76. Nevertheless whether society happens to encourage aspirations towards the Beyond or to uphold what could be called the Behind for fear of descent, 'the noumenal' in either axial context are usually, if not invariably, the Few and 'the phenomenal' just as invariably the Many, as we distinguish those who appertain to the ethereal from their corporeal counterparts 'down below', the Few being upper class and/or anti-classless in noumenal sensuality, but classless and/or anti-upperclass in noumenal sensibility, the respective apexes of the two axes, whereas the Many remain lower class and/or anti-middleclass in phenomenal sensuality, but middle class and/or anti-lowerclass in phenomenal sensibility, the respective nadirs (excluding communistic totalitarianism) of the two axes.
77. Only in that type of society that encourages aspirations towards the Beyond, however, can one expect meaningful progress to emerge in terms of the transmutation, or transfiguration, of the Many into or, at any rate, towards the Few, albeit not, it goes without saying, on a traditional basis, ever short of genuine transcendentalism in respect of metaphysics and of a properly-evaluated antifundamentalism in respect of antimetachemistry, but only on a revolutionary basis such that takes over from the mankind stage of self-overcoming, whether with regard to the West or the East (the former primarily rooted in the Roman Catholic tradition of penitential contrition, the latter in a Buddhist tradition of transcendental meditation), in terms, fully commensurate with contemporary requirement, which advance cyborgization towards a sensible peak on the crest of a universal wave which will break against a global shore.
78. For until and unless the masses are cyborgized away from the remnants of their humanity, they will not only fail to meet the criteria of a more lasting and efficacious salvation and/or counter-damnation, but will continue to be easy prey for the state-hegemonic and church-subordinate predators of a noumenally sensual disposition who, aided and abetted by the financial backing of 'the phenomenally sensible', make it their self- or, rather, notself-appointed business to keep them pegged to the world of phenomenal sensuality, where they continue to grovel in quasi-idolatrous subjection before the barbarous and pseudo-philistine vanities of the commercially free. Until they are saved and/or counter-damned more efficaciously than anything either the Western or the Eastern religious traditions have managed to offer them (where applicable), there will be no end to the exploitation of the masses, of woman and antiman not so much by man and antiwoman across the worldly divide ... as by the Devil and Antigod who, with the aid of their phenomenally-sensible masculine and antifeminine counterparts, are able - and happy - to squeeze what properly appertains to God and the Antidevil 'out of the frame' and to arrogate to themselves such religious merit as best serves their evil and pseudo-foolish cause.
79. Frankly, those who get 'squeezed out' of the frame in such fashion, who are more genuinely godly and/or antidevilish, are bound to be less than happy that this should be so; for it means that they are unable to save and/or counter-damn the phenomenally sensual masses, 'the meek', as they would like, and have to endure the daily ignominy not only of their own ostracism and belittlement - which is bad enough - but, worse still, of bearing witness to the exploitative desecration of the masses at the hands of those who make it their business to 'rip them off' in the interests of fame and money, the aforementioned 'noumenally sensual' whose commercial vanity - and profanity - literally knows no bounds!
80. It may not be that 'the noumenally sensible' are primarily motivated by a desire to avenge themselves on their noumenally sensual detractors, but, even then, an element of wishing to see their noumenal rivals incommoded and effectively precluded from profiting at the expense of the phenomenally sensual masses cannot be ruled out of the overall equation of factors which contribute towards motivating 'the righteous' to act on behalf of 'the meek' and set about saving and/or counter-damning them, as best they can, so that the said masses cease to be both victims of their own worldly limitations and victimized by the netherworldly exploitations of rapacious predators, cease, in a word, to be meek but become one with 'the righteous' in their liberating cause.
81. Thus the truly righteous, the most radically progressive of noumenally sensible persons, do not regard it as their duty to acquiesce in the commercial exploitation of the masses of the phenomenally sensual meek, still less to condone such exploitation, but if not to directly oppose it then to set about devising means by which such exploitation may be rendered difficult if not impossible for the predatory exploiters to persist in, and largely because the type of radically progressive individuals I have in mind had not only secured widespread acceptance for their ideological beliefs and policies, as would be confirmed through a majority mandate for religious sovereignty in a paradoxical election, but managed to implement such of their policies as would be likely to result in a more efficacious salvation and counter-damnation, in free psyche and bound soma, of those in their jurisdiction than would otherwise have been possible or, indeed, even have been granted serious consideration.
