THE HIGH-WAY OF TRUTH
Copyright © 2003-2010 John O'Loughlin
1. Where there is God the Father as a metaphorical expression of the male reality, in metaphysical sensibility, of psyche preceding and predominating over soma in the near-absolute ratio of most wavicles/least particles, there is also the Son of God (the Father) as a metaphorical expression of the sensibly metaphysical not-self, the lungs, and from out of which there flows the breath of what, in religious terms, we may call the Holy Spirit of Heaven, from which spiritual order of not-self one must, as God the Father, recoil to self in self-preservation more profoundly ... as Heaven the Holy Soul, the per se manifestation of Heaven which is the redemption - and resurrection - of God the Father, as one's focus shifts from the not-self, both instinctual and spiritual, to the self at its deepest level, a level affiliated to the spinal cord from which one must return, after an eternally blissful moment of self-unity, to the egoistic self of the brain stem and plunge anew, as God the Father, into the relevant and aforementioned not-self, the metaphysically sensible will of the Son of God to breathe.
2. Thus transcendental meditation is the discipline, in upper-class male humankind, for the achievement of both God the Father and the Son of God, coupled to the Holy Spirit of Heaven and Heaven the Holy Soul, the latter being the raison d'être of this order of genuine religious devotion; for God has no other business, at this more (relative to most) evolved level of godliness (contrasted to least and less evolved levels of godliness in the metaphysically sensible aspects of both the Cosmos and Nature), but to seek His own redemption in Heaven and thereby justify form in contentment, ego in soul, truth in joy, philosophy in theosophy, ideology in psychology, brain stem in spinal cord.
3. In truth, it could be said that God has no other business at any level of evolution, 'least' in metaphysically sensible Cosmos, 'less' (relative to least) in metaphysically sensible Nature, 'more' (relative to most) in metaphysically sensible Humankind, and, to anticipate the future, 'most' in metaphysically sensible Cyborg, than to strive after His own redemption in Heaven, the existence of metaphysical form only justified on the basis of its transmutation into and identification with metaphysical contentment, since such form is not, as in physics, its own (necessarily false) end, but simply that which must utilize other means, namely those of the not-self in both instinctual and spiritual manifestations of power and glory, will and spirit, in order to achieve its heavenly end in the utmost contentment, which is a sublime order of joy, or bliss.
4. But such contentment will only be truly utmost, I contend, in relation to the most evolved context of metaphysical sensibility, the context I have identified, in anticipating the future, with the Cyborg and thus with the most supreme order of beingful universality, an order which surpasses, we may logically infer, the more (relative to most) supreme order of beingful universality in metaphysically sensible Humankind, the less (relative to least) supreme order of beingful universality in metaphysically sensible Nature, and the least supreme order of beingful universality in metaphysically sensible Cosmos.
5. Therefore beyond what I contend to be the sphere of cosmic metaphysical sensibility in the planet Saturn, the sphere of natural metaphysical sensibility in winged seed-pods on trees, the sphere of human metaphysical sensibility in transcendental meditation, towards the sphere of cyborg metaphysical sensibility in some synthetically artificial parallel to transcendental meditation which effectively 'resurrects the dead', insofar as the kinds of afterlife experience which those who achieve what Aldous Huxley would call 'unitive knowledge' with the soul self, in consequence of a lifelong commitment to transcendental meditation, are likely to experience in death could be artificially reproduced or paralleled within the Cyborg, not to mention the more prevalent kinds of (visionary) afterlife experience typifying, in my estimation, those habituated to a more cerebral tradition of religious observance in which, for instance, prayer was the characteristic mode of self-orientation, in sensibly physical vein, and Man was in his most evolved element within a context more worldly, and therefore corporeal, than otherworldly, i.e. properly heavenly, and therefore ethereal.
6. Such a context, indubitably Western and Christian, stands under the more godly context of transcendental meditation, but rules and typifies the world insofar as we identify such an entity not with the globe in general, least of all in its non-temperate mountainous regions, but with those largely Western and, in particular, West-European parts of the globe which became Christian and made Man the centre of religious attention, an attention in which Christ became the religious focus of self-realization in relation to the ego, and Man 'the measure of all things' on earth, albeit an earth no less capable of being identified, through religion, with Heaven than Man with God, insofar as God was subsumed, through Christ, into Man, and therefore took over from the Jehovahesque tradition of Judaic Godhead as the principal focus of religious devotion, the 'Son' effectively eclipsing the 'Father' in what could only be described as a worldly advance, for Christendom, beyond traditions, including the Judaic, rooted in netherworldly deities, such as Jehovah and even Allah, that were fated to continue a sort of pre-worldly convention owing more to non-temperate Middle Eastern environments, we may confidently assume, than to anything West European in character.
7. But, of course, God subsumed into Man is no god at all in any strictly divine reckoning, which rather requires a basis in metaphysical sensibility, as already described, on either cosmic, natural, human, or cyborg terms such that evolve from least to most via less and more universal orders of supreme being, the penultimate level having reference to transcendental meditation in relation to humankind, whereof God (the Father) is subject to the upper-class male limitations of human beings and not yet at his most evolved level, unlike Man when, in self-oriented prayerful vein, he comes into his worldly own in those more verdant and temperate parts of the globe traditionally associated with Western civilization and is able to reduce religion, and thus the concept of God, to dimensions appropriate to his environmental reality, effectively eclipsing 'the Creator' of the Judaic Old Testament by 'the Creation' of the Christian New Testament, a creation, in large part, stemming from the genius of St. Paul.
8. For the Roman citizen St. Paul took Christ, or what he knew of Christ from Jewish history under the Roman occupation, and refashioned him as a 'Son of God' for the gentiles, quite contrary to what Christ had actually been in relation to Judaic tradition, where there was only one God, and that Jehovah, and the Messiah was simply one who would combine rabbinical credibility with military prowess as the 'anointed one' sent to deliver Jews from the Romans and rule as the rightful king of Israel, a descendant of David.
9. The actual Christ of Jewish history was rightly perceived as a threat to the status quo by the Romans, not least by their kingly appointee, Herod, whom followers of Christ regarded as a usurper, and was crucified in consequence of his willingness, rightly or wrongly, to identify himself with Messianic destiny as a sort of warrior king, a bringer of judgement and the sword, who would restore Israel to the law of Judaic observance once the Roman occupation had been ended and compromise with Roman law by the Jewish establishment of mainstream Sadducees invalidated.
10. Christ was, in modern terms, a sort of IRA figure vis-à-vis an SDLP-type establishment which regarded peaceful co-existence, and therefore compromise with the Roman imperium, as inevitable as moderate Catholics in Northern Ireland with the British imperium of latter days. Therefore Christ was dangerous, both from a moderate Jewish and a Roman standpoint, and had to be done away with. Tried, he was subsequently crucified and entombed for safe keeping, a martyr to a lost cause.
11. Yet Christians believe in a Second Coming, and one has to ask: if Christ were literally to come back, which in any case is highly doubtful, given the nature of his fate some two thousand years ago, of what applicability would he be to them, insofar as the historical Christ was a Jewish rebel and revolutionary threat to the Romans who, so we are led to believe, only wanted to restore Palestine to Jewish rule and strict observance of the Judaic Law.
12. The Christ Whom the Church honours, on the other hand, was and continues to be a figment of Paul's imagination, a sort of fiction who speaks for the Gentiles and stands apart from Judaism as the New Testament from the Old, moving from the sphere of Jewish prophet to that of worldly deity who is there to be worshipped on terms which set him apart from 'the Creator' as one who stands for Man and the effective triumph of Man at the expense of what formerly - and in certain traditions still - passed for God; though anyone familiar with previous texts in my oeuvre would know that I have scant faith in such a deity literally being God, and that the want of genuine godliness, in metaphysical sensibility, in contexts which owe more to metachemical sensuality or, in the Moslem case, sensibility, is no argument against a want of genuine godliness in the world when once Christianity came to pass but, ironically, a sort of precondition of it and reason why Man has been able to erect his earthly throne at the expense of deities that owe more, in typically Mid-Eastern fiery vein, to the Devil, whether as Devil the Mother or Antidevil the Antimother, neither of which, incidentally, would have anything to do with Satan, a manifestation, in cosmic sensuality, of the Antison of Antigod coupled, in insubordinate vein, to the foolish acquiescence (in sin) of Antigod the Antifather, as described in previous texts.
