Just as the northwest point of the intercardinal axial compass, characterized by metachemistry and pseudo-metaphysics, is a combination of noumenal objectivity and noumenal pseudo-subjectivity, akin to a sartorial distinction between flounced dresses and flared boiler-suits and/or zipper-suits, so the southeast point of the said compass, characterized by physics and pseudo-chemistry, is a combination of phenomenal subjectivity and phenomenal pseudo-objectivity, akin to a sartorial distinction between tapering pants and tight skirts.
Thus an overall polar distinction between noumenal objectivity and phenomenal pseudo-objectivity on the female side of the gender divide, as between noumenal pseudo-subjectivity and phenomenal subjectivity on its male side, confirming the axial integrity of state-hegemonic/church-subordinate society.
Now just as the southwest point of the intercardinal axial compass, characterized by chemistry and pseudo-physics, is a combination of phenomenal objectivity and phenomenal pseudo-subjectivity, akin to a sartorial distinction between flounced skirts and flared pants, so the northeast point of the said compass, characterized by metaphysics and pseudo-metachemistry, is a combination of noumenal subjectivity and noumenal pseudo-objectivity, akin to a sartorial distinction between tapering zipper-suits and tight dresses.
Thus an overall polar distinction between noumenal subjectivity and phenomenal pseudo-subjectivity on the male side of the gender divide, as between noumenal pseudo-objectivity and phenomenal objectivity on its female side, confirming the axial integrity of church-hegemonic/state-subordinate society.
Obviously the deliverance of the phenomenal pseudo-subjective to noumenal subjectivity, as of pseudo-physics to metaphysics, would be constitutive of salvation, whereas the deliverance of the phenomenal objective to noumenal pseudo-objectivity, as of chemistry to pseudo-metachemistry, would constitute counter-damnation, the ‘first’ (chemical) becoming ‘last’ (pseudo-metachemical) and the ‘last’ (pseudo-physics) becoming ‘first’ (metaphysical).
Such, in a nutshell, is the procedure or methodology of salvation, which cannot proceed without the correlative counter-damnation of females. For salvation is strictly a male destiny, the destiny of those who have fallen from XY self-division into an XX-X worldly compromise in mortal isolation, whose gender situation is subject to female hegemonic criteria insofar as they exist in terms of free soma and bound psyche (contrary to male norms) under chemical female (feminine) pressures.
Therefore if they are to be returned to free psyche and bound soma, the Y-oriented original starting-point for post-pubic males from which they were picked off by an XX-chromosomal seduction to arrive at the aforementioned beauty-deferring XY-chromosomal self-division, they must be saved from their upended subordinate gender predicament (as pseudo-mass under volume) and granted the benefit of gender sync in metaphysics, so that, contrary to before, it would be male criteria that called the proverbial shots in relation to the determination of free psyche and bound soma (contrary to gender actuality) for females, become, in the counter-fall of counter-damnation, pseudo-females whose noumenal pseudo-objectivity in pseudo-metachemistry will be the gender complement to the noumenal subjectivity of metaphysics, existing or, rather, being a plane up at the northeast point of the intercardinal axial compass in time (repetitive) over pseudo-space (spaced), like the proverbial St. George whose triumphant foot is firmly planted upon the prostrate form of the slain dragon, analogous not only to the sartorial paradigm of tapering zipper-suits over tight dresses mentioned above, but to all that most typifies the triumph of godliness/heavenliness over pseudo-devilishness/pseudo-hellishness in and with ‘Kingdom Come’.
Obviously, if this process is taken far enough, and the deliverance of both the pseudo-physical and the chemical to metaphysics (salvation) and pseudo-metachemistry (counter-damnation) goes ahead to a significant and even conclusive degree, then there will be a kind of knock-on effect on the opposite axis, the axis not of church-hegemonic/state-subordinate … but of state-hegemonic/church-subordinate criteria, and it will be logically sustainable for us to postulate the damnation of the metachemical to pseudo-chemistry, as though from flounced dresses to tight skirts, on the female side of the gender divide, and the correlative counter-salvation of the pseudo-metaphysical to physics, as though from flared zipper- or boiler-suits to tapering pants, on the male side of such a divide, thereby effectively collapsing the axis in question, which, I have long maintained, is now more than ever the secular fruit of schismatic heresy.
For without prey to avail of at the southwest point of the intercardinal axial compass, the metachemical and pseudo-metaphysical will quickly discover that their exemplification of somatic license, of free soma coupled to bound psyche, is in vain, in consequence of which they will simply be put out of commission, so to speak, and those who have financed them in what some would call a Faustian pact will be obliged to cut their physical/pseudo-chemical losses and deal with the damned and counter-saved, judging them as they see fit as preconditions of their own entitlement to axial transposition and subsequent make-over in something approximating the pseudo-physical and chemical preconditions of metaphysical salvation and pseudo-metachemical counter-damnation, if they, too, are to be saved and counter-damned, and thus join with those who have already experienced the blessings or pseudo-cursings of deliverance from their pseudo-omega and alpha world, to signal the end of axial relativity and of all exploitation, not least that which originally stemmed from the noumenal objectivity of metachemistry in terms of free soma and bound psyche and is accordingly characteristic of free will (and spirit), as germane to female XX-chromosomal freedom of seductive exploitation, whether or not as a precondition of reproductive resolution in the surrogate plenum of maternity.
