26. Therefore the urban proletariat that pertain to countries like Eire in which God and the Church effectively come first are not so atheistic that they would be unprepared or unqualified to paradoxically utilize the State to a religious end, but, on the contrary, can be expected to do so in view of their traditional loyalty to religious values and ongoing commitment to religion, one way or another, even in a secular age, or an age dominated by the sorts of state-hegemonic values that accrue to societies like Britain and America and would reduce the world to democratic profanity, making us all eat the fruit of 'the forbidden tree of knowledge' as a matter of dietary course, irrespective of how much better off people are when they put the soul food, as it were, of heavenly joy above the egocentric food of manly knowledge, whose earthly pleasures pale to insignificance before the inner splendour of unfettered soul.
27. But of course no matter how theoretically true the above statement may be, 'people' is a term that requires to be qualified in practice, since we are presupposing the right sort of people, a people who are God-fearing or God-believing in their bureaucratic-theocratic axial orientation, a people who are theocratically led by male hegemonic criteria rather than dominated, in autocratic vein, by female hegemonic criteria, a people who have an upper-class capacity by dint of some genetic or topographical feature which suggests that highland values are not altogether unrepresentative of their stock - in short, a people like the Gaels or Celts, and the Irish ones not least, who even now display a cultural propensity for the heights - witness Gaelic Football - which contrasts markedly with the lowlander mentality of Association Football, in which you can only score under the bar, not over it, and thus live the democratic alternative to theocratic freedom.
28. Of course, while climate and topography indubitably precede people, the people precede the culture that results from them, and therefore we cannot pretend that there is no ethnic or racial connection between what could be termed highlander values on the one hand, those of the Celts, and lowlander values on the other hand, those of the Anglo-Saxons and of the Anglo-Saxon nations in general. A people do not exist in the void but in response to certain conditioning factors, both physiological and psychological, which have made them what they are and continue so to do.
29. But Europe in general has been more characterized, it could be argued, by lowlander values than by highlander ones, which is why Paul was able to export a lower-class, or phenomenal, version of rebirth from sensuality to sensibility to Western Europe, making of the mass-volume progression from phallus to brain in vegetation (earth) a Christian salvation which could be said to contrast, in male terms, with anything appertaining to metaphysics, wherein a progression, or diagonal rise from sensuality to sensibility bisecting two contiguous class planes (in this instance the noumenal planes of time and space), from ears to lungs in air, as from the airwaves to the breath, outer air to inner air, would be the mode of salvation, or of achieving a sensible 'rebirth' at the expense of sensuality and thus of heathenistic values, ever dominated by a female hegemony 'on high', to a Christian or, in this instance, Buddhist-type end. For one of the main consequences of rising from ears to lungs, sequential time to spaced space, in metaphysics, would be the rejection of music, or something analogous, in favour of transcendental meditation, and thus of a male hegemony over females, now brought low as from spatial space in the eyes to repetitive time in the heart, whose under-plane subservience in respect of a beautiful approach to truth and a loving approach to joy would be the freely psychic concomitants of truth and joy 'on high'.
30. That, however, did not transpire, and even in so-called Celtic Christianity it is difficult to imagine a genuinely transcendentalist commitment to the supersession of ego by soul in Buddhist-like fashion when you bear in mind the extent to which such a highlander form of Christianity would still have been compromised by Old-Testament criteria and in no position to entirely break with the Judaic obstacle, ever fiery, to any such respiratory eventuality.
31. In short, Celtic Christianity would have been hamstrung by the Judaic aspects of Christianity which defer, in heathenistic vein, to a cosmic 'first mover' deemed responsible for creating the world and all that is naturally or humanly in it - the sort of 'Creator' that owes more, in stellar sensuality, to Devil the Mother than ever it does, in Saturnian sensibility, to God the Father, even if this sensual 'first mover', ever characteristic of sun- and star-drenched environments like that of the Middle East, happened to be called 'God' and to be worshipped as such.
32. Thus even before the Pauline form of Christianity that we recognize as Roman got the better of so-called Celtic Christianity, the latter would have been a long way short of being genuinely transcendentalist in view of the extent to which matters fundamentalist would still have clung to it in consequence of its having arisen in connection with the so-called Christian Bible, the greater part of which is manifestly Judaic in respect of the Old Testament and its Creator-worshipping heathenistic primitivity.
