Copyright © 2012 John O'Loughlin
1. Jesus is reported to have said: 'Blessed are the meek'. But the meek, conceived in relation to the weak and ignorant at the foot of the diagonally rising axis that culminates in some degree of beauty and truth, are really anti-blessed; for they exist in a negative relationship to the metaphysically and antimetachemically elect, whom we may call, without equivocation, the blessed.
2. For just as I maintained, in my previous text, a distinction between the anti-peace sinful and pseudo-criminal within phenomenal sensuality and the pro-peace graceful and pseudo-punishing within noumenal sensibility, salvation being conceived as deliverance, if as a rule temporary and intermittent, from the one to the other, so we may distinguish, on a like basis, between the anti-blessed and the pro-blessed, conceiving of the former in relation to bound psyche and the latter in relation to free psyche, whether, according with gender, on primary or secondary terms.
3. For we have established, beyond any question of a doubt, that the diagonally rising axis from phenomenal sensuality to noumenal sensibility, from sin and pseudo-crime to grace and pseudo-punishment, only exists because of the antiphysical subversion of the nominal chemical hegemony of feminine females over antimasculine males at the behest of the metaphysical hegemony of divine males over their antidiabolic female counterparts in antimetachemistry, so that while the lower-class context of phenomenal sensuality bears witness to the conditioning of males towards free soma and bound psyche in response to the female hegemony (females being by definition creatures for whom soma both precedes and predominates over psyche), the emphasis on psyche at the expense of soma paradoxically follows from the overall hegemonic influence of divine males in metaphysics on their lower-class male counterparts, who are able to subvert the feminine female position accordingly, thereby ensuring that not free soma but bound psyche becomes the principal characteristic of phenomenal sensuality, as in respect of sin for the antiphysical context and of pseudo-crime for the chemical context.
4. For the male gender actuality of psyche both preceding and predominating over soma ensures that a psychic emphasis in phenomenal sensuality will follow from the free existence, in noumenal sensibility, specifically with regard to metaphysics, of psyche in consequence of a divine male hegemony over the antidiabolic female context of antimetachemistry.
5. Therefore a bound-psychic precondition, in both sin and pseudo-crime, of graceful and pseudo-punishing free psyche is demonstrably germane to a church-hegemonic context in which metaphysics is free to condition the antiphysical subversion of chemistry at antimetachemistry's expense, and the result, logically enough, is a distinction, according with gender, between two types of peace, blessedness, morality, righteousness, which can be defined in terms of anti-peace vis-à-vis pro-peace, anti-blessedness vis-à-vis pro-blessedness, negative, or vicious, morality vis-à-vis positive, or virtuous, morality, and so on, in this distinction between bound psyche and free psyche, anti-self and pro-self, which distinguishes the phenomenally sensual sinful and pseudo-criminal from the noumenally sensible graceful and pseudo-punishing.
6. Therefore although antimasculine ignorance and feminine weakness are not exactly blessed, any more, in truth, than are the meek, they are far from cursed, being, to all intents and purposes, anti-blessed, since given, in the bound psyche of anti-self, to sin and pseudo-crime, coupled, in subordinate free soma, to folly and pseudo-evil, this latter actually having to do with weakness rather than, in bound psyche, with a weak approach to ignorance, which would be the chemical, or secondary, mode of bound psyche as opposed to its antiphysical, or primary, counterpart.
7. Be that as it may, the psychic emphasis of a church-hegemonic society has less to do with cursedness than with contrary approaches to blessedness, the exact opposite of the somatic emphasis which tends to characterize state-hegemonic societies, and which follows from an overall female domination of society upon what, in previous texts, has been described as a diagonally descending axis, descending, that is, from noumenal sensuality to phenomenal sensibility, as from evil and pseudo-folly to good and pseudo-wisdom.
8. For just as in an earlier text I have previously insisted upon a distinction between the pro-war evil and pseudo-foolish within noumenal sensuality and the anti-war good and pseudo-wise within phenomenal sensibility, damnation being conceived as a descent, whether temporary and intermittent or otherwise, from the one context to the other, so we may distinguish, on a like basis, between the pro-cursed and the anti-cursed, conceiving of the former in relation to free soma and the latter in relation to bound soma, whether, according with gender, on primary or secondary terms.
9. For we have established, beyond any question of a doubt, that the diagonally falling axis from noumenal sensuality to phenomenal sensibility, from evil and pseudo-folly to good and pseudo-wisdom, only exists because of the antichemical subversion of the nominal physical hegemony of masculine males over antifeminine females at the behest of the metachemical hegemony of diabolic females over their antidivine male counterparts in antimetaphysics, so that while the lower-class context of phenomenal sensibility bears witness to the conditioning of females towards free psyche and bound soma in response to the male hegemony (males being by definition creatures for whom psyche both precedes and predominates over soma), the emphasis on soma at the expense of psyche paradoxically follows from the overall hegemonic influence of diabolic females in metachemistry on their lower-class female counterparts, who are able to subvert the masculine male position accordingly, thereby ensuring that not free psyche but bound soma becomes the principal characteristic of phenomenal sensibility, as in respect of goodness (somatic modesty, or binding) for the antichemical context and of pseudo-wisdom for the physical context.
10. For the female gender actuality of soma both preceding and predominating over psyche ensures that a somatic emphasis in phenomenal sensibility will follow from the free existence, in noumenal sensuality, specifically with regard to metachemistry, of soma in consequence of a diabolic female hegemony over the antidivine male context of antimetaphysics.
11. Therefore a free-somatic precondition, in both evil and pseudo-folly, of good and pseudo-wise bound soma is demonstrably germane to a state-hegemonic context in which metachemistry is free to condition the antichemical subversion of physics at the expense of antimetaphysics, and the result, logically enough, is a distinction, according to gender, between two types of war, cursedness, immorality, unrighteousness, which can be defined in terms of pro-war vis-à-vis anti-war, pro-cursedness vis-à-vis anti-cursedness, positive, or vicious, immorality vis-à-vis negative, or virtuous, immorality, and so on, in this distinction between free soma and bound soma, pro-notself and anti-notself, which distinguishes the noumenally sensual evil and pseudo-foolish from the phenomenally sensible good and pseudo-wise.
12. Therefore although antifeminine strength and masculine knowledge are not exactly cursed, any more, in truth, than are the just, they are far from blessed, being, to all intents and purposes, anti-cursed, since given, in the bound soma of anti-notself, to goodness and pseudo-wisdom, coupled, in subordinate free psyche, to punishment and pseudo-grace, this latter actually having to do with knowledge rather than, in bound soma, with a knowledgeable approach to strength, which would be the physical, or secondary, mode of bound soma as opposed to its antichemical, or primary, counterpart.
13. Nothing could be more dissimilar, therefore, than the blessedness, both 'anti' and 'pro', of the diagonally rising axis of church-hegemonic criteria and the cursedness, both 'pro' and 'anti', of the diagonally falling axis of state-hegemonic criteria, the former axis progressively ascending, under an upper-class male lead, from the sin and pseudo-crime of phenomenal sensuality to the grace and pseudo-punishment of noumenal sensibility, the latter axis regressively descending, under an upper-class female rule, from the evil and pseudo-folly of noumenal sensuality to the good and pseudo-wisdom of phenomenal sensibility.
14. Just as the ascending axis offers salvation from vicious morality to virtuous morality, the anti-blessedness of bound psyche to the pro-blessedness of free psyche, as from the ordeal, from a male standpoint, of the one to the ideal, likewise, of the other, so the descending axis suffers only damnation from vicious immorality to virtuous immorality, the pro-cursedness of free soma to the anti-cursedness of bound soma, as from the ideal, from a female standpoint, of the one to the ordeal, likewise, of the other.
15. Life, whatever one may say or believe about it, has to be qualified in relation to gender; for the one gender only prevails at the other gender's expense, and criteria applicable to the prevailing gender are demonstrably not applicable to the subordinate gender, even though an apparent or seeming complementarity between the two genders can be - and more usually is - established in the interests of societal stability, whether on the basis of somatic freedom where civilization is at its worst or, conversely, on the basis of psychic freedom where civilization is at its best and therefore less a matter of barbarity and pseudo-philistinism vis-à-vis civility and pseudo-culture on the descending axis than of philistinism and pseudo-barbarity vis-à-vis culture and pseudo-civility on the ascending one, the axis in which not female primacy but male supremacy obtains in relation, not least, to church-hegemonic criteria.
16. Let us examine these two axes in greater detail, bearing in mind that we do not simply have an ascent from, say, the earth to Heaven in the one case and a descent, by contrast, from Hell to purgatory in the other, as might at first seem to be the case, but, rather, an ascent from what may be called anti-earth and purgatory to Heaven and Antihell on the ascending axis and a descent from Hell and Antiheaven to antipurgatory and earth on the descending axis, which could also be described, more in relation to ego and will than to spirit and soul, as an ascent from antiman and woman to God and the Antidevil on the ascending axis and a descent from the Devil and Antigod to antiwoman and man on the descending axis, the axis not of church-hegemonic but of state-hegemonic criteria.
17. Therefore antiphysics and chemistry are as much a precondition of metaphysics and antimetachemistry on the righteous axis of church-hegemonic criteria, the axis upon which things rise from bound to free psyche, as metachemistry and antimetaphysics are a precondition of antichemistry and physics on the unrighteous axis of state-hegemonic criteria, the axis upon which things fall from free to bound soma.
18. And, as the reader may have divined by now, that which diagonally rises does so from anti-self to pro-self, anti-peace to pro-peace, anti-blessedness to pro-blessedness, anti-light to pro-light, anti-right to pro-right, as from the vicious morality of sin and pseudo-crime to the virtuous morality of grace and pseudo-punishment, whereas that which diagonally falls does so from pro-notself to anti-notself, pro-war to anti-war, pro-cursedness to anti-cursedness, pro-darkness to anti-darkness, pro-wrong to anti-wrong, as from vicious immorality to virtuous immorality.
19. In the past I have described these contrary fates as attesting to either a progression or a regression, according to axis, from conservatism to radicalism, as though one progressed, on the ascending axis, from psychic conservatism to psychic radicalism, bound psyche to free psyche, and regressed, on the descending axis, from somatic conservatism to somatic radicalism, free soma to bound soma, and whilst I am still confident that the description of the former fate is profoundly correct, I have to question my presumption of correctness in respect of the latter, where it now seems to me that a descent from free soma to bound soma would be more in the order of a regression from somatic radicalism to somatic conservatism, so that, far from the sensual positions being conservative and the sensible ones radical, it can be maintained that freedom is always radical and binding conservative, and that the progression from psychic conservatism to psychic radicalism on the ascending axis has to be juxtaposed with a regression from somatic radicalism to somatic conservatism on the descending axis, in consequence of which there is a marked contrast between salvation from conservatism to radicalism on the one hand, and damnation from radicalism to conservatism on the other hand.
