1.   I have maintained all along that such a better world, veritably otherworldly in its metaphysical bias, is possible and can be developed, although it will require the repudiation, democratically and peaceably, of the morally bankrupt one which wears an economic face and bows down only to the money-generating power of the Devil, as to metachemical pluralism.  For the worship of materialism (science) has replaced the worship of realism (politics) and even of naturalism (economics), and history has shown that the worship of idealism (the false religion of fascism), which stemmed from classical economics and an unduly naturalistic inversion of physics, is no solution to the dilemma in which mankind finds itself, complements of the Faustian pact between Man and the Devil at the expense of Woman and God.


2.   Worship of any description is proof of a somatic hegemony to which psyche defers in the absence of faith in itself, a faith which is all the more lacking in contexts where soma is, in any case, hegemonic over psyche, as in those elemental contexts characterized by corporeal concretism, and where the ratio of negative to positive factors is always either considerably or substantially in favour of the former, with predictably materialistic or realistic results!


3.   It is not the worship of the State by the Church, of state freedom by church determinism, that is required, if society is to escape the clutches of the Devil and mankind be set on course for an accommodation, directly or indirectly, with God, but the subordination of the State to the Church, and not in the traditional Christian context of Roman Catholicism, wherein naturalism deferred, if rather imperfectly, to humanism, and humanistic devotion entailed not so much the forgiveness of physical sins (naturalism) as the cultivation of physical grace, if only in terms of the egocentric sensibility of humanistic cogitation.  Rather is it in the revolutionary Messianic context of Social Transcendentalism that 'the State' should bow to 'the Church', wherein idealism will defer to transcendentalism, and transcendental devotion entail not so much the forgiveness of metaphysical sins (idealism) as the cultivation of metaphysical grace, the grace that revolves around the psychocentric, or soulful, sensibility of transcendental meditation, and in which the victory of soul over ego is proclaimed through the lasting presence of heavenly joy, through the Oneness, in sum, of Heaven-the-Holy-Soul.


4.   Man has, it is true, got the upper hand over Woman, meaning of that chemical monism typifying objective Nature, but the majority of females are not of the metachemical persuasion which has been set free in the course of the general co-option of females to vegetative pluralism and would not, in the nature of things feminine, relish the spectacle or reality of that freedom criminally raining down from above over the generality of males and females alike, but would want, I feel confident, to use the gains accruing to vegetative pluralism to join with the generality of non- or even anti-capitalist men in voting, at the opportune moment, for religious sovereignty and the right to religious self-determination in what has been described as the triadic Beyond of 'Kingdom Come'.


5.   For denied ample scope for punishing crime, the majority of females, or women proper, have little to gain from the sinful folly of vegetative pluralism, but would be better off in a society structured in such a way that a new order of chemical monism was possible on the basis of the subordination of physical pluralism to metaphysical monism, and the relegation of metachemical pluralism, sensibly transmuted, to the administrative aside of the triadic structure in question.  For in such a society it would not be vegetation and fire that were 'calling the shots', to the exclusion or marginalization of water and air, but, on the contrary, these latter elements to the marginalization of vegetation (within the triadic Beyond) and the exclusion of fire (from the triadic Beyond), so that monism rather than pluralism was hegemonic, and the Many had returned to the One ... if not directly, in chemical or metaphysical terms, then indirectly in physical deference towards it.


6.   Yet this time it would not be the phenomenally corporeal Oneness of chemical monism that was hegemonic in overall terms, but the noumenally ethereal Oneness of metaphysical monism, the Oneness, in sum, of heavenly soul which lies beyond the worldly One and its purgatorial spirit, a Oneness in which the ethereal is concrete and predominates over its corporeal abstraction in the ratio of 3:1, making for a very positive outcome, one centred in joy and vindicating truth.


7.   The purgatorial spirit of the worldly Oneness of chemical monism was always rather humble, and this humility was the source of its own undoing and subsequent humiliation at the hands of triumphant knowledge, since knowledge could - and did initially - boast positive correlations which spirit per se was unable to match, being quantitatively somatic and therefore germane to corporeal concretion in its chemical mode. 