This, then, is how the world is overcome. It is not, initially, the entire world, since we are focusing our deliverance on the southwest point of the intercardinal axial compass (identified in the aphorism above with the chemical alpha and the pseudo-physical pseudo-omega), where the generality of catholics, whether traditional or lapsed, are to be found and, being of a nature that is more self-effacing than self-affirming, more sinfully self-conscious, one might say, than stiff-upper-lip smug (in the parliamentary/puritan manner), are of that which can be overcome and accordingly delivered in the aforementioned gender-bipolar terms.
And not just, as traditionally, to some accommodation with Christ, which is always a temporary matter having its axial polarity in the dual traditions of Catholic Mass and Confession (wherein verbal absolution for penitential contrition is the surrogate grace and substitute for the want of genuine grace and wisdom achievable, for mankind, on a transcendental meditation-like basis), but, as time marches on, permanently, through a substance-motivated cyborgization that will have to become increasingly communal in structure if enough people are to be elevated to a properly supra-human status commensurate with godliness and pseudo-devilishness at the ultimate metaphysical and pseudo-metachemical levels, which can be characterized as cyborgistic, as properly germane to global civilization marching towards the prospect of genuine universality, an outcome that has less to do with the Cosmos than with that which is its noumenal antithesis in some kind of space-centre apotheosis.
For just as mankind are antithetical to nature, and never more so than when the fulcrum of what is representative of man is understood as existing humanistically at the southeast point of the intercardinal axial compass, with the generality of Catholics appearing, by contrast, closer to nature, so cyborgkind, as we may call that which lies beyond mankind, are antithetical to the Cosmos, and will have a right to the aforementioned space-centre apotheosis as the definitive manifestation of all that is most metaphysically evolved and pseudo-metachemically counter-devolved, all that corresponds, in general terms, to the celestial city of space-oriented urbanization.
On the other hand, man, as a quintessentially parliamentary/puritan humanistic phenomenon, committed to the terrestrial city of earthly urbanization, does not have any such celestial ambitions, nor is he in any kind of line for that which must be overcome, at least directly, if salvation and counter-damnation are to be achieved.
Hence ‘world overcoming’ is a term which has to be understood, as intimated above, only in relation to the southwest point of the intercardinal axial compass, where the pseudo-physical and chemical of the worldly pseudo-omega and alpha can be delivered to otherworldly metaphysical and pseudo-netherworldly pseudo-metachemical criteria, thereby respectively attaining to salvation and counter-damnation at the noumenal expense of their previous phenomenal limitations.
With the gathering momentum of this process in all or most Catholic or Catholic-equivalent countries, the netherworldly metachemical and pseudo-otherworldly pseudo-metaphysical will be ‘put out of business’ to the extent that there will no longer be a large pool of lapsed Catholics and others of a similar ilk upon whom to impose their exemplifications of somatic license, and their days will accordingly be numbered, falling and counter-rising to the damnation (for metachemistry) of pseudo-chemistry and to the counter-salvation (for pseudo-metaphysics) of physics, wherein they will be judged and subjected to humanistic justice, the justice whose traditional raison d’être, stemming from the pseudo-righteousness of physics (with its paradoxical emphasis on bound soma under female-dominated pressures), would have been to protect the integrity of state-hegemonic/church-subordinate axial criteria from subversion by its church-hegemonic/state-subordinate rival, in the interests of axial stability and continuity.
For only by keeping the flounced skirt in check can the flounced dress continue to reign over both flared zipper-suit and straight skirt/tapering pants alike. And who or what better to serve the flounced dress than the straight or tight skirt of pseudo-chemistry, the pseudo-objective phenomenal counterpart to the noumenal objectivity of metachemistry, with its somatic freedom and psychic binding, its moral evil and moral crime (ever germane to the ‘increase and multiply’ ethos of Old Testament sanction), which rules the state-hegemonic roost as undisputed, albeit constitutional, sovereign factor.
They have called this moral evil and moral crime of metachemistry God (the Father), but we know it to be Devil the Mother/Hell the Clear Spirit and, for the bound-psychic corollary of free soma, the Daughter of the Devil/the Clear Soul of Hell, the former pairing commensurate with the beauty and love of free will and free spirit in metachemistry, the latter pairing commensurate with the ugliness and hatred of bound psyche metachemically, the absolute (noumenal, 3:1) ratio of the former to the latter very considerably in the former’s favour, which is why there is usually three times as much beauty and love as ugliness and hate with this elemental position, three times as much positive supersensuousness as negative subconsciousness, three times as much positive supernature as negative subnurture, three times as much positive superheathenism as negative subchristianity, and so on, with considerably more somatic brightness than psychic darkness in noumenally objective consequence.
