1. Sacred ego can be distinguished from profane ego in respect of its desire to be subsumed into soul and achieve unity with the deeper self which would be equivalent to the redemption of truth in joy, or, to speak religiously, of God in Heaven.
2. Thus sacred ego differs quite markedly from that ego which, being profane, is a sort of (necessarily false) end in itself which makes an ideal out of knowledge and effectively subsumes soul, duly 'bovaryized', into itself as a pleasurable by-product, as it were, of knowledge, so that it could be said that the earth, in religious terms, is subsumed into man, who rules an ungodly roost in egocentric profanity.
3. Therefore while sacred ego will be metaphysical and effectively subordinate to soul, profane ego will be physical and disposed, in consequence, to subordinate soul to itself - the difference, in a word, between God and man, as between, say, an upper-class type of male given, traditionally, to transcendental meditation and his effectively lower-class, and erstwhile Christian, counterpart, for whom man-centred prayer in Christ furnishes a knowledgeable fulcrum which precludes genuine soulfulness, the product, after all, of a commitment to respiratory devotions like transcendental meditation.
4. It is perhaps one of the great ironies of life that those who, in Buddhist vein, have been more committed to transcendental meditation than to prayer, to respiratory sensibility than to cogitative sensibility, and would be able to level with or accommodate the heavenly afterlife experience of an inner pure light, have, for environmental or other reasons, tended to be cremated, whereas their Christian counterparts, who might reasonably be expected to fall short of anything genuinely heavenly, have more usually been buried and thus not had their afterlife experience rudely interrupted by raging flames.
5. And yet the devotees of transcendental meditation are precisely those who most deserve a heavenly afterlife and would probably experience one even in the paradoxical or unlikely event of burial, whereas Christians, who would have spent more time reading and praying than meditating (in respiratory fashion), tend to go to the grave in expectation of Heaven, or of heavenly afterlife experience, when all they are likely to get is a sort of earthly reincarnation in which visionary experience, having more to do with the brain stem than the spinal cord, is or becomes the self-oriented norm, and one can infer a sort of meeting Christ face to face in manly subversion of God and earthly subversion of Heaven which owes not a little to the Christian tendency to subvert God in respect of man and Heaven in respect of the earth without necessarily realizing that that is what most characterizes this religion of the world, or worldly religion owing not a little to a temperate climatic and verdant topographic precondition or mean, as in Western Europe, which reduces everything to the effectively lower-class parameters of an egocentric fulcrum, in which man is the measure of all things and all things must accordingly accommodate themselves to his earthly limitations, including such religious concepts as God and Heaven.
6. How ironic, then, that those who, as Buddhists, are most likely to experience a heavenly afterlife often have it cut short, and in the most barbarous fashion, by funeral-pyre flames, whereas their Christian counterparts go to the grave in the expectation of Heaven and are more likely, through both prior religious conditioning and environmental factors (not the least of which would be the mundane context of burial itself), to recoil from the inner light to a reincarnation of ego in terms, necessarily transmuted, of visionary experience.
7. Therefore it might reasonably be inferred that Heaven has never properly or fully prevailed for either tradition, which is not altogether surprising in view of the fact or, rather, truth that a definitive manifestation of God and Heaven lies beyond man, both profane and sacred, lower- and upper-class, in what I hold to be a cyborg futurity which is already scratching the surface of post-modern life in relation to the synthetic artificiality of the urban proletariat.
8. For man is at best only capable of a penultimate, or more (relative to most) evolved, commitment to God and Heaven, which in any case will be globally subordinate to a humanistic per se in regard to the egocentric profanity of that effectively lower-class, or lowlander, manifestation of man which dominates the world and has tended to do so for several centuries past, together with his necessarily false, because worldly, religion of Christianity, which makes a god out of man or, rather, reduces God to the dimensions of man through Christ and Heaven to the dimensions of the earth through a Christ-like visionary experience which is an implicit rejection of pure soul.
9. Doubtless environmental factors, as already noted, played a not-inconsiderable role in the development of this worldly delusion of man-centred religion, but it was doubtless inevitable and not something one can dismiss as of no historical or evolutionary consequence, even if its days are numbered and the future belongs to a religion which, besides initially embracing lower-class criteria, will do more justice to truth and its corollary - and reward - of joy in consequence of the inevitability of globalization and the subordination of worldly criteria to an otherworldly lead, a lead such that will enable universality to come properly and fully to pass as and when the peoples of the globe are united in a common purpose of world-overcoming and eternity-building, and thus the achievement, as a long-term goal, of universal perfection.
10. However, the persistence of profane ego in the Western world in particular will continue to pose a threat and problem to the ongoing development, in evolutionary centro-complexification, of sacred ego, which is above knowledge in the truth that liberates from egotistic self in the interests of soulful joy, or timeless bliss, through psychocentric salvation.