8.   But knowledge itself presently 'went to the dogs' of somatic negativity, both within the physical pluralism of vegetative naturalism, wherein ignorance began to rear its quasi-empirical head in paradoxically naturalistic vein, and, across the gender divide, in the chemical monism of watery realism, wherein weakness proclaimed the phenomenal manifestation of empiricism, and in the metachemical pluralism of fiery materialism, wherein ugliness rode out of its somatic darkness to proclaim the noumenal manifestation of empiricism, the unequivocally empirical absolutism which wears a scientific mask and still plays havoc with the contemporary world as it dances to the Devil's evil tune.


9.   Knowledge, patently, can no longer be trusted to lead anywhere godly, least of all on sensibly metaphysical terms, but has both corrupted itself through naturalism (not to mention its romantic and fascist offshoots in idealism) and been corrupted and vitiated through, first, realism and, then, materialism, which currently has what passes for knowledge firmly in its diabolic grasp, so that there is nowhere else for knowledge to go and nothing else for it to do than defer, in worshipful slavery, to the hate-inspiring ugliness of industrial and technological materialism. 


10.  Obviously something better and higher than such knowledge is required, if mankind are to be released from this sorry state of pluralistic affairs and granted the opportunity to rise to a new monism, superior to that which Man dethroned in his hell-bent obsession with earthly riches.  And that something, needless to say, is Truth, is the infinite knowledge which pertains not to Man but to God, to God-the-Wise-Father, whose spokesperson proclaims it through the ideological philosophy of Social Transcendentalism and offers mankind the prospect of a new society based around religious sovereignty and the rejection of worldly sin and crime, of the pluralistic conspiracy in physical collectivism and metachemical competitiveness of that sinfulness and criminality which, between them, have squeezed the chemical co-operativeness of goodly punishment out of the worldly frame and reduced life to the foolish dance of an evil tune which, in the audacity of its scientific liberties, is the sworn enemy of otherworldly wisdom and whatever leads beyond the competitive-oriented collectivism of worldly folly to the monistic heights of metaphysical individualism.


11.  God's ways are not the ways of Man but infinitely superior, in the wisdom of a noumenally ethereal concretion, to those ways, not least in terms of the subordination of metaphysical soma to metaphysical psyche, of idealism to transcendentalism, and the consequent development of truth in the interests of joy, of infinite knowledge in the interests of infinite pleasure, and the psychocentric redemption of the godly ego through that self-enhancement which is commensurate with the heavenly soul, the raison d'etre of genuine religion. 


12.  There are enough people in the world now who would want an alternative to what Man, in money-grubbing partnership with the Devil, has to offer, and they include, besides the generality of women who have been co-opted to - and corrupted by - the sinfulness of vegetative pluralism, the generality of the Dispossessed and Exploited in all walks and shades of life, for whom the prospect of a democratically-mandated deliverance from both the crimes and sins of the pluralistic world to the punishments and graces of 'Kingdom Come' would be the monistic redemption which they have been hoping and praying for all along, the guarantee that, with the institutional development of the triadic Beyond, neither evil nor folly, violence nor greed, would ever again play a major role in life, to the detriment of all that is most precious, both spiritually and, above all, soulfully.


13.  Therefore I say unto you, join with me in bringing to pass this new order of society which can only happen on the basis, come judgement, of a majority mandate for religious sovereignty, and together we can triumph over the forces of pluralistic shame and all who would hold us back from the metaphysical One, from the goal and destiny of the Righteous in the joyful resurrection of Heaven-the-Holy-Soul.  Join with me, and even if your predestined place in the triadic Beyond is not sensibly metaphysical but sensibly physical or chemical, still you will know a new order of wisdom or goodness commensurate with Eternity and the elevation and leadership of mankind in general by the noumenally ethereal concrete monism of primary God and Heaven, which is both the beginning and the end of metaphysical psyche, of omega absolutism, in the truth and joy of ultimate wisdom and holiness.