Therefore this has always been the anchor of civilization and effective starting-point from which to extrapolate, in worldly vein, civilizations like that of the Christian West which remain beholden to the Devil the Mother hyped as God the Father expedience even as they flaunt an extrapolative deity as representatively characteristic of their own more worldly position, whether with effect to woman in Mother of God-like vein or, across the axial divide that must inevitably arise out of the Reformation, Puritanism following Anglicanism, in Son of Man-like vein, this latter of which would more accord with a Puritan than a Catholic or even an Anglican position.
For more exclusively Catholic, at least on noumenal terms, is the ‘Son of God’ concept of deity, which owes much, if not everything, to the Catholic postulate of the Resurrection.
But this is also a phoney god, a god that fails and has manifestly failed to deliver anything approximating a universal requirement, insofar as the anchor for any such extrapolation is strictly Devil the Mother hyped as God the Father, the necessary beginnings of civilization, and one cannot really or reasonably believe in a Son of God when in truth there never was anything in back of Him who actually corresponded to God the Father.
Neither can one reasonably believe in the Marian deity, another falsehood, as the Mother of God when, in fact, the Christ was no more than a Son of God or, rather, of Devil the Mother hyped as God the Father, in which case His actual logical status is more problematic, obliging us to postulate less flattering epithets to describe his effective status.
But even the Son of Man comes out of an analysis of these pseudo-gods, these false deities, in pretty poor shape; for ‘Son of Man’, much as it may parallel ‘Son of God’, is a meaningless term unless associated with Man the Father, the free psychic equivalent of God the Father, so that its status, as something germane to bound soma as opposed to free psyche, is understood as constituting a state – and in this axial instance a state-hegemonic – parallel that owes little or nothing to church – not even church-subordinate – criteria.
Certainly the conception ‘Son of God’ is less than of the Church in its bound-somatic crucifixion paradigm, which would correspond to the dark side as opposed to the bright side where metaphysics is concerned, as, incidentally, would the Holy Spirit of Heaven.
But, priestly surrogates aside, there never was a bright side to Catholic metaphysics, only the illogical postulating of the resurrection of the crucifixional paradigm of bound soma from below, at the southwest point of the intercardinal axial compass, to the above, where, in due Romanized north-eastern vein, He would represent the ‘sins of the world’ to the Father.
Yet this ‘father’ is no Father in the true sense of metaphysical godliness, whose free ego is truthful, but Devil the Mother hyped as God the Father antithetically in back of metaphysics, what we have termed metachemistry and know to be commensurate with beauty and (for Hell the Clear Spirit) love in free soma and (for The Daughter of the Devil) ugliness and (for The Clear Soul of Hell) hatred in bound psyche, and thus with everything that stands contrary to whatever can be properly associated with truth and joy in metaphysical free psyche (God the Father/Heaven the Holy Soul) and with illusion and woe in metaphysical bound soma (the Son of God/the Holy Spirit of Heaven), the latter of which, in each and every one of its metaphysical permutations, shouldn’t have any relationship or connection with metachemistry in each of its fourfold permutations, since metaphysics and metachemistry are, as intimated above, completely irreconcilable and hence incompatible, as incompatible as the noumenal modes of alpha and omega, objectivity and subjectivity, space and time.
So the ‘Son of God’ postulate is a total fraud when it comes to representing ‘sins of the world’, which He could only have taken upon himself down at the southwest point of the intercardinal axial compass, to the so-called Father, the Father who doesn’t exist above Him, in metaphysical free psyche over metaphysical bound soma, because there is no room for such a divine father in a civilization that is merely an extrapolation from Middle-Eastern civilization, more specifically from Judaism, and consequently remains beholden to Devil the Mother hyped as God the Father as the proverbial ‘best of a bad job’ and effective sugar-coating of the bitter pill of overwhelming female dominion characterizing both Cosmic (as here) and (down below) natural criteria.
Strangely, the Christian West, as an extrapolative civilization, never has had any connection, least of all officially, with metaphysical godliness, since any move in a Buddhist direction, implying recourse to transcendental meditation and hence lungs and breath, can only be discouraged and denigrated as ‘atheist’ from a standpoint rooted in the free will of Devil the Mother and beholden to the free spirit of Hell the Clear Spirit – in other words, to both beauty and love.
These beautiful and loving aspects of metachemical soma necessarily, by their very existence, rule out the possibility of metaphysical psyche, which is the starting-point of metaphysics as a male element reflecting male criteria of psyche preceding and preponderating over soma, to which the metaphor of Father preceding Son can be applied, as, of course, to its physical counterpart ‘down below’, at the southeast point of the intercardinal axial compass, where, as we have seen, the precedence of bound soma by free psyche can – and should – be metaphorically interpreted in terms of Man the Father and Son of Man, this latter the more state-hegemonically representative term within a ratio that would be more 2½:1½ than 3:1.
Be that as it may, neither the Son of Man nor the so-called Son of God actually amounts to anything genuinely divine; for to be that you must be properly aligned with metaphysical criteria, being the free-ego Father that precedes the bound-will Son as psyche preceding soma in male gender actuality.