13. If Christ is, at best, a sort of half-truth relative to the worldly gentiles, then Jehovah, his alleged 'father', is effectively a whole lie, the lie of cosmic 'First Mover' which grants undue religious prominence, though not necessarily at the expense of environmental conditioning, to the stellar aspect of the Cosmos that has been identified, in monotheistic vein, with God, as though in some pseudo-universal extrapolation from the older Eastern traditions of polytheism rooted, Hindu-like, in cosmic polyversality.
14. But, in truth, the part played by what is genuinely universal in the Cosmos is considerably less than the part played, in stellar fashion, by metachemical polyversality, even when such an entity has been reduced, in Judaic vein, to a monotheistic standing that owes more to some central stellar body in the Galaxy than to stellar bodies in general, and from which there allegedly 'fell', in solar-like extrapolation, the 'Fallen Angel' that, as Lucifer, was destined to play an equivalent one-off role in relation to monotheism that Jehovah played, albeit as 'fall guy for slag' and thus as 'Devil'.
15. But as I think I have adequately shown, the Antison of Antigod is no more the Devil than Devil the Mother is God. All Judaism succeeded in doing was to place undue emphasis on cosmic sensuality at the expense of cosmic sensibility, at the expense of planets in the Solar System like Saturn and Venus, and in upholding, in typically heathenistic vein, the hegemony of the female side of life at the expense of its male side, so that metachemistry takes precedence, in spatial space, over the sequential time of metaphysics, with an effective taboo being placed on metaphysics such that precludes, short of an almost Nietzschean transvaluation of values in relation to the respective roles of 'First Mover' and 'Fallen Angel', the possibility of male salvation from sensuality to sensibility, as though in counter-Cupidian vein from the Antison of Antigod to God the Father or, in literal cosmic terms, from the Sun to Saturn, but, rather, locks everything in to a perpendicular triangle in which the male position is 'fall guy' to both the sensual metachemistry of Jehovah and the sensible metachemistry of Allah, if more so, in the spatial nature of the former, from the standpoint of the sensually female hegemony of Jehovah - in reality no God at all but Devil the Mother at its least devolved, or cosmic, manifestation.
16. When one considers the criminal nature of the religious backdrop, in the Old Testament, to the Christianity of the New Testament, it is small wonder that the 'Son of God' (as of Jehovah) is something of a half-lie or, at best, a half-truth, given that one cannot possibly have Truth in a worldly context which, quite apart from its own relativistic limitations as conditioned, in no small part, by environmental factors that owe more to temperate nature, in European fashion, than ever they do to climates and topographies like that of the Middle East, remains beholden to and, in some sense, rooted in the Lie of cosmic 'First Mover' as God.
17. No, Truth, even in cosmic terms (where, as stated, it would be least evolved), requires a different type of environmental precondition on Earth than either the West or the Middle East were inclined to offer, a precondition, I mean, in which a mountainous coolness and windiness, as in Tibet and much of the Far East, makes a people more susceptible to properly metaphysical values and estimations; makes them, in short, take a more sensible view of religion that, as far as humankind is concerned, can only culminate in transcendental meditation as an airy parallel, in the breath, to the sorts of airy or windy environmental realities most characterizing their lands.
18. Thus one acquires, step by step, a sort of Buddhist alternative to anything overly sensual in character, whether on a polytheistic basis like Hinduism or on a monotheistic basis like Judaism, against which Islam would seem to have posited a more sensible orientation in which God, while still metachemical (and fiery), is distinct, willy-nilly, from Jehovah, the 'God of the Jews', but still not, in its initial association with Middle Eastern criteria, sensibly metaphysical, not even in regard to the Cosmos where, if my assumptions are credible, the basic source for monotheistic extrapolation would be rather more Saturnalian than Venusian, and therefore quite independent of metachemical rivalry with Jehovah within a perpendicular triangularity that, acquiescing in the female conspiracy against male sensuality that makes a devil out of Lucifer, is less subhuman, in naturalistic vein, much less human, than pre-human, and therefore committed to worship of God as a cosmic entity.
19. But accuracy or insight in what would actually be godly within the Cosmos, never mind Nature, is not, it would seem, a characteristic of religions that allow themselves to be swayed, in sensual vein, by stellar primacy, nor even of those religions which, like Buddhism and Islam, were extrapolated from such older and more basic religions without, understandably, ever entirely breaking with them, so that there is often an overlap and interplay between the two, and it would be difficult to envisage the one being able to exist entirely without the other, even though the offshoots have come to be identified, in general terms, with rival ethnic or racial groupings - Arabs against Jews, Mongols against Indians, and so on, and there is no way that the adherents of Allah, for example, could be persuaded that Allah and Jehovah were simply or merely two terms for the same God, and therefore equivalent. That, as history has shown, is anything but the case, and my own theories would seem to confirm that (the Antidaughter of the Antidevil being excluded for want of psychic deference to metaphysical sensibility) Antidevil the Antimother is no more synonymous with Devil the Mother than, in metaphysical terms, the Antison of Antigod (sinfully insubordinate to Antigod the Antifather) with God the Father.
20. In short, there is in practice no one God, though every people proclaims its own god as God while rejecting or belittling the gods of other peoples, but, rather, that which passes muster as God for Jews and that which passes muster as God for Arabs, neither one of which, as far as I am concerned, has anything to do with what would literally be God, even if the God of the Arabs is arguably closer, as Antidevil the Antimother, to God the Father within the necessarily restricted evolutionary terms of Saturnalian sensibility than is Devil the Mother, given that Venus is closer to Saturn than are either the central and most prominent stellar body of the Galaxy or, for that matter, the Sun, which we have identified as the cosmic basis, in metaphysical sensuality, of Lucifer and thus of what passes for the Devil from a delusory standpoint rooted in metachemistry.
21. No, God can indeed be pinpointed in relation to metaphysical sensibility but only in relation to that, whether at the least evolved level of its manifestation in relation to whatever passes - like Saturn - for metaphysical sensibility in the Cosmos, at the less (relative to least) evolved level of its manifestation in relation to whatever passes - like winged seed-pods on trees - for metaphysical sensibility in Nature, at the more (relative to most) evolved level of its manifestation in relation to whatever passes - like transcendental meditation - for metaphysical sensibility in Humankind, or whether, to anticipate the future, at the most evolved level of its manifestation in relation to whatever passes - like some synthetically artificial transcendentalism - for metaphysical sensibility in the Cyborg, that projection beyond Man which is already embryonic, I contend, in the urban proletariat of ongoing global civilization.
22. Therefore God can be known in terms of what constitutes the godly, and it must be said that worship of what properly appertains to God in its or, rather, His least and less evolved manifestations is decidedly inferior, because pre- and sub-human in the Cosmos and Nature respectively, to any human self-realization of the godly in terms of transcendental meditation, and that even this is something that can - and should - be left behind by an urban proletariat anxious to achieve godliness (or in the case of females and the lower denominational orders lesser realities informed by godliness) at its most evolved and therefore most universal level, in which divine experience is made available in terms of the synthetic artificiality properly according with a post-human civilization whose global aspirations can only be fulfilled in relation to the cyborgization of what remains of humanity ... as the dead, so to speak, are artificially resurrected within an eternity characterized, as 'Kingdom Come', by religious sovereignty.
23. For I have maintained all along that it is religious sovereignty which not only stands beyond political sovereignty, the sovereignty of 'the world', but stands as the solution to its worldly limitations and false approach to globalization, an approach which is the secular counterpart to Christianity as personality is hyped as universality and Man, or rather what remains of Man in relation to the People's capitalism of a corporate totalitarianism superimposed upon the older and more liberal forms of capitalism, passes himself off as God.