82. Thus until the coming of Social Theocracy or, if you prefer in view of the pluralistic requirements of the age, of a liberally Social Theocratic approach to Centrism, it is difficult if not impossible to see any end to the world conceived in phenomenally sensual terms and no end, in consequence, to the netherworldly exploitations of that world which 'the noumenally sensual', coupled in ethnic partnership with 'the phenomenally sensible', are able to avail of, complements of the want of a viable contemporary alternative to the power and allure of their commercial vanity, an alternative which must be no less - and even more - synthetically artificial if it is to have any meaningful chance of effecting substantial progress at the expense of that which, while it may resist regress, is simply undamned and counter-unsaved in its noumenally sensual aloofness from worldly travail.
83. The godly, aided and complemented by their female counterparts, the antidevilish, do want to see an end to the world; for only when the masses of the phenomenally sensual meek have been delivered from it to any appreciable extent will those who oppose God's will, whether directly or indirectly, in noumenal sensuality or in phenomenal sensibility, be brought to Divine Justice and have to pay the penalty for their moral aberrations in state-hegemonic darkness, whether of death or, in the event of contrition and remorse where that is still possible, as it should be among sections of 'the phenomenally sensible', of conversion via penitential atonement.
84. For, once Divine Judgement is done, there can be no axial co-existence, no supposed balance of alternatives, but only a triadic Beyond and administrative aside to such a Beyond which, beginning in Social Theocratic pluralism, will progressively refine itself towards the noumenally sensible heights of a virtuous circle of metaphysics and antimetachemistry, as a Social Theocratic monism emerges from out the plurality of factors, to signal the culmination of heavenly evolution in the Omega Point of the Space Centre, of the Centre of Centres, which will not only effectively eclipse anything cosmically divine but stand at the furthermost antithetical reach from anything cosmically diabolic - which is what the most evolved manifestation of psychic freedom in metaphysical sensibility can only do, existing in complete and utter contrast to the most devolved, and therefore somatically free, manifestation of metachemical sensuality.
85. Life beckons us on, and that which is pro-life, which has to do in this instance with the birth of God the Father, can only contrast with whatever is anti-life (though pagan civilization, as we have seen, could not be accused of such negativity), not least in respect of the death of man, which is the contemporary mode of death par excellence, even if, in the dialectical unfolding of the historical process, the birth of God the Father would not be possible without the death of man and, most especially, without what I have termed a positive synthetic attraction of liberal like backing off liberal like which will necessitate the aforementioned Social Theocratic pluralism as the ideological basis of 'Kingdom Come', whether in respect of a Gaelic federation or a much wider European federation of Social Theocratic Centres or, indeed, of whatever may emerge in the wake of that, presuming upon an inexorable advancement towards global unity premised upon a variety of effectively regional, or continent-based, Social Theocratic Centres which, when once sufficiently universal, will begin to tighten-up towards the goal of civilized progress in a Social Theocratic monism, the totalitarian outcome of a liberal precondition which will signify a progressive reaction to the thetic action under consideration, and thus confirm evolutionary centro-complexification.
86. I have, you would be right in thinking, got somewhat carried away with myself by now, and mapped out a straightforward progression for evolutionary change to tread towards the transcendent summation of all such evolution. But adventurous speculation is no bad thing provided it is tempered by a stark realization of the difficulties that lie ahead and of how very painful, at times, will be any such progression towards global unity in what can only be described as the universalization of civilization, something that would, of necessity, be completely new to the world (in general terms) and, for that reason, more than a shade problematic.
87. But standing still, or refusing to recognize danger when we see it, is no less problematic, and isn't likely to lead to a better world but, rather, to the intensification and gradual decline of this one, a world still effectively centred, at the time of writing, in humanism. The historical process, willy-nilly, goads us on, and we can do nothing, if sensible, than to play our part in it, no matter how small, whether for better or worse, for birth or death. And right now it is not birth that calls the tune but death, the death, as noted, of man, the liberal mode of which, rightly in the vanguard of the historical process at the stage of which it currently stands, is able, if somewhat reluctantly at times, to join hands across the humanistic divide with the residue, principally in Great Britain and France, of the liberal birth of man, and to ensure, by so doing, that any intermediate totalitarianism is not given an easy ride but, more usually, forced to capitulate to the march of history that, at this moment in time, marches to the flexible beat of a liberal drum.