But, in transcendental meditation, the free-ego Father, who is truth, utilizes the bound-will Son, who is illusion, in order to temporarily identify with the bound-spirit Holy Spirit of Heaven, which is woe, so that he may recoil, in self-preservation, from the out-breath of lung projection to self more profoundly, bypassing his starting-point in the free ego to achieve a temporary (alas!) accommodation with the free soul of Heaven the Holy Soul, which is joy, the joy (bliss) of perfect self-harmony, of maximum self-togetherness, which, unfortunately, has to be abandoned in order that the god-self, which is true to metaphysical ego, may psychologically plunge anew, projecting itself down, into the lungs and breath of metaphysical not-self, the bound soma of the Son of God and the Holy Spirit of Heaven, abandoning truth for illusion and woe in the name of joy, and thus re-experience, over and over, the benefit of recoiling, in self-preservation, to self more profoundly.
One might call that, in fairly Nietzschean vein, an ‘eternal recurrence’, since it is necessarily repetitive in character, like time per se, and appertains to metaphysics. But it is still only human or, at any rate, of godly men; it is still affiliated with mankind, even if more peripherally than is the context, puritan-like, of prayer or, for that matter, bible-reading intellectuality.
Therefore it is not constitutive of metaphysics per se, which will be cyborgistically global, but of a penultimate mode of metaphysics that is uniquely Far Eastern in character, being antithetical to the naturalistic metaphysics, so to speak, of yogic sex pretty much as puritan humanism would consider itself antithetical, ‘down below’ in the phenomenal realms of mass and volume, to the mass catholic position that pays homage to Marianism as the embodiment of female perfection in maternal resolution, another ‘naturalism’ which civilization, this time with an emphasis on bound soma rather than free psyche, and hence upon civility as opposed to culture, categorically rejects, as an obsolescent or otherwise undesirable sensuality vis-à-vis its own stiff-upper-lip sensible pretensions, not least to New Testament independence of the Old.
Being antithetical to nature, however, is only what characterizes mankind, whether humanistically as with Puritanism, or with an effective superhuman orientation, as with Buddhism and, to a lesser extent, upper-order Catholicism, whose ‘Son of God’ pretensions not only put the proverbial cart before the proverbial horse, but effectively exclude the relevant horse … of metaphysical free psyche … in the extrapolative deference of this Son to Devil the Mother hyped as God the Father metachemically in back of itself, thereby excluding God the Father proper from the overall frame in the interests of Old Testament Creationism and, more pertinently, what could be called Creatorism, with an emphasis less of what has been created than on the creative source itself, about which conventional theology is usually reluctant to theorize, bearing in mind its anything but divine nature.
So Western civilization, like its Middle Eastern anchor, is so morally and elementally limited, falling well short of metaphysics proper, as to have no place whatsoever even for transcendental meditation, and therefore we cannot accord it eternal validity, only a certain temporal longevity commensurate with ‘the world’ whose days, if the burgeoning of globalization is any evidence, are already numbered, having been overtaken by the march of global progress largely though not exclusively at the behest of the United States of America, or at least by whatever is culturally best and most technologically progressive about America as a radically multiracial society that furthers the global dimension willy-nilly, even when it is not consciously aware of doing so, and all because there is so much about this multiracial society which is non-Western in character.
It was America above all that profited from the Second World War as it found itself intervening, post-Pearl Harbour, on the side of the humanist powers, whether liberal or social democratic, at the expense of the ‘maschine kultur’ cyborgistic fascism of Nazi Germany, which was, so far as I am concerned, the actual starting-point, not least of all film-wise, of the cyborg age, the beginning, in a way, of globalization which, based in cameras and mechanistic technology generally, sought dominion if not over the entire world (a highly ambitious notion!), at least over its European neighbours including, most especially, the Soviet Union.
But the USSR (the Union of Soviet Socialist Republics) was, as I have argued in other texts, more an extrapolation from the West, meaning liberal humanism, that a catalyst for cyborgistic globalization premised upon ‘maschine kultur’, and consequently it was never anything more than the politico-economic omega point, so to speak, of the West, the logical stage, whether progressive or, more likely, regressive, beyond bourgeois humanism and liberal democracy that has to be identified, willy-nilly, with proletarian humanism and social democracy.
Now if this absolutist humanistic extrapolation from the West gives itself global airs, as some would allege (though we must credit Stalin with less fanciful ambitions than Trotsky), then there is every likelihood of a fascist backlash, of a refusal, on the part of peoples more accustomed to a catholic tradition, to take such a prospect for granted but, rather, to strive to oppose it by equally totalitarian means – fostered as much by the need for a resolute opposition as by the necessary exclusion of communistic elements from the overall polity – in order that the Church may be protected from those who would overthrow it without reference to Messianic intervention but solely on a secular basis, one fuelled by the dialectical materialism of this aforementioned state-absolutist extrapolation from state-hegemonic axial criteria that we have identified with proletarian humanism and, correlatively, with a totalitarian form of social democracy.