11. For profane ego appertains to man, especially to man per se, who is a humanistic entity for whom form is more important than contentment, and therefore knowledge than truth or, rather, joy, which is the heavenly reward for an ego whose knowledge, being sacred, has to do with God and therefore with the achievement, through transcendentalism, of a heavenly resurrection of the self as it passes from ego to soul or, in physiological terms, from brain stem to spinal cord, something it is only likely to do in relation to such meditative techniques as encourage the ego to recoil from the threat of self-annihilation posed by the out-breath of holy spirit to the self more profoundly, as though from one extreme to another, wherein it is, perforce, encouraged to identify with the soul and achieve that self-harmony which is the source of timeless bliss, of heavenly joy, for the redeemed ego, now effectively one with soul in perfect contentment.
12. Of course, such contentment as is vouchsafed to form, to ego, through such consciously-engaged respiratory procedures as are encouraged by transcendental meditation is still a long way from the pure soul of the Afterlife as such, though one is more likely to be able to abide with the inner light of pure soul if one has been conditioned to reach an accommodation with the soul in life - something presupposing a lifelong commitment to transcendentalism, and thus to meditation techniques which encourage such an eventuality, the fruit of self-redemption of form in contentment, or consciousness in subconsciousness, which is not only deeper but purer and holier even than the spirit.
13. For the Afterlife as such is not about the redemption of ego in soul, of form in contentment, but can be expected to either take the form of visionary experience in modified ego or the contentment of non-visionary, or properly unitive, experience in modified soul, the sort of ego and soul that pertain to the brain stem and spinal cord as two separate entities, two separate manifestations of the self, one of which will be more congenial to one in the Afterlife than the other according to how one had lived in respect of the competing sensibilities, the sensibility of metaphysics for godly males or the sensibility of physics for manly males - the former category of males indubitably upper-class and effectively highlander, the latter their effectively lower-class and lowlander counterparts, or the sort of people who would more likely have been buried, in Christian vein, in expectation of meeting Christ face to face, as it were, in the Afterlife.
14. Therefore whether the self, in withdrawing its myriad nervous fibres from the body, now succumbed to the mortality of the flesh, would cannibalistically self-consume primarily in relation to the brain stem or primarily in relation to the spinal cord would be largely predetermined in respect of one's class and religious orientation, with consequences for either visionary or non-visionary (purely unitive) afterlife experience, something which, in any case, had owed not a little to environmental and topographical factors largely responsible for encouraging one type of civilized orientation or another in the first place.
15. Be that as it may, the actual afterlife experiences of 'the dead', whether heavenly or earthly, must contrast quite substantially with the religious life experiences of 'the living', since these people, no matter how upper- or lower-class they may effectively be, still have both ego and soul in a totality of self which is differentiated in terms of emphasis upon either the ego or the soul according as profane or sacred, intellectual or emotional, criteria were paramount.
16. With the egocentric, as we may call those of a profane disposition, ego takes priority over soul, and therefore such soul as accrues to an egocentric mean will be subordinated, as pleasure, to knowledge, which will accordingly rule as an ungodly manifestation of ego characteristic of 'man', meaning all those humanistic and effectively lower-class, lowlander males for whom egocentric knowledge coupled to psychoistic pleasure takes precedence over psychocentric joy coupled to egoistic truth and, therefore, the 'world' of profane values over the 'otherworld' of sacred values.
17. With the psychocentric, as we may call those of a sacred disposition, soul takes priority over ego, and therefore such ego as accrues to a psychocentric mean will be subordinated, as truth, to joy, which will accordingly rule as an unearthly manifestation of soul characteristic of 'Heaven', as the reward for all those transcendentalist and effectively upper-class, highlander males for whom psychocentric joy coupled to egoistic truth takes precedence over egocentric knowledge coupled to psychoistic pleasure and, therefore, the 'otherworld' of sacred values over the 'world' of profane values.
18. There can be no question that egocentricity is more characteristic of 'the world' than of any otherworldly alternative lying above and/or beyond it, but that, in a civilization becoming ever-more globally integrated, it would not be wise, or indeed morally desirable, to exclude the desirability of psychocentricity in relation to that which will both lead and condition everything else, including those female shortfalls from metaphysics and physics which can be identified, in antimetachemical and antichemical fashion, with either a beautiful approach to truth coupled to a loving approach to joy or, in the lower-class context, a strong approach to knowledge coupled to a proud approach to pleasure.
19. However, even knowledge will be modified in relation to truth, as will pleasure in relation to joy, as criteria appertaining, in 'Kingdom Come', to the lead of psychocentricity in the most evolved manifestations of God and Heaven gradually supersede purely worldly criteria, so we can be confident that the strong approach to knowledge coupled to the proud approach to pleasure will also be modified in relation if not to truth and joy then, where females are concerned, to the effect of truth and joy upon beauty and love, as life in general progresses under an enhanced sense of truth which could be said to stem from the Messianic equivalent of the Second Coming, Who would have made 'Kingdom Come' possible in the first place.