88. Not only Communism, the totalitarian version of the birth of man, but its negative counterpart, Fascism, which synthetically backed off it in like-totalitarian vein, is now effectively on the rubbish heap of a historical process that has advanced, compliments in large part of America, to the liberal death of man through a regressive reaction to anything fascist, America, with its multiracial ethnic composition, being anything but a fascist nation, since arguably the most international 'nation' currently on the face of the earth that, in partnership with Great Britain, has advanced internationalism to a well-nigh global status in which virtually every country is involved, in some way or another, and few if any can expect to remain unaffected by the march of civilization.
89. But this Americanized, or Anglo-American, march can only go so far in global terms, superficially right the way around the globe, one need not doubt, but in terms of any genuine universality, which requires a religious directive centred in soul, it can only leave that to be desired of which I have spoken in this and indeed most other recent texts, namely the gradual rejection, here and there in the world, of death in favour of birth, of man in favour of God, of corporatism in favour of centrism, and perhaps - who knows? - of the superconscious in favour of the supra-conscious, presuming that consciousness, like nature, the soma with which it co-exists, can be evaluated in relation to the various stages of civilization, from the pagan birth of positivity in Devil the Mother all the way up to the coming transcendental birth of positivity in God the Father, with all due degrees of intermediate consciousness, whether negative or positive, coming in between?
90. What I would argue is that, if consciousness can be evaluated in such fashion, then what began in pagan positivity probably owed more to the unconscious, and hence to that which is unnatural, or which begins, somatically, in the unnatural, than to anything properly conscious, the unnatural/unconscious bias of the pagan stage of civilization duly having been superseded, in certain parts of the world, by what could be described as the subnatural/subconscious bias of the Christian stage of civilization, negatively ranged against its predecessor, before this, in turn, was overhauled, in certain countries, by a natural/conscious bias commensurate, in its positivity, with the birth of man, a birth that went on to suffer partial, though never universal, eclipse, with what may well, in its American manifestation not least, be closer to a supernatural/superconscious bias commensurate, in its negativity, with the death of man (via worship of the machine), a death whose devolutionary nature has regressed negativity from a sort of systolic totalitarianism to diastolic liberalism the international essence of which has opened-out the historical process to a well-nigh global extent which, rubbing up against older and longer-standing manifestations of civilization, has brought the world to the brink of Armageddon and to the crisis-point at which history now stands, opposition to the contemporary form of death by peoples more usually accustomed to birth largely backfiring on them by dint of the want of a more viable, and therefore contemporary, form of birth that, in overhauling the death of man, would place such death in a historically inferior light from which, properly exposed for what it's worth, it could be rejected and transcended in the aforementioned Social Theocratic manner, a manner requiring a majority mandate for religious sovereignty within any country where the People, accustomed to a theocratic tradition, are nevertheless sufficiently democratized as to be capable of utilizing the democratic process towards a radically new theocratic end, an end saving them from the world of their political and concomitant sovereignties in order that they may scale all but the greatest heights of theocratic liberation not only from the world of their own shortcomings but from its predatory and fundamentally immoral exploiters, as previously described, whose commercial vanity knows virtually no bounds of immoral indecency.
91. Thus the development of consciousness is not, or ever could be, independent of nature, of some mode of naturalness, but exists to it as psyche to soma, mind to body, whether with an emphasis upon soma or upon psyche, nature or nurture, according to whether freedom takes a somatic or a psychic turn in association with whichever gender happens to be hegemonic in any given type of society - males signifying the precedence of soma, and thus of nature, by psyche, or nurture; females, by contrast, signifying the precedence of psyche, and thus of nurture, by soma, or nature, neither gender able to co-exist on anything like a truly equal basis, for opposites remain opposite, if not in opposition, no matter what the situation.
