TOTAL TRUTH

Cyclic Philosophy

Copyright © 2002-09 John O'Loughlin

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PART ONE: NOTES ON SOCIETY

(And its relationship to the Individual)

PART TWO: NOTES ON LIBERTY

(And its relationship to Freedom)

PART THREE: NOTES ON MIND

(And its relationship to Matter)

PART FOUR: NOTES ON PEACE

(And its relationship to War)

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PART ONE: NOTES ON SOCIETY

(And its relationship to the Individual)

1. Societies are composed of individuals, but individuals come in many shapes and sizes, with varying commitments to individualism or, alternatively, to the rejection of individualism in the framework of some kind of collectivism, whether with a phenomenal or a noumenal, a lower- or an upper-class bias. Not all persons are partial to individualism, and indeed the more backward the society the fewer individuals, in any higher sense, there will be in it and the more the collective will obtain, whether in relation to metaphysics or physics, with a bias, more usually, towards the latter.

2. When persons reject individuality they do so from a variety of motives, but not invariably on a basis that wishes to demean or detract from individualism. Some societies, it is true, oppose individualism in terms of self-development of ego and/or soul by, principally, male individuals, and we may characterize such societies as matriarchal and given to a female disposition for the not-self, which is to say, for the subordination of the self in either ego or soul, or some modification thereof, to the will and/or spirit, the wilful (instinctual) and spiritual freedoms of the not-self, so that, with them, soma takes precedence over psyche, 'matter' over 'mind', nature over nurture, and a concept of freedom is upheld in relation to the former at the expense of the latter, which will simply be subverted and subsumed into its service.

3. For, in truth, that which rules through the will and/or spirit of the not-self requires the acquiescence of the self in self-denying service if it is to have its somatic way. A subservient ego and/or soul is a prerequisite of the spirit and/or will having its way in relation to the advancement of somatic freedom on either a competitively metachemical or chemical basis.

4. Such societies, whether with an upper-class metachemical bias (that subordinates metaphysics to itself in the hegemony of spatial space over sequential time, eyes over ears) or with a lower-class chemical bias (that subordinates physics to itself in the hegemony of volumetric volume of massive mass, tongue over phallus) will not be too partial to individualism, to the development of self in ego and/or soul principally by males, but will seek to thwart it at every turn and maintain an ethic, fundamentally immoral and vicious, of competitive collectivism, or of a collectivism primarily on the part of subordinate males that defers, in foolish submission, to female competitiveness, which is usually more collectivistically competitive, whether literally in terms of competing females or of males who have effectively betrayed their sex, their gender, and 'gone over' to the enemy camp, as it were, on either chemical or metachemical terms in the hope of a share of the competitive spoils and a taste of wilful and/or spiritual power through rule of a necessarily predatory order.

5. Bent males are less prevalent, it is probably true to say, than their foolish counterparts, but, even so, there is never any shortage, seemingly, of males who will 'sell out' to female hegemonies in objectively somatic competitiveness when it suits their purposes to do so, with scroundrelly consequences! For while the free female is more naturally criminal and therefore diabolical, the male who betrays his gender for female advantage has become criminal by default or, rather, out of wilful or spiritual perversity, and is avowedly a scoundrel, or someone who could have behaved differently, even as a sinful fool, had he not chosen to effectively become a female and behave in a scoundrelly fashion in objective competition with females proper against the generality of males.

6. No self-respecting male likes such a person, but even when males are not gracefully self-respecting but effectively sinfully notself-deferring under female hegemonic pressures in free soma, they can distinguish themselves from those who have sold-out to the enemy camp and effectively chosen to exploit and belittle them in the interests of free will and/or spirit of a metachemical and/or chemical nature.

7. The male fool is akin, in literary terms, to a poet; the male scoundrel to a dramatist, for the proper sphere of drama is the advocacy of free will and/or spirit, whereas the proper sphere of poetry is the rejection of free ego and/or soul from a paradoxical standpoint which inclines to emphasize soma at the expense of psyche and thus to acquiesce, in secondary vein, in free will and/or spirit of a subjective and necessarily subordinate nature, in metaphysics or physics, to the objective modes of free will and/or spirit more characteristic of drama.

8. But how does this paradoxical standpoint come about in the first place? Precisely on account of the folly of males who allow themselves to be dominated by female will and/or spirit in such fashion that they can no longer properly relate to soul and/or ego, but are obliged to reject it in favour of an id and/or superego-eccentric deference to free soma, both in terms of their own physical and/or metaphysical soma and in relation, more pointedly, to the chemical and/or metachemical soma of females in free will and/or spirit of a more genuine order.

9. For the female is a creature for whom will and spirit in somatic not-self come first, and ego and soul afterwards, and then in terms, when they are sensually hegemonic, of the modification of soul by will and of ego by spirit, so that the bound psyche that defers to somatic freedom is neither properly psychocentric (soulful) nor egocentric (intellectual) in male vein, but of a notself-slavering disposition which can be identified with the id and the superego, the former more metachemical than chemical and the latter more chemical than metachemical.

10. For fire and water are the female elements par excellence, the objective elements hailing from a vacuum, and in the unnaturalness of the one and the supernaturalness of the other only 'bovaryized' modes of soul and ego can exist, to defer, in psychic subordination, to the per se manifestations of will and spirit which characterize free soma of either a metachemical or a chemical, necessarily objective, disposition.

11. Societies characterized by female hegemonies of either a metachemical or a chemical tendency will tend to put an emphasis, consciously or unconsciously, on service of society by the individual rather than of the individual by society, so that the State tends to take precedence over the Church and the latter is, to all intents and purposes, no more than an adjunct to the former, scarcely genuine in any Christian sense but conceived in such a fashion as to permit the State to have its objective way in what usually amounts to unfettered competitiveness with other states and against those who are likely to be collectivistically deferential to the prevailing competition, be it metachemical and fiery or chemical and watery, materialist or realist.

12. The Church, in such circumstances, will not be properly fundamentalist or nonconformist in objectively female vein but, bound to free soma through id- and ego-eccentric subversion, either quasi-materialist or quasi-realist, serving more to rubber stamp state freedom than to stand sensibly apart from any such thing in pursuance of an individualistic and co-operative mission, as in the case of humanist and transcendentalist churches, the former of which subordinates nonconformism to itself and the latter of which subordinates fundamentalism to itself in the course of developing its hegemonic subjectivity.

13. Therefore the somatically free society will be one in which the individual is more likely to be subsumed into the collective and co-operation into competition, making the service of society and, above all, those who rule in such a free society the principal ethic, against which the individual should be judged.

14. When individuals are subsumed into society they very often reflect their rejection of individualism by wearing a uniform. For the uniform is pretty much the same for everyone in any particular field of service, be it military, police, fire, ambulance, hospital nursing, station portering, or what have you, and enables those in uniform to distinguish themselves from the generality of civilians, as well as to be distinguished by civilians as a serving and/or ruling body.

15. In a civil society, it follows that the generality of civilians will be served by a variety of uniformed bodies, each one of which will have put the service of the community, of society, above the individual or, more specifically, the particular individualism of its respective members, and can therefore be depended upon to come to the service of either specific individuals or the community at large, depending on the nature of the uniformed serving body, as and when circumstances dictate.

16. In a non-civil society, however, such civilians as still exist or are presumed to exist will always be vulnerable to co-option by one or other of the ruling uniformed bodies to serve society or the community or, at the topmost level of co-opted service, the nation, that sacred cow which, in the perverse and rather limited minds of state-worshipping Heathens, becomes equivalent to God, to a sort of ne plus ultra of ethical significance which is entitled to demand - and expect - the ultimate sacrifice on the part of all those who can be accounted of the nation, meaning the people, more usually associated with a common ethnicity or culture, who fall within the parameters of the State and its identification with a given country.

17. Sometimes a country is divided into two or more states because of ethnic or ideological or other differences, but more usually the country and the state overlap to such an extent that they become virtually synonymous and interchangeable as two aspects of the nation. Thus the concept of nation takes on an overwhelmingly political and even scientific significance in which country and state, the boundaries of a given country governed by a specific type of state, become the principal mode in which a people is both defined and evaluated. Outside the nation, a people have scarcely any significance.

18. But is this the doctrine of the Church, of any genuine Church? No, not at all! The Church, when free, does not insist upon the Faithful being identical with the nation-state concept of the People but sees the People in an altogether different light, a light not of this world and its state-obsessed reductionism of people to country-based nationality, but standing apart from such a political evaluation to one in which all who pertain to it are brothers or sisters in Christ or the Messiah or the Second Coming or Whoever it may be Who takes the role of religious guide and guarantor of godliness.

19. People who are of the Church - and I use the word in both a Christian and a more-than-Christian sense - are effectively beyond the State and its nationalistic evaluation of people as citizens of this or that country; for they are committed to God or to godliness in one way or another, or at the very least to a reduction of what is ungodly, and any godliness which is genuine is universal in scope and therefore beyond the parameters of nationalism, as of the nation-state.

20. Godly people may live in a given country - everyone lives somewhere - but there is no way that they can either primarily identify themselves or be primarily identified by others of a like-persuasion as nationals, much less nationalists. Nor, for that matter, are they international, since that is merely commerce, on a variety of levels, between the nationals of competing states. They are rather to be thought of and to think of themselves as supra-national, meaning above and beyond the political confines of the nation-state, for whom states are merely a means to a higher end, to a sort of universal church which will have political and indeed scientific and even economic support from a type of state which is bound to the service of the Church and would better be described as a godly 'Kingdom', a 'Kingdom' in which the welfare of the Church takes precedence over every other consideration, including that of state service.

21. Such a church will not be a church in any traditionally Christian sense, even in relation to the more genuinely Catholic manifestation of Christian tradition which hails from Rome but was never exclusively Roman, but more akin to a transmutation of the concept 'church' in line with the transmutation of the concept 'state' until the two meet - and blend - in a 'Kingdom' which is so centrist, or concentric, as to be indistinguishable from the omega point of transcendent universality.

22. The Christian Church, alas, was never airy and metaphysical enough to achieve such a degree of universality, but became bogged down in its own humanistic and sensibly physical limitations, ever beholden to an impersonally more respectable and even prevalent Marian nonconformism in chemical monism, and falling back, for want of sensible metaphysical resolve, on both sensual metaphysics and, worse, sensual metachemistry, the sort of Old Testament situation which is commensurate with the concept of God as First Mover in cosmic polyversality.

23. No, the Christian Church, for all its good intentions, was never progressive enough, never religious enough, to achieve a metaphysical universality, and therefore it failed to deliver the People from the World to the Beyond except in relation to a posthumous afterlife in the grave for those - usually male - most deserving of it.

24. In its relationship with the State, the Church soon became, exceptions to the general rule notwithstanding, a secondary player in the game of life, as of history, until, with the coming of Protestantism and the upheavals of the Reformation, it ceased to be anything but subordinate to state freedom and to the national concept of the People which eclipsed, in ever-more heathenistic vein, the supra-national universality of its Catholic aspirations.

25. Today, even so-called Christians think of themselves primarily in nation-state terms and only secondarily, if at all, as brothers in Christ or sisters in Mary, or something of the sort. Universality bit the dust of secular modernity quite some time ago, and nothing but a burgeoning nationalism, coupled to or opposing the feverish onslaught of an ever-more pluralistically competitive internationalism, came to typify the march of history in Western civilization.

26. The People retreated from paying metaphysical lip service to air to buying-in to and, in many cases, actually selling-out to fire and water, those female elements whose objective bias rules an ungodly roost in which both materialism and realism have the secondary elements or, rather, somatic freedoms of idealism and naturalism firmly in their criminal grip. Had they, or the best among them, been granted the possibility of sensible metaphysics through transcendental meditation, or something of the sort, this might never have happened. For then more than lip service to godliness and its raison d'être of heavenliness would have prevailed!

27. But, alas, the Catholic Church was never interested in godliness as a praxis by the best elements in a people, but only in deference to some false and illusory concept of God which dwelt behind the skies as the Creator of the so-called Universe, meaning the Cosmos, with its fiery polyversality, into which anything potentially or actually divine was subsumed, much as the concept of 'universe' became indistinguishable from the Cosmos, its fiery antithesis!

28. Thus was God, or the concept thereof, 'done down' to that which is the opposite of godliness, not least in respect of the cosmic First Mover and effective Creator, and the deplorable doctrine of 'original sin' was invented and used as an excuse to prevent people from 'doing their own thing' in relation to religious self-development.

29. In reality, however, there is no 'original sin'; for the male side of life is characterized on both phenomenal and noumenal, relative and absolute, levels or manifestations by the precedence of soma by psyche, as of sin, or the potential for sin, by grace, as the Son is preceded by the Father, or the physical and/or metaphysical not-self, viz. brain and/or lungs, by the brain stem and spinal cord of the self, whether with an emphasis on the former (physics) or with an emphasis on the latter (metaphysics), and sin is consequently foreign to males except in respect of their subordination to a female hegemony in sensuality, whereupon what may be called 'original crime' has its freely somatic way on both noumenal and phenomenal, absolute and relative, metachemical and chemical, terms.

30. The Christian Church not only invented the fanciful notion of 'original sin', but overlooked the actual fact of original crime, which is the objective root of everything evil and disposed, in sensually female vein, to somatic freedom. Sin is never original but, sensible illusions notwithstanding, always derived from a sensual temptation that follows from the upending of male priorities in response to a female hegemony the only effect of which is to place the emphasis upon soma at the expense of psyche, and thus to reduce males to a somatic license which is secondary, in and as sin, to the criminal freedoms of objective soma reigning above (gender-bender exceptions to the general rule notwithstanding).

31. The concept of God as First Mover in the Cosmos is the original crime that was done against God and religion by a church obsessed with human, though particularly male, failings, and unable to come to terms with the reality of Truth, which teaches that God is the first mover in the universality of the self, with specific reference to the metaphysical self, and the grace from which a quasi-graceful transmutation of metaphysical soma is sensibly possible, even if such soma remains at bottom illusory and therefore sinful from a properly graceful standpoint centred in truth.

32. God the Father precedes God the Son as the metaphysical brain stem precedes the lungs, and out of the out-breath of Heaven the Holy Spirit comes that resolve, on the part of the Father, to recoil to self more profoundly in terms of the spinal cord of Heaven the Holy Soul, which is the seat of the soul in any ultimate, or metaphysical, sense.

33. Therefore while God the Father is truth, or truthful, God the Son, in the transmuted illusion of quasi-truth, becomes the means whereby inner metaphysical ego can attain to soul, as truth to joy, via the will and spirit of the relevant not-selves, the godly not-self of the lungs of which one is consciously aware and the heavenly not-self of the breath from the transmuted spirituality of which one must recoil in self-transcending self-enhancement, as the focus of selfhood shifts from the brain stem to the spinal cord, as from ego to soul, and that which is subconsciously deepest in life becomes the redemption and resurrection of the conscious self.

34. But God the Father is not to be found in relation to anything other than the metaphysically conscious aspect of the male self which is sensibly committed to the breathing of the lungs as God the Son - that secondary order of God which stands apart from and above mere unconscious breathing as quasi-grace from sin, or quasi-truth from illusion, in that such unconsciousness or, rather, unnaturalness has been infused with conscious awareness and become subject to the attentions of the Father, the ego of the metaphysical brain stem, no longer wilfully unnatural but quasi-natural in partnership with a quasi-subnatural spirituality which follows from the subversion of spiritual supernaturalness by the subconscious as the self recoils to soul in subconsciousness proper and thus achieves its heavenly joy in the psychic depths of the spinal cord, no dupe of spiritual hype, but returned to self in the most unequivocally self-enhancing vein.

35. For even as truth is transmuted into joy, so the illusion and woe of the lungs and the breath are transmuted into quasi-truth and quasi-joy by the prevalence of free psyche in ego and soul, God the Father and Heaven the Holy Soul, and partake of that gracefulness which lifts them above mere sin in the respective guises of God the Son and Heaven the Holy Spirit, the will of which one is consciously aware and the spirit from which one subconsciously recoils in outright rejection of self-annihilation, thereby subnaturally redeeming what would otherwise be superficially supernatural in untempered spirituality.

36. The spirit is not and never can be the true end of life, least of all in religious terms, but a means for the self to achieve its redemption in soul, which is the true end of any life which, in upper-class male vein, is sensibly metaphysical. A religion which is lower-class, or rooted and/or centred in the masses, is no religion at all but the phenomenal subversion of religion along political and/or economic lines, according to whether chemical or physical criteria are paramount. Contrariwise, a religion which is upper-class in objectively female terms, rooted in the metachemical actuality of original crime, is no religion at all, but the noumenal subversion of religion along scientific lines.

37. Whereas worldly religions make a god out of either man or woman, if not, in greater or lesser ratios, both at once, what could be called netherworldly religions make a god out of the Devil, meaning the cosmic First Mover on the metachemical plane of stellar polyversality, this latter subject, in certain religions of this sort, to monotheistic tampering or redefinition, so that polyversal pluralism is infused with a degree of universal monism contrary to its actual nature, and the cosmic is treated as though it were universal - a sure-fire way of subverting any attempt to develop universality more genuinely and, needless to say, independently of cosmic associations; for it must seem to its devotees that the Cosmos is universal and therefore deserving of religious respect in view of the erroneous association, on their part, with monism that concepts like monotheism and Universal Creator falsely engender.

38. Yet the Cosmos is still, after all delusion has been sanctified as religion, the source of science, as of the Devil per se, the fiery Mother of stellar primacy, and no amount of subsuming more genuinely religious notions into it will alter its fundamental nature, nor bring religion one step closer to liberation from scientific delusion and metachemical objectivity. Only a complete rejection of all that through otherworldly metaphysics, wherein the universality of air is acknowledged as the guarantor of universal oneness for those who choose or are able to consciously identify with and utilize it for purposes of self-enhancement, can bring knowledge of God the Father, and thus truth, to light in the individual who devotes himself to transcendental meditation, turning him away not only from Devil the Mother in sensual metachemistry, but from Antigod the Antifather or, more somatically and pertinently, the Antison in sensual metaphysics, the 'fall guy' for diabolic denigration from the so-called God 'on high' who is really the literal devil of the piece, whether in relation to eyes over ears in implicit New Testament reference to a Risen Mother (not Risen Virgin) and a so-called Father (in the paradox of somatic emphasis really an Antison) or, anterior to that, in relation to a stellar 'First Mover' over a solar 'Fallen Angel' in explicit Old Testament reference to the distinction between Jehovah and Satan, not to mention any intermediate, and possibly more Nature-based, distinction, implicit to the Old Testament, between King Saul and David, the outcast shepherd boy and musician who got to play 'fall guy' for diabolic denigration from an 'on high' that, in reality, was anything but divine!

39. Religion cannot be true to itself as long as it is still tied, in fiery pluralism, to the devilish Cosmos, as to the flounced dress of a mother who rules an ungodly roost from a scientific basis in the infinite weakness of metachemical fact, ever open to the most particle/least wavicle ratio of absolutely free soma.

40. Neither will it be true to itself when still tied, in watery monism, to womanly Nature, as to the flounced skirt of a mother who rules an ungodly roost from a political basis in the finite weakness of chemical fact, ever open to the more (relative to most) particle/less (relative to least) wavicle ratio of relatively free soma.

41. Nor, across the gender divide, can religion be true to itself when still tied, in vegetative pluralism, to manly Nurture, as to the tapering pants (trousers/jeans) of a father, if catholic and sensible, who rules an ungodly roost from an economic basis in the finite knowledge of physical truth, ever open to a more (relative to most) wavicle/less (relative to least) particle ratio of relatively free psyche.

42. Only when tied, in airy monism, to the godly Universe or, rather, to godly universality, as to the tapering zippersuit of a father who rules a divine roost from a religious basis in the infinite knowledge of metaphysical truth, ever open to the most wavicle/least particle ratio of absolutely free psyche, will religion become true to itself and thus absolutely genuine, able to proclaim itself free of metachemical, chemical, and physical subversion in the interests of metaphysical universality.

43. For such is the only basis upon which religion can become truly universal, and thus the same for everybody irrespective of their ethnic background. Only on such a basis, moreover, can the world attain to cultural universality and thus true unity of purpose and destiny. Science, politics, and economics can never bring such a universality to pass, no matter how much they may proclaim their credentials for achieving global universality and, hence, unification of the world. Such unification is beyond the scope of their polyversal, impersonal, and personal powers and authority. For it demands a genuinely cultural precondition, and such a precondition can only be delivered by religion, provided it is equally genuine and not 'bovaryized' or subverted by other concerns, whether scientific, political, or economic.

44. Of course, there have been manifestations of culture prior to what could be called the culture of genuine religion, not least of all in connection with the false or 'bovaryized' religions of Nurture, Nature, and the Cosmos, roughly equivalent to physics, chemistry, and metachemistry, or vegetation (earth), water, and fire, or man, woman, and the devil. Culture is as old as humankind itself, and we can note a development of culture, as of religion, from fire and water to vegetation and the borders with its airy apotheosis in the coming phase of religious development in the world which, to speak paradoxically, will really be beyond the world, in its otherworldly transcendentalism and universality.

45. As life would seem to devolve from the metachemical Cosmos to chemical Nature, as from the Devil to Woman, and to evolve from physical Nurture to metaphysical Universality, as from Man to God (the Cyborg of transcendent futurity), we can note a shift from tribal culture to national culture, and from national culture to international culture, and from international culture to the coming - and already incipient - supra-national culture of universal futurity, as though from fire and water on the female, and objective, side of the gender fence to vegetation and air on its male, and subjective, side, the side not of devolution primarily but of evolution, not of centrifugal divergence but of centripetal convergence, not of the objective alpha but of the subjective omega of things.

46. In general terms, one could say that tribal culture, of which the Celtic variety must be adjudged a case in point, is of the Devil; national culture, of which the English variety would be a case in point, is of Woman; international culture, of which the European variety has to be a case in point, is of Man; while supra-national culture, which can only be global in its monistic universality, will be of God, as culture passes through the elements from fire and water on the side of polyversal and impersonal devolution to vegetation and air on the side of personal and universal evolution, this latter the only manifestation of culture that can be accounted genuine and therefore true.

47. All previous modes of culture are either relatively or absolutely false, for they all fall short of the one element that alone guarantees genuine culture - the metaphysical element of air in its sensible manifestation, and thus have more to do with appearances, quantities, or qualities than with essences, the attribute of soul and, hence, of genuine religion. In their concern with doing through will, or with giving through spirit, or with taking through ego, they all fall short of being through soul, which is the cultural precondition of essence and thus of genuine religion. They culturally approach religion from the false perspectives of doing, giving, and taking, and consequently their religious ends in appearances, quantities, and qualities are proportionately false, since conditioned by criteria applicable to either science, politics, or economics, as the case may be, rather than by the criterion of religion, which, being essential, necessitates a beingful culture, which can only be cultivated with the aid of the metaphysical element of air, duly transmuted via transcendental meditation, which is the element corresponding to essence.