20. And, precisely, in terms not only of His teachings, His Social Theocratic truth and Social Transcendentalist joy, which would have to have been disseminated to and understood by the People, meaning principally the urban proletariat, but also, and not less significantly, of the coming to pass of a paradoxical election for religious sovereignty as the means whereby the goal of 'Kingdom Come' could subsequently be established in the event of a majority mandate for such a sovereignty in countries that, like Eire, could be expected to endorse, under Church-hegemonic pressures, the utilization of the State, always a secondary factor in the overall church/state partnership, towards such a religious end, an end having profound implications for the electorate should they decide to democratically exchange their worldly sovereignty for a sovereignty that will entitle them to become both godly and, where applicable, god-deferring to a degree and in a way that would not otherwise be possible.
21. For religious sovereignty would enable the People, the urban proletariat of either a Catholic or a Protestant denominational background (not to mention any other religious descent), to dispense with the 'old gods', the effectively 'dead gods' of their respective religious traditions to which they are, for the most part, 'dead' in any case, and have rights in relation to an order of godliness and heavenliness that lies beyond man in what has been called a cyborg futurity - though, in point of fact, such a 'futurity' is already superficially with us - in which God and Heaven become not merely more (relative to most) evolved in respect of transcendental meditation, but most evolved in respect of a synthetically artificial approach to both non-visionary and visionary afterlife experience which effectively 'resurrects the dead' and brings Eternity to pass as the norm for all those who have been saved to 'Kingdom Come', the context of a religiously sovereign People in a society in which a new type of Church, commensurate with what in previous texts has been called the triadic Beyond, was being served by a new type of State, commensurate with the administrative aside to the said Beyond, and to the express end of developing religion towards its logical conclusion in global universality and the 'overcoming of man' in the interests and from the standpoint of God, whose principal concern is the attainment of Heaven and thus the soulful redemption of sacred ego, a concern made somewhat easier and more lasting, one can believe, in relation to the cyborgization of human or, more correctly, post-human life (the urban proletariat) in the interests of a more synthetically artificial approach to the eternal welfare of the self, both in respect of the ego and the soul, the brain stem and the spinal cord, form and contentment, though always with the end of universal perfection in mind.
22. For, ultimately, even visionary afterlife experience, no matter how synthetically artificial, must bow to the non-visionary or purely unitive afterlife experience of the soul, else one will be encouraging a context of formal reincarnation where nothing but the discarnate vindication of divine truth in sublime joy should rightfully obtain in respect of the gradual progress of eternal life towards its universal peak in some further omega point set, beyond the earth, in space, in special space centres which will enable Heaven to be to its maximum and most authentic extent, and thus to contrast with its least evolved extent in regard to the cosmic manifestation of metaphysical sensibility which pertains to ringed planets like Saturn, whose gaseous 'haloes' correspond, I believe, to an externalized self germane to the cosmic context in general, one dominated or characterized not by what subjectively pertains to God the Father but, on the contrary, by what objectively pertains to Devil the Mother in metachemical sensuality, as germane to the stellar aspect of the Cosmos which rules a diabolic roost in free will.
23. However that may be, we who are instrumental in furthering God in the interests of Heaven, and thus sacred ego in the interests of eternal soul, God the Father in the interests of Heaven the Holy Soul, can have no truck with any manifestations of God and Heaven, much less the Devil and Hell, that fall short of their most evolved manifestations such that pertain not to man, still less to the metaphysically sensible aspects of either the Cosmos or nature, but to the coming Cyborg as the vehicle for the indefinite support and sustain of the self throughout Eternity, and which can only come to pass if the urban proletariat, the species of 'man' which is post-human and effectively post-humanist in character, opts for a properly transcendental destiny and thus comes into its religious own beyond the parameters of 'the world' to what has been described as the 'otherworldy' context of 'Kingdom Come', a 'Kingdom' in which the People, should they so elect at 'Judgement', or what has been social theocratically defined as the paradoxical election for religious sovereignty at the cross-roads between this world and the next, will be free of all gods, both genuine and false, but the God which pertains to the cyborgization of life to a heavenly end.
24. Yet they are only likely to so elect in countries where the Church is effectively hegemonic over the State and religious values accordingly take precedence over secular ones, in countries which, like Eire, have long been loyal to 'Mother Church' and thus to a diagonally rising bureaucratic-theocratic axis which contrasts with the diagonally-falling autocratic-democratic axis typifying those countries in which, like Britain (and England in particular), the State takes precedence over the Church, and state values accordingly count for more than religious ones.
25. Such a 'secular people' cannot be expected, short of a miracle, to vote for religious sovereignty; for they won't be encouraged or permitted to do so in the first place, since one can only anticipate a desire for religious sovereignty in societies not overly dominated by state-hegemonic values but still subject, in some degree, to a hegemonic Church the mission of which has been to prepare the 'faithful', whether or not this is taken to include the People generally, for the possibility of salvation in and through the Second Coming as and when 'Kingdom Come' is proclaimed in consequence of such a people being in a position to vote for religious sovereignty and thus paradoxically exploit the democratic process, under Church sanction and encouragement, to that end, an end which would not so much do away with the State and the Church as transmute them in respect of 'Kingdom Come', and thus with reference to what has been described as the administrative aside to the triadic Beyond for both Catholics and Protestants alike.