion.
13. For cosmic metachemistry, no less than the universal metachemistry in which the eyes and the heart have their space-time devolutionary throne on what could be regarded as the Cupidian axis, is that in which soma predominates over psyche in the ratio of 3:1, as most particles/least wavicles, and in such an unnatural/unconscious context it is impossible for the soul, or what passes for soul, in reality the id, to be anything but a fourth-rate order of feeling commensurate with the utmost 'bovaryization' of the concept 'soul' in relation not to essence, as with metaphysics, but to appearance, the principal attribute, in will, of metachemistry.
14. Therefore not only is any appeal to the heart bound to lead, sooner or later, to the substitution of fourth-rate emotion, namely love, for the reality or potential of any higher emotion, such as joy; it is a context associated, through metachemistry, with a situation in which psyche is least prevalent and soma most prevalent, so that the prospects for even love are 1:3 compared with the more prevalent emotion, in general terms, of hate, which characterizes both the sensual and sensible manifestations of the soma in question, as are the prospects for beauty compared to the more prevalent reality, ever somatic, of ugliness.
15. Therefore Romanticism ends up glorifying that which is most inimical to the soul, to all noble feelings, to enhanced emotional positivity. It plays into the hands of the Devil and ends-up forfeiting its claim to emotional sovereignty as first the psychic fiction of love and then the somatic facticity of ugliness brutally intrude to sweep away psychic freedom and subordinate the resulting puppet to its wilful and spiritual machinations, turning what was once a graceful concerto into an infernal dance, a danse macabre.
16. And all because the heart is not 'the seat of the soul' but the seat, par excellence, of the will in its sensible mode, in relation to which the somatic negativity of ugliness and hatred take precedence over the psychic positivity of beauty and love in the ratio of at least 3:1, which is to say, in relation to a context, necessarily metachemical, in which the particle hegemony of somatic predominance is of the order of most particles/least wavicles. No-one in his right mind would wish for an outcome like that!
17. Yet, at the same time, the retreat from liberal realism to socialist materialism, to the dialectical materialism of Marxian Communism, is no great improvement on matters either, but a degeneration from more (relative to most) particles/less (relative to least) wavicles to most particles/least wavicles, as from Nature to the Cosmos, and thus to an outright metachemical absolutism untempered by idealism but having ugliness and hatred, the ugliness of the industrial proletariat and their hatred of the bourgeoisie, as it prime motivation and principal characteristic, and more, in contrast to Romantic materialism, from a sensual basis in the stellar cosmos and/or eyes than from a sensible one in the Venusian cosmos and/or heart.
18. Romanticism may be the tragically paradoxical failure of a noble urge to transcend liberal rationalism, but the Classical Communism, as it were, of dialectical materialism is simply the degenerate offspring of liberal empiricism, and thus the worst possible form of empiricism such that accrues rather more, in metachemical soma, to the Cosmos than to Nature, and thus to the Devil than to Woman, to radically hegemonic unnatural factors than to moderately hegemonic supernatural ones.
19. Even sensible idealism tempered by sensible materialism is less morally objectionable than outright sensual materialism, whether or not tempered, in paradoxical Marxist vein, by sensual idealism. It is rather more a corrupted wisdom than a straightforward evil, since, with the metaphysical will untempered by metaphysical ego, it has unregeneratively embraced, in its mindless state, the unnatural context of metachemistry via the idiotic 'unconscious', or unnaturally-tempered subconscious, rather than subordinated itself, in properly male vein, to the metaphysical subconscious, the context of soul per se.