33. So, with the victory of Roman Catholicism over Celtic Christianity, it could be said that lowlander values gained the ascendancy, paradoxically, over highlander values in Europe, and with it a greater emphasis upon bureaucracy, upon Marianism, at the expense of theocracy, or some more mystical Christ who, for all the ideal intentions of the Celts, would not have achieved what we may believe his historical ancestor was unable to achieve in Palestine by dint of the extent to which Old-Testament Creatorism, ever steeped in fundamentalism, would have got in the way of a more-than New Testament humanism, a sort of pseudo-transcendentalism, and thus prevented any possibility of an authentic transcendentalism, which at the humankind level (as opposed to either the cosmic or natural levels) presupposes transcendental meditation, from coming properly to pass.
34. The legacy of that Biblical block on transcendentalism is still of course with us, since the Roman Catholic Church can do no better than defer to sin from a standpoint centred in verbal absolution for penitential contrition, and thus continue to pander to the sorts of lowlander values which have ever bedevilled Christianity and held it firmly to the earth, with its pessimistic interpretation of man as a sinful creature fallen from God and Heaven.
35. Doubtless such a 'sinful creature' could only be characterized by a bureaucratic mean which would seem, with 'Mother Church', to be if not exactly hegemonic then certainly very influential over anything theocratic, no matter how perversely compromised by lowlander criteria issuing from Paul and having a sort of intellectual fulcrum, in 'the word', that necessarily fights shy of anything centred, metaphysically, in the breath, for which the practice of transcendental meditation would be the more genuinely theocratic corollary.
36. Certainly Celtic Christianity might have put more emphasis upon self-development in meditative terms, but it would have been up against its Christian roots soon enough and inclined to intellectually modify the concept of 'meditative' accordingly, so that it was unlikely to depart all that far from the autocratic clutches of Jehovah, Who constrains all to worshipful subservience of the cosmic 'first mover' even when the emphasis, New-Testament wise, is bureaucratically placed upon the so-called 'Mother of God' as a phenomenal, or lower-class, order of 'first mover' germane to nature who conditions the 'faithful' to worship of Christ and thus hope in the resurrection from worldly sin to eternal life even as worldly sin most characterizes the bureaucratic context in which 'Mother Church' has its roots and man his nominally subordinate place under a female hegemony.
37. I say 'nominally' because there is still, even with Roman lowlander implications, a theocracy of sorts in situ diagonally 'on high' which offers consolation to the sinfully afflicted, as and when they repent of their sins and accept verbal absolution as a kind of surrogate grace which is the most they can expect while 'the world' still prevails and lower-class values accordingly take precedence over anything higher.
38. This surrogate grace is tailored, after all, to the phenomenal lowness which characterizes man as a sinful creature, and therefore it can only perpetuate a situation in which man calls the sinful shots and grace is only possible through an intermediary of God, a priestly representative of the Father, who forgives the sins of the confessee, provided he demonstrates or seems to demonstrate genuine contrition.
39. Whether the sinner is genuinely contrite and penitential is, of course, another matter, which - with due respect to God and/or God's intermediary - only he can really know about. But one nevertheless has reason to suspect his sincerity in view of the bureaucratic values generally prevailing within both 'the world' and the Church that ministers to and mirrors 'the world', and can do no better, as a rule, than accept sin and forgive it in all good faith.
40. Frankly, this is a situation that a more genuine theocracy would not condone; for it would be committed to genuine grace in the form of transcendental meditation or some synthetically artificial equivalent thereof, and could not allow grace to be overshadowed by sin in worldly vein. It would not be about forgiving sin, for such a liberal approach to theocracy simply perpetuates the world of the bureaucratically 'fallen', but rather about encouraging genuine grace through transcendentalism, the practice of some meditative technique likely to result in the redemption of ego in soul, and therefore it would look upon the forgiveness of sin as a Christian shortcoming and shortfall from authentic grace that could have no place in 'Kingdom Come', the long-term goal of which would be global unity in that transcendent universality which is neither Western, and effectively lowlander, nor Eastern, and effectively highlander, but a transmuted combination of each.
41. But it would also be concerned, this more genuine theocracy which I equate with Social Theocracy, to reinterpret transcendentalism in more synthetically artificial terms, so that measures were set in motion to push transcendentalism beyond the sort of Buddhist stage of upper-class humankind towards a stage in which afterlife criteria took precedence over the criteria of transcendentalism in temporal life, and precisely in relation to the gradual cyborgization of eternal life such that religious sovereignty would both permit and necessitate.