24. But even the in-some-sense attenuated Man of contemporary Corporatism is not godly, least of all in terms of its most evolved manifestation, but that which must be 'overcome' if true and ultimate godliness is to stake its claim on the globe in the interests of genuine universality, a universality at once synthetically artificial and artificially synthetic, with a mandate, under religious sovereignty, to chip away at what remains of Man from the standpoint of the Cyborg, so that it becomes morally and virtuously desirable, wherever judgement favours religious sovereignty at the expense of political sovereignty and its worldly concomitants ... following a majority mandate in the paradoxical elections constituting a sort of cross-roads between this world and the next, the 'democratic world' and the otherworldly context of 'Kingdom Come', to extend what could be termed godly rights at the expense of human rights, or the 'rights of Man', etc., thereby gradually 'overcoming man(kind)' in terms of an ongoing cyborgization, so to speak, that can only become progressively more extensive and intensive the further global civilization advances towards its universal omega point.
25. For, ultimately, global universality will leave even the Earth behind as a more perfect approximation to Heaven necessitates the gradual transposition of Eternal Life from its terrestrial setting on land to what will most likely be its peak development in space, and more specifically in space centres that will constitute the true omega points of evolutionary consummation.
26. But even before that distant attainment, I can conceive of cyborgization progressing ever more universally and comprehensively, achieving a sort of developmental sophistication whereby centro-complexification assumes the dimensions of a much more communal arrangement in which the self, or in the case of females a self more dependent upon certain sensibly synthetic not-selves, is supported and sustained from a central source in any given community, the overall arrangement thereby appearing, as discussed in some of my earlier philosophical works, more like the antithesis to a tree than as a loose conglomeration of individuals still capable, in conventional cyborg terms, of independent movement and volition.
27. In short, one can envisage that even the cyborgization of the urban proletariat as post-humankind becomes self-consciously cyborg following judgement, or the paradoxical utilization of the democratic 'Achilles heel' of corporate totalitarianism for purposes of advancing religious sovereignty in the masses, will have to pass through a number of stages before it attains to anything like a level at which one can infer an antithesis to and/or antithetical equivalence with Nature, never mind, at any hypothetical space-centre stage, with the Cosmos in general, though with particular reference to those sensibly metaphysical aspects of the Cosmos which accord with God the Father/Heaven the Holy Soul, not to mention the relevant not-selves, at their least evolved and therefore least universal and least supreme manifestations.
28. However that may be, we can be confident that Man is not the end of history, that globalization and the struggle towards universality presuppose a godly ne plus ultra under an ultimate religious dispensation commensurate, if I may be so bold, with that true and ultimate form of Communism/Communalism which I have equated, all along, with Social Theocracy/Transcendentalism, and thus with the supersession, democratically achieved, of both the State and the Church by the Centre, itself divisible between (Social Theocratic) administrative aside as the focus of the Christ-like sacrifice of bearing the 'sins and/or crimes of the (politically sovereign) world' and what has been called the (Social Transcendentalist) triadic Beyond, duly subsectioned on a three-way basis in order to divide the female 'sheep' from the male 'goats' and these, in turn, from one another on the basis of intellect and soul, brain stem and spinal cord, knowledge and truth, form and contentment, as already described in previous works.
29. Thus globalization presents us with the inevitable prospect of authentic divine rights in relation to religious sovereignty and its drive towards genuine universality taking precedence over human rights and gradually replacing and/or attenuating such rights as cyborgization gathers pace, even in respect of those who would not be properly godly in metaphysical sensibility but either manly in physical sensibility or antiwomanly in chemical sensibility, not to mention antidevilish in metachemical sensibility, as germane to the administrative aside, by and large, to the triadic Beyond, albeit the less than properly godly would be 'bovaryized' orders of manliness, antiwomanliness, and antidevilishness, in accordance with their respective degrees of cyborgization under the guidance of metaphysical sensibility.
30. But Man per se is even now an anachronism hanging-on in the background, as it were, to the post-humankind synthetic artificiality of People's civilization, as characterized by the urban proletariat and their capacity for cosmopolitan universality. Even in a People's age Man has continued to shadow and rival the proletariat in their various stages and kinds of development, not specifically in bourgeois terms, since that would be (if we exempt clerical medievalism) somehow Protestant and liberal capitalist in a rather more traditional way such as I have characterized as pertaining to an earlier era that persists into the post-modern age, but as though in response to the influence of the bourgeoisie on the People-as-Folk and their incapacity, as folk, to adopt or relate to properly proletarian criteria, whether in relation to the so-called blue-collar proletariat or to their white-collar counterparts.
31. Such shadow People, often overlapping with the traditional bourgeoisie, have tended to uphold nationalism when the People proper, the urban proletariat, have been internationalist, if not supra-nationalist. And this applies not only to the more obvious contexts of National Socialism vis-à-vis International Socialism or, for that matter, of National Capitalism vis-à-vis International Capitalism, but also, if less conspicuously, to the contexts 'up above' volume and mass in the space and time, as it were, of what could be called National Fascism vis-à-vis International Fascism and, at the opposite extreme, National Communism vis-à-vis International Communism, or the sort of Communism that far from applying to one country, like in certain parts of the Far East at present, would have global aspirations, in keeping with the type of religiously-oriented universality already alluded to above.
32. Now obviously, one could stigmatize this dichotomy in each phase of People's civilization as one between 'bourgeoisie' and 'proletariat', but such would be to undervalue the revolutionary character of the national forms of Fascism, Socialism, Capitalism, and Communism which rival, whether violently or not, their international and even supra-national counterparts, as though from different gender standpoints which pit a more conventional 'bourgeoisified' People, often stigmatized as 'folk', against a more radical and somehow freer People who, in their left-wing libertarianism, push the boundaries of proletarianism towards a truly classless or, rather, ethnic futurity which can only be realized on the basis of the extensive cyborgization of the People under the aegis of global universality in 'Kingdom Come', when once the Social Transcendentalist mode of Communism, avowedly internationalist, achieves a supra-national summation under the utmost centro-complexification destined to culminate, so I believe, in the space-centre omega point(s) of the most evolved manifestation of God there could ever be, bringing Eternity to its universal peak.
33. That is a dream which remains to be fulfilled, but it is possible and would condemn the remnants of nationalism, whether bourgeois or people's, to the rubbish heap of world history, as that which was supra-national, because beyond the State/Church dichotomies of the world, came into its Centrist own as the true face of Communism, a Communism that took the urban proletariat beyond Corporate Capitalism as the ideological aspirations of International Socialism were given their psychological superstructure in the guise of Social Transcendentalism and People's civilization inexorably progressed towards its apotheosis in 'Kingdom Come', a 'Kingdom' lying beyond International Capitalism, Socialism, and Fascism, as religion lies beyond economics, politics, and science, or, for that matter, ethnicity beyond vocation, class, and race (not to mention, in proletarian musical terms, progressive rock beyond hard rock, soft rock, and heavy metal).
34. Thus the aspirations of Socialism towards Communism, of a class-obsessed politics towards an ultimate religion centred in a common, or Social Transcendentalist, ethnicity, would be encouraged to unfold on an ever-more internationalist basis that could not but culminate in a supra-national framework of federated Centres, as spirit gave way to soul and the control of spirit by soul ensured the coming to pass of Eternity, of a soulful redemption of ego, and thus the heavenly resurrection of God.
35. But contrasted to this one has what could be called the exasperations of Capitalism with Fascism, of a vocationally obsessed economics with a science of race whose free will leaves something to be desired from the standpoint of that mode of People's civilization which values the egocentric control of will above all else, and considers it its moral duty to both monitor and challenge blatant abuses of will wherever they may occur.
36. Yes, Capitalism is drawn towards Fascism, but not in the aspirational guise of Socialism towards Communism, of a spiritually freaked-out ego longing for the freedom to seek its own redemption in soul, but in the proscriptive sense of an ego that is, in some sense, true to itself in egocentricity finding it difficult to admire societies in which the will is too free and able, in consequence, to freak-out soul, that fellow-male attribute of the self which those committed to the ego for its own sake are nonetheless unable to completely discard or ignore, no matter how much their own mode of soul may reflect, in pleasure, the 'bovaryization' of soul from the standpoint of ego, of spinal cord from the standpoint of brain stem.