48. By contrast, fire is apparent, water quantitative, and vegetation qualitative, and whenever any of these elements is utilized for religious purposes, the outcome can only be a metachemical, chemical, or physical corruption and subversion of religion, broadly commensurate with fundamentalism, nonconformism, and humanism, in the interests, needless to say, of science, politics, or economic, as the case may be.

49. Now although one can speak of civilization, since civilization has a lot to do with fixed abodes and fixed routines embracing a variety of social and individual contracts, in connection with all of these disciplines, including science, and although all disciplines figure to greater or lesser extents in any given civilization, depending on its principal elemental bent, there can be no question that a civilization rooted in science, and hence the metachemical subversion of religion through fundamentalism, will be comparatively barbarous in its wilful commitment to appearances, as to power per se, while a civilization rooted in politics, and hence the chemical subversion of religion through nonconformism, will be comparatively civil in its spiritual commitment to quantities, as to glory per se, and a civilization centred in economics, and hence the physical subversion of religion through humanism, will be comparatively philistine in its egocentric commitment to qualities, as to form per se, but that only that civilization which is centred in religion, and hence the metaphysical subversion and rejection of science through transcendentalism, will be comparatively cultural in its soulful commitment to essences, as to contentment per se.

50. For culture has a lot more to do with being than with doing, giving, or taking, and when not being but doing, giving, or taking are chiefly characteristic of a given culture, then that culture is either barbarously, civilly, or philistinely false, which is to say, either tribal, national, or international rather than supra-national and, hence, true - true to the essential universality of the soul.

51. Therefore civilization cannot be said to have attained to its maximum development or potential until it becomes primarily cultural in metaphysical universality - metachemical polyversality, chemical impersonality, and physical personality being stages of civilized development along the chain of life that leads from polyversal appearances to universal essences via impersonal quantities and personal qualities, as, in cultural terms, from doing to being via giving and taking, or, more abstractly, from will to soul via spirit and ego, as, to revert to religion, from power to contentment via glory and form.

52. No less than in the properly cultural/religious partnership the being of soul aims at the contentment of essence, so with that which is less than fully cultural or religious one must admit that in the barbarous/scientific partnership the doing of will aims at the power of appearance; in the civil/political partnership the giving of spirit aims at the glory of quantity; and in the philistine/economic partnership the taking of ego aims at the form of quality. All of these have a part to play in life, but they cannot play an equal part in any given civilization. Only one partnership will be principally characteristic, and everything else will be subverted by and subordinated to it.

53. When civilization arrives not merely at its most devolved level of monism in the nationalism of chemical impersonality, but at its most evolved level of monism in the supra-nationalism of metaphysical universality, then it will truly have achieved its maximum of chronological development and elemental fulfilment as the omega point of civilization, and everything tribal, national, and international will cease to be relevant or to have any applicability; for then civilization will be truly global in character - the product not of a world state but, on the contrary, of a world church such as the world has never witnessed before, not even in the catholic universality of the middle ages, which was a time when nationalism was the more characteristic manifestation of civilization, and civilization was accordingly monist on largely chemical and feminine terms, with a largely European and impersonal concept and manifestation of universality in consequence.

54. The civilization that I have in mind will be primarily monist on largely metaphysical and divine terms, as led by transcendentalism, and embracing transcendental meditation as the praxis of divine revelation and heavenly redemption for those who, as males of a certain metaphysical stamp, are especially entitled to it. But it will also, this ultimate civilization, be pluralist on physical terms, as characterized by a reformed manifestation of humanism, as well as monist on chemical terms, as characterized by a reformed manifestation of nonconformism, so that there will be vegetative and watery options and commitments beneath the airy commitment of what would be its principal mode of religious praxis, not to mention, in an administrative aside to what in previous texts has been described as the triadic Beyond, to a reformed manifestation of fundamentalism that, in its metachemical pluralism, will pander to the various modes of religious eternity as a serving vehicle for the development, within any given tier of the Beyond in question, of religious sovereignty in the event of a majority mandate, democratically engineered, for what I have argued, all along, to be both the ultimate sovereignty and that which, being beyond worldly sovereignties, is alone commensurate with 'Kingdom Come', conceived as a society in which the emphasis is firmly placed upon psychic self-development for males and somatic notself-curtailment for females, so that each gender acts according to its evolutionary/devolutionary differences and not as though, in wishy-washy liberal fashion, they were equal, or the same.

55. Thus society comes, at length, to reflect an emphasis upon evolution at the expense of devolution, not, as at present, devolution at the expense of evolution, and civilization can thus be said to have attained to its sensible culmination in an omega-oriented universality.

56. Of course, the distinction between devolution and evolution, whether according to gender or in overall historical and chronological terms, is not such that one can categorically envisage progress from the one to the other, since evolutionary progress for males entails what could be called counter-devolutionary regress for females, while devolutionary progress for females entails counter-evolutionary regress for males, the genders being opposite in terms of their respective relationships to soma and psyche, females being creatures for whom soma precedes psyche and predominates over it in either absolute (metachemical) or relative (chemical) terms, males being creatures, by contrast, for whom psyche precedes soma and predominates over it in either relative (physical) or absolute (metaphysical) terms, so that in the one case devolution is primary and evolution secondary, whereas in the other case - that of males - evolution is primary and devolution secondary.

57. Therefore when females are free to be somatically devolutionary in sensuality, males will be counter-evolutionary in bound psyche and only secondarily devolutionary in free soma, the free soma (gender-bender exceptions to the rule notwithstanding) not of metachemistry or chemistry, as with females of an upper- or a lower-class disposition, but of metaphysics or physics, those subjective elements which can only be subordinate to their objective counterparts in sensuality, as in terms of sequential time to spatial space and of massive mass to volumetric volume.

58. Contrariwise, when males are free to be psychically evolutionary in sensibility, then females will be counter-devolutionary in bound soma and only secondarily evolutionary in free psyche, the free psyche (gender-bender exceptions to the rule notwithstanding) not of physics and metaphysics, as with males of a lower- or an upper-class disposition, but of chemistry and metachemistry, those objective elements which can only be subordinate to their subjective counterparts in sensibility, as in terms of massed mass to voluminous volume and repetitive time to spaced space.

59. Thus arise the respective class paradoxes of antigods and antimen under devils and women in sensuality, but of antiwomen and antidevils under men and gods in sensibility, as sinfulness stands in the shadow of crime in the one case, but punishment in the shadow of grace in the other, the case not of devolution in primary and secondary terms but of evolution in primary and secondary terms, both of which are blessed (with psychic freedom) compared with or, rather, contrasted to the cursedness (in somatic freedom) of their devolutionary counterparts.

60. The gender paradox, however, is that counter-evolutionary psychic binding in the case of damned males gets subordinated to secondary devolutionary somatic freedom under the hegemonic pressures of primary devolutionary somatic freedom on the part of damned or, rather, cursed females, so that a devolutionary emphasis becomes the cursed reality of somatic freedom irrespective of whether it is criminal or sinful, primary or secondary.

61. Contrariwise, counter-devolutionary somatic binding in the case of saved females gets subordinated to secondary evolutionary psychic freedom under the hegemonic pressures of primary evolutionary psychic freedom on the part of saved or, rather, blessed males, so that an evolutionary emphasis becomes the blessed reality of psychic freedom irrespective of whether it is graceful or punishing, primary or secondary.

62. Of course, the overall gender reality of soma preceding, and predominating over, psyche in the case of females and of psyche preceding, and predominating over, soma in the case of males remains the case for either sex, irrespective of whether the secondary free emphasis happens to fall on psyche for females in sensibility or on soma for males in sensuality, so that females will tend to direct their secondary evolutionary freedom towards the curtailment of soma in counter-devolutionary vein, while males, by contrast, will tend to direct their secondary devolutionary freedom towards the curtailment of psyche in counter-evolutionary vein, each sex shadowing the other but still operating, to all intents and purposes, in relation to the underlying gender reality which makes psyche more important for males and soma more important for females, irrespective of whether the approach is free or bound, straight or paradoxical.

63. For if it is one thing to advocate and actually embrace will and/or spirit in primary devolutionary vein, it is quite another to turn against soul and/or ego in counter-evolutionary vein, and all because one is not capable, as a male, of emphasizing will and/or spirit to anything like the same extent or in the same way as females, with secondary devolutionary implications.

64. Conversely, if it is one thing to advocate and actually embrace ego and/or soul in primary evolutionary vein, it is quite another to turn against will and/or spirit in counter-devolutionary vein, and all because one is not capable, as a female, of emphasizing ego and/or soul to anything like the same extent or in the same way as males, with secondary evolutionary implications.

65. Thus the genders revert to a devolutionary/counter-evolutionary dichotomy in the contexts of sensuality and to an evolutionary/counter-devolutionary dichotomy in the contexts of sensibility, no matter how much females might prefer to believe in a devolutionary uniformity in the one case and males in an evolutionary uniformity in the other case. Life is never that simple, and the basic distinction between soma preceding psyche in females and psyche preceding soma in males remains unaffected by swings in civilization or society or the individual between sensuality and sensibility, with contrary gender hegemonies.

66. Therefore females will persist in counter-devolutionary goodness even in the most gracefully evolutionary of male-hegemonic societies, their capacity for evolution being merely punishing in its secondary standing, while males, by contrast, will persist in counter-evolutionary folly even in the most criminally devolutionary of female-hegemonic societies, their capacity for devolution being merely sinful in its secondary standing.

67. For females remain primarily somatic and males primarily psychic whatever the situation, and folly is as much in the quasi-devolutionary shadow of evil in relation to bound psyche as punishment is in the quasi-evolutionary shadow of wisdom in relation to bound soma.

68. Consequently evil is the psychic accomplice of crime, but before there can be evil there must first be a will to and/or spiritual capacity for crime in respect of free soma, which conditions psyche according to its instinctively unnatural and/or spiritually supernatural bias. For in sensual metachemistry and chemistry, the objective elements of a somatic predominance, soma precedes psyche and directly conditions it, independently of male anti-somatic pressures, accordingly.

69. Correlatively, sin is the somatic accomplice of folly, but before there can be sin there must first be an emotional capacity for and/or mind to folly in respect of bound psyche, which conditions soma according to its psycho-eccentric (id-inspired) and/or ego-eccentric (superego-inspired) bias. For in sensual metaphysics and physics, the subjective elements of a psychic predominance, psyche precedes soma and indirectly conditions it, via female anti-psychic pressures, accordingly.

70. Conversely, wisdom is the somatic accomplice of grace, but before there can be wisdom there must first be a mind to and/or emotional capacity for grace in respect of free psyche, which conditions soma according to its egocentric and/or psychocentric (soulful) bias. For in sensible physics and metaphysics, the subjective elements of a psychic predominance, psyche precedes soma and directly conditions it, independently of female anti-psychic pressures, accordingly.

71. Correlatively, punishment is the psychic accomplice of goodness, but before there can be punishment there must first be a will to and/or spiritual capacity for goodness in respect of bound soma, which conditions psyche according to its naturally instinctual (ego-inspired) and/or subnaturally spiritual (soul-inspired) bias. For in sensible chemistry and metachemistry, the objective elements of a somatic predominance, soma precedes psyche and indirectly conditions it, via male anti-somatic pressures, accordingly.

72. Thus without coming under the sway of bound psyche directly stemming from free soma in sensually hegemonic females, males would be unlikely to devolve to free soma in secondary, or sinful, vein, but would more than likely remain psychically free, after their sensibly graceful fashions.

73. Conversely, without coming under the sway of bound soma directly stemming from free psyche in sensibly hegemonic males, females would be unlikely to evolve to free psyche in secondary, or punishing, vein, but would more than likely remain somatically free, after their sensually criminal fashions.

74. The criminal freedom of primary cursedness must be contrasted with the evil binding of primary damnation in sensually hegemonic metachemical and chemical females, whereas the foolish binding of secondary damnation must be contrasted with the sinful freedom of secondary cursedness in sensually subordinate (to hegemonic females) metaphysical and physical males.

75. Conversely, the graceful freedom of primary blessedness must be contrasted with the wise binding of primary salvation in sensibly hegemonic physical and metaphysical males, whereas the good binding of secondary salvation must be contrasted with the punishing freedom of secondary blessedness in sensibly subordinate (to hegemonic males) chemical and metachemical females.

76. Somatic freedom is always cursed and psychic binding damned in sensuality, whereas psychic freedom is always blessed and somatic binding saved in sensibility.

77. Therefore crime and sin are cursed on primary and secondary terms, while evil and folly are damned on primary and secondary terms. For crime and sin are of free soma, whereas evil and folly are of bound psyche.

78. Conversely, grace and punishment are blessed on primary and secondary terms, while wisdom and goodness are saved on primary and secondary terms. For grace and punishment are of free psyche, whereas wisdom and goodness are of bound soma.

79. As much difference between crime and sin in relation to primary and secondary orders of free soma ... as between grace and punishment in relation to primary and secondary orders of free psyche.

80. As much difference between evil and folly in relation to primary and secondary orders of bound psyche ... as between wisdom and goodness in relation to primary and secondary orders of bound soma.

81. In sensuality, the somatic freedoms of crime and sin take precedence over the psychic bindings of evil and folly, as cursedness takes precedence over damnation.

82. In sensibility, the psychic freedoms of grace and punishment take precedence over the somatic bindings of wisdom and goodness, as blessedness takes precedence over salvation.

83. Thus does a broadly devolutionary reality germane to free soma contrast with its evolutionary antithesis in free psyche, even when the gender reality of each situation is such that the sinfulness of secondary devolution for males can only be sustained at the foolish cost of counter-evolutionary pressures, while the punishment of secondary evolution for females can only be sustained at the goodly cost of counter-devolutionary pressures.

84. Constrained to the goodness of bound soma by the somatic wisdom issuing from the free psyche of graceful males, females can only punish crime and thus reject evil.

85. Constrained to the folly of bound psyche by the psychic evil issuing from the free soma of criminal females, males can only indulge in sin and thus reject grace.

86. In males, it takes a diagonal rise from the sinfulness of free soma to the gracefulness of free psyche to undo the folly of bound psyche and make possible the wisdom of bound soma.

87. In females, by contrast, it takes a diagonal fall from the evil of bound psyche to the goodness of bound soma to undo the criminality of free soma and make possible the punishment of free psyche.

88. Without male initiative in respect of a deliverance from secondary cursed freedom to primary blessed freedom, there is not much prospect of females being delivered from primary damned binding to secondary saved binding; for unless males are in a position to directly establish primary saved binding at the expense of secondary damned binding, females are unlikely to indirectly uphold secondary blessed freedom at the expense of primary cursed freedom.

89. Females will generally prefer the primary cursed and damned positions of metachemical and chemical sensuality to the secondary saved and blessed positions of chemical and metachemical sensibility; for in the former cases, on either of the class or elemental bases, they are hegemonic over males and effectively 'top dogs', whereas in the latter cases they are subordinate to males and effectively 'underdogs'.

90. Males will generally prefer the primary blessed and saved positions of physical and metaphysical sensibility to the secondary damned and cursed positions of metaphysical and physical sensuality; for in the former cases, on either of the class or elemental bases, they are hegemonic over females and effectively 'top dogs', whereas in the latter cases they are subordinate to females and effectively 'underdogs'.

91. Quite apart from the fact that, hailing from a particle-predominant vacuum in the precedence of psyche by soma, females are more negative by nature than positive by nurture, or from the fact or, rather, truth that, hailing from a wavicle-predominant plenum in the precedence of soma by psyche, males are more positive by nurture than negative by nature, the genders will tend to prefer being 'top dogs' in their respective approaches to primacy than 'underdogs' in secondary vein.

92. In other words, while one can rationally expect males to prefer being blessed with and saved to the positivity of hegemonic sensibility in physics and/or metaphysics, one cannot take it for granted that females will prefer being saved to and blessed with the positivity of subordinate sensibility in chemistry and/or metachemistry; for females are not geared to positivity in the same way or to the same extent as males but, as creatures for whom soma both precedes and predominates over psyche, are more attuned to negativity and thus to a hegemonic sensuality in which, with empirical disregard for reason or rationality, they are 'top dogs' and able to be free after their somatic natures.

93. Ultimately you cannot reason females into being good or punishing in secondary saved and blessed vein, for they will only be that - and then begrudgingly - so long as there is sufficient male resolve in the gracefulness and wisdom of blessed and saved primacy to impose such a subordination upon them. By nature, they are unreasoning adherents, in psychic binding, of somatic freedom and therefore ill-disposed to any diminution of their power and/or glory to suit the psychic advantages, in enhanced form and/or contentment, of males.

94. From a male standpoint, nature is the enemy which must always be vanquished if nurture is to triumph. From a female standpoint, on the other hand, nurture is the enemy which must always be vanquished if nature is to triumph. Either psyche gets the better of soma or vice versa. But if soma gets the better of psyche, then the consequences for civilization will be a diminution of culture and civility, of evolutionary and counter-devolutionary realities, according to gender, and a growth of barbarity and philistinism, of devolutionary and counter-evolutionary realities, to the detriment of psychic well-being in virtuous positivity.

95. Instead of encouraging philosophy and fiction and discouraging drama and poetry, a society in the grip of free soma and bound psyche will tend to encourage drama and poetry and to discourage philosophy and fiction; for will and/or spirit will mean more to it than ego and/or soul, and instead of taking a positive attitude to ego and/or soul it will tend to belittle and undermine them from the negative standpoint of free soma in which, as with genuine drama, whether non-synthetically artificial or synthetically artificial in typically modern (cinematic) vein, power and/or glory will ride roughshod over any form and/or contentment which is not either evil (female) or foolish (male).

96. But where, by contrast, form and/or contentment is either graceful (male) or punishing (female), then power and glory will be constrained to wisdom (male) and goodness (female), and nothing demonstrably sinful or criminal be encouraged. For then it will be philosophy and fiction that rule a sensible roost, whether on upper- or lower-class terms, and anything approximating to genuine drama or poetry be considered sensually irrelevant to the civilized ideals.

97. But what is upheld in theory does not necessarily transpire in practice; for females will be no less opposed, low down in their predominantly somatic natures, to the fictional insanity of narrative prose vis-à-vis the truthful sanity of philosophy ... than males will be opposed, high up in their predominantly psychic natures or, rather, nurtures, to the illusory insanity of poetry vis-à-vis the factual sanity of drama. Neither gender can ever be content with a situation in which, due to hegemonic pressures from the opposite gender, they are obliged to be at cross-purposes with themselves - males emphasizing soma at the expense of psyche in the illusory insanity of a sinful fall from grace in either metaphysical or physical sensuality, females emphasizing psyche at the expense of soma in the fictional insanity of a punishing rise from criminality in either chemical or metachemical sensibility.

98. The 'gender war', or tug-of-war, persists even when society achieves some kind of mean on either a sensual or a sensible basis and regards anything contrary as an exception to the general rule, and largely because no society, not even these days, is ever entirely one thing or the other.

99. But freedom for either gender is what is most worth fighting for, whether in terms of the factual sanity of free soma for females in metachemical and/or chemical sensuality or in terms of the truthful sanity of free psyche for males in physical and/or metaphysical sensibility. Freedom is more significant than binding, because it corresponds to those situations in which each gender is most true or loyal to its prevailing gender reality, be it the somatic predominance which follows from the precedence of psyche by soma in the cases of upper- and lower-class females, wherein freedom is criminal and therefore somatically factual, or the psychic predominance which follows from the precedence of soma by psyche in the cases of lower- and upper-class males, wherein freedom is graceful and therefore psychically truthful.

100. Hence the cry of all peoples for freedom, even though freedom does not come in a single guise or mode but is primarily divisible between fact and truth, objective soma and subjective psyche, female and male actualities, with corresponding sensual/sensible distinctions between cursedness and blessedness, criminality and gracefulness, not to mention vice and virtue on primary terms.

101. For the secondary terms of vice and virtue, as of cursedness and blessedness, involve not criminality and gracefulness but, as we have seen, sinfulness and punishingness, and therefore a male rejection of grace on the one hand and a female rejection of crime on the other, the hand of a secondary order of psychic freedom compared to the blessed primacy for males of grace in hegemonic sensibility.

102. However that may be, freedom is anything but secondary, overall, to binding, but that which requires binding if it is to have its way, whether in terms of psyche to soma in the case of sensually hegemonic females, or of soma to psyche in the case of sensibly hegemonic males, with correlative bindings for the opposite gender whose subordination to the prevailing freedom will require the paradoxical insanities, from their respective gender standpoints, of an illusory commitment to free soma in the case of males and of a fictional commitment to free psyche in the case of females, neither gender being able to escape the underlying reality, however, of their basic or fundamental structure, which makes for a yearning for free psyche on the part of psychically bound males and a yearning for free soma on the part of somatically bound females.

103. Such a yearning may, if the system is too watertight to permit of outright rebellion, express itself indirectly through a censorious or cynical fixation on ego and/or soul on the part of psychically bound males who are unable or unwilling to advocate or indulge spirit and/or will as paradoxically as before, while their female counterparts in the somatic binding of sensibility may be drawn to a censorious or cynical fixation on will and/or spirit in the face of a gender reluctance to advocate or indulge ego and/or soul as paradoxically as may previously have been the case.

104. Growing disillusioned with the secondary instinctual or spiritual freedoms of sin, sensual males turn to a negative exploration of soul and/or ego which may well lead towards a sensible rejection of folly in the name of grace in due course, while sensible females, growing disillusioned with the secondary intellectual or emotional freedoms of punishment, turn critically towards a negative exploration of will and/or spirit which may well lead towards a sensual rejection of goodness in the name of crime in due course, negative psyche turning in salvation towards positive psyche in the one case, positive soma turning in damnation towards negative soma in the other case, with predictably subversive consequences for either system should each gender choose the path of revolt which leads from insane binding to sane freedom, as from secondary damnation or salvation to primary blessedness or cursedness, as the sensual/sensible case may be.

105. However, such insane bindings of males to soma in sensuality and of females to psyche in sensibility, with secondary damned and saved consequences, have their sane, or quasi-sane, counterparts in the direct binding of metachemical and/or chemical psyche to free soma in the case of females, and of physical and/or metaphysical soma to free psyche in the case of males, since where each gender is free to be loyal to itself, its own gender reality or structure, it will not be inconvenienced by binding; for such binding will follow directly from the nature or nurture of the gender concerned, making for a quasi-criminal acquiescence in the predominating reality of free soma on the part of females, whose bound psyche will be evil, and for a quasi-graceful acquiescence in the predominating reality of free psyche on the part of males, whose bound soma can only be wise.

106. Therefore binding can be sane as well as insane, depending on the context, and so, too, can freedom be sane or insane, again depending on whether it corresponds to the prevailing gender reality - soma preceding psyche and predominating over it on the part of females, psyche preceding soma and predominating over it on the part of males - or, as in the case of the subordinate sex to each hegemonic gender, goes against the grain, as it were, of that basic reality, males insanely free in relation to soma in sensuality, females insanely free in relation to psyche in sensibility, freedom and binding holding together either sanely in the hegemonic contexts of each gender or insanely when either gender is in a subordinate position - males in sensuality, females in sensibility.