20. For how can one not argue that freedom, whether somatic or psychic, is radical and binding, whether psychic or somatic, conservative? That the controlling Few, whether evil or graceful, are alone radical and the controlled Many, whether meek or just, conservative, with the conservatism, it could be said, of a flock or sheep which must be made subject either to the barbarous predations or the cultural guidance of free radicals of radically contrary persuasions?
21. Hence conservatism, applying in the main to the bound Many, implies a certain restrictedness of thought or action which easily lends itself to equation with a certain mediocrity, in contrast to that radicalism which, applying in the main to the free Few, implies a certain unrestrictedness of action and thought which suggests an exceptional if not distinguished disposition.
22. Be that as it may, the sense of ascent from a vicious type of conservatism in the antiphysical/chemical Many towards a virtuous type of radicalism in the metaphysical/antimetachemical Few should be contrasted, on an axial basis, with the sense of descent from a vicious type of radicalism in the metachemical/antimetaphysical Few towards a virtuous type of conservatism in the antichemical/physical Many, as things ascend, in the one instance, from the bound psyche of sin and pseudo-crime to the free psyche of grace and pseudo-punishment, which is salvation on primary and secondary, male and female, terms, and descend, in the other instance, from the free soma of evil and pseudo-folly to the bound soma of good and pseudo-wisdom, which is damnation on primary and secondary, female and male, terms.
23. And yet hope of salvation from vicious morality to virtuous morality, bound psyche to free psyche, must be contrasted with fear of damnation from vicious immorality to virtuous immorality, free soma to bound soma, as the Many of the ascending axis live in hope of a better deal 'on high', should they be brought to otherworldly justice (judgement) in consequence of what they say or confess being made subject to a graceful response to sin and a wise response to folly, not to mention, in secondary terms, to a pseudo-punishing response to pseudo-crime and a pseudo-good response to pseudo-evil, and, by contrast, the Few of the descending axis live in fear of a worse deal 'down below', should they be brought to worldly justice in consequence of what they do or profess being made subject to a good response to evil and a punishing response to crime, not to mention, in secondary terms, to a pseudo-wise response to pseudo-folly and a pseudo-graceful response to pseudo-sin.
24. Hence there is a certain expectation of radicalism by the conservative Many of the ascending axis, and a certain rejection of conservatism by the radical Few of the descending axis, the terms of each axis being so contradictory as to be fairly antithetical and subject to completely different sets of criteria.
25. Even the progressive struggle between the conservative Many and the radical Few for salvation from the vicious world to the virtuous otherworldly overworld has to be contrasted with the regressive struggle between the radical Few and the conservative Many for damnation from the vicious netherworldly overworld to the virtuous world, each 'overworld' being as mutually antithetical as their worldly, or 'underworldly', counterparts.
26. For the unequal struggle between vicious morality and virtuous morality is, as we have seen, between phenomenal sensuality and noumenal sensibility, between the relativity of sin and pseudo-crime in bound psyche and the absolutism of grace and pseudo-punishment in free psyche, as between negative temporal and positive eternal values, whereas the unequal struggle between vicious immorality and virtuous immorality is, as we have also seen, between noumenal sensuality and phenomenal sensibility, between the absolutism of evil and pseudo-folly in free soma and the relativity of good and pseudo-wisdom in bound soma, as between negative eternal and positive temporal values.
27. To get to the point, Grace (to give it its noumenal upper-case/class status) is no less eternally triumphant over the temporality of sin for the principal aspects of the ascending axis than Evil (likewise granted its noumenal upper-case/class status) over the temporality of good for the principal aspects of the descending axis; for the radical manifestations of each axis can only triumph over their conservative manifestations, which require to be led or ruled, as the case may be. Sin can no more expect to permanently triumph over Grace than good over Evil, for the temporal will always be at a disadvantage to the Eternal, and it is the Eternal that 'calls the shots', or determines the pattern of worldly stability, whether for better, as in the case of psychic binding, or for worse, as in the case of somatic binding, where each nominal hegemony - whether chemical in sensuality or physical in sensibility - is subverted and effectively overturned in the interests of axial fidelity with either church-hegemonic or state-hegemonic, male led or female ruled, criteria.
28. But if Grace can triumph over sin, not to mention pseudo-Punishment over pseudo-crime for the female secondary positions on the church-hegemonic axis, and Evil triumph over good, not to mention pseudo-Folly over pseudo-wisdom for the male secondary positions on the state-hegemonic axis, then it does not follow that Grace can or will triumph over Evil, as though Grace and Evil were locked in an eternal struggle, but, rather, that Evil can be made to pay for its crimes or, rather, have its vicious radicalism invalidated, if the worldly meek are sufficiently saved from sin and pseudo-crime to Grace and pseudo-Punishment for the predatory scope of Evil and pseudo-Folly over them to be proportionately restricted in its freedom of action and, ultimately, for the existence of the descending axis, the state-hegemonic axis of somatic immorality, to be called into serious question and probable, if not inevitable, eclipse and decline, virtually to the point of extinction.
29. For Evil and pseudo-Folly will not go away while sin and pseudo-crime are vulnerable to being turned from their rightful destiny in Grace and pseudo-Punishment by the predatory seductions of that greater somatic freedom which is able to 'muscle-in' on their own (what should be) subordinate somatic freedom and lead it metachemically and/or antimetaphysically astray, superimposing that more radical somatic freedom upon their own restricted somatic freedom until they become blind to their proper destiny and succumb to the spectacular bewitchments which bedazzle and besmirch them with a seemingly never-ending show of power, to the detriment of that anti-form which properly accrues to bound psyche as the precondition, in sin and pseudo-crime, of lasting contentment in the free psyche of Grace and pseudo-Punishment.
30. Thus until the diagonally ascending axis 'gets its act together' and is resurrected on terms which bring it fully into line with the synthetically artificial requirements of contemporary civilization, albeit from a sensible standpoint, the diagonally descending axis will continue to flourish at its expense and 'business as usual' will continue to be the predatory motto which enables it to thrive at the expense of the worldly meek, not, be it noted, at the expense of the worldly just, who rather play umpire to the predatory proceedings to which they are both somatically and, as a rule, ethnically affiliated, if from a contrary (bound) standpoint, and will only act against the Vain, the evil and pseudo-foolish, when it is politically expedient to do so; that is, when their own reputations for justice as the good and pseudo-wise would be called into question, if not undermined, were they insufficiently censorious of the more palpably ambitious or licentious somatic freedoms which, if allowed to go entirely unchecked, could backfire on them by causing undue disquiet to flourish among those upon whom their fellow immoralists prey and jeopardize the axial advantage to which both the Evil and the good are mutual beneficiaries in consequence, if, as noted, from contrary points of view, not least in respect of science and economics.
31. Therefore the good and pseudo-wise are of no consolation to the meek, to the subverted and undermined sinful and pseudo-criminal ignorant and weak masses who cannot expect justice to apply to them when it is specifically germane to the descending axis as a counterweight (if subordinate) to the evil and pseudo-folly which more typically prevails as characterizing the Vain, but must look, by contrast, to those who would resurrect their own axial orientation on terms which would not only go sensibly beyond anything the Catholic Church has to offer but, in suitably progressive guise, prove of more appeal to them as the necessary guarantor of their deliverance from radical exploitation and restoration of their rightful destiny, their right to salvation from the world to the heavenly and antihellish otherworldly overworld that can alone not only preclude them from ever becoming vulnerable to predation at the hands of the hellish and antiheavenly vain, but ensure, sooner or later, the invalidation of the axis to which such metachemical and antimetaphysical predators appertain, so that it will inevitably collapse for want of justification - for want, in a word, of a suitable pool of prey to commercially exploit.
32. For the good are of no account if they are not hand-in-glove with the Evil in the exploitation of the worldly meek to their mutual benefit, being tied up, as we have seen, with the antichemical subversion of physics at the behest of a hegemonic metachemistry over antimetaphysics in the totality of what has been called the descending axis of state-hegemonic criteria. If the Evil perish, then the good can only perish with them; for although the Evil and their pseudo-foolish accomplices fear a fall into the damnation of bound soma, whether in connection with the good or the pseudo-wise, both alike are germane to a fallen state in relation to the diagonally ascending axis of church-hegemonic criteria, and no better than the products of schismatic heresy which, thanks in no small part to Anglo-American endeavour, has today engineered itself into a position of seeming invincibility and world domination, a position which its chief exemplars would like us to believe was unassailable and the blueprint for global liberation.
33. But from what? From the diagonally ascending axis which has yet to resurrect itself in suitably contemporary terms! From everything that is truly or genuinely God-honouring! Not God-fearing, no, not the fear of the Vain for damnation towards a 'God' who would punish their crimes as, presumably, some would have us believe that Christ does when, in point of fact, Christ would counsel the forgiveness of sins and have little in common with the New Testament-based idol whom man worships as and when he is insufficiently Catholic to be antiphysical but all-too-physical in puritanical character, forgetting that anything physical, no matter how seemingly psychically free in knowledge, is quickly subverted by antichemical strength in its foreordained unequal struggle with the ugliness of metachemical soma and ceases to be independent of state-hegemonic criteria, as it falls somatically into line with the good in their conservative opposition to the worst form of radical freedom.
34. It was said, I know, that man was made in God's image, but frankly that image, which can be metaphorically characterized in terms of Father preceding Son, of psyche preceding and predominating over soma as the male reality par excellence, if to a lesser extent with man, does not often escape the subversive influence of creatures for whom the opposite is precisely the case, and who usually get the better of that image as it is twisted from knowledge and pleasure in physically free psyche to a knowledgeable approach to strength and a pleasurable approach to pride in physically bound soma in consequence of a metachemical freedom which is able to condition the worldly relations of physics and antichemistry to its somatic advantage, resulting in the bound somatic emphasis that stands, whether on primary or secondary, antichemical or physical, terms in axial opposition to somatic freedom, the goodness of strength against the Evil of Ugliness, the pseudo-wisdom of a knowledgeable approach to strength against the pseudo-Folly of an illusory, or false, approach to Ugliness, the latter antithesis of which is church-subordinate in character and no better than Man the Son against the Antison of Antigod, neither of whom are, in any case, a match for the primary unequal contest taking place, in state-hegemonic vein, between Antiwoman the Antimother and Devil the Mother.