So oppose it they did, though in Hitler’s case, a nominal Austrian Catholic who later acquired German citizenship, the ‘fascism’ of the original movement was steadily eroded by militarist considerations even before the sell-out to the Prussian Junkers, insofar as the Brown Shirt repudiation of the Versailles Treaty and its crippling implications for Germany in the post-War era was anything but fascistically concerned, as in Latin countries and to a lesser extent in the fledgling Irish Free State, with the defence of the Catholic Church from ‘atheistic’ barbarians, some of whom were not even Marxist, still less Bolshevik, so much as socialist republicans of a radical stamp whose ancestral derivation from the French Revolution would always put them at polar loggerheads with the Catholic Church, though not necessarily at axial loggerheads with it!
For if it is one thing to be in favour of more secular freedom in relation to traditional church strictures that often fall short of contemporary societal requirements, including technological and environmental transformations, it is quite another to be entirely hostile, on a Marxist basis, to all religion, ‘the opium of the people’, because one’s ideological orientation derives from bourgeois liberal thinking in what, like Britain, would be state-hegemonic countries, and has only the wish to overcome everything that is not social democratically orientated towards the urban proletariat, including besides bourgeois humanism the liberal and other churches.
Doubtless there were so-called ‘fifth columnists’ from both types of revolutionary body at work in the same society or country, but sooner or later a distinction will emerge between those who are socialist republicans in relation, by and large, to catholic societies, and those who are Marxist if not Bolshevik and essentially socialistic in relation to non-catholic societies or to societies whose Catholicism is less prevalent or ethnically representative, as arguably in Russia (predominantly Eastern Orthodox) and much of the former Soviet Union.
Consequently, correlative with this, the reaction to it will be axially representative, whether in terms of Latin fascism or, in a much less uniformly catholic country like Germany, Teutonic nazism, whose ethos was always less church-defensive than state-aggressive, coupled, as it had to be, with that cyborgistic ‘maschine kultur’ ethos which few countries outside Germany and the United States, with the possible exceptions of Britain and Japan, had anything analogous to, least of all on an ideologically systematic basis.
They say your enemy’s enemy is your friend, and that paradoxical adage may have some truth to it insofar as whatever is militantly against, even polar to, social democratic totalitarianism on the state-absolutist axis can actually be of benefit to that which has no interest in social democracy or Marxism or Sovietism whatsoever, if only because its catholic traditions appertain to an alternative axis that not only has to be defended from internal sabotage at the hands of socialist republicans and ethnically-unrepresentative Marxist ‘fifth columnists’, but advanced, eventually, towards a completely new and revolutionary level of church-hegemonic axial criteria, a level which I have in other texts described as Social Theocratic and tend to identify with true communism (or communalism) as against the false (or Marxist-Leninist) communism of social democracy.
In other words, something profoundly religious and able, with the technology and knowledge at its disposal, to deliver the people of its axis from their lowly pseudo-physical and chemical gender situations to what will be an unprecedented manifestation and degree of metaphysics and pseudo-metachemistry, thereby effectively bringing ‘Kingdom Come’ to pass as that which can be characterized by religious sovereignty, conceived as the ultimate sovereignty, one not only beyond but axially contrary to the political sovereignty of the so-called bourgeois or liberal democracies, insofar as it will apply to peoples whose democratic orientation is less liberal humanist, in the parliamentary/puritan manner, than social republican in character, and, in the case of the catholic Irish of Eire, to a people whose assumption of political sovereignty was not unconnected with the need to rid themselves of external interference at the hands of an ethnically incompatible people (the Protestant British), and cannot be dissociated, in consequence, from some degree of catholic traditionalism within the framework of church-hegemonic axial criteria. Otherwise, why bother?
So, in effect, a kind of necessary evil and relatively short-term expedience, not democracy in any representative state-hegemonic sense, as in Britain, but the means whereby a traditionally church-hegemonic people may achieve a degree of axial stability that is intrinsic to their social and cultural norms or traditions.
But, of course, one can argue that these norms, notwithstanding the part played by tradition, are not frozen in aspic or crystal or rock or anything of the sort, but can be taken to a whole new level of society and culture, which I have identified with Social Theocracy in what would be the effective resurrection of the axis in question, stretching, be it not forgotten, from the southwest to the northeast points of the intercardinal axial compass, and to an accommodation, in consequence of this resurrection, with someone standing and stretching beyond Christ as the long-awaited Messianic figurehead and effective Godfather of ‘Kingdom Come’, whose metaphysics will not be merely confined to a crucifixional paradigm of bound soma and, in some sense, proto-cyborgistic transmutation, as in the Catholic past, but will have the benefit of anterior free psyche as that which properly appertains to God the Father and Heaven the Holy Soul, the truth and joy that is only possible to a definitive degree within the context of cyborgistic universality, wherein the substance-motivated communal cyborgization of the religiously sovereign masses under Social Theocracy will gradually, over many decades if not centuries, come more fully to pass, eclipsing mankind as the ultimate stage of evolving life which will only find its apotheosis, so to speak, in the space centre turned celestial city of true universality.