37. No, the Physical are not drawn as positively to the Metachemical as the Chemical are, or should be, when internationalist and male, towards the Metaphysical, and therefore they see themselves as fighting a battle against evil and crime from a standpoint if not exactly graceful and wise, then certainly partial, in paradoxical vein, to goodness and punishment.
38. Thus contemporary life increasingly comes to resemble a kind of crossed diagonals between Socialism and Communism on the one hand, that of spirit and soul, and Capitalism and Fascism on the other hand, that of ego and will, as between motion and light on the one diagonal axis and heat and force on the other, a watery reality drawn towards an airy reality and a vegetative reality drawn towards a fiery reality, albeit from very contrary points of view.
39. But the distinction between the national and international modes of any given ideology, being reducible to gender, suggests that whereas the national forms of Fascism and Socialism will have a female bias for free will and free spirit respectively, their international counterparts will be rather more given to the freaked-out forms of soul (id) and ego (superego) at the hands of the free forms of will and spirit respectively, though this is only, of course, in comparative terms.
40. Contrariwise, we may believe that whereas the national forms of Capitalism and Communism will have a female bias for constrained will (natural will) and constrained spirit (subnatural spirit) respectively, their international counterparts will be rather more partial, in hegemonically male vein, to the free forms of ego and soul respectively - at any rate, comparatively speaking.
41. Thus the only genuine forms of Fascism and Socialism will be nationalistic and given to free will and free spirit respectively, whereas their international counterparts, in being comparatively male, will be of the kind that would prefer soul to be free from constraints and ego likewise, were such a thing possible.
42. Contrariwise, the only genuine forms of Capitalism and Communism will be internationalistic and given to free ego and free soul respectively, whereas their national counterparts, in being comparatively female, will be of the kind that would prefer will to be free from constraints and spirit likewise, were such a thing possible.
43. Therefore there is a sense in which the international forms of Fascism and Socialism do indeed aspire towards the international forms of Capitalism and Communism, whereas the national forms of Capitalism and Communism aspire, in contrary vein, towards the national forms of Fascism and Socialism, the subordinate gender reality desiring liberation from the controlling gender reality in each and every case.
44. But that has to be matched against not only the opposition of the controlling gender reality to free the subordinate gender reality, but the opposition to the controlling gender reality that comes from the opposite controlling gender reality, be it male against female in the case of International Capitalism vis-à-vis National Fascism, or female against male in the case of National Socialism vis-à-vis International Communism, each one of which will interfere with and even preclude the desire on the part of International Fascism to seek an accommodation with International Capitalism and of International Socialism to seek an accommodation with International Communism, just as these latter preclude the national forms of Capitalism and Communism from finding an accommodation with their national counterparts in Fascism and Socialism respectively.
45. However that may be, there can be no question that the complexities of People's civilization are compounded by the gender divisions between the national and the international forms of what, in relative terms, could be described as each elementally-conditioned ideological position, and that for the international ideals of free ego and, more importantly, of free soul to flourish, the national ideals of free will and free spirit must be dealt a mortal blow from which they can never recover.
46. For only when the international forms of Fascism and Socialism are released from the controlling clutches of their national counterparts, can there be any meaningful prospect of their conversion to International Capitalism and International Communism respectively, with the latter alone entitled, in the further development of People's civilization towards its global resolution, to supersede the former ... as God in His most genuine manifestation supersedes what remains of Man.
47. Thus the accommodation of International Fascism with International Capitalism and of International Socialism with International Communism presupposes the vanquishing of the national forms of Fascism and Socialism, without which both the national forms of Capitalism and Communism will continue to yearn after their female counterparts as though in a thirst for the liberation of the will and the spirit from the controlling agencies of the ego and the soul, and the international forms of Fascism and Socialism continue to languish in the shadow of that very freedom which undermines the male aspects of life in the soul and the ego from standpoints rooted, somatically, in free will and free spirit.
48. But even International Capitalism must bow, eventually, to the lead of International Communism, as divine rights supersede human rights and religious sovereignty the political sovereignty which is the inevitable corollary of corporate totalitarianism and safeguard against the older forms of totalitarianism, whether political or scientific, socialist or fascist, from re-emerging at its expense and at the expense, needless to say, of the international forms of Fascism and Socialism, which would be prevented in all but theory from aspiring towards their capitalist and communist counterparts.
49. The reason I say that even International Capitalism, or corporate totalitarianism, must eventually bow to the lead of International Communism, or centrist totalitarianism, is that the inexorable development of globalization towards its universal resolution presupposes the supersession of Man by God, of egocentricity by psychocentricity, of knowledge by truth, form by contentment, vocation by ethnicity, earth by heaven, and therefore of 'the world' of human rights premised upon political sovereignty by 'the otherworldly kingdom' of godly rights premised upon religious sovereignty, the only sovereignty that accords with the evolution of global civilization towards a fully universal summation, in which godliness can achieve its most evolved and therefore most supreme order of beingfulness in relation to the overcoming of man on terms which bring synthetic artificiality to its logical conclusion in the utmost centro-complexification of evolving life.
50. For God is the only basis upon which the planet can be unified in view of the fact that it was always climatically and topographically more (and less) than the Man-centred temperate worldliness of Western civilization and will continue so to be, no matter how superficially democratic it may appear and subsequently become under further Western influence. But this unification of the globe under godliness can only come to pass in terms of the most evolved manifestation of metaphysical sensibility in relation to the synthetic artificiality of People's civilization tending, with the urban proletariat, ever-more progressively towards the universal resolution of globalization.
51. Thus it presupposes the rejection not only of cosmic and natural manifestations of godliness, not to mention the traditionally more prevalent devilishness and antidevilishness characterizing the sensual and sensible modes of metachemical monotheism, but also the human manifestation of godliness in transcendental meditation, which in its respiratory sensibility is only the upper-class male counterpart, in Eastern civilization, to the effectively lower-class male reality, in cerebral sensibility, of Christian prayer, and therefore something no-less anterior to People's civilization, especially in its proletarian or international modes, than the egocentricity of Man, bearing in mind its reliance if not on non-synthetic artificiality then, in almost subhuman and pre-human terms, on synthetic naturalness and/or non-synthetic naturalness instead.
52. In sum, the cosmic roots of Buddhism render it and kindred transcendental religions no-less unsuited to the religious self-realization of People's civilization than those other religions whose deities go back to the same roots, if rather more on metachemical than on metaphysical terms. As a loose guide to future religious progress, transcendental meditation may not be without significance; but as an alternative or successor to the more worldly devotions, it must altogether fail to convince one, like prayer, of its proletarian credibility in relation to synthetic artificiality.
53. Therefore the transcendentalism that effectively 'resurrects the dead' will need to develop a much more synthetically artificial approach to religion than anything hitherto imagined, an approach in which the gradual cyborgization of life will completely transform the terms by which godliness not only exists but achieves its redemption in Heaven, in the spinal-cord life of the soul, which is the only eternal life and true end of religious striving in the utmost joy.
54. For compared to the eternal life of the soul, the egocentricity of Man is a death-in-life, a brainstem-centred shortfall from the full gamut of self in the unfettered soul of the free spinal cord which, with Man however, is subverted from the standpoint of ego in terms of pleasure, a second-rate order of soul having reference to the rule, in knowledge, of the brain stem, and thus to the utilization not of the lungs but of the brain-proper, as in prayer or, for that matter, cogitation generally.
55. Thus while the masculine dead-in-life are at least, as males, on the side of life, of self, their approach to it, being physical rather than metaphysical, is effectively an egocentric dead-end which, appertaining as knowledge to relative truth, precludes the absolute pleasure of joy, which is alone commensurate with Heaven. The dead-in-life, appertaining more physically to the mundane world, tend to hype both the ego and soul of physical sensibility towards a metaphysical status, wherein man is deemed equivalent to God and the earth to Heaven. But, in reality, they are at a Christian shortfall from any such soul-centred height, and effectively subvert religion, in typically worldly vein, in consequence.