35. There is a phrase one often hears from Americans in particular, as in relation to films - 'God damn!' It is not a nice phrase, few American phrases of an expletive nature ever are, and one wonders to oneself what kind of a God it is that damns people as, presumably, to Hell? There, is we know, the set-up to which America, in its secular kind of perpendicular triangularity, is especially partial, and that is an Old Testament-like precedence of Satan by Jehovah, of a Fallen Angel by a First Mover who was evidently responsible, according to scripture, for banishing the 'fall guy' from Heaven (sic) in the first place, so that the fall of Satan or Lucifer from Jehovah acquires the lineaments of a damnation, albeit more, in truth, of the Antison of Antigod from Devil the Mother, as of the Unholy Spirit of Antiheaven from Hell the Clear Spirit, than of what they would have us believe was Devil from God, or Hell from Heaven.
36. I utterly despise this Americanized concept of 'God damn!' which accepts the lie of the precedence of the Devil by God and makes a 'fall guy' for diabolic denigration out of the antimetaphysical rebel against not metaphysics but metachemistry, be he Satanic or, in nature, Davidian, or what have you. But I can hardly approve of the more Old World Protestant-inspired notion of damnation to God as physical Christ, as though in descent from free soma to bound soma rather than simply in terms of a secondary order of free soma to a hegemonic conditioning order which, being female, is in sync with its gender reality while the Fallen Angel isn't and isn't permitted to be and has nowhere, absolutely nowhere, to go in order to escape, in salvation, from his unenviable fate.
37. The standard American take on 'God damn!' is obviously worse than its British counterpart; but to suppose that the physical Christ is really free in psyche when the physical cannot exist independently of antichemical subversion at the behest of metachemical freedom diagonally backward 'on high' flies completely in the face of all the state-hegemonic evidence to the contrary which reduces this 'God' of the world to a mere somatically bound Son of Man who is co-opted to Antiwoman the Antimother in her somatically modest (bound) opposition to the somatic immodesty (freedom) of Devil the Mother, and whose role is not even primary but no less church-subordinate than the Antison of Antigod to whose enforced somatic freedom he finds himself in parallel opposition.
38. Frankly, this puritan Christ is not even worth a good goddamn, as the Americans would say, but is the representative of all that no longer exists in the psyche-over-soma image of God, of metaphysical sensibility, but has been turned away from psychic freedom by an overriding state-hegemonic concern with somatic binding. What the somatically free are primarily damned down to is not the Son of Man but Antiwoman the Antimother, and they will do everything in their evil power to resist such a restrictive fate.
39. God, we may be certain, is not someone who damns but someone, on the contrary, who saves, principally from sin to grace on the diagonally rising axis of church-hegemonic criteria, and therefore from bound psyche to free psyche, from Antiman the Antifather (who should take precedence over the Antison of Antiman ... as antiphysical bound psyche over its free-somatic corollary) to God the Father (who should take precedence over the Son of God ... as metaphysical free psyche over its bound-somatic corollary), and such a salvation, primarily in relation to males, is not possible until and unless there is an antiphysical subversion of chemistry at the behest of a metaphysical hegemony which is ascendant over antimetachemistry (with its secondary order of salvation for females), and able to ensure that not soma but psyche is granted due emphasis in the interests of an overall moral progression from vice to virtue, conservatism to radicalism.
40. One could - and I'm confident many people would - identify conservatism with being right wing and radicalism with being left wing, and therefore it should be maintained that salvation from moral conservatism to moral radicalism, bound psyche to free psyche, is commensurate with a progression from the moral right to the moral left, as from the vicious morality of sin and (for females) pseudo-crime to the virtuous morality of Grace (and for females) pseudo-Punishment, all of which would diametrically contrast with damnation, on the descending axis, from immoral radicalism to immoral conservatism, free soma to bound soma, as being commensurate with a regression from the immoral left to the immoral right, as from the vicious immorality of Evil and (for males) pseudo-Folly to the virtuous immorality of good and (for males) pseudo-wisdom.
41. Hence a progression from the viciously moral conservative right to the virtuously moral radical Left on the ascending axis would have to be contrasted with a regression from the viciously immoral radical Left to the virtuously immoral conservative right on the descending axis, the axis not of church-hegemonic but, as we know only too well by now, of state-hegemonic criteria.
42. But what happens on each axis when the 'classical' forms of phenomenal/noumenal or noumenal/phenomenal class interdependence are succeeded, revolution-wise, by the attempt to establish either an upper-class noumenal absolutism on the ascending axis or a lower-class phenomenal absolutism on the descending axis, by alternative kinds of totalitarianism, call them, with due respect to initial pluralistic shortfalls, Social Theocratic in the one instance and Social Democratic in the other?
43. It happens - does it not? - that the progression of vicious moral right to virtuous moral left, psychic conservative to psychic radical, in respect of church-hegemonic criteria, is transposed into a progression or, rather, into a synthetic unity in which, unlike before, the Many become radical in free psyche and the Few, the administrators or servants of a religiously sovereign People, become conservative in a sort of ideologically bound-psychic commitment to the advancement of free psyche among the People, since the terms of reference would then be reversed from conservatism in the Many and radicalism in the Few to conservatism in the Few and radicalism in the Many, as the Many were liberated from worldly binding and encouraged to be as psychically free as was compatible with their religiously sovereign rights and responsibilities in what, under Social Theocracy, would become the highest form of republic, a republic in which Grace and pseudo-Punishment were to be found principally in the Many rather than, as traditionally, in the Few who towered over the Many as metaphysics and antimetachemistry over antiphysics and chemistry, albeit only, outside Buddhist circles, to a Roman Catholic ecclesiastical extent, commensurate with their role as priestly intercessors.
44. In such fashion, which as explained in previous texts presupposes a commitment on the part of both the Few and the Many alike to the development of cyborgization towards a sensible goal, the world would be positively overcome and the Many delivered, definitively, from the sorts of predatory exploitations which the metachemical and antimetaphysical Few are able to inflict upon them to the detriment of their true destinies in the metaphysical sensibility of God the Father/Heaven the Holy Soul and, for females, in the antimetachemical sensibility of the Antidaughter of the Antidevil/the Unclear Soul of Antihell.
45. As for what happens on the descending axis of noumenal/phenomenal class interdependence when subjected to the revolutionary regress of lower-class phenomenal absolutism, it happens - does it not? - that the regression of vicious immoral left to virtuous immoral right, somatic radical to somatic conservative, in respect of state-hegemonic criteria, is transposed into a regression or, rather, into an analytic disunity in which, unlike before, the Many become radical in free soma and the Few, the administrators or servants of the politically sovereign People, become conservative in a sort of ideologically bound-somatic commitment to the advancement of free soma among the People, since the terms of reference would then be reversed from conservatism in the Many and radicalism in the Few to conservatism in the Few and radicalism in the Many, as the Many were liberated from worldly binding and encouraged to be as somatically free as was compatible with their politically sovereign rights and responsibilities in what, under Social Democracy, would become the lowest form of republic, a republic in which evil and pseudo-folly were to be found principally in the Many rather than, as traditionally, in the Few who towered over the Many as metachemistry and antimetaphysics over antichemistry and physics, albeit only, outside Oriental-style despotism, to a degree commensurate with a constitutional monarchy.
46. But as soon as the Many become left and radical on an axis which, by its very somatic nature, can only be state-hegemonic, they are released into a context which requires of the conservative Few, the party operatives and People's commissars, that they monitor and censor, where necessary, the somatic freedoms of the Many who, from a party perspective, cannot be trusted but must, if necessary, be punished for their various crimes and pseudo-sins, crimes and pseudo-sins against the Party, against the State, against the People, against justice itself as enshrined in the Communist Manifesto and requiring of the conservative Few the criminal stigmatization of the radical Many, whether predominantly evil in neo-metachemical or predominantly foolish in neo-antimetaphysical terms, whenever the Many are perceived as departing too dangerously from antichemical or physical norms which, duly liberated from bourgeois and/or aristocratic constraints, are those, paradoxically, now psychically characterizing the party faithful as guardians of People's justice and freedom.
47. Despite revolutionary rhetoric, however, such norms are less psychically free than somatically bound, and therefore Social Democracy inevitably finds itself living a contradiction in terms which, whilst encouraging freedom, not least in relation to the stability-defying worldly context of an unrestricted physical hegemony over antichemistry, simultaneously penalizes and punishes its more radical manifestations as an infringement of justice and the good of the People, and simply because you cannot encourage somatic freedom in the Many, which tends in any case to revolve around a manual or physical work ethos, without succumbing, sooner or later, to chaos and even war, a war ostensibly to liberate the proletariat from bourgeois constraints, but, in reality, a war against the principle of somatic liberation itself which, in the event of neo-metachemical and neo-antimetaphysical tendencies being resurrected (and always with the risk of returning society to an antichemical subversion of physics, as of the People's commissariat), is bourgeois justice in reverse, the criminalizing of the Many by the Few, and no more than a paradoxical testimony to the unviability of Social Democracy and to the concomitant fact that when they cannot be morally right people will still, by and large, be against what is demonstrably wrong, without having the benefit, alas, of moral freedom.
48. For such freedom is only possible in relation to the diagonally ascending axis of what has been called church-hegemonic criteria, not in relation to a state-hegemonic context which, in its rejection of religion from the secular standpoint of proletarian humanism, falls into even graver error down the diagonally descending axis than its 'bourgeois' counterpart, where monarchic and parliamentary forms of the State have a degree of freedom in relation to anglican and puritan forms of pseudo-church, and hence religion, that would not be possible in a context characterized by church-hegemonic criteria in properly Christian, or Roman Catholic, vein, and are thus able to defy moral considerations from a standpoint rooted in immoral exploitation to a capitalist end.
49. Therefore far from the proletariat being liberated into a progressive radicalism which, in its cultivation of Grace and pseudo-Punishment, has the capacity to open-out towards a Cyborg futurity of Eternal Life, they are liberated, with Social Democracy, into a regressive radicalism which, in its resurrection of 'neo' forms of metachemistry and antimetaphysics in contravention of anything bourgeois or aristocratic, results in their being constantly placed under suspicion and even surveillance from the party operatives and, where necessary, subjected to repressive measures intended to prevent such freedom from getting out-of-hand; that is, from establishing 'hell on earth' to the detriment of party credibility as an instrument of People's justice.
