51. Ultimately, the solution to the drug problem is not in law enforcement of a brutally oppressive nature which takes no account of the reasons people take drugs in the first place, but a new type of society which places drugs in context and uses them, where necessary, to further its own inner-light agenda, taking steps to ensure that gender factors are taken into consideration and that every encouragement is given to males, in particular, to develop an inner life independently of chemical substances, not least in relation to the reduction and censorship of the sorts of outer-light media which contributed to the paradoxical employment of certain types of drugs by 'the oppressed' in the first place.
52. Obviously, such an alternative society, as I allude to above, has reference to 'Kingdom Come' and to a new order of religion centred in religious sovereignty which would have to have been voted for in a paradoxical election, or series of elections, likely to result, in the event of a majority mandate, in the overcoming of democracy, with its sensual 'sins and/or crimes of the world', and its supersession by a new and ultimate theocracy which was intended to replace all the old theocracies and concepts of God, most of which are patently false, and to lead the People into a brighter future of inner self-realization destined to culminate, many decades or centuries later, in nothing short of the omega point of the most evolved manifestation of God and Heaven there could ever be - a manifestation stemming from the urban proletariat as a post-humankind species of humanity whose true destiny lay in the Cyborg and in the 'overcoming of man' from the standpoint of an ultimate level and concept of God.
53. For the urban proletariat, the majority populations of the developed or developing countries of the world, are the only humanity that, in their synthetic artificiality, have the ability to take life beyond the world to the heavenly Beyond in which not man but God will be 'king'; though only in relation to the utmost degree and kind of metaphysical sensibility such that leaves even the metaphysical sensibility of transcendental meditators behind as a humankind approach to godliness and heavenliness necessarily falling short, in its non-synthetic artificiality and maybe even naturalness, of the urban proletariat and what they would be capable of, and should be entitled to, in the event of 'Kingdom Come' and the development, on ever-more sensible terms, of a cyborg alternative to mankind.
54. Therefore, much as all peoples have inherited religious traditions to which they may or may not subscribe, none of those traditions can play any part in the coming of 'the Kingdom'; for a vote for religious sovereignty would be a vote, as much as anything, for independence from all such traditional faiths and their lesser or false gods, as well as for deliverance from the worldly bogs of political sovereignty in which the People now or increasingly exist, compliments of democracy. For you cannot be sovereign in worldly terms and in otherworldly, or godly, terms at the same time, but must sacrifice the one to the other, in order to be able to move beyond the sorts of religious tyrannies which even now exist in uneasy partnership with political freedom.
55. Clearly, political freedom is preferable to political tyranny, but it is not much use if instead of permitting one to move towards religious freedom it acquiesces in religious tyranny and keeps one - with particular reference to males - from developing one's potential for self-realization and self-redemption in a new and superior religion. The end of history cannot be political freedom; for such freedom comes at a price, not least to one's soul, and results in either somatic licence or a continuing enslavement to traditional religious tyranny, if not a paradoxical combination, to greater or lesser extents, of both.
56. As a proletarian, one has an almost urban duty within the windy-city cosmopolitanism of one's synthetically artificial environmental circumstances to keep traditional religion at arm's length; for it is more often than not about the subversion of universality than about its realization, and even the latter falls short, in metaphysical sensibility, of a properly proletarian standing and post-humankind affiliation when it takes the form of transcendental meditation as a sort of more evolved rather than most evolved manifestation of godliness and heavenliness, preferable, to be sure, to the less and least evolved manifestations of truth and joy within the metaphysically sensible aspects of Nature and the Cosmos, but anterior, I have contended, to the most evolved manifestation of truth and joy that can only arise out of the urban proletariat in conjunction with extensive cyborgization, as it were, during the course of 'Kingdom Come' as the goal and destiny of evolving life, should the proletariat vote for religious sovereignty come 'judgement', or the paradoxical utilization of democracy, as of the electoral process, and thus officially signal the dawn of a new era, the era not of mankind but of Godkind.
57. All that remains to be seen, but one can be certain that we haven't witnessed the per se, or most evolved, manifestation of God and Heaven as yet, not even where transcendental meditation is concerned, but only either earlier stages of God and Heaven or subversions of both from the various standpoints of man, woman, or the Devil, according as either worldly or netherworldly criteria took precedence, for many peoples, over otherworldly criteria, and economics, politics, or science accordingly ruled the roost at the expense of religion.