107. Therefore the prospects of establishing and maintaining a totally sane society can only be pretty slim in a world where, barring an amoral and virtually androgynous compromise between sensual and sensible options, the freedoms of fact and truth coupled to the bindings of illusion and fiction, one gender must triumph hegemonically over the other if both societal stability and ideological consistency is to be achieved.

108. Either factual sanity must triumph, in somatic objectivity, at the expense of illusory insanity, its subjective counterpart, or truthful sanity must triumph, in psychic subjectivity, at the expense of fictional insanity, its objective counterpart. Either empiricism must be the scientific and/or political order of the day, or rationalism must be the economic and/or religious order of the day. For you cannot lend equal credence to both, nor expect either one to substantially survive unscathed in contexts where one or the other of the contenders for freedom is institutionally hegemonic and the subordinate gender, be it male or female, is accordingly obliged to modify its approach to subjectivity or objectivity, as the case may be, in relation to the prevailing ideal, be it factual in the case of societies based in the somatic freedom of original crime or truthful in the case of societies based or, rather, centred in the psychic freedom of original grace.

109. Societies tend to be either matriarchal or patriarchal, of the Mother as somatic First Mover or of the Father as psychic First Mover, with consequences for either vice or virtue, crime or grace, cursedness or blessedness, negativity or positivity, as the case may be. For you cannot have a system, and therefore society, in which freedom is factual one moment and truthful the next, the conditions for each requiring the exclusion, to all intents and purposes, of the other and the subordination of the vanquished gender to either an illusory acquiescence in a factual hegemony, as in the case of somatically free societies, or a fictional acquiescence in a truthful hegemony, as in the case of psychically free societies, the former matriarchal and the latter patriarchal.

110. Since the distinction is between vice and virtue in relation to freedom, to an active engagement with somatic freedom, whether primarily for females or secondarily for males, on the one hand, and for a corresponding engagement with psychic freedom, whether primarily for males or secondarily for females on the other hand, it makes a lot of difference as to whether a society is classifiable as broadly matriarchal or broadly patriarchal, all the difference, in short, between the criminal and sinful freedoms of soma, and the graceful and punishing freedoms of psyche.

111. Of course, we could speak of the somatically free society as immoral and its psychically free counterpart as moral, but that would, I believe, be to emphasize binding at the expense of freedom, since it seems to me that while vice and immorality are correlative on the one hand, and virtue and morality correlative on the other, they are really as distinct as freedom and binding, since whereas freedom is active in its hegemonic engagement of either soma in sensuality or psyche in sensibility, binding is passive and, indeed, the passive complement to whatever freedom happens to be hegemonically prevalent in any given society, so that we can distinguish the active nature or nurture, depending on the gender context, of vice and virtue from the passive nurture or nature, again depending on the gender context, of immorality and morality.

112. Therefore we can distinguish the primary vicious nature, in sensuality, of the objective somatic freedom of crime, whether absolute or relative, metachemical or chemical, from the primary immoral nature or, rather, nurture of the objective psychic binding to evil of females, and the secondary vicious nature of the subjective somatic freedom of sin, whether absolute or relative, metaphysical or physical, from the secondary immoral nurture of the subjective psychic binding to folly of males.

113. Contrariwise, we should distinguish, in sensibility, the primary virtuous nurture of the subjective psychic freedom of grace, whether relative or absolute, physical or metaphysical, from the primary moral nature of the subjective somatic binding to wisdom of males, and the secondary virtuous nurture of the objective psychic freedom of punishment, whether relative or absolute, chemical or metachemical, from the secondary moral nature of the objective somatic binding to goodness of females.

114. Nothing is ever that simple or straightforward in life, and the distinction between the active nature or nurture, depending on the context, of freedom in vice or virtue and the passive nurture or nature of binding in immorality or morality is sufficiently illustrative, I think, of the complexities, on both a class and an elemental basis, not to mention in respect of both primary and secondary manifestations of each, that a thoroughgoing investigation of freedom and binding bring to light, notwithstanding the paradoxical pressures for each subordinate gender in the sensual/sensible alternative types of society that an emphasis upon either soma (males) or psyche (females) tend to create, with consequences that have been described in terms of illusory insanity in the case of sinful males and fictional insanity in the case of punishing females, neither of which can be wholly satisfactory to the gender concerned and both of which will consequently invite, and even result in, a revolt aimed at either truthful sanity in the case of males or factual sanity in the case of females, with contradictory consequences.

115. But if metachemical crime is absolutely vicious and metachemical evil absolutely immoral, the former somatically free and the latter psychically bound, both alike are germane to the factual sanity of materialist clearness, to which the illusory insanity of idealist unholiness defers through the secondary vice and immorality of metaphysical sin and folly, the former somatically free and the latter psychically bound on a no-less absolute basis.

116. Similarly, if chemical crime is relatively vicious and chemical evil relatively immoral, the former somatically free and the latter psychically bound, both alike are germane to the factual sanity of realist clearness, to which the illusory insanity of naturalist unholiness defers through the secondary vice and immorality of physical sin and folly, the former somatically free and the latter psychically bound on a no-less relative basis.

117. Contrariwise, if physical grace is relatively virtuous and physical wisdom relatively moral, the former psychically free and the latter somatically bound, both alike are germane to the truthful sanity of humanist holiness, to which the fictional insanity of nonconformist unclearness defers through the secondary virtue and morality of chemical punishment and goodness, the former psychically free and the latter somatically bound on a no-less relative basis.

118. Likewise, if metaphysical grace is absolutely virtuous and metaphysical wisdom absolutely moral, the former psychically free and the latter somatically bound, both alike are germane to the truthful sanity of transcendentalist holiness, to which the fictional insanity of fundamentalist unclearness defers through the secondary virtue and morality of metachemical punishment and goodness, the former psychically free and the latter somatically bound on a no-less absolute basis.

119. That which defers, in illusory insanity, to factual sanity, as idealist and/or naturalist unholiness to materialist and/or realist clearness, does so from the sin and folly of a secondary cursedness and damnation which are under the hegemonic control of the crime and evil of a primary cursedness and damnation, like male collectivity under female competitiveness on either of the aforementioned class and/or elemental bases.

120. That which defers, in fictional insanity, to truthful sanity, as nonconformist and/or fundamentalist unclearness to humanist and/or transcendentalist holiness, does so from the punishment and goodness of a secondary blessedness and salvation which are under the hegemonic control of the grace and wisdom of a primary blessedness and salvation, like female cooperativeness with male individuality on either of the aforementioned class and/or elemental bases.

121. Whereas collectivity defers to the sensual competitiveness of hegemonic females from a subordinate male position, cooperativeness defers to the sensible individuality of hegemonic males from a subordinate female position. Both are insane in their contrary ways, since it is neither in the nurture of males to defer to female competitiveness from a somatic standpoint nor in the nature of females to defer to male individuality from a psychic standpoint. Each sex does so only under duress of contrary pressures from above, and therefore they remain at loggerheads with their respective interests in truthful sanity or factual sanity, male holiness or female clearness.

122. Nevertheless since it is inevitable that one gender must be sane and the other insane if civilization is to achieve a stable and consistent basis in either vice coupled to immorality or virtue coupled to morality, we cannot reasonably expect both genders to be equally sane or, worse, equally insane. Either males must succumb to illusory insanity under pressure of factual sanity, like unoriginal sin under the hegemonic rule of original crime, or females must succumb to fictional insanity under pressure of truthful sanity, like unoriginal punishment under original grace.

123. You cannot have it both ways in official practice, even if, unofficially, exceptions to the general rule will persist in existing, like Protestants in a predominantly Catholic society or Catholics in a predominantly Protestant society, or, in secular terms, Socialists in a predominantly Conservative society or Conservatives in a predominantly Socialist society, both of which may overlap with Liberals proper or constitute, in their mutually antipathetic tolerance, a loose definition of Liberalism such that confirms worldly phenomenality.

124. Whatever the case, societies tend to divide into those in which individuals collectively serve the competitive rule, like bound psyche acquiescing in free soma, or those in which individuals co-operatively defer to the individualistic lead, like bound soma acquiescing in free psyche, the former manifestly given, in British Protestant/Parliamentary fashion, to a bound church and a free state, the latter just as obviously given, in Irish Republican/Catholic vein, to a bound state and a free church.

125. For whether the individual serves society or, conversely, society serves the individual comes down, inevitably, to the nature of society and the nurture of the individuals which constitute it, society dominating the individual when nature is hegemonic in free soma, the individual dominating society when nurture is hegemonic in free psyche, all the difference between the vices of state freedom on the one hand and the virtues of church freedom on the other, as, in secondary terms, between the immoralities of church binding in the one case and the moralities of state binding in the other.

126. For although freedom is more important than binding, as the active is more significant than the passive, whether in negative or positive, somatic or psychic, terms, there can be no freedom without binding, no cursedness without damnation, no blessedness without salvation, no factual sanity without illusory insanity, no truthful sanity without fictional insanity, no crime and/or sin without evil and/or folly, no grace and/or punishment without wisdom and/or goodness, no vice without immorality, no virtue without morality, and therefore no free soma without bound psyche, no free psyche without bound soma.

127. Since free soma depends upon the existence of bound psyche, as state freedom upon church binding, there can be no possibility of free psyche being encouraged in a society given to such cursed freedom, and therefore very little in such a female-oriented and fundamentally vicious society to commend itself to male self-respect.

128. Contrariwise, since free psyche depends upon the existence of bound soma, as church freedom upon state binding, there can be no possibility of free soma being encouraged in a society given to such blessed freedom, and therefore very little in such a male-oriented and essentially virtuous society to commend itself to female self-disrespect or, more directly, notself-respect.

129. Either females triumph over males, as drama over poetry, or males triumph over females, as philosophy over fiction. Anyone who thinks you can have it both ways is a self-deceiving hypocrite and philosophical ignoramus! For the distinction between factual sanity and truthful sanity, free soma and free psyche, is not such that lends itself to mutual compromise, least of all in relation to the upper-class planes of the Devil/Hell and God/Heaven, wherein the distinction is more absolute ... as between ugliness and hate on the one hand, and truth and joy on the other.

130. Males who do not want a society in which blessedness and salvation are the orders of freedom and binding are simply sinful fools who are deserving of the contempt of their gender for having subordinated themselves to crime and evil and, in the worst cases, actually sold out to crime and evil by effectively becoming female in competitive exploitation of the collective. The former may be entitled to pity if they would wish for deliverance but are unable to achieve it, but the latter can only expect male disdain for having betrayed their gender and sought to competitively cash-in on the monstrous vices and immoralities of criminal freedom and evil binding in patently female vein.

131. For no self-respecting male could ever wish to live in a society dominated by females and bereft, in consequence, of moral virtue. His wish, as ever, is that such a society should be consigned to the rubbish heap of criminal/evil history and left to rot as a sad testimony to what happens to males when they fail or are unable to take responsibility for their gender reality as creatures for whom psyche both precedes and predominates over soma, making for a concept of freedom and binding that owes more to blessed grace and saved wisdom than to cursed sin and damned foolishness, so that they adhere, on whatever class basis, to the free church and the bound state rather than to the free state and the bound church, both cursed sin and damned foolishness being no less secondary compared to the primary cursedness and damnation in crime and evil of their female counterparts than blessed grace and saved wisdom are primary compared to the secondary blessedness and salvation in punishment and goodness of their female counterparts in what has been described as fictional insanity, the fictional insanity that defers, on whatever class basis, to truthful sanity, as to the lead of life by psychic positivity.

132. A life in which psychic positivity is strangled and undermined by somatic negativity in criminally vicious vein ... is really no life at all but a sort of living death in which all that is dark and underhand is permitted to proliferate at the expense of that which makes life worth living - namely the graceful virtues of knowledge and truth coupled to their virtuously punishing counterparts in strength and beauty, with corresponding emotional attributes of pleasure and joy, love and pride.

133. A life without virtue in either holiness for males or unclearness for females is a cursed life, and such cursedness permeates and, indeed, typifies modern civilization wherever freedom is conceived and/or perceived in terms of soma, with predictably negative consequences! In such a civilization, necessarily dominated by barbarity and encouraging philistinism in its under-plane victims, society gets the better of the individual; for the individual is subsumed into the collective in such a manner that, whether phenomenal or noumenal, relativistic or absolutist, lower-class or upper-class, of the Many or of the Few, he becomes the passive spectator and active plaything of people who are passive only before the criminal viciousness of their competitive freedoms, evilly acquiescent in the most blatant disregard for human or divine self-respect of which it is possible to conceive.

134. Such a society fails every test of decency, both free and bound, and it is because it is the enemy of life as it should and could be lived that contemporary civilization stands accused before the tribunal of divine judgement as something which must be democratically rejected by the People if they are to be delivered, on both blessed and saved, free and bound, terms from its crimes and sins, not to mention evils and follies, to the graces and punishments, not to mention wisdoms and goodnesses, of the civilization to come, the civilization of 'Kingdom Come' which, through religious sovereignty, will be the life-enhancing opposite and rejection, in culture and civility, of everything which contemporary civilization takes so viciously and immorally for granted.

135. This coming civilization will, indeed, be free in the best possible way, with an evolutionary resolve which will take life, if not necessarily mankind, all the way to the omega point of definitive culture in the service of the highest religion, a religion in which soma is bound and psyche absolutely free in a way and to an extent which can only leave Roman Catholicism firmly in the wake of its Social Transcendentalist commitment to a universality which, being more than chemically monist, will be completely independent of everything cosmic, as its sensibly metaphysical fulcrum allows what is truly germane to God the Father, the conscious manifestation of the metaphysical self, to have its gracefully virtuous way, the way, through transcendental meditation, of a psychocentric transmutation of the metaphysical self in and as Heaven the Holy Soul, the essence of Whose contentment is the beingful supremacy of eternal joy.

PART TWO: NOTES ON LIBERTY

(And its relationship to Freedom)

1. People tend to think that freedom and liberty are one and the same, but they are actually two different things, as different, in effect, as binding, the corollary of freedom, and enslavement, the corollary, for those seeking liberation, of liberty.

2. I have already demonstrated, in my philosophy, that freedom and binding are not only correlative but divisible between sensuality and sensibility, free soma and bound psyche as a female mean, free psyche and bound soma as a male mean, the former sensually hegemonic and the latter sensibly so. I shall now attempt to prove that not only are liberty and enslavement correlative but, besides differing from freedom and binding, are likewise divisible between sensual and sensible interpretations.

3. But what, first of all, is liberty? Or, better, who seeks liberty? Is it not always the enslaved, or those who regard themselves as enslaved, who strive after liberation from such a predicament? Liberty, I shall argue, is not primary, like freedom, but secondary, the product of a revolt against someone else's freedom from the standpoint of disillusionment with binding, which is interpreted, by the disillusioned in revolt, as enslavement.

4. There is, as we have seen, the freedom which is somatic and requires a correlative binding of psyche and, conversely, the freedom which is psychic and requiring a correlative binding of soma - the former female and the latter male, since in the first case we are dealing with the objective reality of soma preceding psyche and predominating over it in female vein on both metachemical and chemical, fiery and watery, vacuous terms, whereas in the second case we are dealing with the subjective reality of psyche preceding soma and predominating over it in male vein on both physical and metaphysical, vegetative and airy, plenumous terms.

5. Female freedom, as we may call the somatic varieties in metachemical and chemical contexts, requires not only a correlative binding of psyche for itself; it has the effect of subordinating males, and thus male reality, to itself, since males cannot be psychically free and subordinate to somatic freedom at the same time, but require to be rendered subordinate through the outflanking, from a hegemonic elemental position (metachemistry over metaphysics in spatial space over sequential time or chemistry over physics in volumetric volume over massive mass), of male psyche in soul and ego by female psyche in id and superego, so that male psyche comes indirectly to reflect the direct binding of female psyche, arising from the unconstrained will and spirit of somatic freedom, and becomes acquiescent, in turn, in free soma, albeit primarily in terms of physics and metaphysics and only secondarily in terms of chemistry and metachemistry, the female elements par excellence.

6. Hence male sensual 'freedom' tends to revolve around sin rather than crime, as with the more objective natures of female freedom, and the price paid for such secondary freedom is that of psychic binding, which for a creature centred in psyche and more subjectively given to free psyche is a pretty paradoxical situation! In actuality, it is so paradoxical that, at some stage in the apparent freedom of secondary soma but actual binding of primary psyche, which both precedes and predominates over soma with males, disillusionment may set in and lead to a libertarian revolt from a conception of enslavement in terms of the oppression of psyche, since bound psyche will be oppressive to the male who has to endure it for any length of time and the only reason such physical or metaphysical psyche is bound, despite appearances to the contrary, is because of its having been outflanked by the objectively bound psyche of a female disposition directly stemming from free soma.

7. Hence the disillusioned male may strive for liberation from his conception of enslavement, and such a libertarian struggle, scorning the secondary freedom of soma as the product of a female-fostered deception uncharacteristic of his gender reality, should lead to the blessings of free psyche and the correlative salvation of bound soma as the necessary complement to the establishment of psychic freedom.

8. Now such primary psychic freedom, no less virtuous and graceful than secondary somatic freedom was vicious and sinful, has to be paid for with the moral wisdom of somatic binding, and such a primary or direct order of binding will have a constraining effect on female soma, since females cannot be somatically free and subordinate to psychic freedom at the same time, but require to be rendered subordinate through the inflanking, as it were, from a hegemonic elemental position (physics over chemistry in voluminous volume over massed mass or metaphysics over metachemistry in spaced space over repetitive time), of female soma in will and spirit by male soma in natwill, or natural will, and subspirit, or subnatural spirit, so that female soma comes indirectly to reflect the direct binding of male soma, descending from the unconstrained ego and soul of psychic freedom, and becomes acquiescent, in turn, in free psyche, albeit primarily in terms of chemistry and metachemistry and only secondarily in terms of physics and metaphysics, the male elements par excellence.

9. Hence female sensible 'freedom' tends to revolve around punishment rather than grace, as with the more subjective natures or, rather, nurtures of male freedom, and the price paid for such secondary freedom is that of somatic binding, which for a creature rooted in soma and more objectively given to free soma is a pretty paradoxical situation! In actuality, it is so paradoxical that, at some stage in the apparent freedom of secondary psyche but actual binding of primary soma, disillusionment may set in and lead to a libertarian revolt from a perception of enslavement in terms of the repression of soma, since bound soma is only sustainable on the basis of a punishing repression and the only reason such chemical or metachemical soma is bound, despite appearances to the contrary, is because of its having been inflanked by the subjectively bound soma of a male disposition directly stemming from free psyche.

10. Hence the disillusioned female may strive for liberation from her perception of enslavement, and such a libertarian struggle, scorning the secondary freedom of psyche as the product of a male-fostered deception uncharacteristic of her gender reality, should lead to the cursings (the female sensual equivalent of blessings) of free soma and the correlative damnation of bound psyche as the necessary complement to the establishment of primary somatic freedom, a freedom no less vicious and criminal than its secondary counterpart in sensibility was virtuous and punishing.

11. Thus a conception of enslavement in terms of the oppression of male psyche by female soma has to be contrasted with a perception of enslavement in terms of the repression of female soma by male psyche, since despite intermediate factors, female soma and male psyche are the 'first movers' in the binding of male psyche and female soma to their respective freedoms, the vicious freedom of soma and the virtuous freedom of psyche.

12. Now from the standpoint of people who either conceive of or perceive themselves as being enslaved, those who are deemed responsible for enslaving them in the first place will appear tyrannical and unjust, even though such a view could not be accounted objectively sound or valid. For those in revolt against binding of a secondary order to freedom of a primary order, in short the subordinate gender in either class position, are no more capable of being objectively correct in their evaluation of freedom than in their evaluation of binding, and will accordingly hold slanderous views of the Free as enemies of progress or liberty or enlightenment, or whatever is most expedient and seemingly politic at the time.

13. In fact, the Free will appear as conservative opponents of change, and thus as reactionaries impeding progress towards equality or freedom of opportunity or what have you, and so a distinction will arise, in libertarian thinking, between themselves as champions of liberty and their enslavers as champions, through conservatism, of reaction.

14. Although the Free are desirous of conserving the status quo to suit their interests, there is, it must be said, considerable difference between a conservatism which is determined to maintain the criminal viciousness of primary free soma and a conservatism which, in male vein, is no-less determined to maintain the graceful virtuousness of primary free psyche - all the difference, in short, between metachemical and/or chemical cursedness on the one hand, and physical and/or metaphysical blessedness on the other hand, with correlative distinctions in binding between damned evil and saved wisdom.

15. For there is no more one order of conservatism in either class position than there is, or ever could be, one order of libertarianism, conceiving the latter to be a revolt against a conception (male) or perception (female) of enslavement, and while conservatism must necessarily have to do with the conserving of freedom for the interested parties, a corollary of which is the binding, whether in nature or nurture, soma or psyche, of what is logically subordinate to that freedom, those who are bound in secondary vein to a secondary freedom which, in the circumstances of their subordination, cannot be representative of their ideal of freedom can only repudiate conservatism as an obstacle to liberty, that is, deliverance from enslavement to binding.

16. Thus conservatism and libertarianism can be vicious or virtuous, regressive or progressive, devolutionary or evolutionary, depending on the context. A libertarian revolt by males against psychic oppression will lead to a conservatism in which the binding of soma becomes mandatory if virtue and grace are to be maintained in free psyche. Contrariwise, a libertarian revolt by females against somatic repression will lead to a conservatism in which the binding of psyche becomes mandatory if vice and crime are to be maintained in free soma. In the first instance, the libertarian struggle against a conception of enslavement centred in psychic binding will be progressive and evolutionary, having psychic freedom as its virtuous goal. In the second instance, the libertarian struggle against a perception of enslavement rooted in somatic binding will be regressive and devolutionary, having somatic freedom as its vicious goal.

17. Yet neither psychic freedom nor somatic freedom, once attained, will strike their devotees as conservative but, rather, as an expression or impression, depending on the context, of liberation. Such freedoms only appear conservative, and even reactionary, to those who may subsequently be engaged in struggling against them from the necessarily false position of enslavement.

18. Thus the libertarian goal becomes, in the course of time, someone else's conservatism blocking change, whether for better (male) or worse (female), and we can no more allow that conservatism is regressive and libertarianism progressive than vice versa, even if that which is deemed to be an obstacle to change is regarded as right-wing and what is seeking change be considered left, with due conservative/libertarian implications.

19. Now if males are in revolt against psychic oppression by free females, then their libertarian struggle against somatic conservatism will be positive in its evolutionary aim of establishing a virtuously free society and accordingly be progressively left wing in character, whereas if females are in revolt against somatic repression by free males, then their libertarian struggle against psychic conservatism will be negative in its devolutionary aim of establishing a viciously free society and accordingly be regressively left wing in character.

20. Of course, the conservatism either gender is in revolt against will be deemed right wing, but it should be clear to us, if not to them, that conservatism, like libertarianism, can be either devolutionary or evolutionary, regressive or progressive, and that a progressive libertarianism will be struggling against a regressive conservatism, a regressive libertarianism struggling against a progressive conservatism, since the Right, no less than the Left, can be devolutionary or evolutionary, vicious or virtuous, criminal or graceful, even though both can be regarded as reactionary from the standpoints of the actively libertarian.