50. Few people believe any more in Social Democracy, least of all in its more militant or totalitarian aspects, and, having collapsed all over Eastern Europe, hitherto its most ardent hotbed, Marxism-Leninism went into general global decline, opposed as much by Islamic fundamentalism as by Western materialism. It is to be hoped, however, that the time is fast approaching when most people will come to believe in Social Theocracy, and thus in a religious ideology which, with its gradual progression from a pluralistic base (in the triadic Beyond) towards a totalitarian goal (in the omega point of evolutionary consummation), could overhaul not merely Christianity but Islam and Buddhism too, resurrecting and extending the diagonally ascending axis to an extent whereby it was able to draw more and more people away from netherworldly exploitation and put the welfare of the exploiters and People's enemies in jeopardy, undermining the very axis which, at this point in time, is determined to conquer the globe and reduce everyone who is not either a barbarous and/or anticultural exploiter or a financial abettor and beneficiary of scientific and/or antireligious exploitation to the humbled status of a meek consumer of whatever metachemical and/or antimetaphysical vice the rampant Vain decide to inflict upon them.
51. Frankly we don't need this situation, especially not from a male standpoint and one, moreover, that is capable of standing up for its freedom and denouncing as pernicious and immoral all that, rooted in not-self, would hinder the progress of self towards self-accommodation and make it no more than a humbled spectator of someone else's crimes and follies. We don't need to be dominated, in Western and, more specifically, Anglo-American fashion, by female-hegemonic criteria in which not only is the State freely independent of the Church or, at the very least, hegemonic over it, but the pretence of physical freedom by masculine males (lower than divine ones) is regularly exposed as a fraud by the antichemical subversion of physics at the behest of a metachemistry gleefully triumphant over antimetaphysics in the interests of somatic emphasis, whether freely for the radical Few or in binding for the conservative Many.
52. A world characterized and dominated by such criteria would, from a male standpoint, not be worth living in, since life would have been reduced, even without communistic aberrations, to the lowest-common-somatic-denominator of a degree and type of commercial consumerism which outlawed anything that properly appertained to life, to the well-being of the self, the soul, from standpoints inimical to life, not least in respect of the aiding and abetting of the immorally vicious radicalism of Eternal Death by the immorally virtuous conservatism of temporal death at the expense not simply of the morally virtuous radicalism of Eternal Life but, more immediately, of the morally vicious conservatism of temporal life, of the bound-psychic life of sin and pseudo-crime which, for the meek, is the precondition, according with gender, of salvation to Grace and pseudo-Punishment but which, under pressure from the somatically free predators whose free-enterprise 'culture' scales all but the greatest heights of stellar hell and solar antiheaven, is eclipsed, all too often, by somatic freedom, and thus rendered paradoxically subordinate, if not invalid, as the immoral exploiters tap-in to the People's reserves of folly and pseudo-evil to the end of seducing them towards a perpetual acquiescence in the Evil and pseudo-Folly which rule a noumenally sensual roost from the vicious standpoints of metachemistry and antimetaphysics, and turn both chemistry and antiphysics against itself, as well as, more generally, against anything that would condition it to psychic binding from a metaphysical and antimetachemical vantage-point diagonally forward 'on high'.
53. Hence everything godly and antidevilish must be undermined and marginalized, not simply through attacking it directly, for that would be difficult if not impossible to do, but more indirectly in terms of vitiating the People's capacity for psychic binding and seducing them to somatic freedom, the predatory methodology which is not incompatible, where the Vain are concerned, with certain inflated claims as to their own divine and/or antidiabolic pretensions, not least when backed or encouraged by scriptural authority.
54. For the Church, despite its noble intentions to save the meek, has always been 'up against it' in relation to scriptural authority, and only implicitly given to transcendentalism and antifundamentalism, never to the extent that it could call a spade a spade and 'come clean' about God the Father and the Antidaughter of the Antidevil as totally antithetical entities to anything rooted, Bible-wise, in Devil the Mother and the Antison of Antigod, the Old Testament presumptions about God and the Devil which take the forms of Jehovah and Satan and have no bearing whatsoever on anything genuinely divine or antidiabolic, being, to all stellar/solar intents and purposes, the alpha-most height of the Diabolic and the Antidivine, and thus the sort of cosmic anchors that hold the Church back from ever properly or fully embracing the Divine and Antidiabolic, hold it back even from a mankind 'take' on transcendentalism such that would embrace, in radical Buddhist fashion, transcendental meditation, and instead keep it pegged to some indeterminate or implicit transcendentalism, not to mention (for females) antifundamentalism, which dare not speak its name for fear that it infringes scripture and gives the game away, 'comes out', as they say, as that which has long been implicitly in revolt against Devil the Mother hyped as God and the Antison of Antigod defamed as the Devil, and therefore the ideological enemy of everything Judaic and noumenally sensual.
55. The Church fails even much of mankind as it tacitly repudiates nature and the Cosmos, and thus the Old Testament, from the standpoint of Christ or, at any rate, the New Testament. For its claims to universality are tenuous, to say the least, when such transcendentalism as it implicitly embraces falls short of transcendental meditation and therefore of the possibility of doing justice to those who, no less of mankind, if from a more divinely-elevated than antihumanist standpoint, would require of religion something more than verbal absolution for penitential contrition in what amounts to an accommodation of the world, and of the world conceived primarily from a Western point of view, not in relation to the Buddhist East, where upper-class religious criteria are more pronounced and it would be an impertinence, indeed, to suppose that universality could be achieved independently of such criteria and simply in terms of Christianity, which has always been, for whatever reason, if not specifically lower class then certainly of the Western world and hence a worldly, or person-based, type of religion that, in typically linear fashion from Father to Son, Old Testament to New, finds its devotional fulcrum in the idolatry of Christ, not to mention the other so-called 'Persons' of the Trinity, and its grace by and large not in the respiratory space of airy meditation but in the cerebral activity of prayer.
56. Clearly, you do not achieve global universality by riding roughshod over people or peoples who have the capacity, on whatever grounds, for a higher approach to religion, but, on the contrary, by being sufficiently upper- and lower-class to provisionally appeal to most if not all those who would want religion to be both global and genuinely universal, which it can only be when it is beyond mankind and, via the democratic endorsement of the urban proletariat, effectively committed to a cyborg stage of life which can speak the name of its God and Antidevil openly because they will be the most evolved and effectively per se manifestations of God and the Antidevil that are only possible when religion is no longer held back by the Devil and Antigod posing or posed as God and the Devil but when, through Social Theocracy, whatever would hold religion back from its full potential and development - not, of course, for the sake of religion but on account of the lasting salvation of the meek - has been rejected and effectively consigned to the rubbish heap of history.
57. For you cannot have God the Father, never mind the Antidaughter of the Antidevil, if Devil the Mother and her antimetaphysical 'fall guy' for diabolic denigration, the Antison of Antigod, are still officially in situ in religion and thereby arrogating to themselves, via scripture, attributes properly appertaining to their space/time antitheses, least of all on an explicit and fully developed basis, the basis that lies beyond mankind and which requires, in almost Nietzschean vein, that 'man should be overcome' in order that the cyborgization of life to a divine end may come more sensibly and morally to pass.
58. You have to reject explicitly and categorically every manifestation of this crime against religion which, despite theocratic pretences in respect of monotheism, is rooted, stellar-wise, in cosmic science, and would have people believe that Devil the Mother was God and that God or, rather, godliness was all-powerful, was, indeed, commensurate with the hideously wilful concept of an 'Almighty' and not rather an ultimate manifestation of psychic form which, rejecting ego as an end-in-itself (unlike the more militantly physical), sought its sublime redemption in soul, in an ultimate psychic contentment which stands to the ultimate manifestation of psychic form as joy to truth, or Heaven to God, the attainment of Heaven being God's raison d'être and chief if not sole justification.
59. And if, by bringing to pass the paradoxical election within certain religiously-biased states that could result in a majority mandate for religious sovereignty, you find that you are in a position officially to develop the properly religious and antiscientific alternatives to the Lie, then it won't be long before the Truth emerges triumphantly into the open and you can turn against whatever would oppose and restrict its development, the Biblical evidence of the Lie not least of all, since the Lie (of Devil the Mother as God ... the Father) has always bedevilled any attempt to categorically establish the Truth as that which can alone liberate from the Lie, not to mention the anti-truth (and half-lie) of the worldly meek, and simultaneously bring the anti-lie (and half-truth) of the worldly just into moral disrepute, exposing it as the somatically good counter-measure to Evil which can never, no matter how long it exists, categorically defeat the Eternal Lie which, through somatic freedom, brought it into temporal existence in the first place.
60. Only God the Father can do that, but God can only do that indirectly, by getting His own graceful house in order and leading the meek, the preyed-upon ignorant and weak, towards a degree and type of Truth which is no mere implicit mode of transcendentalism in the Catholic manner, nor even an explicitly penultimate mode of genuine transcendentalism in radical Buddhist fashion (hamstrung as that often is by cosmic tradition and Hindu convention), but the most explicit mode of transcendentalism there could ever be, a mode which takes the antiphysical precondition of metaphysics or, in primary psychic emphasis, the antihumanist precondition of transcendentalism, not to mention the chemical precondition of antimetachemistry or, in secondary psychic emphasis, the nonconformist precondition of anti-fundamentalism, to an altogether new and ultimate plane, making of the antiman precondition of God and the womanly precondition of the Antidevil who dwells beneath God ... what will amount to the virtuous circle of metaphysical and antimetachemical beatitude in which both the truth of God the Father and the beautiful approach to truth of the Antidaughter of the Antidevil will live, via their respective not-selves, for the joy of Heaven the Holy Soul and the loving approach to joy of the Unclear Soul of Antihell, eternally twined in the perfection of ultimate yang and antiyin which is the omega point of evolutionary consummation and thus of everything blessed with psychic peace in the virtuous morality of the most perfect freedom of which it were possible to conceive, freedom not only from the anti-peace of sin and pseudo-crime but, more importantly, for the pro-peace of grace and pseudo-punishment which will constitute the psychic monism of a gender complementarity that raises culture to the pre-eminent status to which, as something divine, it is fully entitled.
61. Only thus will the barbarity of Evil be defeated, and with it the pseudo-Folly that puts males at barbarous loggerheads with their gender actuality (of psyche preceding and predominating over soma) and causes them to tag along beneath that primary barbarism which is less an illusory approach to ugliness or a woeful approach to hatred, as with them, than ugliness and hatred metachemically enthroned in autocratic contempt not only of the antimetaphysical 'fall guy' for diabolic denigration, but of the plutocratic and/or democratic masses who constitute the good antichemical and pseudo-wise physical retort to such Evil and pseudo-Folly without being able to rise above their lower-class status and be a real match for anything somatically free.