92. The pagans clearly favoured, in their free soma, a bias towards the unnatural at the expense of or, rather, in conjunction with varying degrees of unconsciousness, whereas the ensuing Christians, while placing unnatural soma under sinful wraps, became heir to a subnatural/subconscious integrity, rather more watery than fiery, that would still, in the main, have accepted subnatural freedom in conjunction, church-hegemonically, with subconscious binding, the sort of psychic binding one would ordinarily associate, in Christian fashion, with prayer, not least when structured and memorized by rote, and such a psychic emphasis, contrasting with pagan freedom, would have been perceived as the necessary precondition of salvation in what can only be described as a context of free psyche, approximating, no matter how crudely, to God the Father (not to mention his antimetachemical complement, the Antidaughter of the Antidevil).
93. Be that as it may, the eclipse of Christianity by humanism, which owes rather more to the New Testament than to the Old, and thus to that which transcends both the Cosmos and nature, unnatural and subnatural manifestations of somatic freedom, eventually led, via Protestantism, to the humanistic stage-proper of historical unfolding in which, first with liberal democracy and then with social democracy, the emphasis switched from a subordinate free soma in conjunction with church-hegemonic bound psyche to free psyche and bound soma within a natural/conscious integrity favouring, despite appearances to the contrary, the natural or somatic aspect thereof, by dint of the antichemical subversion of physics to a state-hegemonic mean in reflection of such unnatural/unconscious noumenal sensuality as would, even then, have characterized a metachemical hegemony over antimetaphysics in a kind of neo-pagan bias towards somatic freedom, thereby effectively limiting the degree of psychic freedom possible to phenomenal sensibility as the context, par excellence, of the liberal birth of man.
94. Things are never quite what they appear in Britain, the country most characterized by the above-mentioned subversion of relative free psyche by relative bound soma at the behest of an upper-class control of society necessarily favouring somatic freedom of a metachemical order, the kind of order even more typical, it seems to me, of countries like America which, though stemming from a humanistic tradition, would seem to have advanced beyond or, rather, behind any natural/conscious integrity presided over by some form of anti-Catholic unnaturalness/unconsciousness, to one governed by supernatural/superconscious processes which, in the paradoxical nature of an egotistic overreach, often find themselves dominated, if not eclipsed, by a type of unnaturalness/unconsciousness (super-antisubnaturalness/super-antisubconsciousness?) which, if not exactly pagan, whether cosmically or naturally or even humanistically (in respect of a type of Catholic decadence or conservatism superimposed upon Old Testament criteria), owes much if not everything to synthetically artificial modes of metachemistry and antimetaphysics typifying the so-called 'American Dream', the celluloid and photographic cultural manifestations of which cast their free somatic and bound psychic materialism/fundamentalism over the contemporary world like a giant artificial cosmos whose stars are less stellar or solar than cinematic or instamatic, shedding an ungodly light upon those who are drawn, as though by magnetic force, to idolatrously worship at the shrines of their commercial profanity and vanity, their vanity in profanity.
95. With a bias, stemming from axial criteria similar though not identical to Britain, for free soma over bound psyche, for a somatic interpretation of freedom, America proves itself, as the liberal manifestation of the death of man, to be more supernatural than superconscious, with a penchant for superheroes, whether real or illusory, who risk all to save the world from the more blatant projections of unnatural/unconscious behaviour, the shadow side, as it were, to their own supernatural/superconscious integrity as it stretches away from the natural/conscious integrity of humanistic tradition and effectively constitutes an antithesis, within the broader spectrum of social egotism, with the subnatural/subconscious traditions of Medieval Christendom, as characterized by the dominance of the Roman Catholic Church, which likewise had a problem with the unnatural/unconscious, albeit from a more naturalistic, and therefore anti-cosmic, standpoint.
96. But, as I think I remarked earlier in this text, America is less parallel to anything Roman Catholic than, with its liberal traditions, to the Protestant approach to death, so that as we might historically superimpose the totalitarian version of the death of man upon the totalitarian version of the death of (pagan sacrifice to) Devil the Mother, namely of Fascism upon Roman Catholicism, so we should logically superimpose the liberal version of the death of man upon the liberal version of the death of (pagan sacrifice to) Devil the Mother which, as Protestantism, would constitute a more suitable parallel backdrop for latter-day American liberalism, associated, as it predominantly is, with multinational corporatism.