21. My sympathies as a male, and one, at that, with an upper-class bias for metaphysics rather than a lower-class bias for physics, will always be towards the progressive libertarianism of evolutionary struggle against the criminally vicious conservatism of somatic freedom. But my empathies as a sensible male will always be towards the establishment and maintenance of a psychically free society in which libertarian revolt against a conception of enslavement has been superseded by an effort to conserve, at all costs, the gains for progress and enlightenment to which such a revolt gave rise, and thus, in effect, to uphold a virtuous conservatism the outcome of which can only be the maximum of evolutionary progress.

22. Such a gracefully virtuous conservatism would have a moral duty to preclude, with every means in its power, the growth of libertarianism as a rejection of psychic freedom from the standpoint of a perception of enslavement rooted in the repression of soma, since such a growth would be analogous to a cancer eating away at the fabric of progressive society in a demented attempt to destroy all that was graceful and punishing, wise and good, holy and unclear, cultural and civil, individualistic and co-operative on a male/female gender distinctive basis. It would quickly accuse the gracefully hegemonic of male chauvinism and reactionary conservatism, and set about advancing its criminal objectives in the most shamelessly libertarian fashion, determined to make liberty synonymous with somatic freedom and thus - though its supporters would be the last to acknowledge this - with the rule of crime over sin and of evil over folly, of clearness over unholiness and of barbarity over philistinism, of competitiveness over collectivism and of cursedness over damnation.

23. Such, alas, was the pattern of events which led from the Christian civilization to secular modernity, and it is something that could happen to the transcendental civilization of the future if we do not see to it that such a civilization, or sensible phase of modern civilized development, takes special measures to ensure that nothing of the sort can ever happen again, and largely because what has still to come will be so much better, virtuously and morally, compared to what existed in the Christian past, that there could be no grounds, much less scope, for the kind of revolt likely to lead to the worst of all possible worlds, a world dominated by the free bitch in all too viciously sensual vein!

24. The reason that a devolutionary order of libertarianism, as one might call regressive left-wing libertarianism, would be unlikely to come to pass in what I like to think of as the transcendental future, is that Social Transcendentalism, the ideological philosophy to which I, as a self-styled leader and teacher, have dedicated a not-inconsiderable proportion of my creative energies, would be quite unlike Roman Catholicism and Christianity in general to the extent that it really did uphold Truth, with a capital T, and was thus much more genuinely and literally a true faith than ever Christianity, even in its Catholic manifestation, was or, for that matter, continues to be, insofar as it would primarily identify itself with transcendental meditation as the technique whereby self-transcendence from ego to soul was made possible to the devotee of such a metaphysical discipline, who, while meditating, would be equivalent to God the Father utilizing God the Son, or the Son of God, viz. the lungs, for the purposes of achieving Heaven the Holy Soul via recoil, in overall self-preservation, from the out-breath of Heaven the Holy Spirit, or the Holy Spirit of Heaven, and therefore one orientated to the true end of life, the cultivation of heavenly joy in the soul, thanks to utilization of the methodology that makes such an end possible and is therefore a confirmation of the true faith, of faith in that which genuinely leads to paradise.

25. Such a true faith appertains to God the Father, to the sensibly metaphysical self that is into the sensibly metaphysical not-self for purposes of achieving the true end of life in heavenly soul via recoil from the heavenly spirit of the out-breath emanating from the Son of God, the order of sensible soma that follows-on from the sensible psyche that, in metaphysics, as indeed 'down below' in manly physics, both precedes and predominates over soma, as father precedes son, and thereby enables one, as a psychically free male, to utilize soma to a psychic end, in the case of metaphysics - but not of physics - a psychocentric end in heavenly joy.

26. Be that as it may, Christianity never achieved or upheld a true faith, for it remained beholden, through Christ, to sensible physics, to cerebral vegetativeness, so to speak, and tended to hype this masculine or manly level of maleness to a divine standing, regarding faith in Jesus Christ as the Son of God as true and therefore as guaranteeing the true end of life - a thing, incidentally, that such faith manifestly fails to do, since its utlization of prayer confirms its egocentric limitations in manly knowledge, and in such prayerful egocentricity there is not much scope for psychocentricity, for a leap, as it were, from brain stem to spinal cord, when the context itself is so vegetatively cerebral as to confirm a knowledgeable fulcrum and shortfall from any such possibility or eventuality.

27. Besides, faith in Jesus Christ as the Son of God is a kind of idolatrous aberration which takes the concept 'Son of God' from that which somatically follows from a divine psychic precedence in metaphysics to the religiously irrelevant realm of an actual historical personage who was deemed to be God's Son, meaning someone who came to earth from the realm of the Creator, the Father (or whatever you want to call the conventional and traditional concept of God as Creator of the so-called Universe, meaning, in fact, the Cosmos, which, in respect of stellar-plane First Movers, has no bearing on God at all but, rather, on the Devil as Mother), and who was then adopted by Christians as their god, to be worshipped in churches as one who ostensibly brings people closer to the possibility of heavenly redemption; though, in point of fact, such worship can only take one further away from Heaven by dint of its somatic fatality towards a cosmic First Mover coupled to man-hype in knowledgeable egocentricity, which rather militates against soul, since the cynosure of things is ever prayerfully egocentric.

28. Like it or not, there was every justification for a revolt against Christianity. For that which, in Roman Catholic vein, proclaims itself 'the true faith' without being anywhere close to the Truth, is simply asking for dissent, for protest, for an anti-Catholic alternative which, whether it aims for truth or not, has every right to exist. So long as the Truth has not been established or acknowledged in relation to transcendental meditation and the rejection of mere prayer, of mere man hyped as God, of knowledge hyped as Truth, but some New Testament half-truth, not to mention Marian half-lie, saddled to an Old Testament total lie persists nevertheless in regarding itself as true, there is every justification for a rejection of such a lying or, at best, hypocritical stance, and for some alternative dispensation to have its day.

29. That alternative dispensation eventually became known, of course, as Protestantism, and Protestantism was chiefly responsible for western civilization taking a more secular path in which even manly sensibility and half-wisdom was rejected in favour of female sensuality and the contemporary reign, in triangular realities of either an inverted (Protestant) or perpendicular (Catholic) disposition, of both Woman and the Devil, of the Mother, both phenomenal and noumenal, over the antimen/anti-earths of physical sensuality and the antigods/antiheavens of metaphysical sensuality, neither of which have anything much to do with the Father, or with fathers, masculine or divine, but in somatically upended fashion with the Antison, or with antisons, both masculine (antichist) and divine (anti-second coming, to anticipate the future alternative to such an antison).

30. For the Second Coming or, rather, a new order of Messianic leader who is less son-like than father-like in his advocacy of the primacy of self for males, has still to be acknowledged as one who would restore metaphysical males, largely Catholic, to psychic freedom in an unprecedented achievement, for the West, of metaphysical sensibility and thus genuine godliness - something that exists neither in metaphysical sensuality, much less the metachemical sensuality of Devil the Mother, whether implicitly in the New Testament as so-called Risen Virgin (in actuality Risen Mother) nor, anterior to that, in the Old Testament as Saul/Jehovah, much less in physical sensibility, wherein man-hype as God through Jesus Christ tends to be the personal approach to religious subversion, and knowledge, sanctified through prayer, becomes the measure of all things in heaven (sic) and on earth (very true!), faith in the true end of life being accordingly undermined and put on definite, if not indefinite, hold, pending Judgement.

31. Well, such Judgement may indeed take place in the grave or, at any rate, with death; but not too many Christian-type people would stand much of a chance of coming to a lasting accommodation with the soul in death when they had been religiously 'short-changed' all their lives and were in no position, in consequence, to reach out beyond egocentricity to the psychocentric goal and true end of life. The Judgement I have in mind, as someone who would offer the People an option on religious sovereignty as the means whereby their worldly shortcomings, including those affiliated to religion, might be overturned in favour of an otherworldly system in which transcendental meditation was the fulcrum and standard of religious authenticity in what has been called - see previous texts - the triadic Beyond of 'Kingdom Come', would be much more likely to lead to the possibility of soulful redemption for those who were especially capable of and entitled to it, and is the only Judgement which has any bearing on the transmutation of life from secular modernity to religious futurity and the possibility, in consequence, of a better eternal deal than that which must surely befall the majority of contemporary people, many of whom are not even conventionally Christian and therefore unlikely to achieve much in the way of positive visionary afterlife experience in the grave but, on the contrary, so radically heathen and secular as to warrant little more than crematorial annihilation and psychic perdition.

32. I have argued against such a grisly female-dominated fate in earlier texts, so will not labour the point here, except to reiterate the importance of a more-than-Christian approach to and interpretation of Judgement, if things are ever to improve and result in a better type of society, in which Truth is so categorically and unassailably enthroned that there could be no justification, ever again, for a regression from an evolutionary mean in terms of devolutionary libertarianism.

33. Once the ultimate ideal has been understood and established, it is simply a matter of adhering to it, whether directly for the right kind of upper-class males, or indirectly, via some 'bovaryization' of the Truth suitable to those, in lower-class vein, who are more given to either knowledge or strength, not to mention, in female upper-class vein, to beauty, in what I would loosely equate with the administrative aside to the Beyond in question.

34. In fact, I have provisionally divided the triadic Beyond into three subsections on each tier, two male and one female, and have distinguished between the wateriness of the chemical tier for saved Nonconformists, the vegetativeness of the physical tier for saved Anglicans, and the airiness of the metaphysical tier for saved Catholics, thereby distinguishing, within the overall ideological context of Social Transcendentalism, between what could be called chemical nonconformism, or nonconformism per se, physical nonconformism, and metaphysical nonconformism for each of the female subsections; chemical humanism, physical humanism, or humanism per se, and metaphysical humanism for each of the lower male subsections; and chemical transcendentalism, physical transcendentalism, and metaphysical transcendentalism, or transcendentalism per se, for each of the higher male subsections, proceeding from the bottom tier up in all three cases.

35. Thus one should distinguish, to take but a transcendentalist example, the watery (sweaty) transcendentalism of aerobics in the chemical 'bovaryization' of transcendentalism from both the vegetative (muscular, bodily) transcendentalism of yoga in the physical 'bovaryization' of transcendentalism and the airy (lung-centred) transcendentalism of transcendental meditation in the metaphysical per se context of transcendentalism, so that there can be no question of males, subsectioned in the higher male categories, of Nonconformist, Anglican, or Roman Catholic descent taking the same approach to transcendentalism, contrary to their elementally-conditioned denominational predestinations.

36. And what applies to higher males in transcendentalism of one order or another would also apply to their humanist brothers in the middle subsection of each tier and to their nonconformist sisters in the bottom subsection of each tier, where not the enhancement of either intellectual or soulful subjectivity through psychic freedom, but the curtailment of spiritual objectivity through somatic binding would be the religiously sovereign mean, whether in relation to chemistry, physics, or metaphysics, according to denominational entitlement within the overall ideological umbrella of Social Transcendentalism, the means, after all, whereby the hideous schismatic fruit of Christianity may be overcome and people come to think of themselves less in Christian than in Social Transcendentalist terms, even with nonconformist, humanist, and transcendentalist distinctions on all tiers, as described above.

37. For so long as Christianity continues to exist, there will be Catholics and Protestants, those adhering to a false faith in Jesus Christ as the Son of God - when, in actuality, only the lungs can be accounted such a thing in relation to the brain-stem godly Father ... of metaphysical sensibility - and those who have rejected the hyped and spurious claims of Catholicism to be the true faith from a Protestant standpoint, whether or not this has resulted - as it usually has - in a return to something even less close to Truth than its Catholic counterpart, as in the cases of the Anglican-related overturn of humanist knowledge by naturalist ignorance or of the Puritan-related overturn of nonconformist strength by realist weakness and even, in the case of Presbyterianism, by a sort of phenomenal manifestation of materialist ugliness, given the inexorable fatality to somatic negativity that must characterize any church that, turning its back on psychic positivity, becomes an adjunct to state freedom and thus to the prevalence of secular values in relation to a female hegemony.

38. Such a fatality inevitably characterized the Protestant retreat from physical sensibility into both physical and chemical sensuality, the watery-forked-tongue-over-vegetative-phallus reality of inverted triangularity in which female freedom is somatically hegemonic and males are accordingly rendered subordinate, in pseudo-Christian if not un-Christian vein, to the criminal freedoms in question.

39. But even Catholics have succumbed to a similar fate under the so-called Risen Virgin over the so-called Father, in reality Risen Mother over Antison of perpendicular triangularity which, with the so-called Sacred Heart of the Risen Christ, in reality a sort of paradoxical antimother who connives at a metachemically sensible subordination to metachemical sensuality, due to the absence of authentic godly primacy in the Father of a metaphysically sensible orientation overhead (in spaced space over repetitive time, lungs over heart) conditioning metachemical sensibility to antidevilish antidaughter in psychic emphasis, contrary to gender reality.

40. But no such paradox can be said to apply to the nominal antidevil who acquiesces in the hegemonic rule of devil the Risen Mother over an antigodly subservience, in metaphysical sensuality, of the Antison, the so-called Father of what accords, in implicit New Testament vein, with ears under eyes in human nature, and which I believe would have a David/Saul-type parallel in fruit under blossom on trees in implicit Old Testament vein (the sensual antithesis, in all probability, to the natural sensibility of berries under cones or seed pods), not to mention, anterior to mundane nature, a Satan/Jehovah-type parallel with solar under stellar (the sensual antithesis, in all probability, to the planetary sensibility of Venus under Saturn) in cosmic nature, where, in explicit Old Testament vein, a more unequivocal Mother (Jehovah) rules over an Antigod (Satan) that, despite being earmarked in scripture as 'fall guy for slag', viz. diabolic denigration as the Devil, is anything but a devil per se but simply what can be expected to emphasize soma at the expense of psyche in antison-like vein under pressure of the somatic freedom obtaining 'on high' in Devil the Mother, the First Mover in the cosmic scheme which is not only the root of all crime, but the enforcer of what I have called unoriginal sin on the part of the subordinate male position, something also applying to the sphere of mundane nature and human nature on similar, albeit more devolved, terms, where things operate more generally in terms of watery supernature or vegetative nature than of the fiery unnatural precondition, in cosmic pluralism, of Nature in general.

41. Be that as it may, the Christian Church, built, as it was, on a Lie, cannot hope to advance Truth, and that is why there has not been any Father-centred godly truth from the Church in relation to transcendental meditation, and why the Church, both Catholic and Protestant, must be democratically consigned to the rubbish heap of ecclesiastic history if religious progress in the West is to transpire and people be granted a chance to come to terms, in accordance with their gender and class realities, with the Truth, the truth of transcendental meditation as the self-oriented praxis whereby ego may be transcended in soul via the will and spirit of a subordinate not-self, the not-self of lungs and breath that, as the Son of God and the Holy Spirit of Heaven, will permit God the Father to achieve Heaven the Holy Soul, as the focus of self switches from brain stem to spinal cord via utilization of the not-self in question, the self recoiling from the selfless threat of the out-breath to self more profoundly in the soul, the true end of life and confirmation of true faith, of confidence in the ability of a metaphysical methodology to deliver to the self its redemption and resurrection in heavenly bliss.

42. All else is, I contend, false or untrue, is a shortfall or even blatantly contrary to the psychic nurture of true faith and its exploitation of the relevant somatic nature to achieve heavenly ends. That which does not enhance self in terms of the transmutation of ego into soul, the eclipse, no matter how intermittent, of brain stem by spinal cord, is a falsehood from the standpoint of genuine religion, the authenticity of which can only be confirmed by its ability to achieve the true end of life in the soul.

43. Without true religion, only 'bovaryized' religion will prevail, and such religion, which can be psychically half-true, somatically half-lying, or somatically totally lying, means that either economics, politics, or science are taking precedence over religion and subordinating the soul, duly corrupted and misinterpreted, to the reigns of ego, spirit, or will, as the elemental case may be.

44. Thus not God/Heaven, but Man/Earth, Woman/Purgatory, or the Devil/Hell; not the total truth, but a half-truth, a half-lie, or the total lie, get to play top dogs in a world that will put eternity on otherworldly hold whilst it attends to either worldly or netherworldly concerns to the detriment, and effective exclusion if necessary, of the soul. Bereft of contentment in genuine essence, people become the soulless puppets of formal qualities, glorious quantities, or powerful appearances, and are proportionately incapable of any lasting self-respect.

45. I do not say that everyone is entitled to the contentment of genuine essence, for that would be fanciful in the extreme! But, rather, that society can be structured in such a way that the acknowledgement, institutionally and officially, of Truth permits of reformations and transmutations, proportionate to gender and class capacities, of knowledge, strength, and beauty relative to what is true, so that ego, spirit, and will are subordinated to the soul, and the soul, acknowledged as true sovereign, accordingly reigns for ever as the ultimate and therefore most genuine ideal.

46. Such is how things would be in 'Kingdom Come', for then life would have evolved beyond the attainments of civilization hitherto to its metaphysical peak, and would no longer be characterized by either physical, chemical, or metachemical alternatives, the fatality of which, over the course of time, has been the eclipse of psychic positivity by somatic negativity and an ever-more criminal and sinful rejection of reason.

47. Only when that which upholds the maximum of psychic positivity is officially acknowledged and institutionally put in place, can the negative alternatives to lesser positivities be precluded, and moral progress be assured. But when those alternatives already exist in the aforementioned triangular modes, then only judgemental deliverance from sensuality to sensibility via a paradoxical election for religious sovereignty through the Second Coming, or equivalent, can avail in substantively altering matters in favour of psychic positivity, and thus the prospect of a world in which not females but males will once again be 'top dogs', and blessed/moral criteria accordingly prevail as the civilized mean.

48. At present, such a world is still a pipe dream, but it can be created and life switch from the impressive nature of somatic secularity to the expressive nurture of psychic religiosity, as from the hegemony of the not-self, whether upper- or lower-class, to the hegemony of the self, both lower- and upper-class, as germane to the triadic Beyond and projected administrative aside thereof in 'Kingdom Come'.

49. For when the female side of things is hegemonic in somatic freedom, then self-expression is eclipsed by notself-impression, and even bound psyche becomes quasi-impressive in its acquiescence in free soma, the impressive nature of which stands in stark contrast to anything one would equate with psychic freedom and thus the nurture of self-expression as the prerogative of the sensibly free, whether in primary or secondary, male or female, terms.

50. A civilization obsessed with impression, with impressive nature, whether objectively in hegemonic female vein or subjectively in subordinate male vein, will be under the free star of somatic licence and in no mood to uphold or respect the cross, except in relation to the paradoxical cases of those upended and bound crosses of one class/elemental persuasion or another which testify to the somatic emphasis on sin characterizing males as so many antisons deferring, in secondary cursed and damned vein, to the somatically criminal rule of the free star as symbolic of the Mother, whether metachemical (and upper class) or chemical (and lower class), of fire or water, dress or skirt of a necessarily centrifugal, or flounced, sartorial style.

51. Thus when the star is free, as it most assuredly is in the secular realities of the somatically-oriented present, the cross can only be bound, with a paradoxical emphasis on soma at the expense of psyche, and such an upended cross stands in a sinfully subordinate relationship to the prevailing criminality of the metachemically or chemically free star, an accursed testimony to the metaphysical or physical antison of an antigodly or antimanly deference, in elemental under-plane subjection, to the devilish or womanly mother who rules a somatically negative, and objectively impressive, roost.

52. However, should the People elect, come Judgement, for religious sovereignty, and the rights appertaining to that in relation to what has been described as the triadic Beyond of 'Kingdom Come', then the cross, now transmuted metaphysically in terms of its subconscious orientation in subnurture/subnature, would be free and the star bound, since the former would attest to free psyche and the latter to bound soma, to the bound soma, in particular, of a chemical or metachemical disposition (female) that was no longer objectively free to do its cursed most, but was obliged to defer to the physically and metaphysically free psyche that ranged above it in subjective primacy, encouraging even objective psyche towards some degree of strong or beautiful freedom in relation to its own emphasis, consonant with gender and class, upon either knowledge or truth.

53. Thus would the contemporary reality, ever more evident, of free star and bound cross be reversed in favour of free cross and bound star, as modern civilization, the civilization par excellence of synthetic artificiality, gravitated from crime and sin to grace and punishment, and thus left the juvenility of its barbarous and philistine alpha for the maturity of a cultural and civil omega, free-star soma for free-cross psyche, cursed and damned freedom for blessed and saved freedom, with all the positive advantages attending a deliverance from vice and immorality to virtue and morality, not the least of which would be the acknowledgement and achievement of soul as it really is rather than through the distorting lens of some populist metaphor or delusory fancy.

54. Obviously, nothing can be taken for granted, least of all the turn-around of contemporary civilization from somatic freedom to psychic freedom; for appeals to reason only go so far in establishing the basis of meaningful change. Where the more objectively empirical are concerned, there is the female gender reality of unreasoning opposition to reason which even constant hectoring or sermonizing, as by the Christian Church traditionally, has been unable to defeat, and largely because those who, as females, are rooted in the precedence of psyche by soma will not take too kindly or naturally to a dispensation more suited to a gender reality whose inner basis in psyche permits of an approach to life in terms of that truthful sanity which is the opposite, in reason, of their own unreasoning, or empirical, approach to it in the somatic externality of factual sanity.

55. Therefore there is always the conservatism of somatic freedom of both males and, especially, females to bear in mind, which will oppose libertarian struggle by disillusioned males towards psychic freedom on the spurious grounds that the status quo is better and that you have to accept things as they are rather than struggle in the face of overwhelming odds or patent evidence of entrenched opposition to progressive change.

56. Thus would contemporary vested interests, purveyors of barbarous and philistine culture, feminists of one persuasion or another, high priests of tabloid fashion, sports stars and a host of other heathenistic stars fixated on objectivistic competitiveness, be likely to side conservatively with the secular status quo rather than encourage libertarian revolt against it from a largely, though not exclusively, disillusioned or enlightened male point of view.

57. But there is an even older and perhaps wilier enemy who professes to uphold Christian values and civilized decency in the face of heathenistic fashion, the suit-wearing despiser, though often manipulator, of contemporary civilization, whom some would regard as the bourgeois exploiter of the proletariat, meaning the urban working class and those who directly relate to popular trends.

58. Clearly, there are exploiters and exploiters, some arguably bourgeois and others rather more people-oriented in their identification with contemporary civilization. But the ones who give themselves classical airs, who listen to classical music and only read books of a so-called high-brow order, scorning cinema and television as though some barbarous alternative to a Christian norm more usually partial to theatre, will not necessarily take too kindly to the prospect of contemporary civilization - which they are not strictly a part of anyway - gravitating, through some paradoxical election for religious sovereignty, to its own omega maturity, since what could be called the non-synthetic artificiality of their own 'bourgeois' omega would then be rendered entirely redundant - something, incidentally, it by no means is at present!