62. In fact, when we come to analyze the distinction between the two axes more closely, the ascending axis of church-hegemonic psychic criteria, and the descending axis of state-hegemonic somatic criteria, we find that in both cases space and mass have the better of time and volume, though in diametrically antithetical ways, in accordance with the gender differential that enables us to characterize the ascending axis as conditioned by male elements and the descending one as conditioned by female elements, whether in respect, either way, of dominion or subversion.
63. Certainly the ascending axis bears testimony to the control of the male form of mass, which is massive, by the male form of space, which is spaced, so that the female form of time, which is repetitive, is subordinate to spaced space as the female form of volume, which is volumetric, is subverted by massive mass, in consequence of which church-hegemonic criteria in respect of salvation from bound psyche to free psyche are premised upon a mass-space axial ascent in the primary terms of antihumanism to transcendentalism and upon a volume-time axial ascent in the secondary terms of nonconformism to antifundamentalism, while state-subordinate criteria in respect of what could be called a counter-damnation from free soma to bound soma are likewise premised upon a mass-volume axial ascent in the primary terms of antinaturalism to idealism and upon a volume-time axial ascent in the secondary terms of realism to antimaterialism, which enables us not only to distinguish sin from grace and pseudo-crime from pseudo-punishment in respect of primary and secondary modes of psyche but, where soma is concerned, folly from wisdom and pseudo-evil from pseudo-good on a similar basis, the Church always being principally concerned with psyche, the mind, and the State, by contrast, with soma, the body, whether on a free or a bound basis, and in relation to both male and female elements.
64. By contrast, the descending axis bears testimony to the control of the female form of mass, which is massed, by the female form of space, which is spatial, so that the male form of time, which is sequential, is subordinate to spatial space as the male form of volume, which is voluminous, is subverted by massed mass, in consequence of which state-hegemonic criteria in respect of damnation from free soma to bound soma are premised upon a space-mass axial descent in the primary terms of materialism to antirealism and upon a time-volume axial descent in the secondary terms of anti-idealism to naturalism, while church-subordinate criteria in respect of what could be called a counter-salvation from bound psyche to free psyche are likewise premised upon a space-mass axial descent in the primary terms of fundamentalism to antinonconformism and upon a time-volume axial descent in the secondary terms of antitranscendentalism to humanism, which enables us to distinguish not only evil from good and pseudo-folly from pseudo-wisdom in respect of primary and secondary modes of soma but, where psyche is concerned, crime from punishment and pseudo-sin from pseudo-grace on a similar basis, the State always being principally concerned with soma, the body, and the Church, by contrast, with psyche, the soul, whether on a free or a bound basis, and in relation to both female and male elements.
65. Of course, there are further complications which I shan't elaborate on here, though I believe I have touched upon these in certain previous texts, including the extents to which the State is either subverted by the Church or, on the descending axis, the Church by the State when the one is free and the other bound, or vice versa, and I think it fair to add that freedom of manoeuvre for the State in a church-hegemonic context is bound to be greater when free soma (as the necessary corollary of bound psyche) is not simply free in relation to bound psyche but is subjected to the kinds of predatory pressures which constantly emanate from any State which is metachemically and/or antimetaphysically free in state-hegemonic vein, so that, despite its apparent disadvantages from a church-hegemonic standpoint, there is, in such times and circumstances, enhanced scope for political manoeuvre independently of the Church both for worse and, conversely, for better, as and when the externally expanded degree of state freedom is exploited to a new religious end properly regarded, by its devotees, as superior to the existing religious framework in its evolutionary implications and likely to lead, in the event of majority support, to the possibility of a more permanent salvation from just the sort of worldly predicament that the traditional religious framework is unable to ameliorate or rectify, but which is now perceived as being so detrimental to the People's moral welfare in general that a more efficacious and lasting remedy is required such that only a revolutionary religion could provide.
66. Thus not only bad things but good things, so to speak, can step into the vacuum created by the expansion of free soma beneath or behind its normal state-subordinate parameters, and appeal to those who are most victimized by such a paradoxically retrograde expansion to do the sensible thing and vote, when the opportunity presents itself (as it surely must), for religious sovereignty, in order that they may be lifted, slowly but surely, beyond the predatory scope of the more freely somatic and embrace religion afresh, embrace it in the fullness of a psychic freedom which will have its own bound somatic corollary, and thus state subordination, as a new order of Church is developed at the expense of the old one which will be not just another church, in Protestant schismatic fashion, but a Church to end all churches - what I have called the Centre, and regard as being as posterior to the Christian Church as the temples of heathen antiquity were anterior to it, and therefore as pertaining to an altogether different and more evolved civilization, a civilization which, with global pretensions, is already there in post-Western secular form, thanks in no small part to the free radicals of somatic seduction, but which now requires to be religiously overhauled in order that synthetic artificiality, as germane to the urban proletariat, may progress towards a sensible culmination, and the People be saved not only from their worldly shortcomings but from the kinds of netherworldly predators who, with eagle-like rapacity, now exploit them to an immoral end, the end of financial wealth through power and fame, from which, incidentally, the just cannot be exonerated, since they are the ones who more usually subsidize the very scientific freedoms to which the meek are perforce exposed and by which they are often worsted, turned from bound psyche towards a blatantly immoral form of free soma which barbarously contests their own philistine predilection and exploits it in a most shamelessly cynical fashion.
67. Thus there is still hope of significant amelioration of the People's lot even in the midst of the most blatant predatory exploitation of their ignorance and weakness, their Achilles heel, one might say, as worldly somatic freedom suffers at the hands of that greater somatic freedom and provides opportunities for both disillusionment and a reaffirmation, on the part of more insightful elements, of the desirability and, indeed, necessity of an altogether more genuine order of divine truth if they, the meek, are to be more lastingly and efficaciously delivered from immoral exploitation and returned to their rightful inheritance in God and, for females, the Antidevil who would dwell beneath God as Antihell beneath Heaven and antimetachemistry beneath metaphysics, bearing psychic witness to the beautiful approach to truth as surely as truth bears witness to God.
68. Hence it can be regarded as a blessing in disguise that there is now, thanks to metachemical and antimetaphysical exploitation of the chemical and antiphysical, a wider somatic gap between state-subordinate and church-hegemonic criteria than was formerly the case, and that others, besides the Evil and pseudo-Foolish, should exploit or, rather, utilize that gap in order to prevail upon the politically sovereign meek, no longer on that account quite as meek as before, to opt for religious sovereignty when the opportunity arises and thus forfeit the very sovereignty which, in state-subordinate vein, keeps them pegged to the world and in no position to achieve contemporary and meaningful deliverance from it in the interests of an altogether contrary order of radicalism, and hence freedom, from that to which they are perforce subjected at present, an order centred in psyche and thus all that is culturally best in civilization rather than, as with its somatic counterpart, barbarously worst.
69. Thus will a people come alive to their souls and their rightful destiny in a peace which can transcend their own anti-peace predicament in the sinful world, as well as deliver them from the pro-war predations to which they are evilly subjected by the Vain, who have no moral standing but only a certain superficial disdain for those who would justly clip their wings out of 'self-interest' as they profess to a certain anti-war stance which is still, no matter what they may say or think, as distinct from anti-peace as pro-peace from pro-war, God from the Devil, and no more than the downside of an axis upon which the just are generally an ethnically-aligned accomplice in the conspiracy against the meek which they prosecute together with the Vain to their mutual somatic, or material and financial, advantage.
70. Bourgeois justice for the meek is not even a half-truth but an anti-lie which punishes the effects of crime without being able to remedy its causes, and all because it is Evil, and not good, that 'calls the shots' and establishes the criteria by which a somatic conspiracy may be maintained at the expense of the meek and, not least, their rightful entitlement to both psychic binding and, more importantly, psychic freedom 'on high'.
71. How the Christian Church has failed the meek in combating this conspiracy and exposing it as the immoral impostor and enemy of life it is! Enemy, above all, of the male sex and of everything that would lead to the eternal peace of cultural contentment through psychic freedom! For even the implicit transcendentalism that the Church officially still offers from the standpoint of mankind, anterior as that is to the post-human and superficially cyborg mentality of the urban proletariat, is explicitly contradicted in Old Testament scripture by an implacable fundamentalism and even materialism which is the long-standing enemy of everything genuinely Christian and 'reborn', and which can still be used, hypocritically and cynically, by the perpetrators of those grosser somatic freedoms of unrestricted metachemical enterprise to justify what could be called their crimes if not against humanity then certainly against post-humanity as the product, in their twisted minds, of some kind of divine sanction.
72. Nothing, of course, could be further from the truth! But then there is nothing further from the truth than the fact-obsessed perpetrators of Evil and pseudo-Folly who, not being able or indeed prone to warring on the just, on their good and pseudo-wise somatic counterparts, dedicate all or most of their considerable somatic energies to warring on the meek, on the ignorant and weak, and to reducing them to quasi-foolish and quasi-evil acquiescence in the rule of Crime and pseudo-Sin, the very converse of what they should be acquiescing in through bound psyche as and when the church-hegemonic commitments to sin and pseudo-crime put them in line for salvation to Grace and pseudo-Punishment diagonally forward 'on high', while folly and pseudo-evil keep them in line for counter-damnation from such state-subordinate free soma to the Wise and pseudo-Good bound-somatic corollaries of that free psyche which is commensurate, no matter how implicitly, with a metaphysical hegemony over antimetachemistry - the very antithesis of the metachemical hegemony over antimetaphysics which bears Old Testament-like witness to the rule not merely of fundamentalism over antitranscendentalism but, in freely somatic vein, of materialism over anti-idealism, of Devil the Mother over the Antison of Antigod, which subordinates the bound psyche of the fundamentalist Daughter of the Devil and of the antitranscendentalist Antigod the Antifather to a materialist and anti-idealist freedom commensurate, in soma, with Evil and pseudo-Folly, from which there is no salvationist escape!
73. All of which brings us back, of course, to the contemporary forms of Devil the Mother and the Antison of Antigod which, in superficially cyborg secular vein, prey upon the embattled meek, the urban proletariat, and continue to do so, for all we know, with the connivance of that very same Church which is scripturally bound to the Old Testament and even given, these days more than ever, to a New Testament form of perpendicular triangularity which would be the 'Christian' equivalent, for mankind, to anything either cosmically or naturally triangular in the Old Testament or, for that matter, synthetically triangular with regard to sensual cyborgization in contemporary New World-inspired civilization which, though still fundamentally Western, has global pretensions in respect of the spread of secular consumerism at the proletariat's moral and religious expense, the proletariat not being credited with any moral or religious aspirations at all, which, up to a point, is quite understandable, if a shade cynical and over-confident from an exploiter's standpoint.