58. Such may have been the more feasible case in an age of feudal or clerical or liberal dominance, when autocratic, bureaucratic, or democratic criteria - not to mention their aristocratic, meritocratic, or plutocratic concomitants - were paramount, but in a context characterized by windy-city cosmopolitanism, ideological feasibility or credibility can only be theocratic in a new and altogether superior way to anything approximating to God and Heaven in the past, theocratic in relation to the most evolved manifestation of supreme taking and supreme being of which it were possible to conceive, that requires a synthetically artificial technocratic corollary stepped up beyond sensuality to sensibility, and thus to inner values which bring the self to the self more profoundly and completely than was ever the case in times past, times when theocracy had to contend with democracy or bureaucracy or autocracy, and thus correlatively technocracy with plutocracy or meritocracy or aristocracy, as the case may be, and was vitiated and corrupted accordingly, becoming no more than an adjunct to a democratic or a bureaucratic or an autocratic rule such that, in the nature of such rules, was only too ready to acquiesce in the subversion of religion along lines guaranteed to bolster the economic or political or scientific interest, not least in terms of state power.
59. But state power, as we have seen, is the enemy of self, of male self-respect, and thus of that subjectivity which is either plutocratic or technocratic in its association with either democratic freedom from state tyranny or theocratic freedom from church tyranny, as from autocratic power in relation to an aristocracy (nobles) or bureaucratic glory in relation to a meritocracy (priests), neither of which can conduce towards that form or contentment which is commensurate with the more subjective sorts of freedom, but only subvert and thwart them, reducing them to a twisted subordination before the twin evils of state power and church glory, autocratic and bureaucratic freedoms to which the aristocracy and the meritocracy are perforce bound, as bound psyche before free soma, like oaths of allegiance and scriptural dogmatism vis-à-vis monarchic authoritarianism and papal infallibility.
60. But for those of us who desire only liberation from female tyranny, from somatic vice and psychic immorality, there can be only the plutocratic or technocratic corollaries of democratic or theocratic freedom, the plutocrats no less bound, as bound soma, to the psychic freedom of democracy than the technocrats to the psychic freedom of theocracy; for democracy and theocracy are alike psychic first movers in the male liberation struggle from autocratic and bureaucratic tyranny, from those modes of somatic freedom, more naturally congenial to females, which subvert form and contentment from the objective vantage-point of power and glory, reducing religious concepts like God and Heaven likewise.
61. But in truth God and Heaven have little or nothing to do with power and glory, will and spirit, and everything to do with form and contentment, ego and soul, which, in the context of metaphysical sensibility - the only context, remember, in which God and Heaven properly exist, at whatever evolutionary stage - utilizes the fourth-rate power of the Son of God and the third-rate glory of the Holy Spirit of Heaven, in order that the second-rate form of God the Father may achieve its redemption - and resurrection - in the first-rate contentment of Heaven the Holy Soul, the joyful soul which requires a truthful premise in the divine ego before theocracy can properly embark upon its technocratic course of exploiting the truthful approach to beauty of the Son of God and the joyful approach to love of the Holy Spirit of Heaven, the antidoing and antigiving corollaries of divine taking and sublime being.
62. For of course wherever there is taking and being, whether in physical sensibility with the emphasis on taking, on ego, or in metaphysical sensibility with the emphasis on being, on soul, there must needs be antidoing and antigiving, whether with an emphasis on will, as in physical sensibility, or with an emphasis on spirit, as in metaphysical sensibility.
63. Therefore the taking and being of free psyche have to be contrasted with the antidoing and antigiving of bound soma, as one would contrast God the Father and Heaven the Holy Soul with the Son of God and the Holy Spirit of Heaven in metaphysical sensibility, or Man the Father and Earth the Holy Soul with the Son of Man and the Holy Spirit of the Earth in physical sensibility.... Which is equivalent to contrasting truth and joy with a truthful approach to beauty and a joyful approach to love in the former context, and knowledge and pleasure with a knowledgeable approach to strength and a pleasurable approach to pride in the latter context, both of which have knock-on effects on the subordinate female modes of antidoing and antigiving in either beauty and love in metachemical sensibility or strength and pride in chemical sensibility, the beautiful approach to truth and loving approach to joy of the one and the strong approach to knowledge and proud approach to pleasure of the other constituting secondary orders of taking and being which punishingly complement, in objectively free psyche, the primary orders of taking and being which have been identified, in subjectively male vein, with either truth and joy or, down below in physical sensibility, with knowledge and pleasure.