56. But bad as that is, it is indubitably worse when the relative importance of psyche and soma from a male standpoint is itself subverted and effectively inverted through undue emphasis, via 'the Son', on bound soma at the expense of the free psyche that metaphorically accords with 'the Father', whether in relation to Man, as in Christianity, or to God, as in religions more characterized by transcendental meditation than by prayer.
57. The male reality of psyche preceding and predominating over soma, which should grant prominence to the concept of 'the Father' at the expense of 'the Son', insofar as the one can be said to precede the other, is rendered more difficult of acknowledgement when the religion in question has an almost fatalistic tendency to grant greater prominence and significance to 'the Son' in relation to Jesus Christ than to His 'Father'; although it must be remembered that a metaphorical exemplification of the male reality of psyche preceding soma is not necessarily what such terms imply in Christian usage, bearing in mind the linear progression in which 'the Son' is thought of as superseding 'the Father' pretty much as Christ superseding Jehovah or the New Testament superseding the Old Testament, or the world (of Western civilization in which Christianity flourished) the netherworld (of Middle Eastern civilization in which Judaism flourished), so that the result is an idolatrous worship of a 'person', viz. Christ, as 'Son of God' or even, in more radically worldly Christian traditions, as 'God the Son'.
58. But even when a sense of psyche preceding soma as male reality is attached to the concepts of 'Father' and 'Son', history shows that the emphasis on the Crucified, as on the Crucifix, does little to shift the focus back up to 'the Father' but, rather, focuses attention on a paradigm of bound soma at the expense of free psyche in almost female vein - a paradox doubtless owing not a little to the traditional dominance of females in Western civilization, in which the importance of both will and spirit, power and glory, force and motion, as applying, in particular, to the metachemical and chemical modes of free soma, is exaggerated out of all proportion to their actual worth from a male standpoint, and compounded by the generally lower-class appeal and nature of Christianity as a religion not merely in which the masses have a major part but a religion for the masses, in which the development of psyche at the expense of soma must seem a very uphill struggle, assuming it to have any relevance at all, in view of the kind of mundane environmental climate - Celtic-type mountainous exceptions notwithstanding - in which it developed.
59. No, it is clear to me that a religion which stresses the equality of all souls is somewhat reductionist in its approach to life, reductionist in an overly worldly way which, conditioned by temperate environmental factors having especial applicability to Western Europe traditionally, cannot possibly be expected to do justice to those for whom, quite apart from gender distinctions, soul is manifestly joyful through transcendental meditation in some Eastern mountain retreat, or even proud or loving through other factors than those appertaining to the mental pleasures of prayer, and can therefore be regarded from a variety of standpoints, not least negative, which suggest that more is at large here than simply what typifies Man in his Christian surroundings.
60. In truth, the only soul that accords with God, and then less in relation to his egoistic truth than to the achievement of a heavenly redemption, is the joyful soul that is only possible in relation to self-unity in the spinal cord, as the ego recoils (from the self-annihilating threat posed to it by the out-breath of the Holy Spirit of Heaven) to self more profoundly at the level beyond the brain-stem egoism of God the Father which has been identified with Heaven the Holy Soul, the ultimate grace with which one, as a meditating ego, can be blessed. Anything else, which can only be less or contrary to this, is not godly but either manly, in the case of pleasure, womanly or, rather, antiwomanly (in sensibility) in the case of pride, or devilish or, rather, antidevilish (in sensibility) in the case of love, the emotion of soul which is least essential by dint of its association not with the self, whether directly self-subvertingly or otherwise, but with that not-self which is called the heart and which causes the emotion of self (as germane to the spinal cord) to be projected out in typically female vein.
61. Now this may not, in its sensible positivity, be of eternal death, but it is certainly not germane to eternal life, like joy, except insofar as we allow to females a paradoxical psychic emphasis which approaches truth through beauty and therefore joy through love, the love, we may be sensibly confident, of the Unclear Soul of Antihell as affiliated to the Antidaughter of the Antidevil which is not only distinct from the so-called 'spiritual love' of Antihell the Unclear Spirit affiliated to Antidevil the Antimother, but, more significantly, from the joyful purity of Heaven the Holy Soul as affiliated to God the Father in relation to metaphysical sensibility.
62. In short, love has been hyped in Western civilization as something which was allowed, under female pressures, to eclipse and effectively exclude joy, and the concept of 'spiritual love', which in reality does not accord with metachemical sensibility, insofar as such love is manifestly antispiritual (or germane to unclear spirit) granted undue prominence under the timeworn convention of a metachemical godhead.
63. Frankly, love is a very inferior thing to joy, not even a second-rate order of soul but effectively fourth-rate in its metachemical departure from metaphysics (joy), physics (pleasure), and chemistry (pride), the latter having more reference to the Unclear Soul of Antipurgatory as affiliated to the Antidaughter of Antiwoman in relation to that paradoxical psychic emphasis of feminine females under a masculine male hegemony which approaches knowledge, and thus pleasure, through strength, and thus pride, something just as distinct, in this lower-class context, from pleasure as, in the upper-class 'above', love is from joy.
64. Granted we shall not confuse the Antidaughter of the Antidevil with God the Father or, 'down below', the Antidaughter of Antiwoman with Man the Father, neither will we confuse the Unclear Soul of Antihell with Heaven the Holy Soul, nor the Unclear Soul of Antipurgatory with Earth the Holy Soul. Indeed, neither shall we confuse Earth the Holy Soul with Heaven the Holy Soul nor, for that matter, Man the Father with God the Father, nor any of their somatic counterparts in either the chemical/physical 'below' or the metachemical/metaphysical 'above'.
65. For there is just as much difference between Antidevil the Antimother and the Son of God as there is between Antihell the Unclear Spirit and the Holy Spirit of Heaven, not to mention, 'down below' in volume and mass, between Antiwoman the Antimother and the Son of Man on the one hand, and Antipurgatory the Unclear Spirit and the Holy Spirit of the Earth on the other hand.
66. In fact, now that I have reintroduced these terms, always bearing in mind that soma precedes psyche and is of more importance than psyche with females, whereas psyche precedes soma and is of more importance than soma with males, I should point out that terms like the Unclear Soul of Antihell, intended to define emotional love for metachemical females, could just as logically be written as the Antisoul of Antihell, just as Antihell the Unclear Spirit, intended to define spiritual love for metachemical females, could be written as Antihell the Antispirit.
67. Frankly it makes little difference which way one approaches these and other such terms as long as one remembers that the principal factors are always in soma with females (even under pressure of a psychic emphasis from sensibly hegemonic males) but in psyche with males (even under pressure of a somatic emphasis from sensually hegemonic females), so that, for instance, Devil the Mother/Hell the Clear Spirit expresses the primacy of metachemical free soma and the Daughter of the Devil/the Clear Soul of Hell the secondary, or subordinate, reality of metachemical bound psyche, in contrast, reverting to male sensibility, to God the Father/Heaven the Holy Soul expressing the primacy of metaphysical free psyche and the Son of God/the Holy Spirit of Heaven the secondary, or subordinate, reality of metaphysical bound soma.
68. Hence, by extrapolation, Antidevil the Antimother/Antihell the Unclear Spirit (Antispirit) is still primary in metachemical bound soma and the Antidaughter of the Antidevil/the Unclear Soul (Antisoul) of Antihell secondary in metachemical free psyche, while, conversely, Antigod the Antifather/Antiheaven the Unholy Soul (Antisoul) is still primary in metaphysical bound psyche and the Antison of Antigod/the Unholy Spirit (Antispirit) of Antiheaven its secondary counterpart in metaphysical free soma.