97. However all that may be, it soon becomes apparent that the superman, whether conceived in Nietzschean or in comic-book terms, has little or nothing to do with the birth of God the Father but is, rather, the death-rattle of humanity as it negatively advances, on both totalitarian and liberal fronts, away from bourgeois/proletarian humanism and thus from anything more likely to favour a natural/conscious integrity whether with a bias towards nature, bound soma, as in liberal democracy, or towards consciousness, free psyche, as in social democracy, which would appear to stem more closely from the republican approach to humanism embodied in the Age of Reason and the French Revolution than from anything overly committed, via parliamentary democracy, to a Constitutional Monarchy such that, as in Great Britain, cannot but maintain a bias towards free soma in the interests of metachemical freedom for the noumenally sensual Few, with especial reference to those upper-class elements who not only keep the anti-lowerclass and middle-class in their phenomenally sensible place but ensure that their anti-classless counterparts will never revert to anything likely to destabilize the state-hegemonic consistency in continuity of the society they rule to the exclusion, as far as possible, of church-hegemonic criteria.
98. For that would, of course, invalidate the diagonally descending axis from within, and no encouragement can be given to anyone, least of all Catholic, to do any such thing, especially as there are still people without the system who are the born enemies of such an axis, completely opposed to state-hegemonic criteria, and desirous not merely of protecting or maintaining church-hegemonic criteria within their own country but, as in my case, actually overhauling it in the interests of a new order of church-hegemonic criteria which, in resurrecting 'the dead' of subconscious bound psyche and subnatural free soma to the Life Eternal of supra-conscious free psyche and supra-natural bound soma, would be more efficacious in overcoming 'the world' and in delivering those who now suffer at the predatory hands of the supernatural/superconscious, if not unnatural/unconscious, 'noumenally sensual', from their exploiters and moral corrupters, delivering them, first of all, from their own democratic predicament which keeps them divided and weak, easy prey for the commercially vain to 'rip off', and then, once suitably homogenized into a genuine flock of faithful followers of the true shepherd, led up the mountain of supra-natural/supra-conscious Centrism to morally superior pastures from which, with the requisite enlightenment and synthetically artificial transmutation, they will be safe for ever more from anything only too ready to exploit their subnatural/subconscious limitations from the contrary standpoint of supernature/superconsciousness to an unnatural/unconscious end, the false end of a sort of bemused and bewitched idolatry of the secular 'stars' whose reign in the synthetically artificial 'heavens' is no less a manifestation of noumenal sensuality than anything overly stellar or solar in character, if at a considerably more advanced stage from anything cosmic, not to mention natural or humanistic.
99. Thus it is that the coming liberal birth of God the Father that backs off the liberal death of man in what has been described as a positive synthetic attraction will be significant, in its increasing commitment to the sensible cyborgization of life, of a supra-natural/supra-conscious integrity, the sort of integrity that towers metaphysically above anything physical which, as we have seen, tends, in any case, to have its natural/conscious integrity subverted from beneath at the behest of a noumenally sensual Behind (diagonally back up the descending axis) in such fashion that, with a female control of society, the emphasis falls on bound soma rather than on free psyche, and man finds himself constrained by state-hegemonic criteria from developing free psyche to anything like a church-hegemonic extent - at least, as applying to such noumenally sensible manifestations of the Church as would accord with metaphysical salvation.
100. No, only in the supra-natural/supra-conscious context of noumenal sensibility can free psyche be developed to any appreciable extent, and not simply in egotistical terms, still less in the egocentric terms of some radical social democrat, unaware that the 'heaven on earth' he strives to establish on a physically free-psychic basis is bound to lead down to 'hell on earth' with the outbreak of neo-metachemical criteria which he will nevertheless vainly strive to resist, nor even in the super-egoistic terms of some superhuman hero, whether fascist or comic-book-like, who lives on such an up-tight plane of false righteousness that he is almost bound, sooner or later, to come to blows with someone or something with predictably unconscious, if not unnatural, consequences, but, more pertinently, in the supra-egoistic terms of the soul, of the transcendence of the formal aspect of the self in the contented aspect of the self, as though in a leap from brain stem to spinal cord, with a much more joyful outcome to psychic experience in consequence!