Some might think my concept of ‘world overcoming’, and hence the overcoming of a significant proportion of mankind, too Nietzschean – man, in his words, being something that should be overcome … in favour of the Superman – and even fanciful in its transcendent ambitions. Others might prefer to level anti-humanist or anti-human rights rhetoric at me in their partisan approach to life from the standpoint of democratic humanism. Few Catholics, I suspect, would take their human situation for granted, particularly as they have been taught all along that man is sinful and in need of redemption, not least through divine intervention.
Certainly I have never tired of emphasizing the redemptive nature of Social Theocracy, as of the world- or man-overcoming that would redeem those whom we have described as pseudo-physical or chemical, i.e. pseudo-men whose phenomenal pseudo-subjectivity (flared pants-like) stems from the chemical hegemony of feminine females, and, in terms of the latter, women whose phenomenal objectivity places them on the side of whatever pertains to the achievement of a surrogate plenum through maternity, whether in relation to the strength and pride of free soma or to the weakness and humility of bound psyche.
But such a resolution, while it may be justified on one level – and that rather more heathenistic than christianistic, so to speak – can only be achieved at the expense of males, and therefore contrary to their psychic integrity and even interests, insofar as the hegemony of feminine females in chemistry over pseudo-physical males or, more correctly, pseudo-masculine males, equivalent to volume over pseudo-mass (massive mass) results in the male becoming ‘feminized’ to the extent that free soma and bound psyche is then (contrary to his actual gender estate as that for whom psyche precedes and preponderates over soma) his effective mean, irrespective of how much it may clash with his natural or, more to the point, nurtural instincts, to coin a term owing more to psyche than to soma and hence to the church as opposed to the state.
Therefore religion is needed to save him from this upended gender predicament and return him, duly transmuted, to his proper high estate, which, in free psyche and bound soma, is akin to a godly image or parallel, with ‘father’ preceding ‘son’.
However, pseudo-physical males cannot be saved from their lowly pseudo-masculine gender meekness under chemical pressures except if feminine females (not diabolic or superfeminine ones) are simultaneously counter-damned to an even more upended gender predicament under metaphysical males in pseudo-metachemistry; for which a pseudo-devilish agent is required in order to do for females what the godly will do for their pseudo-male counterparts, delivering both not only from each other, but from those who would continue to avail of their meekness and, in the female case, pseudo-vanity from the metachemical/pseudo-metaphysical vantage-points of vanity and pseudo-meekness, through the aforementioned exemplification of somatic license, or free soma coupled to bound psyche, a free soma that is less a manifestation of ‘original sin’ than of what could be called ‘original evil’, since sin is ever affiliated to the pseudo-physical as the bound psychic corollary, for pseudo-masculine males, of the folly of free soma, which is only ‘free’ because soma has been subjected, under chemistry, to feminine pressures, since contrary to the male gender estate (of free psyche/bound soma) deriving from anterior metaphysics.
Therefore it is not as if the pseudo-masculine male has no prior understanding of or commitment to metaphysics. Rather, he has been so detached from it, bit by bit, by female whiles and seductive ploys rooted in free will, that he has lost his sense of being grounded or centred in it, and therefore would be unable to return to it – and on higher, more synthetically systematic terms – without external intervention from those males who have remained true to themselves, to their psychic self-precedence, call them godly saints or philosopher kings, and would wish, for reasons not entirely connected with the people or, more accurately, the pseudo-physical, i.e. their pseudo-masculine counterparts, but partly if not largely motivated by a determination to bring down both the metachemical and pseudo-metaphysical, thereby effectively destroying the other axis, so that they, the saviours and counter-damners, so to speak, will have the long-term benefit of what the Bible would call divine vengeance on the elemental positions in question, but what we, more exactingly logical and rigorous, shall call divine vengeance on the pseudo-divinely pseudo-metaphysical and pseudo-diabolic vengeance on the diabolically metachemical, allowing, it would seem, for gender parallelism between the opposite noumenal positions.
Therefore both the pseudo-physical and the chemical are pawns in the noumenal game of indirectly bringing down the metachemical and pseudo-metaphysical, damning the former to pseudo-chemical phenomenality, while likewise being partly responsible for the counter-salvation of the pseudo-metaphysical to physical phenomenality, wherein they will hegemonically exist in relation to what had been pseudo-righteousness rather than, as with the pseudo-feminine females, justice.
But neither pseudo-righteousness nor justice, roughly commensurate with the physical and pseudo-chemical elemental positions, are of much use to themselves or indeed to what they had traditionally served, namely the ruling interests of the metachemical and pseudo-metaphysical, with their free soma and bound psyche, if these latter positions, formerly polar to themselves, no longer exist, having fallen and counter-risen, according to gender, following the removal, on a systematically comprehensive basis, of their prey base at the southwest point of the intercardinal axial compass, and therefore it is likely that the existing or ensuing physical and pseudo-chemical elements will opt for axial transference to where the pseudo-physical/chemical lapsed catholic generality had been rather than remain in an untenable position, neither able to profit from those whom they would previously have financed nor gravitate, social democratically, to the justice-absolutism (sic.) nadir of their axis, which is less state-hegemonic than state-totalitarian.