64. Therefore the truth and joy of free psyche in sensibly metaphysical males are as distinct from the beautiful approach to truth and the loving approach to joy of free psyche in sensibly metachemical females ... as the truthful approach to beauty and the joyful approach to love, in bound soma, of sensibly metaphysical males from the beauty and love, in bound soma, of sensibly metachemical females, as, in equivalent terms, God the Father and Heaven the Holy Soul are as distinct from the Antidaughter of the Antidevil and the Unclear Soul of Antihell ... as the Son of God and the Holy Spirit of Heaven from Antidevil the Antimother and Antihell the Unclear Spirit, or primary and secondary noumenal taking and being from primary and secondary noumenal antidoing and antigiving.
65. Likewise the knowledge and pleasure of free psyche in sensibly physical males are as distinct from the strong approach to knowledge and the proud approach to pleasure of free psyche in sensibly chemical females ... as the knowledgeable approach to strength and the pleasurable approach to pride, in bound soma, of sensibly physical males from the strength and pride, in bound soma, of sensibly chemical females, as, in equivalent terms, Man the Father and Earth the Holy Soul are as distinct from the Antidaughter of Antiwoman and the Unclear Soul of Antipurgatory ... as the Son of Man and the Holy Spirit of the Earth from Antiwoman the Antimother and Antipurgatory the Unclear Spirit, or primary and secondary phenomenal taking and being from primary and secondary phenomenal antidoing and antigiving.
66. On the other hand, wherever there is doing and giving, whether in metachemical sensuality with the emphasis on doing, on will, or in chemical sensuality with the emphasis on giving, on spirit, there must needs be antibeing and antitaking, whether with an emphasis on soul, as in metachemical sensuality, or with an emphasis on ego, as in chemical sensuality.
67. Therefore the doing and giving of free soma has to be contrasted with the antitaking and antibeing of bound psyche, as one would contrast Devil the Mother and Hell the Clear Spirit with the Daughter of the Devil and the Clear Soul of Hell in metachemical sensuality, or Woman the Mother and Purgatory the Clear Spirit with the Daughter of Woman and the Clear Soul of Purgatory in chemical sensuality.... Which is equivalent to contrasting ugliness and hate with an ugly approach to illusion and a hateful approach to woe in the former context, and weakness and humility with a weak approach to ignorance and a humble approach to pain in the latter context, both of which have knock-on effects on the subordinate male modes of antitaking and antibeing in either illusion and woe in metaphysical sensuality or ignorance and pain in physical sensuality, the illusory approach to ugliness and woeful approach to hatred of the one and the ignorant approach to weakness and painful approach to humility of the other constituting secondary orders of doing and giving which sinfully complement, in subjectively free soma, the primary orders of doing and giving which have been identified, in objectively female vein, with either ugliness and hatred or, down below in chemical sensuality, with weakness and humility.
68. Therefore the ugliness and hatred of free soma in sensually metachemical females are as distinct from the illusory approach to ugliness and the woeful approach to hate of free soma in sensually metaphysical males ... as the ugly approach to illusion and the hateful approach to woe, in bound psyche, of sensually metachemical females from the illusion and woe, in bound psyche, of sensually metaphysical males, as, in equivalent terms, Devil the Mother and Hell the Clear Spirit are as distinct from the Antison of Antigod and the Unholy Spirit of Antiheaven ... as the Daughter of the Devil and the Clear Soul of Hell from Antigod the Antifather and Antiheaven the Unholy Soul, or primary and secondary noumenal doing and giving from primary and secondary noumenal antitaking and antibeing.
69. Likewise the weakness and humility of free soma in sensually chemical females are as distinct from the ignorant approach to weakness and the painful approach to humility of free soma in sensually physical males ... as the weak approach to ignorance and the humble approach to pain, in bound psyche, of sensually chemical females from the ignorance and pain, in bound psyche, of sensually physical males, as, in equivalent terms, Woman the Mother and Purgatory the Clear Spirit are as distinct from the Antison of Antiman and the Unholy Spirit of Anti-earth ... as the Daughter of Woman and the Clear Soul of Purgatory from Antiman the Antifather and Anti-earth the Unholy Soul, or primary and secondary phenomenal doing and giving from primary and secondary phenomenal antitaking and antibeing.