59. Therefore the chances of their opposing such progress can only be pretty high in view of its threat to their own civilized level of culture or civility, a level which is not threatened by secular modernity but has, if anything, prospered at the expense of those whom they have been able to exploit from a more reserved, and even elevated, social position. In fact, it would be no exaggeration to say that they have connived at the development of secular modernity, and are able to bask in their own smug sense of social and cultural superiority without feeling in any way threatened or eclipsed by it. Such, however, would not be the case in the event of a majority mandate for religious sovereignty!

60. For everything Christian, whether genuinely or falsely and lyingly, would have to make way for the Social-Transcendentalist alternative approach to psychic freedom and sensibility, an approach which left little or no room for conventional suburban morals and virtues, so dedicated would it be to the development of an urban, and therefore effectively upper-class, approach to virtue and morality that required the eclipse of cross, whether bound or free, contemporary or traditional, by subcross, and the correlative advancement of Truth at the expense of hyped knowledge, of God at the expense of man, soul at the expense of ego, spinal cord at the expense of brain stem.

61. For while non-synthetic artificiality and synthetic artificiality can co-exist in bourgeois/proletarian overlap in the world of both traditional and contemporary, sensible and sensual, Western civilization, no such co-existence of a bourgeois omega with a People's omega would be possible in 'Kingdom Come', which would be exclusively dedicated to the development of the latter at both the expense of the former and the People's alpha of contemporary civilization.

62. Therefore one cannot anticipate the achievement of 'Kingdom Come' on the basis of a majority mandate for religious sovereignty in countries with a strong bourgeois tradition, nor even with too prevalent a People's secular tradition, but only in countries, initially, where the likelihood of a majority mandate for religious sovereignty is possible by dint of the People's comparative freedom - and aloofness - from both types of tradition, the bourgeois imperialist and the proletarian populist.

63. I have argued, in the past, that Ireland is such a country, and I still believe that the greater influence of the Catholic Church in the Republic is such that no paradoxical election for religious sovereignty, and thus the prospect of 'Kingdom Come', would be possible without the connivance and even active backing of the Church in the context of a State which is not free, in, say, the French manner, but bound, in varying extents, to Christian morality. For you cannot exploit a context of democratic sovereignty in a State which is wisely beholden to the Church and unlikely to champion the cause of an alternative religion, much less greater state freedom, without some kind of Church sanction or approval.

64. Such an approval can, I believe, be anticipated in connection with the Catholic Church in Ireland; for although it is part of a kind of universal structure centred in Rome, it should be partial to the prospect of 'Kingdom Come' and to the advancement of religion to a new and altogether superior level to what has existed in the past and continues, on a less conspicuous basis, so to exist in the present. The Church could, if it chose, reject my teachings and deny what I have claimed to be the Truth, but it would be an unwise and ungracious church that sought to do so in the face of the overwhelming logical evidence in favour of what I, as a Social Transcendentalist, stand for and what it, as a Church awaiting Messianic intervention, has always hoped for - namely the revelations likely to foster genuine universality.

65. On the other hand, a State which was genuinely free, with an executive president and little time for church influence or guidance, would be most unlikely to champion the cause of religious sovereignty and a new order of society which was effectively beyond conventional state control or identity. It would be primarily concerned with secular values, not least of all, these days, in terms of economics, and in no way disposed to assist in its own overthrow, no matter how democratically-conceived, in the interests of 'Kingdom Come', which is not a concept with which a free state, rooted in secular materialism, could identify itself anyway, but, on the contrary, something requiring religious backing and resolve.

66. What is necessary, it seems to me, is a State which, while being nominally democratic, is still bound to the Church to a degree whereby should the Church decide, from an acquaintance with such teachings as these, that it is in the best interests of the People to utilize the State for purposes of achieving, through religious sovereignty, some furtherance of the Church in terms of the Social Transcendentalist Centre, then the State in question would not oppose that decision but fully cooperate with the will of the Church to allow for a paradoxical election in which the outcome just might be a majority mandate for religious sovereignty and a new order of society in consequence, one in which the democratic State is superseded by the pluralistic totalitarianism of an administrative aside, broadly identifiable with the State-like aspect of 'Kingdom Come', and the Christian Church, both Catholic and Protestant, likewise superseded by the triadic Beyond ... of what would be its Church-like aspect, in which nonconformist, humanist, and transcendentalist manifestations of Social Transcendentalism prevailed as testimony to the pluralistic totalitarianism of the ideological philosophy in question, a philosophy that lays claim to the Truth as no other philosophy or ideology in history has ever done, and which is the only vehicle, as far as I am concerned, for taking mankind beyond the world to the otherworldly goal of a post-human future in which the cyborgization of life would permit of a longevity commensurate with eternity and the overcoming, in consequence, of temporal obstacles to evolutionary progress.

67. Thus I still believe that the Republic of Ireland is the sort of country which, on both political and religious grounds, would be a leading candidate for the experiment of 'Kingdom Come', and that the achievement of a united Ireland requires the co-operation not only of people north and south of the current border between the Republic and the United Kingdom but of co-operation, beyond British devolution, with Scotland and possibly the Isle of Man and Wales in the formation, democratically and peaceably, of a Gaelic federation, the heavenly retort and, hopefully one day, successor to the United Kingdom of Great Britain and Northern Ireland, which will be the first, though hopefully not the last, manifestation of 'Kingdom Come', as defined in terms of a supra-national union acknowledging a 'God-King', the effective Second Coming, and centred in religious sovereignty, with rights in relation to self-oriented religious praxis in what has been called the triadic Beyond, and total freedom, in consequence, from the gross delusion of cosmic First Mover as God in Bible-based Creatorism, which I hold to be the great somatic lie and original crime against religion and, indeed, the nature or, rather, nurture of God (the Father) in metaphysical sensibility.

68. Therefore I have earmarked the Gaelic countries of Ireland (north and south), Scotland, the Isle of Man, and Wales as the most suitable candidates for progress towards the 'Kingdom Come' of a federation of the respective countries, united, as never before, in supra-national universality, and giving a lead to the rest of the world as to how progress towards universal unity should be both conceived and, more importantly, achieved. For until people democratically overthrow the old gods whose cosmic origins bedevil progress towards genuine universality, something entirely independent of the Cosmos, there can be no world unity, but only ongoing disunity and confusion, the breeding grounds, as ever, of conflict and strife.

69. The concept of 'Kingdom Come' is therefore susceptible to concrete definition in terms of a society with specific characteristics, among which the most salient would be religious sovereignty following from the exchange of political sovereignty, and concomitants, by a democratically sovereign people who are in a position, if they so choose, to opt for religious sovereignty and effectively fob off what has been identified with worldly sovereignty, with 'crimes and/or sins of the world', on to the Social Transcendentalist Saviour (from triangular sensuality to non-triangular sensibility), or his appointee, in return for the rights accruing to this ultimate sovereignty, not the least of which would be freedom from Creator-oriented primitivity and the institutional advancement of transcendental meditation, coupled to other types of transcendentalism, as already explained, and various elementally-conditioned commitments to intellectual humanism and spiritual nonconformism, the former of which would centre on synthetically artificial presentations of 'the word' of the Second Coming-equivalent, as in the case of CD-ROMs, the latter of which, mostly applying to females on the bottom subsection of each tier of the triadic Beyond, would involve recourse to certain drugs, both hallucinogenic and otherwise, to interiorize visionary experience and simultaneously curb somatic objectivity.

70. Obviously, the position of drugs and how they were perceived would alter dramatically with 'Kingdom Come', but so, too, would the way in which we conceive of text and also our approach to transcendentalism and thus the cultivation of soul, bearing in mind the relevance of synthetic artificiality in relation to enhanced sensibility, something that would leave conventional or traditional modes of sensibility in the non-synthetic shade, whether or not in terms of artificiality.

71. Thus even transcendental meditation would become subject, in the course of Social Transcendentalist praxis, to reliance on synthetic artificiality to a degree inconceivable in the more naturalistic Orient of previous millennia, not least in terms of specially manufactured oxygen and breathing masks, together with harnesses for creating a levitation-like suspension of the body above ground, gravity-free chambers, and recourse, as technology progresses, to increasingly synthetic organs and replacements of natural limbs and/or substances, as germane to the gradual cyborgization of life - something applying, I should imagine, even to those less transcendentalist than humanist or nonconformist within the overall context of 'Kingdom Come'.

72. Be that as it may, this perspective on the future allows for real progress under the guidance of an ideology that avoids the pitfalls of undue totalitarianism by embracing the full gamut of elemental possibilities at both administrative and participative levels, thereby doing justice, I contend, to people of both genders and both classes, whether metachemical/chemical on the female side of the gender divide or physical/metaphysical on the male side of such a divide.

73. In such fashion will Social Transcendentalism seek to avoid both class and gender conflict by integrating everyone according to his/her predestined elemental level, so that they play a part in the overall integrity of society and are neither able nor encouraged to discriminate against or belittle others.

74. Racial differences there will, of course, continue to be in such a society, for it is difficult to envisage an end to racial differences prior to the advanced cyborgization of life in the more distant future. But such differences, where still apparent, should not be held against people or regarded as a source of opposition and/or justification for conflict. Racial differences are not arbitrary but the product, in no small part, of environmental distinctions characterzing society at a less artificial stage of development, when topographical and climatic differences gave rise to such varied natural environments that people came to mirror or to harmonize with them over many millennia of settlement or migration.

75. Thus some races became adept at handling and surviving in hot climates, others for their ability to deal with cold climates, still others for their capacity to survive in humid climates, and yet others in wet or dry climates, in temperate or tropical conditions. A person habituated to handling life in a hot climate would be at a disadvantage to those accustomed to cold climates, were he obliged to emigrate to such lands, and vice versa, those who became adjusted to life in cold climates would have been at a disadvantage to their human counterparts in hot lands, had they been obliged to live among them.

76. Therefore there is something almost geographically inevitable about racial differences and the cultural and civil concomitants thereof, which make one man's meat another's poison and one man's taboo another's devotion. Somehow it is all relative, and therefore environmentally inevitable.

77. But in a world which is shrinking into or towards the possibility of universal civilization, which is more artificial than ever before, and which exists in relation to an increasingly sophisticated development of technology mostly arising in or pertaining to the urban environment, it stands to reason that racial differences deriving in no small part from a less artificial or even naturalistic environmental background which led, in its variegated exterior circumstances, to disparate racial developments will have less significance and even justification in a more standardized environment the product, in large part, of human contrivance, and that such differences are largely irrelevant to life in a profoundly humanized world, particularly as survival is not usually affected by climate or topography or other geographical factors, but is simply germane to one's ability to handle the technological and social demands more uniformly placed upon one in an interiorized environment.

78. Thus as urban civilization matures, so race is transcended in terms of its irrelevance to a more uniformly sensible environment, and people intermingle and effectively work-out their differences in a variety of ways, until such time as, with the further development of modern civilization, race - except as it might apply to the 'chosen few' who are responsible, as leaders, for upholding and protecting the highest ideals, viz. psychic freedom at the expense of somatic freedom, and therefore the light at the expense of the dark - is largely an irrelevant issue because the terms of survival are pretty much the same for everyone and no particular racial predilection is incumbent upon survival in such a milieu, one that is practically both uniform and universal.

79. Nevertheless, racial differences remain a fact of life as things stand, and there is no reason why anyone should feel ashamed to be of this or that particular racial persuasion, nor feel obliged to mix or mate with only people of different race, as though racial differences were a thing to hold against society and one was under some kind of moral compulsion to do away with them as quickly as possible.

80. Criteria applying to some countries do not necessarily apply everywhere, and whilst interbreeding and racial transmutation will characterize some countries and peoples more than others, there is no reason for less racially mixed societies, more usually the victims rather than instigators of imperialism, to feel guilty or somehow reactionary in the face of this fact, unless, however, they are blatantly racist in their attitude to foreigners and would categorically oppose any prospect of interbreeding, largely, one suspects, on cultural and religious grounds.

81. Of course, there are those who would claim that the Gaelic Athletic Association was racist in its traditional association with Irish Catholics and refusal to allow persons associated with the British security forces in Northern Ireland to play Gaelic sports, even if there is no categorical ban on Irish Protestants from opting for gaelic football or hurling or camogie, remote as that may be, in the circumstances of sectarian intransigence or loyalty.

82. Frankly, I would not agree that the GAA was racist but, rather, cultural, with understandable political motivations for taking the sort of stance it does in relation to British-forces personnel in Northern Ireland, not to mention, at this point in time, with respect to the desirability of gaelic and non-gaelic sports being jointly hosted in a specific venue, like Croke Park, the home of gaelic sport - something I can see no justification for this side of 'Kingdom Come' and therefore short of a Social Transcendentalist willingness to cater, in specific cultural or sporting venues, to people of both a Catholic and a Protestant background.

83. Certainly one needs to distinguish between gaelic and celtic, the former largely cultural and the latter partly cultural though largely tribal, with European-Aryan associations that stretch back thousands of years, many persons who might loosely be described as racially Celtic having nothing whatsoever to do with gaelic culture, neither in Ireland, Scotland, Wales, the Isle of Man, nor anywhere else.

84. Thus the Gael is more to be conceived of in a cultural light than solely perceived in racial terms as pertaining to an exclusively Celtic predilection, not the least savoury manifestations of which may be or have been too much respect for nature or natural inclinations at the expense of the development of society in increasingly artificial terms.

85. Frankly, gaelic culture should be open to everybody who is willing to identify with and partake of it, though it should not be so narrowly Catholic or infused with Celtic-Irish tradition as to be incapable of embracing such progressive developments as Social Transcendentalism would seek to implement in the interests of an otherworldly alternative, broadly synonymous with 'Kingdom Come', to the all-too-mundane and even devil-besotted limitations of worldly society.

86. Were gaelic culture to oppose religious progress in relation to the prospect of 'Kingdom Come', to a democratically-forged federation for the, in particular, Gaelic parts of the British Isles, then it would be unworthy of serious consideration as a beacon of progress and enlightenment and deserve only our contempt as a manifestation of cultural reaction to civilized advancement towards global universality, as conceived in terms of a more genuine religion than that with which gaelic culture, through no particular fault of its own, has hitherto been partly if not largely associated.

87. Reaction to progressive change is, frankly, the last thing we need now that the overwhelming realities of contemporary civilization are the triangular structures of a sensually hegemonic 'heathenism' blending, under Anglo-American and other political or economic pressures, into outright secularity. The sensibility of Catholic tradition is secondary, in contemporary terms, to this more prevalent sensuality which characterizes modern civilization, and even if in some instances, for some traditionally-minded persons, it isn't secondary, still, clinging to it as though no other alternative were possible will not assist in the movement towards 'Kingdom Come' and the possibility of a united Ireland achieved on the basis of a post-Christian synthetic transmutation of the schismatic dialectic between Catholicism and Protestantism with, more importantly, an enhanced concept of truth such that leaves no room for the lie of Old Testament Creatoresque convention, to which the half-truth of the New Testament remains deferentially subordinate.

88. But those who, like Irish Gaels, have a time-honoured cultural commitment to the sensibility of life, and thus to a male-oriented and even Aryan predilection for psyche over soma, should have no problem, given ecclesiastic and ideological encouragement, in opting for religious sovereignty in the event of a paradoxical election which made use of the State in order to advance the concept, under Social Transcendentalism, of a new Church which was not just another Church, in Protestant multi-denominational fashion, but the logical successor to the Christian Church in general and means by which justice could be done to the Truth for virtually the first time not only in Irish but in European history, a justice embracing transcendental meditation for those who were entitled to it and availing of a new manifestation of state power, commensurate with 'Kingdom Come', to minister to or, rather, administer what has been called the triadic Beyond of the Centre proper, in which the religiously sovereign people would have rights appertaining to religion which ensured that never again would the People be subservient to gods external to themselves or, more correctly, to their selves, whether divine in the case of metaphysical males, masculine in the case of physical males, or feminine in the case of chemical females, all of whom would be emphasizing psychic freedoms at the expense not only of somatic bindings but, more significantly from a sensible standpoint, of the somatic freedoms which characterize the criminal and sinful natures of contemporary civilization in all its secular negativity, in what might be called the frenzied competitiveness and collectivity of impressive externals.

89. Thus we return to the moral desirability of a libertarian struggle from the dominion of an entrenched somatic conservatism, a struggle which has a concept of enslavement in terms of psychic binding as that which, from a male standpoint, is oppressively contrary to the expressive grain, as it were, of males and no more than a foolish acquiescence, quasi-impressively, in the sinfulness of subjective somatic freedom and acceptance, in secondary cursed vein, of the impressive criminality of objective somatic freedom, as germane to the hegemonic female positions, on both metachemical and chemical, instinctual and spiritual, planes, to which the male positions, duly subservient on both metaphysical and physical planes, self-disrespectingly defer from standpoints no longer properly soulful or intellectual but, at best, pseudo-soulful or pseudo-intellectual and, at gender-bender worst, downright quasi-instinctual or quasi-spiritual!

90. Thus there is only one libertarian struggle against the entrenched conservatism of somatic freedom, and that is the male struggle from a disillusioned concept of psychic binding to the illusory insanity of the desirability of free soma (contrary to the male reality of psyche preceding and predominating over soma) to the truthful sanity of free psyche and the expression, in consequence, of ego and/or soul, depending on the class - and elemental - position of males in any given libertarian struggle.

91. For me, such a struggle necessarily embraces metaphysics as the sole guarantor of religious truth, and is therefore led from an upper-class male standpoint which sees no point in resurrecting the lower-class Christian tradition of egocentric expression, but regards everything masculine (as opposed to divine) as subject to redefinition within the unprecedented parameters of the addition to religion of a being-oriented psychocentric dimension, as germane to the top tier of our projected triadic Beyond.

92. For egocentricity appertains primarily to man, with especial reference to Man the Father in the male brain-stem which embraces the brain proper as the Son of Man (psyche preceding soma in physical no less than metaphysical contexts), and revolves around sensible knowledge of one persuasion or another, whereas psychocentricity, as I call soul-centeredness, appertains primarily to God, with especial reference to God the Father in the male brain-stem which embraces the lungs as the Son of God, and from the out-breath of which, in the Holy Spirit of Heaven, one recoils to self more profoundly ... in terms of Heaven the Holy Soul, as located in the spinal cord, and therefore achieves the transcendence of even divine knowledge in sublime joy, the being of soul in the contentment of essence.

93. Man, on the other hand, rarely gets beyond the taking of ego in the form of quality, as of prayer, and therefore fails to attain, in his lower-class masculine maleness, to the being of soul in the contentment of essence, the joy of an infinite happiness that would be inconceivable without recourse, through transcendental meditation, to the breath as a transmutation of air, the essential element par excellence.

94. Yet the being of soul is the true end of life for those who are 'up to it', and only a society based around this true end, no matter how socially pluralistic, has any prospect of surviving as a righteous, and therefore positive, entity, dedicated to virtue and morality as to the freedom of psychic expression and the binding of somatic quasi-expression on both primary (male) and secondary (female), holy and unclear, terms - the former appertaining to grace and wisdom, the latter to punishment and goodness, so that freedom and binding coexist and cooperate in sustaining civilization at its cultural and civil, individualistic and co-operative, peaks.

95. But only with total truth, with the whole truth, can such a civilization be indefinitely sustained, since there can be no excuse for backsliding, for devolutionary libertarian struggle on the part of disaffected females and/or their male sympathizers when Truth is properly enthroned and duly acknowledged - only, as history has shown, when something is hyped as Truth which at best was only half-true, centred in Man rather than God (not to mention, where the half-lie of watery monism was concerned, in Woman, and thus in a Marian protest not only against the lie of fiery pluralism but in a paradoxical ascendancy over the vegetative pluralism of the half-truth), and deserving of rejection and protest in consequence, a protest which, as we know, has since culminated in the sorts of worst of all possible worlds which contemporary secularity, riding-out on the back of Protestantism, manifestly brought to pass, with the aforementioned triangular consequences!

96. And it is from those female-dominated societies that we must recoil, as from the unreasoning enemy of psychic freedom, as we strive to return things, on partly unprecedented terms, to the sensible freedoms that contemporary civilization seems so bent on denying and precluding, freedoms that once again put females in their under-plane place as creatures who, if not obliged to be sensible, will take a mile of sensual freedom for every inch that deluded and foolish males are prepared to grant them.

97. Clearly, this is something we must not only oppose but preclude from ever happening again; for liberty from a conception of enslavement having reference to psychic binding is of no consequence if it is not conducted in the interests of psychic freedom and the correlative binding of soma to an expressive end, an end that defies the impressive freedoms of will and spirit, the giving of spirit in the glory of quantity and the doing of will in the power of appearance, as the light defies the dark or blessedness and salvation defy cursedness and damnation, or culture and civility defy barbarism and philistinism.

98. For only in the blessed expressiveness of free ego and/or soul does civilization attain to true culture in free psyche, whether on primary or secondary, graceful or punishing, terms, and only in the saved quasi-expressiveness of bound will and/or spirit does it attain to true civility in bound soma, whether on primary or secondary, wise or good, terms.

99. The culture of free psyche and the civility of bound soma will only be safe from reactionary libertarianism when centred in the metaphysical sensibility of God the Father and the Son of God, the metaphysical brain stem and the lungs, and once that is acknowledged and institutionally established through the official practice of transcendental meditation, everything else, whether noumenal or phenomenal, upper- or lower-class, can be indefinitely pegged and maintained in eternal subjection to the prevailing ideal.

100. For not only is it necessary to do justice to every class and gender position, but everything sensible must be upheld in the interests of the whole, not allowed to degenerate into factional or partisan tendencies likely to result in the destabilization, if not collapse, of the social and cultural structure, the hierarchy in which priorities take their cue from metaphysics, and physics and chemistry, not to mention the metachemical aspect of life in the administrative aside to the triadic Beyond, are conditioned and enhanced proportionately.

101. The astute student of my work will have realized, by now, that I have gravitated from a sort of blanket view of culture as a sensible male preserve and civility as a sensible female preserve to a division between primary and secondary orders of culture and civility, the primary orders appertaining to males in the freedom and binding of grace and wisdom, the secondary orders, largely conditioned by their primary counterparts, appertaining to females in the freedom and binding of punishment and goodness, so that we can distinguish between primary and secondary culture in terms of subjective and objective psychic freedom, and primary and secondary civility in terms of subjective and objective somatic binding, the primary orders of culture and civility having reference to physics and metaphysics, the secondary orders of culture and civility to chemistry and metachemistry.

102. In general terms, this permits us to distinguish male virtue and morality from female virtue and morality, the culture and civility of both knowledgeable and true freedom and binding from the culture and civility of both strong and beautiful freedom and binding, the freedom of course pertaining to psyche and the binding, more quasi-virtuous than genuinely so, to soma.

103. Similarly, if from the contrary standpoints of sensuality, we should distinguish between primary and secondary orders of barbarism and philistinism, with the primary orders appertaining to females in the freedom and binding of crime and evil, but the secondary orders, largely conditioned by their primary counterparts, appertaining to males in the freedom and binding of sin and folly, so that we can distinguish between primary and secondary barbarism in terms of objective and subjective somatic freedom, and primary and secondary philistinism in terms of objective and subjective psychic binding, the primary orders of barbarism and philistinism having reference to metachemistry and chemistry, the secondary orders of barbarism and philistinism to metaphysics and physics.