74. However that may be, it is evident that the Church has been swept along by this torrent of secular Heathenism, and that it often thinks in parallel with the exploiters and would be capable, one feels, of siding with the rich and powerful against the meek, of 'selling out' to the forces of market exploitation which plunder the People and suck them dry of all that would replenish and nourish the soul, condemning them to a perpetual worship of death, which is the 'essence', superficial and immoral though it be, of perpendicular triangularity anyway, whether of the Cosmos, nature, mankind, or Cyborgkind, since all such contexts can be dominated, in such fashion, by a female hegemony which rides roughshod over a 'fall guy' for denigration who is, in turn, deprecated by the other female component of the triangle, what I would call the antimetachemical one that, lacking anything properly metaphysical over it to be psychically deferential towards, is somatically roped-in to an uneasy acquiescence in the metachemical hegemony at the expense of antimetaphysics, so that it exists, whether as Allah in the Cosmos, Mohammed in nature, the so-called Sacred Heart of the Risen Christ in mankind, or whoever or whatever it may be in Cyborgkind, in a resentful relationship with the more blatantly somatic and sensual aspects of perpendicular triangularity, whether as Jehovah over Satan in the Cosmos, Saul over David in nature, the so-called Risen Virgin over the so-called Father in mankind, or even, in contemporary New World guise, some camera-besotted Republican over a microphone-besotted Democrat in Cyborgkind, without the benefit of redress or release to some more sensible orientation that, besides embracing metaphysics, enabled it to transcend its own soma in the interests of that psychic freedom which is alone commensurate with salvation and, for the female context in question, the pseudo-punishing form of Grace which may be equated with a beautiful approach to truth and, in soul, with a loving approach to joy.
75. I do not like or approve of perpendicular triangles, whether of the Saturn-excluding order of the Cosmic, the winged-seedpod excluding order of nature, the lung-excluding order or mankind, or the respirator-excluding order of Cyborgkind, for they are always heathenistic in their female-hegemonic suggestion of numerological triads in which 888 is locked-in to 999 over 666, or something to that largely sensual effect, and leave to be desired that which is genuinely divine and alone commensurate, on any level of metaphysical sensibility (whether least, less, more or most evolved), with God the Father and Heaven the Holy Soul for self, for psyche, and with the Son of God and the Holy Spirit of Heaven for not-self, for soma, of which the lungs/breath and artificial respirators/oxygen containers are doubtless the more and most evolved instances respectively.
76. Clearly, a religion that is only implicitly transcendentalist, that is theoretically given to a New Testament approach to God the Father in mankind, will not wish to reveal exactly what God the Father on that level or at that stage of evolution really is; for it could lead to a meditative undermining of prayer and confession when once you bring the process of transcendental meditation into the godly open, and then find it is at loggerheads with the Old Testament in which 'God' is very definitely not a practitioner of transcendental meditation but, in terms of a Cosmos subjected to universal hype, a prime mover in Creation, and not even on the comparatively insignificant cosmic level of, say, the nearest equivalent to metaphysical sensibility there, which could well be Saturn, or planets with a gaseous mean surrounded by a halo-like ring or series of rings, but on the far more cosmically significant level of metachemical sensuality, which is correspondingly more stellar and even fundamentally polyversal in character, and thus akin to what the conventional are wont to regard as 'The Almighty', call it Jehovah, or cosmic 'First Mover', or 'The Creator', and thus to what I have all along called Devil the Mother, and know to be the very (somatic) antithesis of anything godly and thus psychically free!
77. Unfortunately this Christian religion is not, nor ever has been, sufficiently independent of such an autocratic 'First Mover' to be properly and fully theocratic, and even in respect of the New Testament you will find that the so-called Risen Virgin effectively takes a metachemical position over an antimetaphysical 'Father' who, whether earmarked for diabolic denigration or not, is a far cry from God the Father in any metaphysically sensible context, quite apart from the want of divine credibility attaching to the so-called Sacred Heart of the Risen Christ who, conceived in relation to metachemical sensibility, i.e. to antimetachemistry, as the somatic parallel for mankind to Antidevil the Antimother, leaves the lung-centred level of theological symbolism out of the frame, as already remarked.
78. For that would, of course, be Buddhist and likely to lead to the practice of transcendental meditation by males anxious to transpose self from God the Father to Heaven the Holy Soul via the Son of God and the Holy Spirit of Heaven, which is equivalent, in straightforward language, to having the ego redeemed in the soul via the bound will and bound spirit of the relevant not-selves, viz. lungs and breath, to the self conceived as brain stem and spinal cord, the former commensurate, at this level, with God the Father, the latter with Heaven the Holy Soul.
79. Not even Celtic Christianity gave people much encouragement to do that, and why? Precisely because it was still hamstrung, for all its highland pretensions at the expense of what could, in relation to Romanism, be called lowland values, by the Bible, not least the Old Testament, and in no position to ditch worship of Jehovah and proceed to cultivate the self, as defined above, in effectively independent vein.
80. But that is precisely what needs to be done if religion is to move beyond both Christian and even Buddhist limitations to embrace God the Father and, more importantly, Heaven the Holy Soul, the raison d'être of godliness, afresh, on more contemporaneously explicit terms, and thus be of relevance to the urban proletariat, saving them from the worldly slough of exploitative despond in which they remain politically mired to the detriment of their souls, their selves, their peace of mind and rightful freedom in genuine culture.
81. That is why, in the event of a majority mandate for religious sovereignty, steps must be taken to deliver the People both from their own mundane limitations and from the kind of two-faced religious hypocrisy which promises much but delivers little, and all because it is not in a position to deliver the People from itself, from its own ecclesiastical limitations which stretch all the way back to the most inveterate manifestation of Devil the Mother and have little or nothing of contemporary relevance to suit more than a dwindling number of persons, persons who, while they might well be of the meek, are questionably or insufficiently urban to be effectively indifferent, despite a nominally Catholic or Christian affiliation, to conventional religion and anxious, in consequence, for a new deal, for deliverance from commercial exploitation to a world which offers not anti-peace, still less pro-war and anti-war, but the pro-peacefulness of lasting contentment, the peace of identification with the God and/or Antidevil, according to gender, that dares explicitly to speak its name in the interests of transcendentalist and/or antifundamentalist liberation from a world where traditional approaches to antihumanism and nonconformism are increasingly beset by the undermining of antinaturalism and realism, their somatic concomitants, by materialism and anti-idealism which constrain, rather, to a subordinate acquiescence in fundamentalism and antitranscendentalism than encourage anything godly and antidevilish.
82. The external enemy can clearly be identified, but dealing with it will require that we know how to remove the obstacles that lie within, within the traditional framework of church-hegemonic and state-subordinate society, and give ourselves, through the democratic acceptance of religious sovereignty (the sovereignty that I alone have conceived of and advocated in my capacity as self-styled Messianic benefactor of the worldly meek), the chance to develop a more viable alternative which will lead, slowly but surely, to the liberation of the People from the predators who now tyrannize over them to an unjust end, and to the prospect, by contrast, of lasting salvation in a stage of God ... the Father (coupled, be it not forgotten, to the Antidaughter of the Antidevil for females) which lies beyond mankind and, in the furthermost development of its potential for self-overcoming, has the capacity to become not merely as far removed, in evolutionary terms, from the cosmic mode of God the Father in some Saturn-like gaseous planet as such an entity can possibly become, but antithetical, more importantly, to the cosmic mode of Devil the Mother, the per se mode of somatic freedom which is the antithesis of everything godly, whether the psychic freedom of such metaphysical sensibility be found in the Cosmos, in nature, in mankind, or, for the future, in Cyborgkind, in the cyborgization of urban proletarian life taken beyond the present sensual stages to a sensible peak in which both divinity and antidiabolism, metaphysics and antimetachemistry, will attain to their definitive realizations in the per se mode of psychic freedom which is commensurate with the most evolved manifestations, cyborg-wise, of God the Father and the Antidaughter of the Antidevil, the ultimate stage of truth and the beautiful approach to truth coupled, in soulful vein, to the ultimate stage of joy and the loving approach to joy that will signify the culmination of Eternity in what lies beyond the world and hence history, being the true vindication of the world as that which leads, or can lead, to Paradise.
83. For the world is not an end-in-itself for the meek - how could it be? - but something from which to be delivered in the interests of psychic freedom in truth and, for females, a beautiful approach to truth, so that they may know God and the Antidevil, in accordance with gender, and no longer have to suffer the exploitations of those for whom the world is an end-in-itself, even if those exploitations are more usually indirect, in the case of the just, rather than the direct product of freely somatic imposition and seduction at the hands of those who, being Evil and pseudo-Foolish, actually rule the good and the pseudo-wise, and do so on the female-hegemonic basis which guarantees the antichemical subversion of the physical at the behest of the metachemical and to the disadvantage of the antimetaphysical, who play 'second fiddle' to their metachemical counterparts in the exploitation of the meek.
84. It is precisely the physical for whom the world is an end-in-itself; for they correspond to man per se, to humanism and naturalism, and are therefore as contrary to the antihumanism and antinaturalism of the antiphysical as the nonconformism and realism of the chemical, corresponding to woman per se, is antithetical to the antinonconformism and antirealism of the antichemical, who subvert the physical and thereby prevent them from enjoying the psychically free pretensions to which they aspire, co-opting them, as already seen, to the bound somatic struggle with the Evil and the pseudo-Foolish which has the effect of rendering psyche, and hence knowledge, subordinate to soma, and thus the knowledgeable approach to strength which is the pseudo-wise complement to the goodness, or somatic modesty (in binding) of strength itself.
85. Hence the physical, despite their long-standing pretensions to psychic independence, are not even of the good primarily but of that which, as pseudo-wisdom, has been co-opted by the good in their state-hegemonic struggle - parliament vis-à-vis monarchy - with the Vain, which is a struggle that can never be brought to a triumphant conclusion because Evil corresponds, from a female standpoint, to the ideal of free soma and good merely to the ordeal, from that selfsame standpoint, of bound soma, which is the price that has to be paid by both the Evil and the good, the metachemical and antichemical alike, if a female control of society in state-hegemonic vein is to be maintained, and maintained, needless to say, on the diagonally descending axial basis which regresses from noumenal sensuality to phenomenal sensibility, as from vicious immorality to its virtuous counterpart, and is torn, unequally, between the conflicting somatic antitheses of pro-war and anti-war, kindness to not-self and cruelty to not-self.