70. If we attempt to list our findings and options from metachemistry and chemistry to physics and metaphysics, ranging across the Elements from fire and water in objective dominance to vegetation (earth) and air in subjectivity, we shall find the following: the somatically free ugliness of Devil the Mother in metachemical doing and the somatically free hatred of Hell the Clear Spirit in metachemical giving vis-à-vis the psychically bound ugly approach to illusion of the Daughter of the Devil in metachemical antitaking and the psychically bound hateful approach to woe of the Clear Soul of Hell in metachemical antibeing, all of which are objectively hegemonic over the psychically bound illusion of Antigod the Antifather in metaphysical antitaking and the psychically bound woe of Antiheaven the Unholy Soul in metaphysical antibeing vis-à-vis the somatically free illusory approach to ugliness of the Antison of Antigod in metaphysical doing and the somatically free woeful approach to hatred of the Unholy Spirit of Antiheaven in metaphysical giving.
71. Likewise we shall find the somatically free weakness of Woman the Mother in chemical doing and the somatically free humility of Purgatory the Clear Spirit in chemical giving vis-à-vis the psychically bound weak approach to ignorance of the Daughter of Woman in chemical antitaking and the psychically bound humble approach to pain of the Clear Soul of Purgatory in chemical antibeing, all of which are objectively hegemonic over the psychically bound ignorance of Antiman the Antifather in physical antitaking and the psychically bound pain of Anti-earth the Unholy Soul in physical antibeing vis-à-vis the somatically free ignorant approach to weakness of the Antison of Antiman in physical doing and the somatically free painful approach to humility of the Unholy Spirit of Anti-earth in physical giving.
72. Crossing the gender divide from sensuality to sensibility, we shall find the psychically free knowledge of Man the Father in physical taking and the psychically free pleasure of Earth the Holy Soul in physical being vis-à-vis the somatically bound knowledgeable approach to strength of the Son of Man in physical antidoing and the somatically bound pleasurable approach to pride of the Holy Spirit of the Earth in physical antigiving, all of which are subjectively hegemonic over the somatically bound strength of Antiwoman the Antimother in chemical antidoing and the somatically bound pride of Antipurgatory the Unclear Spirit in chemical antigiving vis-à-vis the psychically free strong approach to knowledge of the Antidaughter of Antiwoman in chemical taking and the psychically free proud approach to pleasure of the Unclear Soul of Antipurgatory in chemical being.
73. Likewise we shall find the psychically free truth of God the Father in metaphysical taking and the psychically free joy of Heaven the Holy Soul in metaphysical being vis-à-vis the somatically bound truthful approach to beauty of the Son of God in metaphysical antidoing and the somatically bound joyful approach to love of the Holy Spirit of Heaven in metaphysical antigiving, all of which are subjectively hegemonic over the somatically bound beauty of Antidevil the Antimother in metachemical antidoing and the somatically bound love of Antihell the Unclear Spirit in metachemical antigiving vis-à-vis the psychically free beautiful approach to truth of the Antidaughter of the Antidevil in metachemical taking and the psychically free loving approach to joy of the Unclear Soul of Antihell in metachemical being.
74. If psyche and soma are not identical within the one gender, whether in sensuality or in sensibility, how much less identical are psyche and soma across the gender divide, where we have to distinguish not merely between, say, truth and a truthful approach to beauty in the metaphysical taking and antidoing of God the Father and the Son of God, nor, for that matter, between beauty and a beautiful approach to truth in the metachemical antidoing and taking of Antidevil the Antimother and the Antidaughter of the Antidevil, but between truth in metaphysical taking and beauty in metachemical antidoing, as between a truthful approach to beauty in metaphysical antidoing and a beautiful approach to truth in metachemical taking.
75. Nor, for that matter, to merely distinguish between joy and a joyful approach to love in the metaphysical being and antigiving of Heaven the Holy Soul and the Holy Spirit of Heaven, or, alternatively, between love and a loving approach to joy in the metachemical antigiving and being of Antihell the Unclear Spirit and the Unclear Soul of Antihell, but between joy in metaphysical being and love in metachemical antigiving, as between a joyful approach to love in metaphysical antigiving and a loving approach to joy in metachemical being.