104. Again, this permits us to distinguish female vice and immorality from male vice and immorality, the barbarism and philistinism of both ugly and weak freedom and binding from the barbarism and philistinism of both false and ignorant freedom and binding, the freedom of course pertaining to soma and the binding, more quasi-vicious than genuinely so, to psyche.

105. Therefore one can distinguish the primary barbarism of crime and the primary philistinism of evil, free soma and bound psyche of an objective order in either metachemical or chemical elemental and/or class contexts, from the secondary barbarism of sin and the secondary philistinism of folly, free soma and bound psyche of a subjective order in either metaphysical or physical elemental and/or class contexts, the primary manifestations of barbarism and philistinism, whether ugly or weak, appertaining to the female side of life, and the secondary manifestations of barbarism and philistinism, whether false or ignorant, appertaining to its male side. But, either way, we are discussing sensual rather than sensible contexts, in which females, being clear, are hegemonic and males caught in an unholy subjection.

106. Likewise one can distinguish the primary culture of grace and the primary civility of wisdom, free psyche and bound soma of a subjective order in either physical or metaphysical elemental and/or class contexts, from the secondary culture of punishment and the secondary civility of goodness, free psyche and bound soma of an objective order in either chemical or metachemical elemental and/or class contexts, the primary manifestations of culture and civility, whether knowledgeable or true, appertaining to the male side of life, and the secondary manifestations of culture and civility, whether strong or beautiful, appertaining to its female side. But, either way, we are discussing sensible rather than sensual contexts, in which males, being holy, are hegemonic and females caught in an unclear subjection.

107. For the spatial space of the eyes over the sequential time of the ears in noumenal sensuality, and the volumetric volume of the tongue over the massive mass of the phallus in phenomenal sensuality must be contrasted with the massed mass of the womb under the voluminous volume of the brain in phenomenal sensibility, and the repetitive time of the heart under the spaced space of the lungs in noumenal sensibility.

108. Metachemistry prevails over metaphysics and chemistry over physics in sensuality, but chemistry is subordinate to physics and metachemistry subordinate to metaphysics in sensibility, in consequence of which the respective gender positions are reversed and, from being top dogs in sensuality, females becomes underdogs in sensibility, the only context in which, whether on phenomenal or noumenal terms, virtue and morality, blessedness and salvation, culture and civility, can be sustained as civilization achieves an omega-oriented maturity.

109. Although this makes perfect logical sense in theory, in practice females will, of course, be less resigned to a context in which they are obliged by male hegemonic pressures (favouring psyche) to be at cross-purposes with their gender reality of soma preceding and predominating over psyche than their male counterparts, so that even in the best of all possible worlds there will be unrest and an attempt by females, in particular, to reverse evolutionary progress in favour of devolutionary regress and a prevailing freedom that favours soma at the expense of psyche, a morally regressive libertarian struggle, as it were, in which somatic binding, applying in objective terms to females, is perceived as a repressive enslavement, and efforts are put in train to return society to an impressive mode in which the not-self takes precedence over the self, and will and/or spirit over ego and/or soul.

110. In the future, this tendency must be resisted with all possible methods and firmness, since there can be no alternative to total truth and therefore no justification for resistance to the expressive freedoms that follow from psychic liberation and the correlative binding of soma. Females will of course suffer, but it is better that females should suffer from being somatically constrained than that males should suffer the indignity of psychic binding in foolish deference to both sin and, as a sensual corollary of that, the barbarous crimes from whose wilfully or spiritually somatic freedom the primary philistinism of evil made psychic war on the grace of primary culture to which males would normally have subscribed in the course of being sensibly hegemonic.

111. It is to that sensible hegemony of blessed grace conceived either absolutely in relation to the truth and joy of spaced space or relatively in relation to the knowledge and pleasure of voluminous volume that males should cling, and it is to the end of achieving such holy freedom, with special emphasis for upper-class males upon the noumenal absolutism of metaphysical sensibility, that any future libertarian struggle should be directed; for there is no higher freedom than God's, and no higher being than the contentment of infinite pleasure (joy) to which the metaphysical self attains when the Son of God and the Holy Spirit of Heaven are put to the service, in quasi-expressive vein, of the Father in His quest for God's true end in Heaven the Holy Soul.

112. Such a sublime end may not be for everyone, but even those who are less than godly will be better off, whether male or female, upper class or lower class, in a society led and characterized by the Truth, which emphasizes not the ego, as in physical sensibility, but the soul which is the metaphysical ego's psychocentric redemption and resurrection of the self from godliness to heavenliness, taking to being, form to contentment, truth to joy, for ever and ever. Even those 'down below' will be able to bask in the reflected light of this ultimate psychic freedom which should 'rub off' on to them and make them if not more partial to the inner light of psychic freedom, then at least less partial to the outer darkness of somatic freedom than would otherwise be the case.

113. For until universal monism is granted the hegemonic position it fully deserves, Western civilization will continue to suffer both the impersonal monism of religious tradition, hidden away in some dark watery realism having associations with the so-called 'Mother Church', and, more prevalently, the polyversal pluralism and personal pluralism of the fiery and vegetative state collaborations of secular modernity which speak not on behalf of the punishing One, as of some oceanic politics, but of the criminal and sinful Many in revolt against chemical Oneness from the contrary standpoints of metachemistry and physics, as of science and economics.

114. Only the metaphysical Oneness of universal monism, necessarily totalitarian in its ideological aspirations, can deliver both the tradition- and contemporary-minded from their divisions and unite them under the airy universality of a monism supreme, presided over by the graceful One Who, in his meditative self-knowledge, is One with God the Father and Whose teachings are the ideological Way, the philosophical Truth, and the religious Life, without which no-one can enter the Heaven of 'Kingdom Come', in which the Church, reconstituted under Social Transcendentalism in terms of the Father, will attain to the Centre, and thus to the psychocentric freedom of the soul per se.

PART THREE: NOTES ON MIND

(And its relationship to Matter)

1. One often hears writers, not least of all bourgeois bookmen, refer to states of 'cosmic consciousness' and 'oceanic consciousness' and 'universal consciousness' as if they were pretty much all one and the same thing, namely a kind of mystical union with the Cosmos achieved through some meditation technique or even independently, on occasion, of conscious volition. And yet virtually all writing hitherto has been flawed by its inability or unwillingness to differentiate 'cosmic' from 'universal' or vice versa, so that universality, willy-nilly, has come to be identified with a state of 'cosmic consciousness', and one has attained to the summation of life when once this consciousness has been experienced.

2. But they delude themselves, these subversives of universality, these university men and middle-class conservatives; for there are no greater opposites than the Cosmos and what is universal, namely the atmosphere we breathe. They are in effect the opposites of fire and air or, as I usually prefer to term it, metachemistry and metaphysics, 'the first' and, in an ultimate sense, 'the last', the former of which is pluralistic, the latter monistic.

3. Thus 'cosmic consciousness' and 'universal consciousness' are no more equal or equivalent than would be, say, 'oceanic consciousness' and, for want of alternative terminology, 'terrestrial consciousness', a consciousness rather more earth-centred than watery or water-oriented.

4. What, then, is 'cosmic consciousness'? For if it is not 'universal consciousness', simply because fire is not air or the Cosmos not universal, then it must be something completely different, if not antithetical? Obviously being conscious of the so-called heavens, the stars in the night sky, would qualify for some sort of 'cosmic consciousness', but so, too, in a wider sense, would the study of astronomy and/or astrology, two subjects intimately bound-up with the Cosmos or, as in the case of astrology, that part of the Cosmos we identify with the Solar System.

5. There is probably a gender distinction, fundamentally, between astronomy and astrology, between mere perception of the heavenly bodies and endeavours to interpret their significance in relation to human destiny, etc., and on a superficial evaluation I would have to say that astronomy was probably more female and astrology more male, even if neither was exclusively so.

6. Be that as it may, there is something altogether more convincing about the equation of 'cosmic consciousness' with either astronomy or astrology than with, say, a meditation technique which, when all's said and done, owes a lot more to air than to fire, and is therefore a respiratory rather than an optical experience - so much so that there would seem to be no place for the Cosmos in the experience of transcendental universality achieved via the breath, and therefore no reason why 'universal consciousness', properly so considered, should ever be confounded with its cosmic antithesis, and no justification, moreover, for the persistence of this paradoxical and altogether religiously subversive tendency, the fruit, in most respects, of mental laziness and cultural backwardness.

7. But if 'cosmic consciousness' and 'universal consciousness' are as far apart - and antithetically distinctive - as fire and air, optical light and respiratory lightness, the appearance of things in a predominantly metachemical context and the essence of them in a predominantly metaphysical one, eyes and lungs being the operative not-selves that a diametrically opposite type of self utilizes for purposes of achieving either the alpha-most or the omega-most of things, then intermediate between these noumenal, or upper-class, extremes are what have been called 'oceanic consciousness' and 'terrestrial consciousness', the former chemical in its watery monism and the latter physical in respect of a vegetative pluralism the phenomenal, or lower-class, counterpart, on earth, to that fiery pluralism which stands metachemically aloof from the airy monism of our metaphysical parallel, in 'universal consciousness', to the more female of the intermediate states of consciousness - namely, the 'oceanic consciousness' which is, in some sense, a rejection of and alternative to 'cosmic consciousness'.

8. For it would seem that consciousness balances out, on a gender basis, between the objectivity of the cosmic and oceanic varieties on the one hand, the former metachemical and the latter chemical, and the subjectivity of the terrestrial and universal varieties on the other hand, the former physical and the latter metaphysical, and that emphasis upon one type of consciousness tends to subvert and marginalize, if not exclude, the other types, according to which gender happens to be hegemonic on whatever class basis at any given stage of civilized time.

9. Granted that females will only be hegemonic in sensuality, as in the metachemistry of spatial space and the chemistry of volumetric volume, then these are the principal contexts of 'cosmic consciousness' and 'oceanic consciousness', the former fiery and the latter watery, in contrast to the hegemony of males in sensibility, as in the physics of voluminous volume and the metaphysics of spaced space, which will be the principal contexts of 'terrestrial consciousness' and 'universal consciousness' respectively, the former of course vegetative, as in the Wordsworthian case of 'something far more deeply interfused', and the latter airy, requiring a meditative precondition.

10. But if the sensual manifestations of objective consciousness, being female, deserve to be regarded as their principal manifestations, this does not imply that they are the only manifestations, and we may believe that sensible manifestations of such consciousness will be less cosmic or oceanic than what may be called anti-cosmic or anti-oceanic, since they will have less to do with eyes and tongue, respectively, than with heart and womb, and therefore appertain to contexts in which, due to male hegemonic pressures, the emphasis paradoxically falls upon psyche rather than soma, and thus upon antidevil and/or antiwoman as antidaughter, as opposed to devil and/or woman as mother.

11. Contrariwise, if the sensible manifestations of subjective consciousness, being male, deserve to be regarded as their principal manifestations, this does not imply, once again, that they are the only manifestations, and we may believe that sensual manifestations of such consciousness will be less terrestrial or universal than what may be called anti-terrestrial or anti-universal, since they will have less to do with brain and lungs, respectively, than with phallus and ears, and therefore appertain to contexts in which, due to female hegemonic pressures, the emphasis paradoxically falls upon soma rather than psyche and thus upon antiman and/or antigod as antison, as opposed to man and/or god as father.

12. However that may be, 'oceanic consciousness' will differ from 'terrestrial consciousness', to revert to the principal types of each consciousness, as watery sensuality from vegetative sensibility, and therefore on a no-less antithetical basis to the metachemical/metaphysical distinction between the fiery sensuality of 'cosmic consciousness' and the airy sensibility of 'universal consciousness', albeit the antithesis between the principal intermediate orders of consciousness will be relative rather than absolute, in view of their phenomenal as opposed to noumenal class standings.

13. Since I have identified the eyes with the soma, in spatial space, of 'cosmic consciousness' and the lungs with the soma, in spaced space, of 'universal consciousness', reserving to heart and ears the secondary status, in repetitive time and sequential time respectively, of 'anti-cosmic consciousness' and 'anti-universal consciousness', I will identify the tongue with the soma, in volumetric volume, of 'oceanic consciousness' and the brain with the soma, in voluminous volume, of 'terrestrial consciousness', reserving to womb and phallus the secondary status, in massed mass and massive mass respectively, of 'anti-oceanic consciousness' and 'anti-terrestrial consciousness', since the self, whether objective or subjective, female or male, must manipulate a relevant not-self if it is to achieve a specific consciousness on either noumenal or phenomenal, upper- or lower-class, terms, with either negative or positive consequences depending whether soma or psyche is the principal focus of attention.

14. In reality, both 'cosmic consciousness' and 'oceanic consciousness' will be less conscious, in the full psychic sense, than unconscious or superconscious, since conditioned by somatic factors to an extent which transmute subconsciousness (soul) from an unnatural basis in will and consciousness (ego) from a supernatural basis in spirit, neither of which are germane to psyche proper but, rather, to a quasi-somatic transmutation of psyche in the interests of free soma and thus of the sorts of 'consciousness' that owe more to cosmic and/or oceanic factors in instinctual and/or spiritual vein than to anything properly intellectual or emotional, of the ego or of the soul.

15. In contrast to the above, both 'terrestrial consciousness' and 'universal consciousness' will be properly of psyche, and therefore either conscious or subconscious in respect of ego or soul being free to transmute soma after its own image and subordinate it, as naturally-undermined unnaturalness (will) or subnaturally-undermined supernaturalness (spirit), to psychic priorities, not the least of which will be the cultivation of ego or soul, depending on the class and elemental position of what is, in any event, a male disposition, to the ends of enhanced consciousness, be it egocentrically knowledge-hegemonic in the 'terrestrial' mode or psychocentrically joy-hegemonic in the 'universal' mode, physical or metaphysical, with correspondingly subordinate standings for pleasure-soul and truth-ego respectively.

16. Therefore it can be maintained that consciousness ranges, in these gender-distinctive ways, from appearance and quantity on the female basis of somatic freedom to quality and essence on the male basis of psychic freedom, somatic freedom for males in sensuality and psychic freedom for females in sensibility being secondary to their objective or subjective, female or male, counterparts.

17. Therefore it ranges from power and glory to form and contentment, as from will and spirit to ego and soul, or doing and giving to taking and being, or metachemical and chemical objectivity to physical and metaphysical subjectivity, or, more simply, fire and water to vegetation (earth) and air, with corresponding distinctions between materialism and fundamentalism in eyes and heart, realism and nonconformism in tongue and womb, naturalism and humanism in phallus and brain, as well as idealism and transcendentalism in ears and lungs, as the sensual primariness, so to speak, of 'cosmic consciousness' contrasts metachemically with the sensible secondariness of 'anti-cosmic consciousness'; the sensual primariness of 'oceanic consciousness' contrasts chemically with the sensible secondariness of 'anti-oceanic consciousness'; the sensual secondariness of 'anti-terrestrial consciousness' contrasts physically with the sensible primariness of 'terrestrial consciousness'; and the sensual secondariness of 'anti-universal consciousness' contrasts metaphysically with the sensible primariness of 'universal consciousness'.

18. Consequently 'cosmic consciousness' and 'universal consciousness', far from being equivalent, are the alpha and omega of consciousness, the former largely unconscious in its subordination to instinctive free soma, the latter largely subconscious in its identification with emotive free psyche, whilst in between and 'down below' are to be found the omega-in-the-alpha relativity of 'oceanic consciousness' and the alpha-in-the-omega relativity of 'terrestrial consciousness', the former mainly superconscious in its subordination to spiritual free soma, the latter mainly conscious in its identification with intellectual free psyche, neither of which should be confounded with the other or taken for the same thing.

19. In fact, the distinction between the pluralism of metachemical objectivity and the monism of chemical objectivity, cosmic and oceanic female alternatives, means that 'oceanic consciousness' is viciously and/or immorally inferior to 'cosmic consciousness' insofar as it represents the lesser of two crimes and/or evils, having watery rather than fiery connotations that place it in a phenomenal as opposed to noumenal context, which, by female standards, signifies a kind of fall from upper- to lower-class sensual positions, as though from flounced dress to flounced skirt.

20. In contrast to which, the distinction between the pluralism of physical subjectivity and the monism of metaphysical subjectivity, terrestrial and universal male alternatives, means that 'universal consciousness' is virtuously and/or morally superior to 'terrestrial consciousness' insofar as it represents the greater of two graces and/or wisdoms, having airy rather than vegetative connotations that place it in a noumenal as opposed to phenomenal context, which, by male standards, signifies a kind of rise from lower- to upper-class sensible positions, as though from tapering jeans and/or pants to tapering zippersuit or, in an endeavour on my part to anticipate the future, velcrosuit.

21. Be that as it may, virtue and/or morality only enter into noumenal objectivity in relation to the 'anti-cosmic consciousness' of metachemical sensibility and into phenomenal objectivity in relation to the 'anti-oceanic consciousness' of chemical sensibility, wherein secondary orders of virtue and/or morality complement the primary orders typifying the male hegemonies of 'universal consciousness' in metaphysics and 'terrestrial consciousness' in physics.

22. Contrariwise, vice and/or immorality only enter into phenomenal subjectivity in relation to the 'anti-terrestrial consciousness' of physical sensuality and into noumenal subjectivity in relation to the 'anti-universal consciousness' of metaphysical sensuality, wherein secondary orders of vice and/or immorality complement the primary orders typifying the female hegemonies of 'oceanic consciousness' in chemistry and 'cosmic consciousness' in metachemistry.

23. As far as human experience is concerned, it would be as impossible to conceive of 'cosmic consciousness' coming to pass without recourse to the eyes as to conceive of 'anti-cosmic consciousness' without recourse to the heart, since such noumenally objective consciousness is dependent upon utilization of the relevant not-self by a self given, in space-time circumstances, to either metachemical sensuality or sensibility, being effectively diabolic, or of the Devil, in the one case and anti-diabolic, or of the Antidevil, in the other.

24. Likewise it would be as impossible to conceive of 'oceanic consciousness' coming to pass without recourse to the tongue as to conceive of 'anti-oceanic consciousness' without recourse to the womb (in pregnancy), since such phenomenally objective consciousness is dependent upon utilization of the relevant not-self by a self given, in volume-mass circumstances, to either chemical sensuality or sensibility, being effectively feminine, or of Woman, in the one case and anti-feminine, or of Antiwoman, in the other.

25. Conversely, it would be as impossible to conceive of 'anti-terrestrial consciousness' coming to pass without recourse to the phallus as to conceive of 'terrestrial consciousness' without recourse to the brain, since such phenomenally subjective consciousness is dependent upon utilization of the relevant not-self by a self given, in mass-volume circumstances, to either physical sensuality or sensibility, being effectively anti-masculine, or of Antiman, in the one case and masculine, or of Man, in the other.

26. Finally, it would be as impossible to conceive of 'anti-universal consciousness' coming to pass without recourse to the ears as to conceive of 'universal consciousness' without recourse to the lungs, since such noumenally subjective consciousness is dependent upon utilization of the relevant not-self by a self given, in time-space circumstances, to either metaphysical sensuality or sensibility, being effectively anti-divine, or of Antigod, in the one case and divine, or of God, in the other.

27. The ego selects, according to gender and class, which not-self to utilize, and the not-self provides the platform of instinctuality and/or spirituality from which consciousness launches itself towards either cosmic, oceanic, terrestrial, or universal awareness, depending on whether somatic or psychic, objective or subjective, negative or positive, factors are paramount in any given instance.

28. In the cases of hegemonic metachemical and chemical objectivity, which are variously female, consciousness is conditioned by the not-self to an extent which renders soul and ego subordinate, as id and superego, to will and spirit, so that the vices of free soma prevail over the immoralities of bound psyche, which evilly defer to their crimes.

29. Thus do 'cosmic consciousness' and 'oceanic consciousness', which are both somatically criminal and psychically evil, primarily prevail at the respective expenses of 'anti-universal consciousness' and 'anti-terrestrial consciousness', the somatically sinful and psychically foolish secondary vices and immoralities of their male counterparts.

30. However, in the cases of hegemonic physical and metaphysical subjectivity, which are variously male, consciousness conditions the not-self to an extent which renders will and spirit subordinate, as natural will and subnatural spirit, to ego and soul, so that the virtues of free psyche prevail over the moralities of bound soma, which wisely defer to their graces.

31. Thus do 'terrestrial consciousness' and 'universal consciousness', which are both psychically graceful and somatically wise, primarily prevail at the respective expenses of 'anti-cosmic consciousness' and 'anti-oceanic consciousness', the psychically punishing and somatically good secondary virtues and moralities of their female counterparts.

32. In all the sensual contexts, whether primary or secondary, female or male, objective or subjective, the ensuing vice and immorality pertain to what may be called the primacy of sensuality, whether this primacy be primary in relation to crime and evil, objective free soma and bound psyche of the metachemical and chemical contexts, or secondary in relation to sin and folly, subjective free soma and bound psyche of the metaphysical and physical contexts.

33. Contrariwise, in all the sensible contexts, whether primary or secondary, male or female, subjective or objective, the ensuing virtue and morality pertain to what may be called the supremacy of sensibility, whether this supremacy be primary in relation to grace and wisdom, subjective free psyche and bound soma of the physical and metaphysical contexts, or secondary in relation to punishment and goodness, objective free psyche and bound soma of the chemical and metachemical contexts.

34. In general terms, it can be said that females strive for primacy and males for supremacy; for the one gender achieves its hegemony in sensuality and the other in sensibility, neither gender being long content with a situation which either runs contrary to their gender grain or denies them their appropriate freedom - females in soma, males in psyche, the former as creatures for whom soma both precedes and predominates over psyche on either noumenal (3:1 absolutism of most particle/least wavicle) or phenomenal (2½:1½ relativity of more - relative to most - particle/less - relative to least - wavicle) terms, according to class, and the latter as creatures for whom, by contrast, psyche both precedes and predominates over soma on either phenomenal (2½:1½ relativity of more - relative to most - wavicle/less - relative to least - particle) or noumenal (3:1 absolutism of most wavicle/least particle) terms, according once again to class.

35. Philosophers and readers of philosophy will be familiar with the term 'moral world order', but whether one takes a Kantian or a non-Kantian view of it, there are really two types of world order in either class position, only one of which, being virtuous, has anything to do with morality, and that either relatively, in physical sensibility, or absolutely, in metaphysical sensibility.

36. One could speak of the sensual order, on the other hand, as immoral, but since I hold that freedom conditions binding in both sensuality and sensibility, if from different gender standpoints, I will not exaggerate the importance of morality or, for that matter, immorality, but continue to uphold the pre-eminence of freedom as the active principle in relation to both vice and virtue which conditions, whether directly or indirectly, a subordinate binding.

37. Therefore we may contrast the vicious/immoral world order, so to speak, of crime and evil, which revolves around the factual sanity of an objective free soma and bound psyche in metachemistry and chemistry, with the virtuous/moral world order of grace and wisdom, which revolves, by contrast, around the truthful sanity of a subjective free psyche and bound soma in physics and metaphysics, the former of course relative and the latter absolute.

