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1.  Whilst in terms of their hegemonic polarities the state-hegemonic axis may appear to be from an upper alpha to a lower omega, as from metachemistry to physics, noumenal objectivity to phenomenal subjectivity, in terms of its primary (female) polarity it is from an upper alpha to a lower pseudo-alpha, as from metachemistry to pseudo-chemistry, noumenal objectivity to pseudo-phenomenal pseudo-objectivity, with the secondary (male) polarity being from an upper pseudo-omega to a lower omega, as from pseudo-metaphysics to physics, pseudo-noumenal pseudo-subjectivity to phenomenal subjectivity.

2.  Whilst in terms of their hegemonic polarities the church-hegemonic axis may seem to be from an upper omega to a lower alpha, as from metaphysics to chemistry, noumenal subjectivity to phenomenal objectivity, in terms of its primary (male) polarity it is from an upper omega to a lower pseudo-omega, as from metaphysics to pseudo-physics, noumenal subjectivity to pseudo-phenomenal pseudo-subjectivity, with the secondary (female) polarity being from an upper pseudo-alpha to a lower alpha, as from pseudo-metachemistry to chemistry, pseudo-noumenal pseudo-objectivity to phenomenal objectivity.

That, indeed, is the main difference between the two axes and their respective gender subdivisions. For while the one is rooted in an upper alpha that dominates it in relation to primary (female) state-hegemonic criteria, the other is centred in an upper omega which dominates it in relation to primary (male) church-hegemonic criteria.

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Although you would logically expect the upper alpha/upper omega hegemonic dichotomy to be one of noumenal free soma vis--vis noumenal free psyche, the problem, traditionally, for the church-hegemonic axis is that, due to the prior existence of metachemical free soma as Judaic and/or Old Testament anchor, if you will, to the Christian extrapolation, the actual endorsement and realization of metaphysical free psyche has remained, to all intents and purposes, beyond the (Catholic) pale by dint of the traditional acknowledgement, through Creator-ism, of metachemistry, in consequence of which Roman Catholicism has placed undue emphasis upon the bound somatic aspect of metaphysics via the Crucifixion paradigm, the dark-sided saintly negativity of which amounts to no more than a quarter of the total metaphysical equation or, in other words, to no more than its subelemental aspects in woe and illusion, the Holy Spirit and the Son of God, with the joy and truth of its superelemental aspects in Heaven the Holy Soul and God the Father (not to be confused with Devil the Mother hyped as God the Father), in which the soulful (protonic) fulcrum of metaphysics is to be found, alien to the Catholic tradition.

Indeed, one can imagine the accusations of atheism and other such criticisms that would inevitably arise from the 'defenders of the faith' vis--vis the practise of Transcendental Meditation at the expense of Creator-ism and the worship, in consequence, of God as Creator of the so-called Universe and, most especially, of Heaven and Earth.

Quite apart from the fact that Heaven precedes God, as candle-flame the candlelight, and that the Earth is not compatible with divine interests, since at a phenomenally subjective remove from noumenal subjectivity and therefore something for males or, rather, pseudo-males to be saved from, this want of the free-psychic majoritarian (3) ratio aspect of metaphysics in relation, not least, to the Catholic Church, contributed in no small measure, I believe, to its historical failure as an institution and to the emergence, or re-emergence, from a variety of motives, some good and others not so good, of state-hegemonic dominance of the contemporary world.

Such a dominance, sparked by the Reformation, will doubtless continue until the people of countries with the right kinds of axial preconditions democratically opt, through Social Theocracy, for religious sovereignty, so that church-hegemonic axial criteria can be stepped-up, or resurrected, with intent to save the pseudo-physical to a full complement of metaphysics and counter-damn the chemical to a properly deferential, subordinate pseudo-metachemistry, without which there can be no deliverance from the mainstream world (of chemistry/pseudo-physics) to the otherworldly/pseudo-netherworldly criteria that I hold to be commensurate with 'Kingdom Come'.

Now this 'Kingdom Come' would put an end not only to 'the world' of the lapsed catholic/republican socialist masses, but to the clear and unholy rule over it of metachemistry and pseudo-metaphysics in state-hegemonic axial partnership with the unclear and pseudo-holy polarities of pseudo-chemistry and physics, both of which exist, in overall axial terms, to the detriment of culture and pseudo-civility, metaphysics and pseudo-metachemistry, in their respective identifications with barbarous/pseudo-philistine and pseudo-cultural/civil criteria.

And 'Kingdom Come', which I identify with Social Theocracy or, more correctly, with what has, in previous titles, been described as the Social Theocratic Centre, would not be just an artificial form of nature, as tends to exist within the state-hegemonic secularity of the Western-dominated global present, but civilization proper, civilization writ large, as it were, in which Heaven/God would be hegemonic, for all eternity, over a prone, or neutralized, Pseudo-Devil/Pseudo-Hell in respect of the majoritarian ratios (3) of metaphysical free psyche and pseudo-metachemical pseudo-bound soma, the brightly positive superelemental aspect of metaphysics and the pseudo-darkly pseudo-negative pseudo-superelemental aspect of pseudo-metachemistry, which would be considerably more representative, in superconsciousness and pseudo-supersensuousness, of the atoms and pseudo-atoms in question than their minoritarian ratio (1) counterparts in metaphysical bound soma and pseudo-metachemical pseudo-free psyche, the darkly negative subelemental and pseudo-brightly pseudo-positive pseudo-subelemental aspects, in subsensuousness and pseudo-subconsciousness, of metaphysics and pseudo-metachemistry that would be roughly equivalent, I believe, to saintliness on the one hand and to what could be described as the pseudo-angelic on the other, neither of which should be taken out of context or unduly emphasised at the expense, as traditionally, of their respective preconditions.

Hence, for me, the Saint and (neutralized) Dragon paradigm, much as it has served its purpose in the past, now seems less than adequate, especially on its saintly side, to do full-justice to the complexity of both metaphysics and pseudo-metachemistry, the former of which requires more than the submotion/subenergy subsensuous saintly wisdom of metaphysical bound soma if the grace of metaphysical free psyche is to fully emerge in relation to Heaven/God or, in other words, God-in-Heaven, the Truth that is the free-psychic corollary of Joy in the equation of Superforce with Supergravity, the ultimate candlelight concomitant of the ultimate candle-flame whose soulful inner-burning is at the protonic core (heart) of the superconscious.

 

LONDON 2014

 

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