86. One can see that such an axis is in every way the opposite of the diagonally ascending one of church-hegemonic society, and it seems to me that by making an end - necessarily false in its cruel nature - out of the world, the just, whether good or pseudo-wise, antichemical or physical, legitimize and confirm the right of the Vain, of the Evil and pseudo-Foolish, to rule both at their bound somatic expense and in relation to the psychically bound whose relative free soma is so cynically exploited to an immoral end or, more correctly, in relation to the immoral beginnings of civilization, the alpha of predatory barbarism, which the meek are powerless - these days more than ever - to resist, and for the aforementioned reasons, not least the failure of traditional religion to provide them with a viable and credible alternative which would lift them more lastingly and profoundly above the bog of worldly despond in which they remain perforce stuck, thanks in no small measure to the even more immediate part played by political sovereignty in keeping them down.
87. Thus, despite their own somatic discomforts, there is something in it for the just when their financial subsidizing of scientific or technological experimentation, of materialist and anti-idealist enterprise by the Vain, leads to a more ruthlessly efficient exploitation of the meek and enables them to feather their nests more expensively and to recoup more lucratively such outlays of expenditure as was necessary to the initial financing free enterprise, thus easing the burden of somatic binding, and providing them with an additional incentive to prosecute such crime as might threaten the axial status quo, not least when, contrary to their customary show of combating Evil and pseudo-Folly, their zeal in this respect is directed at the more restive elements of the meek who do not or cannot quite reconcile themselves to meekly acquiescing in their own somatic exploitation at the combined hands of the just and the Vain but tend, from time to time, to either vaingloriously acquiesce in it, to the competitive detriment of the exploiters, or to defiantly repudiate and besmirch it, to the detriment of exploitation itself, without, however, having the benefit of a viable alternative such that would more lastingly deliver them from the hands of all exploiters, whether direct or indirect, vain or just.
88. That said, such a paradoxical approach to justice as is directed rather more at the meek than at the Vain is perhaps more prevalent than axial entrenchments of one sort or another in different types of society might at first suggest, and just goes to prove that the meek are much the most populous class of persons whether strictly Catholic or not, and thus the ones who are constantly in the firing line of commercial exploitation.
89. Therefore, to repeat, the world is not and cannot be an end-in-itself for the exploited, whether you prefer to call them the Catholic meek or the urban proletariat or indeed the People, because they are the ones who have been tricked out of their rightful destiny and seduced to the worship of false freedoms which profit no-one but the exploiters, as the free soma that should be the subordinate corollary of bound psyche is preyed upon from a contrary somatic height until they all but lose track of the significance of bound psyche as the precondition of free psyche and, scorning conventional salvation, instead become as wretched playthings in the hands of a Maker who, far from making them anew in God, will make them over in the image of the Devil, of Devil the Mother, and render them all the more deferential towards the ruling manifestation of the precedence of psyche by soma which bears a metachemical image, in which materialism takes precedence over fundamentalism and, for the antimetaphysical 'fall guy', anti-idealism over antitranscendentalism, so that there is never, in that noumenally sensual context, the possibility of psychic emphasis and hence salvation from bound psyche to free psyche but only, eternally and without mercy, an implacable somatic will that tyrannizes over everything beneath it, making-over even the world in its own diabolical image.
90. Fortunately there is hope for the world even at this late stage, though only in countries where there is still some respect for the principle of church-hegemonic criteria, and people haven't entirely been wrenched from or rendered antagonistic towards the justification of meekness, of comparative ignorance and weakness, not as an end-in-itself (for bound psyche is indeed an ordeal from a male point of view), but as a means to a higher end, the end, properly considered, of a certain elevation of mind, of soul, that follows from the acceptance of metaphysical and/or antimetachemical free psyche and repentance for antiphysical and/or chemical shortcomings, for the very fact of meekness which, contrary to the justice of the good and the pseudo-wise, cannot be turned into an end-in-itself but, subject as it is to both its own and even worse afflictions from without, ever the precondition of deliverance from the world to the Beyond, whether in life, in death, or, for what has been provisionally called 'Kingdom Come' in my work but is identifiable, through the concept of mass religious sovereignty, with an ultimate form of republicanism affiliated to Social Theocracy, in a kind of combination of life and death which will be the synthetically artificial mode of Eternal Life that will grant to those who have been or are on route to being sensibly cyborgized afterlife-type experiences without their having literally died, and all because death as we customarily know it will be overcome to be replaced, with advanced sensible cyborgization, by an eternity of artificial visionary and mystically unitive inner life which will be the universal counterpart to the more natural visionary or unitive inner life of conventional afterlife experience following human death, only something that will not burn itself out after a comparatively brief period of perpetual duration during which extensive decomposition of the corpse would have gone on apace, but persist, or be encouraged to persist, heaven and/or antihell without end.
91. Forget the notion of ghosts and the pretensions of mediums, this is not, on either class level, about an objective projection, female-wise, of not-self, of soma, into some imaginary afterlife, but an extrapolation from the more genuine afterlife which characterizes the experiences, in particular, of males as they recoil, in self, from not-self, from the mortality of the flesh, the body, to incandesce, whether for better or worse, in the myriad nerve-fibres of the brain stem and spinal cord now turned-in upon itself and cannibalistically self-consuming, until there is nothing left to consume and it fades into the nothingness that parallels the ongoing decomposition of the not-self, as of the body generally.
92. Whether this recoil to self be gentle or fierce, light-like or fiery, will of course depend on the type of existence one had led whilst alive; for it is incontestable to me that those who were closest to self in sensibility would recoil less violently and even more gently than those who, accustomed to a consistently sensual lifestyle under female-hegemonic criteria, were bound - barring advanced decrepitude - to recoil more fiercely from the not-self to the self, from soma to psyche, and thus experience something closer to what one would identify with hell rather than heaven, being, to all eschatological intents and purposes, damned.
93. Be that as it may, there is still, as before, reason enough to prefer closeness to self in sensibility than greater distance from self in sensuality; for the former only follows from a male-hegemonic situation whereas the latter is all too likely in respect of a female domination of society, as of individuals, as when, on the diagonally descending axis of state-hegemonic criteria, the antichemical subversion of the physical at the behest of the metachemical over the antimetaphysical ensures that somatic consequences in not-self, whether 'pro' or 'anti', take precedence over the self as psyche, and render the latter subordinate to the prevailing concerns with soma which, as was shown, make for immorality, whether on a vicious or a virtuous, a free or a bound, basis.
94. Consequently even sinners and the pseudo-criminal are likely to fare posthumously better, in naturalis, than their good and pseudo-wise counterparts, where the worldly division between the meek and the just is concerned; for despite the nominal female hegemony in chemistry over antiphysics, the existence of metaphysics over antimetachemistry diagonally forward 'on high' has ensured, traditionally, the psychic subversion of chemistry by antiphysics, and the possibility of salvation for the meek from the bound psyche of sin and pseudo-crime to the free psyche of Grace and pseudo-Punishment, as from the vicious morality of anti-peace to the virtuous morality of pro-peace, with correspondingly subordinate orders of soma.
95. How much and, indeed, whether this still obtains is, in this day and age, a debatable point! But the Church at least provided the structure whereby deliverance from phenomenal sensuality to noumenal sensibility could be achieved, no matter how intermittently, and that, providing one received grace, whether on primary or secondary terms (according to gender), there was a fair chance, certainly in the case of the male sex, that one would recoil from not-self to self much less violently in death and thereby experience what may be called a heavenly or at any rate more peaceful order of afterlife such that followed from a gentler self-consuming of the nerve-fibres of the self, the brain stem and/or spinal cord, and would be much less infernal in character than beatific, like the steady flame of a candle.
96. Whether, in truth, the female experience could ever be quite that ... must remain open to doubt. But there is no question in my mind that a creature who was more outer light in life will be less inner light in death, probably burning up more rapidly, and the more so as the life was sensual rather than sensible and more likely to be given, in any case, to the fanciful projection, on an objective basis, of a somatic interpretation of the Afterlife such that would take, according to class, either an eye-based ghostly or a tongue-based mediumistic guise, thereby confirming either a metachemical or a chemical, a fiery or a watery, bias.
97. Be that as it may, the resurrection of the dead in 'Kingdom Come', of death itself as the gateway to afterlife experiences, will necessarily take more of a metaphysical and physical guise, in keeping with inner-light mystical and visionary alternatives for self-realization, and we can be confident that as eternal timelessness proceeds towards the pro-peace of global universality it will become ever more mystically perfect and the source, in carefully monitored methodologies, of a contentment that will last for ever, and more so, I wager, as the inherent transcendentalism and antifundamentalism of the lead factors in our projected triadic Beyond (as described in previous texts) cause the eternally living to be raised more universally into space, via space centres, as the appropriate environmental setting for the realization of evolutionary consummation.
98. But all this will only transpire if and when the diagonally rising axis of church-hegemonic criteria is itself resurrected in suitably synthetic terms and is thereby able both to save the meek from themselves and from the predators who exploit them so callously, and simultaneously bring the diagonally descending axis into such moral disrepute that it becomes increasingly problematic for itself and ceases to be commercially or politically viable, being rejected by all but a handful of diehard exploiters and financiers who will have no further justification for living or, more correctly, not living but rather inflicting images of their somatic death upon those who are or would be capable of living, and of living more fully in the eternity of salvation that would deliver the meek from the ordeal, from a male standpoint, of psychic binding to the ideal, from that selfsame standpoint, of psychic freedom, and on terms which, once properly developed, will persist for ever and not suffer the limitations of human death, of bodily decomposition and eventual psychic annihilation.
99. Therefore the resurrection of the diagonally rising axis to a new order of Grace and pseudo-Punishment can only happen with the aid of Social Theocracy, which is the ideological framework that would permit the meek to exchange political, or worldly, sovereignty for religious, or otherworldly, sovereignty, and thus achieve liberation from their worldly sins and/or pseudo-crimes, not to mention, more pertinently to state-subordinate criteria, follies and/or pseudo-evils, which are the somatic corollaries of bound psyche and means, for a church-hegemonic people, whereby free soma may be rejected in favour of the bound-somatic corollaries of free psyche, rejected, that is, in favour of that wisdom and pseudo-goodness which both the grace of metaphysical free psyche and the pseudo-punishment of antimetachemical free psyche require if they are to complete the virtuous circle in which both truth and a beautiful approach to truth, joy and a loving approach to joy, have their respective gender-appointed psychic places.