38. But the vicious/immoral world order would no more be possible without a vicious/immoral world disorder, so to speak, than the virtuous/moral world order without a virtuous/moral world disorder, and in this respect we may contrast the vicious/immoral world disorder of sin and folly, which revolves around the illusory insanity of a subjective bound psyche and free soma in metaphysics and physics, with the virtuous/moral world disorder of punishment and goodness, which revolves, by contrast, around the fictional insanity of an objective bound soma and free psyche in chemistry and metachemistry, the former of course relative and the latter absolute.

39. Hence the existence of a vicious/immoral world order in the factual sanity of crime and evil presupposes the subordinate existence of a vicious/immoral world disorder in the illusory insanity of sin and folly, whether on absolute or relative terms, and while the world order of the former will be clear, the world disorder of the latter will be unholy and thus paradoxically at loggerheads or cross-purposes, under hegemonic female pressures, with its male gender reality as that in which psyche both precedes and predominates over soma and should in no wise be subordinately bound, contrary to nurture, to soma in female fashion.

40. Likewise, if from contrary standpoints in sensibility, the existence of a virtuous/moral world order in the truthful sanity of grace and wisdom presupposes the subordinate existence of a virtuous/moral world disorder in the fictional insanity of punishment and goodness, whether on relative or absolute terms, and while the world order of the former will be holy, the world disorder of latter will be unclear and thus paradoxically at cross-purposes, under hegemonic male pressures, with its female gender reality as that in which soma both precedes and predominates over psyche and should in no wise be subordinately bound, contrary to nature, to psyche in male fashion.

41. Hence either nature gets the better of males through the pre-eminence, in sensuality, of somatic freedom, or nurture gets the better of females through the pre-eminence, in sensibility, of psychic freedom; for nature is as much the enemy of male sensibility as nurture is the enemy of female sensuality.

42. Obviously a male, when not viciously/immorally insane, will prefer the prospect of a virtuous/moral world order in which he is hegemonic over a virtuous/moral world disorder to one in which someone else is hegemonic, in vicious/immoral sanity, over him, and therefore he will strive to further and maintain it on principle as a matter of the utmost cultural/civil importance for the establishment of civilization on virtuous and moral terms, terms which, whether applying to physics or metaphysics, lower- or upper-class male alternatives, guarantee the existence of a world order in which knowledge and truth, ego and soul, are sacrosanct as the Father, whether of Man or of God (though preferably the latter) rules over the Son ... as free psyche over bound soma, and this in turn conditions, contrary to female gender reality, the rule of what has been called the Antidaughter over the Antimother ... in like vein, whether in relation to Antiwoman or to the Antidevil, according as either chemical or metachemical, lower- or upper-class female criteria are paramount, which in turn depends on the nature or, rather, nurture of the particular civilization, the Christian one of, in the main, Catholic tradition having reference, by and large, to lower-class criteria, the one that I tend to endorse in relation to the prospect of 'Kingdom Come' being committed, under Social Transcendentalism, to a respect for truth such that demands the hegemonic ascendancy of upper-class criteria, with specific reference to metaphysics, the male form of monism.

43. However that may be, the distinction between two types of world order, neither of which is compatible with the other since both of which have to subordinate the opposite gender, be it male or female, to their hegemonic rule, means that life, like the civilizations which reflect it, is torn between two incompatible definitions of freedom, the vicious perception of freedom in terms of free soma and the virtuous conception of freedom in terms of free psyche, the one sensually external and the other sensibly internal, with corresponding distinctions between barbarous and cultural approaches to civilization, neither of which would be possible without the subordination of their philistine and civil, psychically bound and somatically bound, counterparts, which in the opposite gender partially correspond to the complementary modes of world disorder to each of the prevailing orders - illusory insanity deferring to factual sanity in the case of the vicious/immoral approach to civilization, fictional insanity deferring to truthful sanity in the case of the virtuous/moral approach to it, the mature as opposed to immature, or juvenile, approach.

44. Now this distinction between two incompatible types of world order and their correlative disorders means that, far from life signifying a compromise between matter and mind, soma and psyche, it tends to gravitate towards either a bias for matter, as in the instances of free soma, or a bias for mind, as in the instances of free psyche, since the hegemony of the one is only possible at the other's expense, such psyche as accrues to contexts in which free soma is paramount having to be rendered quasi-somatic in order to remain sufficiently deferential to the prevailing vicious freedom; such soma as accrues, by contrast, to contexts in which free psyche is paramount having to be rendered quasi-psychic in order to remain sufficiently deferential to the prevailing virtuous freedom.

45. Thus the 'matter' of free soma, ever based in a particle predominance of, according to element, either an absolute or a relative nature, will ensure not only that psyche is bound, but that such binding is sufficiently subversive of psyche as to render it quasi-material, i.e. oriented towards matter, and thus a passive accomplice to its somatic activities, whereas the 'mind' of free psyche, ever based or, rather, centred in a wavicle predominance of, according to element, either a relative or an absolute nurture, will ensure not only that soma is bound, but that such binding is sufficiently subversive of soma as to render it quasi-mindful, i.e. oriented towards mind, and thus a passive accomplice to its psychic activities.

46. But matter directly conditioning quasi-matter will indirectly condition what may be called antimatter through quasi-antimatter, since the objective conditioning of bound psyche from a freely somatic basis in metachemistry or chemistry by and for females will result in the ensuing id and/or superego of an instinctualized soul and a spiritualized ego outflanking the gender-nurtured reality of free psyche in males as a means to the end of somatic freedom in terms of antimatter following from a quasi-antimaterial precondition as male psyche is bound and becomes foolishly acquiescent, in secondary immoral vein, in the secondary viciousness of sin.

47. Conversely, mind directly conditioning quasi-mind will indirectly condition what may be called antimind through quasi-antimind, since the subjective conditioning of bound soma from a freely psychic basis in physics or metaphysics by and for males will result in the ensuing natural will and/or subnatural spirit of an intellectualized will and an emotionalized spirit 'inflanking' the gender-natured reality of free soma in females as a means to the end of psychic freedom in terms of antimind following from a quasi-antimindful precondition as female soma is bound and becomes good-naturedly acquiescent, in secondary moral vein, in the secondary virtuousness of punishment.

48. Hence matter directly conditioning quasi-matter leads, on either class basis, to the conditioning of quasi-antimatter as a psychically bound precondition of antimatter, as the Mother rules over the Antison like competitive objectivity over collectivistic subjectivity in contexts dominated by the vicious freedoms of crime and sin.

49. Hence mind conditioning quasi-mind leads, on either class basis, to the conditioning of quasi-antimind as a somatically bound precondition of antimind, as the Father rules over the Antidaughter like individualistic subjectivity over co-operative objectivity in contexts dominated or, rather, characterized by the virtuous freedoms of grace and punishment.

50. A failure to comprehend the possibility, never mind actuality, of mind and antimind is due in no small part to the existence of matter and antimatter as the ruling principles of those societies characterized by somatic freedom, and leads to a delusory reductionism in the guise of a materialistic interpretation of and commitment to life, which, in actuality, is no life at all but a death-obsessed rejection and refutation of life such that puts a premium on barbarity and philistinism in relation to the triumph, in various degrees, of the cursed and damned realities of free soma and bound psyche, whether on primary or secondary, female or male, terms, and irrespective of class.

51. In such societies, the individual is swallowed up in the collective which defers to the prevailing competitiveness, be it will-based or spirit-based, doingfully powerful or givingly glorious, and the rule of soma over psyche confirms the darkness of a dark age in which nature is sovereign and everything accordingly reduced to matter and/or antimatter, no distinction between mind and matter, let along rejection and refutation of matter, being encouraged or sanctioned from standpoints empirically rooted in somatic freedom and thus the hegemony of not-self over self and the vanquishing of the latter as a quasi-somatic adjunct to the ruling principle, be it absolutely or relatively criminal and sinful, which barbarously proclaims the triumph of vice.

52. But in any society blessed with freedom of psyche, whether in consequence of a male-inspired libertarian revolt against a conception of psychic binding as oppressively enslaving or due to the persistence of a sensible convention, as in the case of those societies in which the traditional Christian Church still has influence, then no such reductionism of the world to matter and/or antimatter will be encouraged, but, rather, categorically rejected in favour of the elevation of the world to mind and antimind from standpoints rationalistically centred in free psyche and thus in the hegemony of self over not-self as the latter is vanquished as a quasi-psychic adjunct to the ruling or, more correctly, leading principle, be it relatively or absolutely graceful and punishing, which culturally proclaims the triumph of virtue.

53. Obviously the establishment of a society in which grace for males and punishment for females - the emphasis upon psyche at the expense of soma being punishing to females in view of their gender basis in the precedence of psyche by soma and predominance of soma over psyche, contrary to male reality - is or has the capability, for those who are 'up to it', of being absolutely virtuous rather than simply relatively so, as in the Christian past, demands a different type of religion from that in which knowledge is hyped as truth and man as God, a religion, in short, which really does justice to truth, and thus to God, through its emphasis upon transcendentalism and, especially, transcendental meditation as the means whereby truth may be vindicated in the attainment of joy, as ego is transcended in soul, and God the Father accordingly achieves the enhanced self-awareness of Heaven the Holy Soul, as the self recoils, in self-preservation, from the out-breath of the Holy Spirit of Heaven before returning, once again, to ego and plunging anew into the will of the Son of God, viz. the lungs, whose breathing is the spiritual means to a soulful end, a truly joyful end in which the self is not only resurrected from ego to soul, as God is transmuted into Heaven, but achieves self-redemption in that self-knowledge which, having reference to the spinal cord, emotively transcends the metaphysical intellectuality of the brain stem as subconsciousness eclipses consciousness, and contentment mere form.

54. Therefore without an institutionalized commitment to transcendental meditation, there can be no joyful end and therefore no maximizing of mind to the psychocentric degree of Heaven the Holy Soul, the true goal of God the Father. Prayer, as a symptom of knowledge hype, cannot bring such an end, and neither will one be godly but merely manly in one's egocentric fulcrum in what is, in any case, a physical shortfall from metaphysical sensibility.

55. And, being merely manly, and thus humanist-all-too-humanist, one will remain outside the possibility of heavenliness as such reduced soul as accrues to the sensibly physical context confirms an earthly subordination to man, as of spinal cord to brain stem, the sensible vegetativeness of whose cerebral not-self maintains the phenomenal and fundamentally lower-class limitations in which taking takes precedence over being, and form prevails over contentment world-without-physical-end.

56. Therefore the Christian Church is no solution to the problem, from a male standpoint, of a materialistic world order/disorder, but is effectively part of the overall dilemma in its traditional refusal or inability to come to terms with God the Father as the metaphysical self conceived egotistically in relation to the brain stem whose commitment, for purposes of spinal-cord self-transcendence, is the lungs and breath of the sensibly metaphysical not-self of the Son of God and the Holy Spirit of Heaven.

57. What we effectively have with the Church, on the contrary, is a lower-class fixation, duly hyped, on Man the Father as the physical self conceived egocentrically in relation to the brain stem whose commitment, for purposes of prayerful self-aggrandisement, is the brain proper and thought of the sensibly physical not-self of the Son of Man and the Holy Spirit of the Earth.

58. But if physical sensibility duly hyped in terms of God the Son, with the Son tending, paradoxically, to take precedence over the Father in terms of Christian significance, is no friend of truth, much less the prospect of joy, then what actually passes for God the Father is less the self conceived psychically as 'first mover' in relation to the relevant not-self, i.e., in this case the brain stem of Man the Father in relation to the brain proper of the Son of Man, but some creative figure sensually anterior to sensibility who could be likened, on the one hand, to metaphysical sensuality and, on the other hand, to metachemical sensuality, depending whether implicit New Testament or explicit Old Testament criteria are being cited.

59. Since that leaves us, short of some implicit Old Testament reference to Saul and David akin, in all probability, to the division in mundane nature between blossom and fruit on trees (those upper-class plants when compared to bushes), to a distinction in human nature between eyes and ears, viz. the so-called Risen Virgin and the so-called Father, with the metaphysical emphasis falling on the latter, the implicit New Testament Creator is rather more Antison under Mother in somatic emphasis (contrary to gender reality) under free somatic hegemony, while the explicit Old Testament Creator, verily a first mover in terms of plane, is by contrast rather more Mother over Antison in view of the cosmic parallel between stellar space and solar time that could be said, with justification, to characterize the cosmic nature, as it were, of Jehovah and Satan.

60. Hence Christian reference to a Creator, the Father of 'God the Son', goes from bad to worse; for not only is sensual metaphysics fated to be subordinate to sensual metachemistry in any distinction between upper-class male and female elements, viz. the so-called Father and the so-called Risen Virgin, which precludes anything but the sinfulness of a somatic emphasis on the male's part from coming to antigodly fruition, viz. Antison, under the criminality, the original criminality be it not forgotten, of somatic freedom on the part of anything hegemonically female, viz. Devil the Mother, but when that is discarded in favour of the Old Testament, as it all too often tends to be in Christian usage, then the female precedence of psyche by soma is granted 'first mover' status in terms not of a so-called Risen Virgin, ever fated to play second fiddle, so to speak, to the antigodly reality of the so-called Father, but in terms of Jehovah, Who, if we except King Saul, is a much more genuine 'first mover' in the cosmic scheme of things whereby metachemical primacy gets to play top dog over metaphysical primacy, the stellar over the solar, the First Mover over the Fallen Angel, in what became a monotheistic rejection by the Jews of cosmic polytheism and thus of stars or star bodies in general, some of which may have considerably antedated the one which became associated, through theological extrapolation, with Jehovah, as though in relation to some governing star in this galaxy as opposed, more polytheistically, to galaxies in general.

61. Be that as it may, Devil the Mother as Jehovah over Antigod the Antison as Satan in stellar/solar Old Testament metachemical/metaphysical cosmic nature is no closer to the truth of God the Father over Antidevil the Antidaughter in metaphysical/metachemical human or post-human nature or, rather, nurture ... than Devil the Mother as King Saul over Antigod the Antison as David in blossom/fruit Old Testament metachemical/metaphysical mundane nature or, for that matter, Devil the Mother as the so-called Risen Virgin over Antigod the Antison as the so-called Father in eyes/ears New Testament metachemical/metaphysical human nature. For in all three cases one has that which, being sensually based, is inimical to godliness and its subordinate corollary of antidevilishness, but for that very reason the very contexts in which devilishness prevailing over antigodliness must inevitably materialize, however one chooses to emphasize their respective standings.

62. Thus inadequate as physical sensibility is when it comes to doing justice to truth, conceived in properly metaphysical and therefore infinite terms, both metaphysical and metachemical sensuality are far worse - indeed, are not even competent to approximate to truth in knowledgeable vein but, rather, to uphold the somatic freedoms of ugliness and falsity, with their corollaries of hatred and woe, to the cursed/damned disadvantage of religion.

63. For any religion which is based in ugliness and falsity can only fail to do justice to truth, stopping well short of it in some corruption of knowledge which, as noted above, results not only in the hype of man, and thus the finite truth of knowledge, as God, but in the substitution of not-self for self as the Son ... of Man becomes more theologically significant than the Father ... of Man in the fatality of Christian usage, tending to make what should be a male reality of self-orientation, due to psyche preceding and predominating over soma in relative terms, more difficult of realization than would otherwise have been the case, with consequences that led to the secular corruption of Christianity even before naturalism proclaimed its independence of humanism with Rousseau and subsequently rode-out on the back of popular unrest during the French Revolution, liberty leading the People towards those female hegemonies with which modern, feminist-ridden contemporary society is only too well acquainted!

64. But if naturalism tending to eclipse humanism was bad enough, then the eclipse of nonconformism by realism and of fundamentalism by materialism in the course of the more Protestant-inspired degeneration of Western civilization, whether anterior or posterior to the French Revolution, was much worse, akin, in a way, to the substitution of Old Testament parallels along the lines of Saul/David and Jehovah/Satan for the implicit New Testament pairing of, for example, the Risen Virgin with the Father, which paradoxically inclined to grant theoretical pre-eminence at least to what in Old Testament contexts would have been 'fall guy' for diabolic denigration, viz. the metaphysical position of male subjectivity.

65. With openly female hegemonies in the objectivity of chemistry and metachemistry, the divorce of State from Church was ever more likely and, as history has shown, well-nigh inevitable; for somatic freedom, which only really materializes to any significant extent once the aforementioned objective elements are socially in the driving seat, cannot abide any form of church constraint upon its vicious activities, but must oblige the Church to immorally acquiesce, quasi-somatically, in its somatic freedoms, making of it little more than a quasi-material adjunct to matters more befitting a free state.

66. Such a Church could never be Catholic, in any strict sense of that word, but confined, in Protestant fashion, to the national interests of the free state, with which it was bound to identify, at the expense, if needs be, of other states, whether Catholic or otherwise. There was in effect a splitting apart from and, as far as possible, splitting up of such Marian monism as had, so to speak, oceanically obtained in the Catholic past, not least in terms of a sort of Faustian pact between man and the Devil, economics and science, to rule the world at the expense of political nationalism from both international and multinational points of view, this pact duly leading to the outflanking of Catholic nations - and nationalism - by those Protestant powers which, like Britain and America, were to the forefront of both chemically-hegemonic physical/chemical and metachemically-hegemonic metachemical/metaphysical pluralism, determined that realism and materialism should get the better of naturalism and idealism, not to mention anything religiously sensible, and paving the way for the more totalitarian version of such pluralism, specifically with regard to its metachemical manifestation, in due course - a manifestation, fortunately to say, which in the artificial tribalism of its class partisanship is no longer with us, but which was responsible, in no small degree, for the worst war in history, as a sort of secular and totalitarianly perverted version of chemical monism, posing as socialism from a nationalistic standpoint, took it, together with other forms of pluralism, on and, biting off more than it could chew, lost, with disastrous consequences for the standing of monism in the world at large!

67. But even if the totalitarian version of metachemical pluralism is no longer extant, both of the liberal versions of metachemical/metaphysical and chemical/physical pluralism are still very much a feature of the contemporary world, and in that we have a situation which, judged from a sensible standpoint, leaves much to be desired, not least in terms of a new order of monism which far from being chemical and oceanic, or rather sensibly anti-oceanic where its Marian manifestation was concerned, is metaphysical and universal, an order of monism, in other words, that would have the divine right to subordinate other forms of sensibility to a monist lead and reject, as far as possible, the kinds of state pluralism which characterize the somatic freedoms of contemporary Western civilization in relation to secular values and, indeed, antivalues.

68. For the distinction between matter and antimatter, crime and sin, is nothing less than that between the vicious values of factual sanity and the vicious antivalues, so to speak, of illusory insanity, the former clear in the hegemonic metachemistry and chemistry of Devil the Mother and Woman the Mother, the latter unholy in the subordinate metaphysics and physics of Antigod the Antison and Antiman the Antison, and in both these class contexts the male is at a distinct disadvantage to the female, even in respect of the quasi-matter and quasi-antimatter of evil and folly, objective bound psyche and subjective bound psyche, the latter of which keeps him as much pegged to an inferior immoral position as he is to an inferior vicious one by the precedence and predominance of matter over antimatter in free soma.

69. These days, despite formal traditions and continuing devotion, one cannot simply make a distinction between Catholic nations and Protestant nations as though only the latter were representative of matter and antimatter; for the evidence of the senses shows that Catholics, too, are caught up in contemporary civilization and no less - and in some cases even more - disposed to somatic freedoms than their Protestant counterparts, if from a generally higher class or elemental point-of-view. The free state, the democratic state, is fairly ubiquitous in the West, not least in Western Europe, and although some states may be freer than others, all are, in various degrees, participants in the synthetic artificiality of contemporary civilization, which is less Protestant or Catholic than secular in its somatic sensuality, and which overlaps and co-exists with more traditional values and antivalues, including, in the Catholic case, those pertaining to the sensibilities of brain and womb, the Son and the Virgin Mother, though one would like to be able to say the Father and the Antidaughter, had things favoured a more self-oriented and therefore psychic disposition, if only in relation to Man and Antiwoman.

70. Be that as it may, the Christian religion was not rooted in truth, much less God, but in a lie, and it is that lie which, whether perceived in relation to the Old Testament or the New, has continued to bedevil religion and preclude it from being true, godly, credible, and worthy of genuine devotion and respect. The People have been short-changed or, more to the point, sold short by liars and hypocrites, mouthpieces of inherited tradition and complacent vested interests, and few if any of them could lay claim to a genuine sense of God in consequence, even though even fewer of them would be entitled to any such thing in view of the nature of their lifestyles and class and/or gender incapacities for higher truth - something which, in the final analysis, can only ever appeal - much less apply - to a select few.

71. For in a sense the People get the Church they deserve, whether with an emphasis upon the 'bovaryization' of God in relation to Man, to Woman, or even to the Devil, and until the dawn of 'Kingdom Come', presuming upon a majority mandate for religious sovereignty in a paradoxical election, there can be no possibility of things being appreciably different, least of all in relation to the truth about God and God as truth; for only then could the Church, to use that term in opposition to the State, be expanded to include transcendental meditation and other, though lesser, forms of transcendentalism, as outlined in previous texts relating to what has been called the triadic Beyond, with due 'bovaryizations' of God still applying, in varying degrees, to those who, as males and females of a largely Protestant background, had not been earmarked for the top tier of the Beyond in question.

72. But God the Father would apply in truth as he has not applied before, least of all in relation to some creative deity anterior to the Son who was deemed responsible for Creation in more general, even cosmic, terms. It would apply to the brain-stem self that confirmed its metaphysical status through meditative commitment to the lungs, the literal Son of God, since psyche, be it remembered, precedes and predominates over soma on the male side of life, and this applies both to the physical context of Man and to the metaphysical context, the context in question, of God, each of which only properly obtain in sensibility, which is the situation in which the male is hegemonic over the female and able to be loyal to himself, to his self, in consequence, and precisely as a creature more disposed to psychic nurture than to somatic nature.

73. But the Son of God should not really be thought of as God the Son, since in truth there is only one God, and that is to be found in relation to the brain-stem self with a sensibly metaphysical orientation, an orientation towards air and the utilization, in consequence, of the breath for purposes of self-transcendence, as in attainment, via the relevant not-self, of Heaven the Holy Soul, which is in joy as much the one genuine Heaven as the metaphysical self is in truth, the truth of infinite knowledge as known by the self in question, the one genuine God.

74. But common usage, or perhaps I should say the transmutation of soma into quasi-psyche, of matter into quasi-mind, encourages us to allow, on a secondary basis, for God the Son and Heaven the Holy Spirit or, more properly, the Son of God and the Holy Spirit of Heaven, even though, strictly speaking, neither the Son nor the Holy Spirit are truly godly or heavenly, but only quasi-godly and quasi-heavenly, quasi-psychic in relation to the conscious subversion of instinctual unnature on the one hand and the subconscious subversion of spiritual supernature on the other hand, their transmutation, as it were, from somatic freedom to quasi-psychic freedom in relation to the extents to which they are somatically bound.