69. The emphasis, to be sure, may be on psyche in sensibility or on soma in sensuality, but the genders nevertheless remain 'true' to their respective dispositions for either nature (if female) or nurture (if male), soma or psyche, and for this reason one can infer the possibility of disillusionment with somatic emphasis on the part of males and, conversely, with psychic emphasis on the part of females, the bound realities in each case thrust into a falsely secondary position which does not accord with their actual gender status and fundamental dispositions.
70. Thus disillusionment with the absolutely illusory insanity in falsehood/woe of free metaphysical soma in the Antison of Antigod/the Unholy Spirit of Antiheaven under the absolutely factual sanity in ugliness/hatred of free metachemical soma in Devil the Mother/Hell the Clear Spirit may lead to the falsely subordinated reality of Antigod the Antifather/Antiheaven the Unholy Soul rejecting such an upended paradox, in which there is an absolutely foolish acquiescence in metaphysical sin, in favour of the absolutely truthful sanity in truth/joy of free metaphysical psyche in God the Father/Heaven the Holy Soul and its bound somatic corollary of the Son of God/the Holy Spirit of Heaven, the former aspect of metaphysical sensibility constituting an absolutely blessed deliverance from the absolute damnation of bound metaphysical psyche, the latter ... absolute salvation from the absolute curse of free metaphysical soma.
71. Likewise disillusionment with the relatively illusory insanity in ignorance/pain of free physical soma in the Antison of Antiman/the Unholy Spirit of Anti-earth under the relatively factual sanity in weakness/humility of free chemical soma in Woman the Mother/Purgatory the Clear Spirit may lead to the falsely subordinated reality of Antiman the Antifather/Anti-earth the Unholy Soul rejecting such an upended paradox, in which there is a relatively foolish acquiescence in physical sin, in favour of the relatively truthful sanity in knowledge/pleasure of free physical psyche in Man the Father/Earth the Holy Soul and its bound somatic corollary of the Son of Man/the Holy Spirit of the Earth, the former aspect of physical sensibility constituting a relatively blessed deliverance from the relative damnation of bound physical psyche, the latter ... relative salvation from the relative curse of free physical soma.
72. Either way, whether in metaphysics or physics, there is a disillusionment with the enforced subjection under a female hegemony of bound psyche to free soma, and a progressive liberation struggle diagonally back up from sensuality to sensibility, as from sequential time to spaced space, ears to lungs, in the case of metaphysics, and from massive mass to voluminous volume, phallus to brain, in the case of physics.
73. In neither context could it be said that males ceased to be creatures for whom psyche precedes and predominates over soma when they were damned/cursed through bound psyche/free soma, which is why the possibility of disillusionment with their immoral/vicious predicament was always there and likely to lead, if seriously acknowledged, to a rejection of it in favour of loyalty to self - as indeed to the male reality of psyche preceding and predominating over soma - in terms of either the truth/joy of God/Heaven or the knowledge/pleasure of Man/the Earth, as the class or elemental case may be.
74. But any progressive liberation struggle on the part of males from sensuality to sensibility within metaphysics or physics, air or vegetation, can only be at the expense of females within metachemistry or chemistry, fire or water, and therefore either to the detriment of Devil the Mother/Hell the Clear Spirit in the one class and/or elemental context or to the detriment of Woman the Mother/Purgatory the Clear Spirit in the other, neither of which would continue to reign over their respective bound psychic counterparts in the Daughter of the Devil/the Clear Soul of Hell or in the Daughter of Woman/the Clear Soul of Purgatory but, rather, to suffer the indignity, following sensible transmutation, of being subordinated, in paradoxical vein, as Antidevil the Antimother/Antihell the Unclear Spirit to the Antidaughter of the Antidevil/the Unclear Soul of Antihell under the divine male hegemonic reality, in metaphysics, of God the Father/Heaven the Holy Soul, and, likewise, as Antiwoman the Antimother/Antipurgatory the Unclear Spirit to the Antidaughter of Antiwoman/the Unclear Soul of Antipurgatory under the masculine male hegemonic reality, in physics, of Man the Father/Earth the Holy Soul.
75. Which leads to the possibility, in due course, of disillusionment on the part of metachemical females with the absolutely fictional insanity in beauty/love of free metachemical psyche in the Antidaughter of the Antidevil/the Unclear Soul of Antihell under the absolutely truthful sanity in truth/joy of free metaphysical psyche in God the Father/Heaven the Holy Soul, and of the falsely subordinated reality of Antidevil the Antimother/Antihell the Unclear Spirit rejecting such an upended paradox, in which there is an absolutely modest (good) acquiescence in metachemical punishment, in favour of the absolutely factual sanity in ugliness/hatred of free metachemical soma in Devil the Mother/Hell the Clear Spirit and its bound psychic corollary of the Daughter of the Devil/the Clear Soul of Hell, the former aspect of metachemical sensuality constituting an absolutely cursed deliverance from the absolute salvation of bound metachemical soma, the latter ... an absolutely damned rejection of the absolute blessings of free metachemical psyche.
76. Similarly, disillusionment on the part of chemical females with the relatively fictional insanity in strength/pride of free chemical psyche in the Antidaughter of Antiwoman/the Unclear Soul of Antipurgatory under the relatively truthful sanity in knowledge/pleasure of free physical psyche in Man the Father/Earth the Holy Soul may lead to the falsely subordinated reality of Antiwoman the Antimother/Antipurgatory the Unclear Spirit rejecting such an upended paradox, in which there is a relatively modest (good) acquiescence in chemical punishment, in favour of the relatively factual sanity in weakness/humility of free chemical soma in Woman the Mother/Purgatory the Clear Spirit and its bound psychic corollary of the Daughter of Woman/the Clear Soul of Purgatory, the former aspect of chemical sensuality constituting a relatively cursed deliverance from the relative salvation of bound chemical soma, the latter ... a relatively damned rejection of the relative blessings of free chemical psyche.
77. Either way, whether in metachemistry or chemistry, there is a disillusionment with the enforced subjection under a male hegemony of bound soma to free psyche, and a regressive liberation struggle diagonally back up from sensibility to sensuality, as from repetitive time to spatial space, heart to eyes, in the case of metachemistry, and from massed mass to volumetric volume, womb to tongue, in the case of chemistry.
78. Again, in neither context could it be said that females ceased to be creatures for whom soma precedes and predominates over psyche when they were blessed/saved through free psyche/bound soma, which is why the possibility of disillusionment with their virtuous/moral predicament was always there and likely to lead, if seriously acknowledged, to a rejection of it in favour of loyalty to not-self - as indeed to the female reality of soma preceding and predominating over psyche - in terms of either the ugliness/hatred of the Devil/Hell or the weakness/humility of Woman/Purgatory, as the class or elemental case may be.
79. But any regressive liberation struggle on the part of females from sensibility to sensuality within metachemistry or chemistry, fire or water, can only be at the expense of males within metaphysics or physics, air or vegetation, and therefore either to the detriment of God the Father/Heaven the Holy Soul in the one class and/or elemental context or to the detriment of Man the Father/Earth the Holy Soul in the other, neither of which would continue to reign over their respective bound somatic counterparts in the Son of God/the Holy Spirit of Heaven or in the Son of Man/the Holy Spirit of the Earth but, rather, to suffer the indignity, following sensual transmutation, of being subordinated, in paradoxical vein, as Antigod the Antifather/Antiheaven the Unholy Soul to the Antison of Antigod/the Unholy Spirit of Antiheaven under the diabolic female hegemonic reality, in metachemistry, of Devil the Mother/Hell the Clear Spirit, and, likewise, as Antiman the Antifather/Anti-earth the Unholy Soul to the Antison of Antiman/the Unholy Spirit of Anti-earth under the feminine female hegemonic reality, in chemistry, of Woman the Mother/Purgatory the Clear Spirit.
80. From a strictly virtuous/moral standpoint, wherein one is concerned with what could be termed the superior blessedness/salvation of male grace/wisdom holding leadership sway over the inferior blessedness/salvation of female punishment/modesty (goodness) in sensibility, there can be no basis for allowing or encouraging the above regressive scenarios towards the vicious/immoral realities in cursedness/damnation in which female crime/evil rules, in superior cursed/damned vein, over the inferior cursed/damned sensual realities of male sin/folly, and freedom, ever rooted in the active principle, becomes equated not with truth, whether absolutely or relatively, metaphysically or physically, but with fact, on both absolute (ugly/hateful) and relative (weak/humble), metachemical and chemical, grounds.