42. For transcendental meditation is all about transcending the ego in the soul, and thus achieving the redemption of self through perfect self-harmony whilst one is at one with the soul on the recoil from the spirit, or at one, in physiological terms, with the spinal cord on the recoil from the out-breath with which one had, perforce, identified one's ego, and such a oneness is only possible on an intermittent basis since one must, as a self-respecting ego, no matter how sacred, return to the physiological context of the brain stem soon enough in order to plunge anew, in the interests of self-transcendence, into the bound will and spirit of the relevant not-self, in this case the metaphysical sensibility of lungs and breath, before any prospect of a subsequent recoil in self-preservation to self more profoundly can be anticipated.
43. Therefore one is committed to a moral-virtuous-blessed-saved circle in metaphysical sensibility in which free ego is eclipsed by free soul via bound will and spirit without the soul being that which actually and permanently obtains. For there is obviously a difference between engaging with the soul via the ego to which one must necessarily return and literally being at one with the soul in the soul in consequence of death, when, if one has learnt to accommodate the soul during life, one can be expected to tally in the vicinity of the spinal cord rather than recoil from its inner or pure light to the visionary experience of the brain stem in respect of reincarnated ego.
44. Consequently the experience of timeless bliss in relation to the soul which the redeemed ego is granted through transcendental meditation can only be quite distinct from experience of the soul as such independently of the ego in connection with death, when afterlife experience ensues upon anything one might have experienced in life, and does so independently of either meditation or prayer or, indeed, thought in general. It does so as a matter of course, and is therefore not subject to some technique for bringing one closer to the soul whether (falsely) in terms of the prayerful ego or, more efficaciously, the relative transcendence of ego through respiratory meditation.
45. Therefore the afterlife experience is a permanent condition, for you cannot return to the ego from the soul to plunge anew into the relevant not-self when both the bound will and spirit of metaphysical sensibility, together with all other aspects of the body, are no longer functioning in consequence of the mortality of the flesh. You either accept the inner light of the soul, the spinal cord, or recoil to the visionary experience of the ego, the brain stem, wherein it could be said that you see Christ face to face as a shortfall from God or, rather, Heaven, since God does not pertain to the experience of joyful soul in the spinal cord but, rather, to the type of ego, avowedly sacred, which, though situated in the brain stem, is prepared to subordinate itself to the soul through techniques which bring one into closer harmony with it.
46. But even if the afterlife experience is permanent, it cannot be said with any certainty that it lasts for ever; for there is a distinction between something which achieves a mean in one type of posthumous experience or another and the indefinite duration of that experience for all eternity. Frankly, the prospects of afterlife experience lasting for ever are, it seems to me, extremely remote; for the self cannot be expected to last beyond however long it takes to, as it were, cannibalistically self-consume and effectively burn itself out, to recede from intense inner illumination to a pale shadow of its former posthumous condition, which may even be considerably shorter than how long it takes the corpse in general to decompose and be reduced to a skeleton, if not, eventually, to a pile of dust.
47. Therefore we cannot anticipate afterlife experience lasting for ever and ever, as though permanency, or the achievement of a consistent state of posthumous experience, was commensurate with indefinite duration. On the contrary, the chances are that this consistently visionary and/or non-visionary experience which we have identified with the Afterlife, as with afterlife permanence, will have 'run its course' long before the body in general has decomposed beyond the flesh, including the physiological bases of ego and soul in brain stem and spinal cord, to the level of mere skeletal remains.
48. And that, my readers, is why 'natural' afterlife experience, the experience that inexorably follows death (for males in particular), leaves something to be desired from the standpoint of eternity. For if it does not last for ever it is because it becomes subject to the limitations of the flesh upon which and with which it has co-existed as psyche since one's life first began and, like the flesh, must eventually wither away or peter-out and come to an eternity-defying end.
49. Therefore the Christian or Buddhist-type afterlife, whilst it may begin in the light, whether visionary or non-visionary (give and take an ethnically-conditioned progression or regression from one to the other), can only end in the darkness, the darkness of total decay and decomposition, of nothingness the other side of both bodily death and non-bodily afterlife experience - the one leading to the other but the latter likely to have burnt itself out before the former has reached the nadir of its decomposition and left nothing but a skeleton, subject to further decay, in which the remains of neither brain stem nor spinal cord would be found.
50. So much for natural life in both its temporal and so-called eternal manifestations! You are born, you live, you die, you live again (as a male) but not for ever, and then there is nothing, nada, nient, the void. What was, is no more. You are caught, species-wise, on the wheel of birth-life-death-rebirth-relife-redeath, and there is nothing, short of having yourself cremated, that you can do about it!