100. Clearly, when one ascends in church-hegemonic terms from bound psyche to free psyche, anti-peace to pro-peace, the state-subordinate corollary of this is to ascend from free soma to bound soma, pro-war to anti-war, which is the counter-damnation counterpart to salvation, and therefore something of lesser overall significance. It is as though one ascended from antihumanism and nonconformism to transcendentalism and antifundamentalism in salvation, but from antinaturalism and realism to idealism and antimaterialism in counter-damnation, which may well be equivalent to ascending from antimeritocracy and plutocracy to theocracy and anti-aristocracy in psyche, in the Church, but from antidemocracy and bureaucracy to technocracy and anti-autocracy in soma, in the State, which can only remain subordinate to the Church.
101. Now contrast this with the descending axis, where it can be maintained that one descends in state-hegemonic terms from free soma to bound soma, pro-war to anti-war, the church-subordinate corollary of which is to descend from bound psyche to free psyche, anti-peace to pro-peace, which is the counter-salvation counterpart to damnation, and therefore of lesser overall significance. It is as though one descended from materialism and anti-idealism to antirealism and naturalism in damnation, but from fundamentalism and antitranscendentalism to antinonconformism and humanism in counter-salvation, which may well be equivalent to descending from autocracy and antitechnocracy to antibureaucracy and democracy in soma, in the State, but from aristocracy and antitheocracy to antiplutocracy and meritocracy in psyche, in the Church, which can only remain subordinate to the State.
102. Hence the female meek, far from being antibureaucratic and antiplutocratic in antichemistry, given to bound soma and free psyche like their just counterparts, are plutocratic and bureaucratic in chemistry, given to bound psyche and free soma, whereas the male meek, far from being democratic and meritocratic in physics, given to bound soma and free psyche, are antimeritocratic and antidemocratic in antiphysics, given to bound psyche and free soma - and therefore antithetical, in every respect, to their just counterparts.
103. Democracy and bureaucracy do not count for anything like as much with the antimeritocratic and plutocratic meek as they do with the just, albeit the antibureaucratic subversion of democracy and the antiplutocratic subversion of meritocracy ensure that the physical hegemony is rendered subordinate, through somatic emphasis, to the antichemical struggle, in female-conditioned state-hegemonic terms, with the metachemical and their antimetaphysical subordinates.
104. Speaking of which, it is evident that the female vain, far from being anti-aristocratic and anti-autocratic in antimetachemistry, given to free psyche and bound soma like their beatific counterparts, are autocratic and aristocratic in metachemistry, given to free soma and bound psyche, whereas the male vain, far from being theocratic and technocratic in metaphysics, given to free psyche and bound soma, are antitechnocratic and antitheocratic in antimetaphysics, given to free soma and bound psyche - and therefore antithetical, in every respect, to their beatific counterparts.
105. It hardly needs saying that theocracy and technocracy do not count for anything like as much with the antitechnocratic and antitheocratic male vain as they do with the male beatific, for their gender subordination to the female vain as antimetaphysical 'fall guys' ensures that autocracy and aristocracy serve the metachemical purpose of ruling the world both directly, in respect of the just, and indirectly, in respect of the meek, and of those, in particular, who are insufficiently minded of salvation as to be easy prey, in free soma, to such exploitative seductions as are commensurate with free soma of a primary, or ruling, nature.
106. And yet, there is something almost grotesque and scarcely believable about the extents to which the Vain prey upon the meek; for it is as though a people given in bound psyche to, say, hurling suddenly found themselves being seduced towards an admiration of some game which, like rugby, signified, in its handling of an oval ball, a commitment to free soma, rather than turning, in admiring and even slightly envious vein, towards the sporting exemplification of free psyche which, in the context of the British Isles, and Ireland in particular, has to be Gaelic football, that game where there is a point above the bar which accords, unlike rugby or, for that matter, its American cousin, gridiron, with a subjective disposition on account of the spherical nature of the ball and the overall shape and nature of the goal, notwithstanding the significance of a containing net from a bound somatic standpoint.
107. In fact, one could argue that in their different ways, objective and subjective, the upper-class, or noumenal, sports of rugby and Gaelic football, not to mention their arguably more radical offshoots, gridiron and Australian rules football, favour the scoring of points over the crossbar and between the extended uprights, whereas their lower-class, or phenomenal, counterparts in hurling and association football, not to mention their arguably more conservative counterparts in field hockey and soccer, compel or favour the scoring of goals under the crossbar and into the containing net (where applicable) either for want of extended uprights or because, even with them (as in the case of hurling) the structure and material terms of the game tend to encourage lower trajectories, the application of hurley to slitter confirming, it seems to me, a bound-psychic parallel which is nevertheless arguably more subject than its Gaelic counterpart to free soma and hence to the scoring of goals beneath the crossbar at the expense of points above it.
108. However, rather than risk being drawn into describing my philosophical impressions or suppositions about these sports in greater detail, which is not the point of this text, I should like to return to the axial differentiations which I believe indubitably to exist between hurling and Gaelic football on the diagonally ascending axis of church-hegemonic criteria and, in somatic contrast, between rugby and association football on the diagonally descending axis of state-hegemonic criteria, and maintain that, in general terms, a distinction can be inferred between bound psyche and free psyche in respect of the Irish games and between free soma and bound soma in respect of the English or British games, football being, in marked contrast to rugby, somatically bound to the extent that the ball cannot be handled but only kicked or headed and then towards or away from a goal which, quite apart from its netted binding, does not extend above the crossbar but suggests a lower-class and mundane status which is the somatic antithesis, for the just, to anything freely open in rugby-like vein and likely to encourage equation, via its extended uprights, with upper-class objective criteria, if arguably to a lesser extent than its American offshoot, gridiron, America being a country where the descending axial bias tends to favour the Vain over the just, and hence gridiron over soccer, to a greater extent than in Britain, where it is incontestably the case that association football counts for more, in most people's estimations, than rugby, even if the latter sport, corresponding more closely, it seems to me, with monarchy and high anglicanism than, like football, with parliament and puritanism, would, one feels, be able to pull social rank on its more popular axial counterpart.
109. Be that as it may, sport can be no less an indication of different axial affiliations than music or religion or politics, or what have you, and we may be sure that such sporting distinctions as were noted above are not without immense social and ethnic significance, and would not exist at all were there not substantial reasons, whether topographically or racially or culturally, for their existence in the first place, the likelihood that Ireland and Australia reflect a similar reverse emphasis to Britain and America in respect of the respective standings of hurling and Gaelic football in the one case and of field hockey and Australian rules football in the other, is something that I personally would not rule out, with my wager being on hurling at the expense of Gaelic football in Ireland and on Australian rules at the expense of hockey, or of some such hurling-equivalent, in Australia, though I would hope, as a Social Theocrat, that these things were subject to modification, and in no sense fixed in a mould that precluded progress to what I would regard as the more desirable game from a psychically free point of view, whether or not that meant a change in the terms of reference or transposition to indoor facilities, or whatever.
110. One thing one can be sure about is that there could never be, under any circumstances, any justification for a sporting exemplification of free soma par excellence and of free psyche par excellence sharing the same stadium, whether in relation to rugby and Gaelic football or the arguably more radical contexts of gridiron and Australian rules; for it is not, and should not become, the business of noumenal sensibility to share the same facilities with noumenal sensuality, any more than it could possibly be acceptable - explicit Old Testament fundamentalism vis-à-vis implicit New Testament transcendentalism notwithstanding - for God the Father to share the same religious building with Devil the Mother, as though Catholic church and Judaic synagogue were to be rolled into one, the unfortunate juxtaposition of New Testament with Old not greatly helpful in this respect but still distinct, for all its shortcomings, from the unequivocal endorsement of metachemical sensuality as God which accords with the want of a New Testament altogether and the avoidance, in consequence, of any form of religious alternative, no matter how limited or implicitly contrary not merely to fundamentalism but to materialism the qualified transcendentalism of the Catholic Church may happen to be.
111. But I write, after all, from the standpoint of an explicit transcendentalism that is more than both verbal absolution for penitential contrition and transcendental meditation and, on that account, the ultimate step for transcendentalism, as it embraces the cyborgization of life to a sensible end in respect of Social Theocracy and explicitly repudiates any form of fundamentalism or materialism likely to perpetuate the myth of Devil the Mother as God, while simultaneously repudiating the rejection of God from the humanistic, and effectively Marxist, standpoint of those who fell for the Lie and thought that when they rejected it they were rejecting God instead of Devil the Mother and had no other business with the concept of God in consequence, least of all in terms of building, perhaps for the first time, towards its genuine manifestation on a basis that left mankind behind, not merely the bourgeoisie but also the proletarian humanists who fancied that a better deal for the bulk of humanity was all that counted, and that this could be achieved independently of religion, not to mention Marxist rhetoric, in a state-hegemonic context.
112. Well, let us rather say that for the antihumanist precondition of transcendentalism, coupled, in gender subordinate vein, to the nonconformist precondition of antifundamentalism, a better deal is possible, and precisely because they are not man and antiwoman at the physical and antichemical foot of the diagonally descending axis, but the antimasculine and feminine foot, in antiphysical and chemical terms, of the diagonally ascending axis, who have every reason, barring a paradoxical sell-out to the Vain and the just, to want to be delivered from their worldly plight as the meek to the otherworldly salvation and counter-damnation of the Elect of God and of the Antidevil, and that this will only stand a chance of coming to pass when once they are given the opportunity to vote for religious sovereignty at the expense of their (antidemocratic and bureaucratic) political sovereignty and, in the event of a majority mandate, acquire rights in relation to religious sovereignty which will not only enable them to be delivered from the worldly bog of their own unenviable political or social lot, but from everything that, however extrapolated out from the Lie ... of a divine cosmic Creator, would prey upon their ignorance and weakness and rip them off to its ugly and illusory satisfaction, maintaining the rule over the world of metachemical Evil and antimetaphysical pseudo-Folly, of noumenal sensuality, netherworld without cursed end!
113. Therefore if the blessedness of the Elect of God and of the Antidevil is to prevail at the indirect expense of the cursedness of what could be called the Select of the Devil and of Antigod, or the sort of people who, from fear of being dragged down a descending axis, exclude rather than include others, then the People have only one choice, and it is a Social Theocratic one, so that not only a Social Theocratic Centre but, bit by bit, a Federation of Social Theocratic Centres, even a European Union of Social Theocratic Centres from out a Gaelic one, may duly arise, to stand up to those who would persist in upholding the Lie ... of Devil the Mother as God ... to the detriment if not indefinite postponement of global unity in that universality which is only possible on the basis of the utmost acceptance and development, via the most sensibly synthetic artificiality, of God the Father to the sublime end of Heaven the Holy Soul.
LONDON 2003–04 (Revised 2012)