Granted that a bankrupt ideology like Marxism-Leninism gives little comfort to anyone who may previously have preferred to finance somatic license than seek its economic penalization, we can only suppose that the more reasonable elements (I employ that term in a non-philosophic sense) of the southeast point of the intercardinal axial compass will, as it were, cut their losses and opt, as soon as was politically or socially expedient, for axial transference, even if this did mean that what was physical would have to become somewhat pseudo-physical and what, by contrast, pseudo-chemical comparatively chemical in the ethnic interests of some kind of acceptable precondition of salvation from pseudo-physics to metaphysics and, for the chemical, counter-damnation to pseudo-metachemistry.
Such a final deliverance of the remaining elements to their divine and pseudo-diabolic resolutions would be way beyond divine and/or pseudo-diabolic vengeance, being, if anything, the summation, barring further refinements, of righteousness and pseudo-justice, since those who, in physics, had been pseudo-righteous would have the benefit, following axial transformation, of the genuine article, while their just counterparts, ever in primary state-hegemonic polarity to the metachemical Vain, would no longer be in such a somatically subversive (of masculine psyche) position but, rather, in one that was in every respect pseudo-justly subordinate to the unequivocally righteous hegemony of metaphysics.
What, then, can bring all this to pass, assuming it is possible to do so? Since a thinker, and therefore a philosopher, has to partly repeat himself with virtually every new project, I shall say here what I have said in the past and will doubtless continue to say in the future. There must be a movement for Social Theocracy, the true communism of ‘Kingdom Come’, and that movement must organize itself on a party-like basis, using, where possible, the Nazi Party as a rough guide as to how something fundamentally different from both the traditional and existing state apparatus can, with determination and meticulous planning, manoeuvre itself into a position whereby it can utilize the existing democratic machinery of state to a profoundly non-democratic or, in our case, theocratic end, one characterized by the prevalence, in the masses, of religious sovereignty as the final form of mass sovereignty, a sovereignty that can only have the long-term effect of transmuting the masses towards that which transcends, in time and pseudo-space, them as more genuinely supra-human, or godly and pseudo-devilish, criteria ensue.
Therefore it will be necessary to achieve a majority mandate for religious sovereignty, before any prospect of the supersession of both the religious traditions and the existing political structure can be envisaged, much less systematically undertaken by those who, as Social Theocratic elite, had opted to take the ‘sins of the world’ onto their Christ-like shoulders and, in delivering the people from their political and concomitant burdens, be in a position to secure their religious sovereignty by every and all means at their disposal.
Obviously the building and staffing of centres wherein the religiously sovereign can congregate to have the benefit of Social Theocratic or, more correctly, Social Transcendentalist self-enhancement and not-self curtailment for the metaphysical, i.e. free psyche and bound soma, coupled, for the pseudo-metachemical, to self-curtailment and not-self enhancement, i.e. bound soma and free psyche, will be of paramount importance, and for this purpose it will be not merely necessary to procure and/or manufacture the relevant synthetically artificial substances, but, as a necessary corollary of all that, to oversee the gradual development of the kind of communal cyborgization that, irrespective of gender, will ensure that such specific substances can be taken or ingested with relative impunity, and simply because those who, through religious sovereignty, were entitled to them would not be subject to the sorts of human limitations that, other factors notwithstanding, bedevil the use of drug consumption today, as in the past, but would have the benefit, as a right, of an increasingly supra-human framework commensurate with definitive godliness/heavenliness and, for the pseudo-diabolic females, pseudo-devilishness/pseudo-hellishness, in which to lavish their attention on the expansion of mind and/or the contraction of body, as the gender case may be.
Today, however, you play with substances more befitting metaphysical gods or pseudo-metachemical pseudo-devils at your own peril, in a pre-‘Kingdom Come’ situation that, when it doesn’t result in sordid death or paranoid addiction, leads to prosecution and even incarceration in consequence of its criminalization at the hands of a law that is there to protect the world and not to advance otherworldly and/or pseudo-netherworldly criteria.
One cannot really argue with that. But we can – and should – begin to think in terms of alternative scenarios, of which the official coming to pass of what, in religious sovereignty, would properly correspond to ‘Kingdom Come’, is granted verbal articulation and even theoretical endorsement.
For that is what the religious tradition actually points towards, and it would be untrue to itself and even guilty of criminal negligence if it failed, for reasons best known to itself, to endorse or even recognize a credible and viable concept of ‘Kingdom Come’ that was not only properly metaphysical and pseudo-metachemical, but logically sustainable in its non-reductionist, fudge-transcending, gender structuralism.