81. A society, civilization, or whatever that is typified by the rule of somatic freedom, under female hegemonies, is one that has either 'gone to the dogs' in decadent bourgeois fashion or, if young and more proletarian in character, not yet evolved towards a virtuous/moral plateau from which it should be possible, all the more so as things approximate truly divine criteria in metaphysics, so to arrange matters that regressive tendencies on the part, especially, of reactionary females and pro-female elements generally become all but impossible, and society simply advances on ever-more progressive terms towards a maximum development of its virtuous/moral potential, whether in primary or secondary, superior or inferior, male or female, vein.
82. Such an advance, I contend, is possible and can be implemented within the context of ongoing globalization, provided there is a will to genuine universality on the basis of religious sovereignty and the overcoming of Man in terms of the cyborgization of human life - now, with the majority-context urban proletariat, in a post-humankind phase of its development - which alone can permit the godly to develop to its maximum potential in relation to the synthetic artificiality of a civilization which even now, in being neither specifically Western nor Eastern but effectively global, has outstripped all previous religions and their respective deities, whether genuinely godly (at least, less, and more evolved levels of metaphysical sensibility), or falsely godly (at least, less, and more devolved levels of, for instance, metachemical sensuality), the latter mode of falsehood of course having reference to what would literally be the Devil, i.e. Devil the Mother, in successive (barring the most devolved) metachemically sensual manifestations.
83. However that may be, global civilization has need of its 'messiah', its religious leader or teacher or prophet who is manifestly not God, because no individual person ever really is, but one who points up the desirability, if global catastrophe is to be averted, of what would be God (the Father) at His most evolved manifestation, the manifestation according with the synthetic artificiality of the urban proletariat of global civilization and thus with the Cyborg rather than with the non-synthetic artificiality of Humankind or the synthetic naturalness of Nature or the non-synthetic naturalness of the Cosmos in their metaphysically sensible manifestations.
84. Such an advocate of God (the Father) in His most evolved and therefore most perfect manifestation is no Second Coming of Christ for the simple reason that Christ was, in historical terms, a Jewish activist for whom the sanctity of Judaic Law had been violated by Roman rule under King Herod and others of a like-persuasion, and to whom the task of restoring Israel to its rightful 'high estate' necessitated Messianic intervention of the sort which could only lead to a restoration of Jewish freedom under the Law through the agency of the long-awaited heir of King David, the Warrior King, who would establish a sort of Davidian monarchy which might or might not - though I would like to give Christ and his Nazarean followers the benefit of the Judaic doubt - prove detrimental to the Sadducee status quo, particularly since anything Davidian emerging in a post-compromise context of revolutionary ferment would be likely to conflict, sooner or later, with the sanctity of Jehovahesque primacy in effectively neo-Buddhist fashion, environmental impedimenta to such a 'rebirth' notwithstanding, and thus threaten the sensually hegemonic metachemical nature of the Judaic status quo, with its Jehovah-to-Saul over Satan-to-David gender antagonism in both cosmic and natural spheres, from an upper-class standpoint centred in humankind.
85. Whether Judaic conservative of a traditional purist order or neo-Buddhist revolutionary in an environmental context so sun-drenched and open to the night sky as to be unlikely to encourage a more hegemonically metaphysical approach to religion, Christ was perceived as a threat to the status quo by the Romans and their Herodian collaborators and accordingly crucified, which makes it seem rather unlikely that were he ever to return from the dead such a failed Messiah, derided for his kingly pretensions, would have any applicability to gentiles and their rejection of Judaism, whether compromised by Roman rule or otherwise.
86. No, but then it must be said that the Pauline invention, the saviour of gentiles as Son of God who ironically becomes identified, in Western temperate middling-down criteria, with a sensible rebirth in physical as opposed to metaphysical terms, that is to say, in Christian as opposed to Buddhist vein, would be even more unlikely to come back, insofar as he had never actually existed in the first place except in Paul's reborn imagination and would have nowhere literally to return from, much less return to.
87. If we are truly serious about a new order of religion that has global applicability, we have to ditch notions like the above which either have no basis in reality or would be irrelevant to Jews and gentiles alike. Indeed, one might as well speak of a Second Coming of Mohammed for the sake of Moslems as harp upon the possibility of a Second Coming of Christ for the sake either of Jews or Christians, and in neither case will one be doing the global development of religion a service but, rather, excluding a whole host of people for whom Christ is no less irrelevant, in whatever permutation, factual or fictional, than Mohammed.
88. For while the notion of a Second Coming may be of some relevance to Christians, it can do nothing more than perpetuate the delusions of Western civilization at the expense not merely of Eastern civilization, whether Judaic and Moslem or non-Middle Eastern, but of global civilization and its development towards a more genuine universality than anything possible to religions whose starting-point and even finishing-point is the Cosmos, and to whom the metachemical subversion of metaphysics has long been the norm - indeed, so much so that they would be blissfully unaware that any such subversion had taken place, including those, not least, for whom God was cosmic 'First Mover' and effective ruler of 'the Universe' from whom everything stemmed, the Satanesque 'Fallen Angel' not excepted.
89. But then in my book, so to speak, that would be Devil the Mother at its least devolved manifestation coupled to the Antison of Antigod, a sort of stellar/solar parallel, in terms of galactic monotheism, to the blossom/fruit on trees that I have tended to link, in less (relative to least) devolved fashion, with Saul/David as the more natural successors to Jehovah/Satan, the original Christ himself seemingly germane to a line of descent from Satan through David to himself as Jewish Messiah and therefore a manifestation not of Devil the Mother but of the Antison of Antigod, which is the nearest Jews get to anything godly, the metaphysical sensuality one needs, as an upper-class male, to reject, from disillusionment with somatic emphasis under a hegemonic free soma on the part of a metachemical female reality (be it Jehovahesque in Cosmos or Saulian in Nature), before any possibility of psychic freedom in metaphysical sensibility can become one's blessed reward, the reward of God the Father, and not merely now at His least evolved manifestation in the Saturnalian sphere, as it were, of the Cosmos, nor in His less (relative to least) evolved manifestation in winged seed-pods on trees in Nature, nor even in His more (relative to most) evolved manifestation in transcendental meditation for upper-class otherworldly males in Humankind (which might even have included the original Christ and his subversive threat to the Judaic status quo), but of His most evolved, and therefore definitive, manifestation in the Cyborg sphere, as it were, of global universality, wherein everything appertaining to metaphysical sensibility will be synthetically artificial and artificially synthetic, and God, or godliness, will accordingly peak in a context that will eventually take universality as far from the non-synthetic naturalness of its cosmic inception as it can possibly go or, rather, be.
90. For in what could be called the fourth manifestation of God (the Father), the one that exists not in relation, generally speaking, to a more prevalent metachemical background, nor in relation to a more prevalent chemical background, nor even in relation to a more prevalent physical background but, rather, in relation to a more prevalent, compared to everything else, metaphysical foreground, godliness will achieve its universal summation in which being will be not merely supreme but most supreme, the supremacy of the most evolved universality that will leave the more (relative to most), less (relative to least), and least evolved manifestations of universality in its global wake, as all the people and peoples of the globe are brought, democratically and rationally, to acknowledgement of the One True God in its most evolved, and therefore most perfect, manifestation, an acknowledgement that in some cases - the cases one might say of the privileged Few - will involve actual participation in the supreme beingfulness of this order of universality, whilst in others - doubtless the great majority - it will involve deference towards such beingfulness and either a 'bovaryization' of it in relation to taking or giving or, in the case of the administrative servants of the triadic Beyond, in relation to doing or, more correctly for sensibility, to antidoing, since the female aspects of the totality of 'Kingdom Come', including those appertaining to chemistry, would be emphasizing psychic positivity in beauty/love (metachemistry) and strength/pride (chemistry), so that antidoing and antigiving would be the secondary virtuous complements to being and taking, soul and ego, with the latter, duly modified in deferential vein, of course subordinated to the former on what would be the properly male side of life, a side in which, for virtually the first time ever, the eternal life of godliness took precedence not only over the death-in-life of man but, in sensibly transvaluated terms, over the antilife-in-antideath of antiwoman and the antideath-in-anti-eternity, so to speak, of the antidevil, the latter being that which would serve the antilife-in-antideath, death-in-life, and eternal life, both tier by tier and in subsectional vein, of the triadic Beyond.