75. Therefore while the Son of God, conceived in relation to the lungs that have been consciously co-opted to transcendental meditation by a metaphysical self, is by no means illusorily sinful in free soma, He is nevertheless not really God the Son, but at best quasi-God the Son, quasi-mindful in terms of natural will, or consciously-informed will, while the Holy Spirit of Heaven, conceived in relation to the breath that has been subconsciously co-opted to transcendental meditation by a redeemed metaphysical self, is by no means illusorily sinful in free soma either, yet is nevertheless not really Heaven the Holy Spirit but at best quasi-Heaven the Holy Spirit, quasi-mindful in terms of subnatural spirit, or subconsciously-informed spirit, neither of which are unnaturally or supernaturally free, after the respective natures of will and spirit per se, but naturally and subnaturally bound at the behest of the prevailing psychic freedom, which in metaphysics tends, in conjunction with the essential element of air, duly transmuted breath-wise, to favour the soul, and thus a psychocentric end towards which the ego, rather less egocentric than egotistic in its infinite self-knowledge, gravitates of its own accord, God the Father, the one true God, only really justified in relation to Heaven the Holy Soul, the one true or, rather, joyful Heaven, which is His redemption and resurrection, the attainment that confirms self-transcendence and thus justifies faith in the viability of transcendental meditation as the devotion that leads to that end, God the Father into the Son of God and out through the Holy Spirit of Heaven to recoil to self more profoundly in terms of Heaven the Holy Soul, as the metaphysical brain stem, the fulcrum of godly ego, plunges into the will of the lungs to breathe and is borne aloft on the spiritual wings of the out-breath, to recoil to the metaphysical spinal cord, the fulcrum of heavenly soul, and thus achieve that transmigration of the focus of selfhood from the one to the other which is commensurate with ultimate self-realization, and therefore the ultimate end of life, the attainment, in a word, of Eternal Life with 'universal consciousness'.

76. But, even then, the attainment of soul via the utilization of metaphysical will and spirit by the metaphysical ego in the course of what is called transcendental meditation is distinct from - and not to be confounded with - the afterlife experience of soul in the self, since, quite obviously, something that applies to the living rather than to the recently dead and therefore reflecting the attachment of the self to the not-self in a sort of inorganic/organic compromise between psyche and soma, whether, as in this case, metaphysically, through utilization of air, or in those cases which, like physics, chemistry, and metachemistry, utilize organic manifestations of either vegetation (earth), water, or fire for purposes of developing ego, spirit, or will, as the case may be, rather than the soul as such, and therefore either falling short of or actually existing in opposition to a genuinely religious commitment.

77. But the attainment of any of these with death is no less distinct than soul from the life experiences of ego, spirit, or will, and so we can say, quite categorically, that all people are really doing, when they cultivate or are believed to have a bias for one aspect of the self and/or not-self rather than another, is revealing to both themselves and others what and who they are, whether female or male, upper class or lower class, predominantly of nature or predominantly of nurture, with either a devolutionary tendency in relation to soma or an evolutionary tendency in relation to psyche - something that largely, though by no means exclusively, follows from a gender-conditioned distinction.

78. For life, in the larger picture, would seem to be torn between the devolution of soma in nature from what could be described as pure will, and the evolution of psyche in nurture towards what should be described as pure soul, as though from the alpha of the most superficial appearance to the omega of the most profound essence, with all due degrees of worldly relativity - and state/church amorality - lying in between these effectively vicious/virtuous antitheses.

79. But even if the self may one day become pure soul in the afterlife state of those males who were entitled, from the nurture of the lives they had lived, to such an experience, this does not mean that it was once pure will and gradually gravitated towards its opposite. On the contrary, the self is either conscious or subconscious, of the ego or of the soul, with a bias one way or the other depending on the person, and only becomes unconscious or superconscious in relation to the will and the spirit of free soma, which is not the normal state of the psyche but the condition to which it is reduced when it falls under the sway of nature and is accordingly overcome by instinctual or spiritual tendencies, hitherto identified with the id and the superego, which derive from free soma.

80. Therefore, far from the self having been pure will and/or spirit, it was ever the not-self which reflected these realities, and specifically with regard to the sensual metachemical not-self on the one hand and the sensual chemical not-self on the other, neither of which are literally male but fundamentally female in terms of the natures of their objective dispositions hailing from a vacuum in which matter and quasi-matter, the instinctual and/or spiritual subversion of psyche to a bound acquiescence in free soma, in will and/or spirit, are the prevailing realities, world without criminal end.

81. Thus both free will and free spirit are alien to the self, which only comes properly to light in relation to free ego and free soul, neither of which would freely emerge without the subordination of soma to them and thus, by implication, the rejection and, so far as possible, preclusion of free soma, of free will and spirit, principally in terms of their primary manifestations which, being objective and female, condition males to a secondary free soma in sin as long as they are not sufficiently or are insufficiently sensibly hegemonic to be able to rule a graceful roost in which females, duly bound in soma and free in psyche, if on secondary terms, will be punishingly at cross-purposes with their gender reality of somatic precedence and predominance.

82. Since life devolves in nature from free will to free spirit, as from female hegemonies in metachemistry and chemistry over metaphysics and physics, the latter two of which, being male, will be sinfully, and therefore somatically, at cross-purposes with their subjective realities of psychic freedom, it can only evolve in nurture from free ego to free soul, as from male hegemonies in physics and metaphysics over chemistry and metachemistry, the latter two of which, being female, will be punishingly, and therefore psychically, at cross-purposes with their objective realities of somatic freedom.

83. Consequently it reflects, in varying degrees, this distinction, on whatever class basis, between devolutionary and evolutionary realities, the former in nature and the latter in nurture, matter and mind, with the corollaries of antimatter and antimind for the subordinate gender - males in the case of a devolutionary society in which the hegemony of females will ensure that somatic freedom is the criminal/sinful mean; females in the case of an evolutionary society in which the hegemony of males will ensure that psychic freedom is the graceful/punishing mean, a mean no less cultural and civil, on both primary and secondary terms, than the mean attaching to or characterizing a devolutionary society can only be barbarous and philistine, free soma being barbaric, whether on absolute or relative terms, and its quasi-material accomplice in bound psyche being philistine, again whether with an upper- or a lower-class bias and on both primary and secondary, female and male, terms.

84. Therefore civilization will only be culturally and civilly mature when its definition and commitment to freedom is psychic, not when, as at present and more so in the recent past, it implicitly, if not explicitly, affirms freedom in terms of soma and thus a kind of synthetically artificial nature which confirms a focus on matter and, from the subordinate male standpoint, on antimatter, neither of which have anything to commend them to an evolutionary position, since attributes of the not-self in free will and free spirit as germane to a civilization characterized by devolution.

85. Only mind and antimind, grace and punishment of primary and secondary virtues, are germane to an evolutionary society, in which females cooperate, through secondary free psyche, with male individualism in relation to primary free psyche, and therefore free ego and soul in the self, the former connoting with the brain stem and the latter with the spinal cord that is the true 'heart', or core, of the self, with particular reference to the soulful context of metaphysics.

86. And such a society is less characterized by nature than by nurture, since it is that which, being committed on primary and secondary, male and female, terms to psyche, appertains to mind and antimind, to truthful sanity and fictional insanity, to the Father and the Antidaughter, whether in terms of God the Father and Antidevil the Antidaughter in the noumenally sensible contexts of space and time, with reference to the utilization by the self of lungs and heart, or in terms of Man the Father and Antiwoman the Antidaughter in the phenomenally sensible contexts of volume and mass, with reference to the utilization by the self of brain and womb.

87. Indeed, taking this distinction between somatic nature and psychic nurture as germane to sensuality and sensibility respectively, the former torn between factual sanity and illusory insanity, clearness and unholiness; the latter between truthful sanity and fictional insanity, holiness and unclearness, it should be possible to argue that devolution and evolution are to be found, to varying extents, in all contexts of existence, from the cosmic and mundane on what is predominantly the female side of life to the human and universal ... on what is or has the capacity to become its predominantly male side.

88. Thus one might distinguish the least devolved manifestation of free soma in cosmic nature from the less (relative to least) devolved manifestation of it in mundane nature, and both of these from the more (relative to most) devolved manifestation of free soma in human nature and the most devolved manifestation of it in universal nature, so that Devil the Mother, to take a single example, is never more genuine than in the cosmic context of nature and never less genuine, or more 'bovaryized', than in the universal context of nature, with specific reference to the sensually metachemical manifestations of all these contexts, devolving in not-self, it could be argued, from stellar nature to some camera-like optical recorder in universal nature via blossom on trees in mundane nature and eyes in human nature, or something to that effect.

89. Conversely, one might distinguish the least evolved manifestation of free psyche in cosmic nurture from the less (relative to least) evolved manifestation of it in mundane nurture, and both of these from the more (relative to most) evolved manifestation of free psyche in human nurture and the most evolved manifestation of it in universal nurture, so that God the Father, to take a single example, is never less genuine than in the cosmic context of nurture and never more genuine, or less 'bovaryized', than in the coming universal context of nurture, with specific reference to the sensibly metaphysical manifestations of all these contexts, evolving in self, it could be argued, from Saturnalian nurture to some respiratory-oriented cyborg in universal nurture via seed pods on trees in mundane nurture and lungs in human nurture, or something to that effect.

90. Therefore as Devil the Mother devolves through the successive sensualities of cosmic, mundane, human, and universal nature, becoming regressively less genuine, so God the Father evolves through the successive sensibilities of cosmic, mundane, human, and universal nurture, becoming progressively more genuine, until, with the hypothetical omega-point of evolution in the most advanced stage of cyborgization in the centuries to come, God attains to the climax of divine evolution and no further development of being, of soulful contentment in beingful essence, is possible, being having attained to its blissful summation.

91. Of course, in between and lower down than the Devil and God, the Infinite Mother and Father, stands Woman and Man, the Finite Mother and Father, and neither of these can be other than most genuine in the respective contexts of mundane nature and human nurture, of the watery sensuality and the vegetative sensibility that stands intermediate between fiery sensuality on the one hand and airy sensibility on the other, as between the absolute alpha and omega of things.

92. Therefore before mundane nature Woman, or the spiritual aspect of things, is less than per se feminine, and after mundane nature she is again less than per se feminine, being more (relative to most) feminine in cosmic nature, less (relative to least) feminine in universal nature, and least feminine in human nature - mundane nature being the one context in which she is most feminine, femininity having reference to the sensually chemical manifestations of all these contexts, devolving in not-self, it could be argued, from leaf-based femininity on bushes in mundane nature to tongue-based femininity in human nature via lunar femininity in cosmic nature and some audio-recording and/or talking femininity in universal nature, or something to that effect.

93. Likewise we may believe that before human nurture Man, or the intellectual aspect of things, is less than per se masculine, and after human nurture he is again less than per se masculine, being more (relative to most) masculine in universal nurture, less (relative to least) masculine in cosmic nurture, and least masculine in mundane nurture - human nurture being the one context in which he is most masculine, masculinity having reference to the sensibly physical manifestations of all these contexts, evolving in self, it could be argued, from seedpod masculinity on bushes in mundane nurture to brain-centred masculinity in human nurture via Martian masculinity in cosmic nurture and some computer-calculating masculinity in universal nurture, or something to that effect.

94. More accurately, one could contend that the feminine, with its watery spirituality, is per se in mundane nature but 'once bovaryized' in cosmic nature, 'twice bovaryized' in universal nature, and 'thrice bovaryized' in human nature, whereas the masculine, with its vegetative sensibility, is per se in human nurture, but 'once bovaryized' in universal nurture, 'twice bovaryized' in cosmic nurture, and 'thrice bovaryized' in mundane nurture.

95. All of which would contrast with the Diabolic, with its fiery sensuality, being per se is cosmic nature but 'once bovaryized' in mundane nature, 'twice bovaryized' in human nature and 'thrice bovaryized' in universal nature, while the Divine, with its airy sensibility, was per se in universal nurture, 'once bovaryized' in human nurture, 'twice bovaryized' in mundane nurture, and 'thrice bovaryized' in cosmic nurture.

96. Therefore just as the feminine is only genuine in mundane nature and the masculine in human nurture, with specific reference to a distinction between the sensuality of bushy foliage and cerebral sensibility, so the Diabolic is only genuine in cosmic nature and the Divine in universal nurture, with specific reference to a distinction between the sensuality of stellar light and respiratory sensibility - conceiving the latter as the future nurture of 'Kingdom Come' for a self that is ultra-metaphysical.

97. For if God becomes more genuine as we proceed on an evolutionary basis from fire and water to vegetation and air, as from metaphysics compromised by cosmic fire, mundane water, and human vegetation to metaphysics that is true to itself in relation to universal air, the essential element par excellence of contentment, then the Devil, by contrast, becomes less genuine as we proceed on a devolutionary basis from fire and water to vegetation and air, as from metachemistry that is true to itself in relation to cosmic fire, the apparent element par excellence of power, to metachemistry compromised by mundane water, human vegetation, and universal air.

98. With the intermediate positions of Woman and Man, as of the feminine and the masculine, however, there is no straight chronological development on a devolutionary or an evolutionary basis but, rather, a devolutionary/evolutionary compromise biased towards one's own gender between what is most feminine in relation to water and what is regressively less feminine in relation to fire, air, and vegetation, as from chemistry that is true to itself in relation to mundane water, the quantitative element par excellence of glory, to chemistry compromised by cosmic fire, universal air, and human vegetation, as also with what is most masculine in relation to vegetation and what is regressively less masculine in relation to air, fire, and water, as from physics that is true to itself in relation to human vegetation, the qualitative element par excellence of form, to physics compromised by universal air, cosmic fire, and mundane water.

99. For just as fire is the furthest removed from the Divine and air the furthest removed from the Diabolic, so is water the furthest removed from the masculine and vegetation the furthest removed from the feminine, whatever appearances or common usages might suggest to the contrary.

100. The Devil is always closer to Woman than is Man, and God is always closer to Man than is Woman, while, conversely, Woman is always closer to the Devil than is Man, and Man is always closer to God than is Woman.

101. Consequently Man and Woman are no less antithetical on their own necessarily phenomenal terms of physical nurture and chemical nature than God and the Devil ... on the noumenal terms of metaphysical nurture and metachemical nature, the genders, whether on lower- or upper-class terms, being incompatible in their respective gender-conditioned commitments to either matter or mind, soma or psyche, not-self or self, and therefore only 'compatible' on the basis of the prevalence of the one gender over the other, whether in terms of the Mother over the Antison in sensuality or, from a male hegemonic standpoint, in terms of the Father over the Antidaughter in sensibility, with any seeming compromise between the two incompatible positions being either transitional from the one to the other or symptomatic of a compromise, in any given country, between two or more disparate peoples, communities, tribes, societies, or what have you, neither of which sees eye to eye, as it were, with the other, and only one of which will tend to prevail and represent the nation as a whole, whether for better or worse, which is to say, in terms of psyche or soma, nurture or nature, mind or matter.

102. In terms of the noumenal antipodes of spatial space and spaced space, free will is no less of the metachemical nature of Devil the Mother than free soul of the metaphysical nurture of God the Father, while, down below in the phenomenal antipodes of volumetric volume and voluminous volume, free spirit is no less of the chemical nature of Woman the Mother than free ego of the physical nurture of Man the Father, so that the devolution of will and spirit in free soma has to be contrasted with the evolution of ego and soul in free psyche, somatic freedom being of nature and psychic freedom of nurture, no possibility of the one being able to prosper except at the expense - and therefore to the exclusion of - the other.

103. Verily, the factual sanities of free will and free spirit per se have nothing, in their clearness, to do with God and Man, but primarily with the Devil and Woman, with the Mother Who is criminally able to give reign to Her somatic instinctuality and/or spirituality at the expense not only of the Daughter, objective psyche directly bound to and by objective soma in metachemistry and chemistry, but, indirectly, at the cost to males, when not gender-bent, of having to live in the illusory insanities of the antison manifestations of Antigod and Antiman as a result of the secondary binding in folly of subjective psyche in metaphysics and physics under hegemonic female pressures which thereby establish the antifather precondition, in unholiness, of sin through free soma.

104. Contrariwise, the truthful sanities of free ego and free soul per se have nothing, in their holiness, to do with Woman and the Devil, but primarily with Man and God, with the Father Who is gracefully able to give reign to His psychic intellectuality and/or emotionality at the expense not only of the Son, subjective soma directly bound to and by subjective psyche in physics and metaphysics, but, indirectly, at the cost to females, when not gender-bent, of having to live in the fictional insanities of the antidaughter manifestations of the Antidevil and Antiwoman as a result of the secondary binding in goodness of objective soma in chemistry and metachemistry under hegemonic male pressures which thereby establish the antimother precondition, in unclearness, of punishment through free psyche.

105. Since objective free will is of Devil the Mother and objective free spirit of Woman the Mother, as the criminal freedoms of metachemical and chemical soma are granted sanction, according to element, on either absolute or relative, noumenal or phenomenal, clear terms, neither type of freedom is virtuous but, rather, the vicious precondition of the immoral binding of the Daughter of the Devil in the quasi-unnatural soul (unconscious soul, or id) primarily and the Daughter of Woman in the quasi-supernatural ego (superconscious ego, or superego) primarily, with objective psyche accordingly evilly deferential to a context in which either the will is hegemonic, as in metachemical sensuality, or the spirit is hegemonic, as in chemical sensuality, so that the Mother is the principal manifestation of either diabolic or feminine femaleness, as applying to the criminally objective modes of somatic freedom.

106. Since subjective free will, following from a female hegemony over males, is of the Antison of Antigod and subjective free spirit of the Antison of Antiman, as the sinful freedoms of metaphysical and physical soma are granted sanction, according to element, on either absolute or relative, noumenal or phenomenal, unholy terms, neither type of freedom is virtuous but, rather, the vicious post-condition of the immoral binding of Antigod the Antifather by the quasi-unnatural soul (unconscious soul, or id) primarily and of Antiman the Antifather by the quasi-supernatural ego (superconscious ego, or superego) primarily, with subjective psyche accordingly foolishly deferential to a context in which either the will becomes paradoxically hegemonic, as in metaphysical sensuality, or the spirit becomes paradoxically hegemonic, as in physical sensuality, so that the Antison is the principal manifestation of either antidivine or antimasculine maleness, as applying to the sinfully subjective modes of somatic freedom.

107. Since subjective free ego is of Man the Father and subjective free soul of God the Father, as the graceful freedoms of physical and metaphysical psyche are granted sanction, according to element, on either relative or absolute, phenomenal or noumenal, holy terms, neither type of freedom is vicious but, rather, the virtuous precondition of the moral binding of the Son of Man in quasi-conscious will (natural will, or natwill) primarily and of the Son of God in quasi-subconscious spirit (subnatural spirit, or subspirit) primarily, with subjective soma accordingly wisely deferential to a context in which either the ego is hegemonic, as in physical sensibility, or the soul is hegemonic, as in metaphysical sensibility, so that the Father is the principal manifestation of either masculine or divine maleness, as applying to the gracefully subjective modes of psychic freedom.

108. Since objective free ego, following from a male hegemony over females, is of the Antidaughter of the Antiwoman and objective free soul of the Antidaughter of the Antidevil, as the punishing freedoms of chemical and metachemical psyche are granted sanction, according to element, on either relative or absolute, phenomenal or noumenal, unclear terms, neither type of freedom is vicious but, rather, the virtuous post-condition of the moral binding of Antidevil the Antimother by quasi-conscious will (natural will, or natwill) primarily and of Antiwoman the Antimother by quasi-subconscious spirit (subnatural spirit, or subspirit) primarily, with objective soma accordingly modestly deferential to a context in which either the ego becomes paradoxically hegemonic, as in chemical sensibility, or the soul becomes paradoxically hegemonic, as in metachemical sensibility, so that the Antidaughter is the principal manifestation of either antifeminine or antidiabolic femaleness, as applying to the punishingly objective modes of psychic freedom.

109. Societies, like the individuals that compose them, which are based in free will and/or spirit, being matriarchal in their female hegemonies of either Devil the Mother or Woman the Mother, tend not to respect or believe in the Afterlife, or in afterlife experience generally, for the simple reason that they are somatically free and therefore committed to matter as the ruling or characterizing principle, such matter in turn conditioning both quasi-matter in bound psyche and, indirectly, the quasi-antimatter and antimatter of the subordinate gender which, being male, will be foolishly and sinfully deferential to the prevailing principle, specifically with regard to its objective manifestations in crime and evil, the former somatic and of the Mother, the latter psychic and of the Daughter.

110. Societies, like the individuals that compose them, which are based or, rather, centred in free ego and/or soul, being patriarchal in their male hegemonies of either Man the Father or God the Father, tend to respect and believe in the Afterlife, or in afterlife experience generally, for the simple reason that they are psychically free and therefore committed to mind as the ruling or characterizing principle, such mind in turn conditioning both quasi-mind in bound soma and, indirectly, the quasi-antimind and antimind of the subordinate gender which, being female, will be modestly and self-punishingly deferential to the prevailing principle, specifically with regard to its subjective manifestations in grace and wisdom, the former psychic and of the Father, the latter somatic and of the Son.

111. Therefore either the Mother and Daughter rule a society in which matter is sovereign and female afterdeath and male quasi-antideath experience inevitable or, by gender contrast, the Father and the Son rule a society in which mind is sovereign and male afterlife and female quasi-afterlife experience no-less inevitable, given the antithetical commitments of the two kinds of society, on either class basis, to either soma or psyche, nature or nurture, matter or mind, not-self or self, the darkness or the light.

112. Inevitably, 'Kingdom Come' can only be a society in which the hegemony of self over not-self means that afterlife and quasi-afterlife experiences will be respected and indeed encouraged, principally in relation to the synthetic artificiality that characterizes contemporary civilization as something universally distinct from, say, the non-synthetic artificiality of bourgeois or Western civilization, with its humanist traditions, and antithetical in character to the non-synthetically natural pagan civilization which preceded not only Western civilization in its bourgeois, or artificial, mode but the aristocratic civilization of Medieval Christendom, which was what could be termed synthetically natural in its chemical monism, a monism at once feminine and Marian and destined to be eclipsed, or torn asunder, by what has already been described as the Faustian pact between bourgeois and pagan ideals, as the elementally disparate pluralism of human and cosmic, vegetative and fiery modes of non-synthetic artificiality and non-synthetic naturalism outflanked the political mean of watery monism in the interests of economics and science, neither of which could have any time, in truth, for religion, which, when genuine, shares in common with its chemical counterpart a monistic status rather more universal than oceanic, and thus germane not to synthetically female criteria in chemistry, but to synthetically male criteria in metaphysics.

113. It is to return the world, duly changed, to the rule of monism that I have set-out on my philosophical quest, and now that the goal has been reached it is with the satisfaction of complete assurance in both the moral and, especially, virtuous desirability of such a quest that I conclude PART THREE, ever satisfied that only the universal enthronement of God the Father will lead to a society not characterized by matter but by mind, and thus to the quasi-mindful remaking of matter in the interests of psychic freedom in Eternity.

PART FOUR: NOTES ON PEACE

(And its relationship to War)