Do I seriously think the Church will recognize and endorse Social Theocracy as the most credible blueprint for and even implementation, given a majority mandate, of what we may continue to identify, for convenience or common usage’s sake, with ‘Kingdom Come’ …? No, to be perfectly frank I don’t remotely expect high-ranking vested interests in the Catholic Church to effectively cut their own throats by recognizing and endorsing Social Theocracy. At the end of the proverbial day, a revolutionary ideology or movement, even when compatible with a church-hegemonic axial destiny, cannot reasonably expect more than a handful of low-ranking priests to come out in favour of it at the expense of their traditional prerogatives and duties.
The Catholic Church, put bluntly, is simply a manifestation of Western civilization, and Western civilization is not global civilization, nor even Middle Eastern or Far Eastern civilization. Western civilization, particularly in its pristine or catholic manifestation, is simply an anachronism that must be given the ‘coup de grace’ at the earliest convenient opportunity, and for that there will be need of special Social Theocratic authorities who will have the knowledge and means to bring the clean-up process of consigning to the rubbish bin of history all those obstacles to the implementation and development of religious sovereignty in the people - including, besides reactionary churchmen, defeated democratic parties and their no-longer relevant politicians - sensibly to pass.
For when you move beyond the world in terms of the assumption of religious sovereignty, democratically mandated from out the paradoxical utilization of the democratic process to a religiously sovereign end, you no longer have need of political parties, who would simply be irrelevant.
Hence they must be disposed of, as must the millions of bibles and prayer-books and hymnals that would continue to stand in the way of Social Theocratic progress if they, too, were not consigned to the historical rubbish heap, presumably via special facilities whose incinerators, working around the clock, would be more than capable of consuming the vast quantities of obsolete material involved, though always proceeding in an orderly and well-logged manner, so that a record is maintained of the numbers dealt with in any given zone and, correlatively, some knowledge is available of the possible numbers still to be confiscated and disposed of in both that and other zones farther afield.
In this way, the process will proceed in an orderly and methodical manner, with a systematic thoroughness that will leave little scope for error or oversight. Eventually, Ireland and other kindred countries where Social Theocracy can be democratically introduced or achieved will be ‘bible free’, ‘prayer-book free’, ‘hymnbook free’, etc., as though delivered from a curse analogous to that which formerly afflicted the country in the days before St. Patrick allegedly banished the snakes en masse – presumably to hell!
Thus with both political and religious anachronisms out of the way, the progress of Social Theocracy and therefore of the Social Theocratization of Ireland and other such countries will proceed largely unimpeded, and it will be down to the ingenuity of the serving elite to bring the benefits of Social Theocratic liberation to the religiously sovereign people … in the guise of Social Transcendentalism, the ‘church’ as opposed to the ‘state’ aspect of the Centre in which the people’s rights will be practically even more than theoretically upheld and advanced, delivering them over to their respective forms of self-enhancement (psychically) and self-curtailment (somatically), according to gender.
For the genders, remember, are opposites, and opposite they will remain even in ‘Kingdom Come’, with the metaphor of St. George and the prone dragon very much symbolic of the kind of metaphysical/pseudo-metachemical structure that will obtain for all Eternity and pseudo-Infinity, Time and pseudo-Space without end.
Thus if you want Eternity, as properly germane to metaphysics, you think cyborgistically, you don’t think humanistically, still less naturalistically or cosmically. And with the substance-motivated development of cyborgization will come not only deliverance from the world of meek pseudo-physics and pseudo-vain chemistry, of femininity and pseudo-masculinity, but the nemesis of all who would, with vain disregard for pseudo-devilishness and pseudo-meek disregard for godliness, prey upon the meek and the pseudo-vain from a desire for wealth, power, and fame, a desire that all too often translates into immense wealth and fame, not to mention power and pseudo-contentment.
These people, who are scarcely human, will not be defeated until the meek have been saved and the pseudo-vain counter-damned. And for that to happen, there will be need of considerably more than penitential contrition and verbal absolution!
I have neither exaggerated the situation nor
have I underestimated it. The Social
Theocratic revolution, if it is to transpire, will be an immense
world-shattering revolution, as was the National Socialist revolution in
I do not like this republic, not only for the above reasons, but because every time I look at the tricolour, as I did recently in Galway and again in Dublin, I see the Anglo-Irish subterfuge of continuing, by other means, perfidious Albion’s traditional ‘divide and rule’ policy in Ireland, an Anglican – or Church of Ireland – division of Catholics from Puritans (dissenters) which is the source not only of so much historical rivalry and suspicion, but also of the ongoing division of the greater part of the island of Ireland from the six counties of the North East, the greater part of the province of Ulster in the statelet of so-called Northern Ireland, wherein the gaels or celts remain divided and ruled.
Only when the Anglo-Irish infamy of this tricolour – this colonial trick and Tonean trickery – has been democratically consigned to the rubbish bin of Irish history … will there be any prospect of gaelic unification and thus of a united Ireland, an Ireland not of Catholics and Protestants, but of Social Theocrats whose destiny in Social Transcendentalism will bring them all the self-enhancing benefits of true communism.