91. For whereas in sensuality, under a female hegemony, one has in spatial space and sequential time either the eternal death of Devil the Mother coupled to the antilife-in-anti-eternity of the Antison of Antigod or, 'lower down' in the lower-class contexts of volumetric volume and massive mass, the life-in-death of Woman the Mother coupled to the antilife-in-antideath of the Antison of Antiman, in sensibility all this is turned around, in the above-mentioned manners, so that the antideath-in-anti-eternity of the Antidaughter of the Antidevil is coupled to the eternal life of God the Father in the repetitive time/spaced space class context and the antilife-in-antideath of the Antidaughter of Antiwoman is coupled to the death-in-life of Man the Father in the lower-class context of massed mass and voluminous volume.
92. Be that as it may, eternal life is only possible in relation to God (the Father), and one can believe that the most evolved manifestation of God in the synthetic artificiality of global universality will imply the most eternal life, a mode of eternity beyond the least, less (relative to least), and more (relative to most) manifestations of eternity which could be said to have characterized godliness in its cosmic, natural, and human manifestations when beingfulness was least, less (relative to least), or more (relative to most) supreme rather than at or near its eternal peak.
93. Yet one is not concerned with God the Father (in egoistic free metaphysical psyche) simply for the sake of godliness but, rather, in relation to the achievement of Heaven the Holy Soul (in psychocentric free metaphysical psyche) which is the raison d'être of God's existence, an achievement, amounting to a redemptive resurrection of the self from ego to soul, form to contentment, which could not transpire without recourse, on the part of the godly ego, to the Son of God (in consciously-modified instinctual bound metaphysical soma) and the Holy Spirit of Heaven (in subconsciously-modified spiritual bound metaphysical soma), so that God the Father cannot be considered as having any intrinsic value independently of Heaven the Holy Soul, which deeper order of intrinsic value accords with the psychocentric redemption of ego-eccentricity as God pushes consciousness through the consciously-modified unconsciousness or, rather, unnaturalness (quasi-naturalness) of the Son of God and the subconsciously-modified superconsciousness or, rather, supernaturalness (quasi-subnaturalness) of the Holy Spirit of Heaven in order to achieve the sublime subconsciousness of Heaven the Holy Soul, the spinal cord redemption of brain stem in which joy is the graceful reward for the blessed truth of a metaphysically sensible ego.
94. Therefore there is besides what could be called a 'fourth coming' or fourth manifestation of God the Father, fourth manifestations of the Son of God and the Holy Spirit of Heaven and, most significantly of all, Heaven the Holy Soul, in relation to the synthetic artificiality and artificial synthesis, so to speak, of the most evolved orders of metaphysical sensibility in the, for want of a better term, godly cyborg, the ultimate level and type of cyborg that would accord with the top tier of our projected triadic Beyond in 'Kingdom Come', where not man, still less antiwoman or, in the administrative aside, the Antidevil called the cultural/civil shots but, to all intents and purposes, God, the godliness and heavenliness, on both primary and secondary, self and not-self, terms of however many cyborg units were universally engaged in the synthetically artificial transcendentalism of the utmost supreme being, and were therefore providing a lead for everyone else to follow on their own, necessarily lower and 'bovaryized' terms, whether in relation to taking and antigiving or, indeed, to the antidoing of those entrusted with the protection and advancement of the Beyond in question.
95. You could say that I am the advocate of this fourth manifestation, this 'fourth coming' of God the Father, coupled to such a coming of His Son, the Holy Spirit of Heaven, and, above all, Heaven the Holy Soul, without which there would be no point in discussing God at all, not even on the necessarily more restricted terms of transcendental meditation for those males in humankind who were 'up to' metaphysical sensibility in their conscious exploitation of the lungs and the breath towards a subconscious goal.
96. Yet such males are more germane to Eastern civilization in its genuinely divine mode traditionally, even though there may be quite a substantial number of people in the West, these days, who, under Eastern influence, practise transcendental meditation on a regular basis and would regard themselves as 'spiritually' superior to their Christian counterparts without, however, being properly germane to Eastern civilization and its Buddhist (where applicable) traditions.
97. But are such converts to transcendental meditation of global civilization as it devolves and/or evolves, according to gender context, within the urban proletariat in terms of an atheistic rejection of traditional gods and conventional religions? One would have to doubt that they could be, fine fellows (and even females) that they often are! For it seems to me that traditional civilization, whether Eastern or Western, and the sort of global civilization which we see in various stages of development about us in the contemporary world are two quite distinct things, and that while the latter may have come to pass on the back of the former, it did not emerge out of it as its logical conclusion but, rather, in class opposition to it, as a secular and effectively atheistic rejection of the sort of God-bound traditions typifying both the East and the West, few if any of which had a proper concept of God and His destiny or justification, and which, for that reason, are often inimical if not contrary to what would be godly and therefore constitute a sort of ongoing obstacle to His 'fourth coming', His fourth manifestation in the Cyborg of a more advanced synthetic artificiality, as germane, I contend, to the urban proletariat.
98. No, if the class in question, involving as it does both lower and higher, 'blue' and 'white' collar, plebeian and noble, phenomenal and noumenal, corporeal and ethereal elements, are definable as anything, it is not only in the negative terms of what they are against, both in the West and the East, but in the positive terms of what they are for or about, the terms of ongoing globalization in the development of universality towards a synthetically artificial peak or resolution which, whilst indubitably subject to further refinement in the course of time or, rather, eternity, will bring the globe to a sort of supra-national or, as I prefer to say, centrist unity in or under the leadership of a godliness which, being both genuine and at its most evolved life stage, is alone qualified and entitled to achieve any such thing, thereby establishing what Marxists of old were fond of calling a classless millennium but which I, at this point in evolution, will simply call the ethnic totalitarianism of 'Kingdom Come' in which the Cyborg, as the logical outcome of a religiously sovereign proletariat, reigns supreme for all eternity.
99. It is the task of Social Transcendentalism, the ideological face of this ultimate Communism or Communalism, to wake the proletariat of global civilization up to their godly potential and to induce them to vote, once the paradoxical opportunity of utilizing the democratic pluralism of People's liberalism to a religious end comes judgementally to pass, for religious sovereignty, so that what was and is post-humankind with them may become more self-consciously cyborg and able to embrace a future in which, in the interests of genuine universality, what remains of 'man' is overcome in the ongoing development of God in the fourth manifestation of His evolution towards ever-more perfect universal heights of supreme beingfulness in the Holy Soul of Heaven, the raison d'être of genuine godliness for those who, blessed with metaphysical sensibility in the synthetically artificial terms of global civilization, will inherit the ultimate grace of a joy sublime in the eternity of perfect self-unity.
100. Thus it is to wake the urban proletariat up to their divine destiny that I have keyed-in these lines, and it is my hope that one day they will have democratically triumphed over their class enemies of both the West and the East to bring global civilization a stage closer to its universal summation in the utmost centro-complexification of a synthetically artificial paradise. What matter if, in the meantime, the West and the East tear each other apart over traditional or conventional values? We, who can have no truck with either because we are revolutionary and unconventional, can only gain by any weakening of the old civilizations which makes it easier for us to strengthen this new and ultimate civilization which will put an end to both West and East alike, as it advances its virtuous cause towards a joyful end on the self-righteous upper-class male high-way of Truth.
LONDON 2003 (Revised 2004-10)