101. In a choice between the vicious circles of factual sanity and illusory insanity and the virtuous circles of truthful sanity and fictional insanity, few males in their right minds would opt for the latter. And yet that is precisely the situation in which males more usually find themselves these days, as the triumph of ugliness and weakness over illusion and ignorance, not to mention hatred and humility (if not humiliation) over woe and pain, is paraded before our eyes on a daily basis, and the notion of freedom is reduced to soma in respect primarily of both non-synthetic and synthetic modes of metachemistry and chemistry, eyes and tongue, and secondarily in respect of both non-synthetic and synthetic modes of metaphysics and physics, ears and phallus, in bourgeois/proletarian overlap between Western (or Eastern) decadence and inceptive globalization.
102. Civilization has been reduced, in Anglo-American vein, to free looks and free speech, and in neither context, whether of the press or parliament, of eyes or tongue, of cameras or microphones, does one hear the authentic voice of male freedom, but all-too-often the rejection or belittling or even repudiation of such freedom from a standpoint rooted, objectively, in female realities whose interests are not about form and contentment, ego and soul, but, on the contrary, about power and glory, will and spirit, and the subversion of ego and soul to suit a powerful or a glorious end as nature, in whatever guise, gets the better of nurture.
103. Such a reality has to be rejected if we are to extricate ourselves from the heathenistic mess of modernity/post-modernity and progress, in freely democratic terms, to the deliverance from negative worldly-to-netherworldly crime and sin, fact and illusion, which implies not a vicious circle but a virtuous circle of positive worldly-to-otherworldly grace and punishment, truth and fiction, in which male values will be sensibly hegemonic primarily in terms of Truth and such beauty and strength, not to mention respectful knowledge, as that permits or encourages are brought to a paradoxical or, in the latter case, deferential accommodation with the sole guarantor of contentment and holy bulwark against all that is disruptive or subversive of genuine universality in God and Heaven - namely, the metaphysical free psyche.
104. Yet for that to transpire there must first be an accommodation with genuine religion on the part of the People and therefore a willingness not only to reject their worldly sovereignties, such that hold back or detract from godliness, but to reject the false gods that have tended to reign over them, or their ancestors, in the past and permitted or encouraged the State to have its way at their expense, often under pretext of doing the Church's work but, in reality, as the antithesis, when free, to all that the Church is or should stand for ... in the freeing of males principally from the dominion of power and glory, free will and free spirit, as female realities rooted, selflessly, in not-self and therefore in all that is contrary to self-interest conceived primarily, though by no means exclusively, as a male ideal for the advancement of cultural virtue and, as a corollary to that, moral civility, whether on primary (male) or secondary (female) terms.
105. Therefore until the People come to vote for religious sovereignty, and not only to vote for it but to vote in sufficient numbers that a majority mandate for the kinds of divine rights appertaining to religious sovereignty ensues, there can be no end to the dominion of negative worldly and/or netherworldly powers, but only a continuing obstacle to the form and contentment, free ego and, most especially, free soul that is the otherworldly destiny of the Church, albeit in relation to the Social Transcendentalist Centre of 'Kingdom Come' and not in relation to the played-out and decadent Roman Catholic Church which rots away in the background to secular modernity/post-modernity, bourgeois/proletarian transitional overlap as a clerical anachronism which can only be given the coup de grace once the atheistic People, the urban proletariat, democratically opt for religious sovereignty and thus pave the way for its removal in the interests of the New Church which won't be just another Church, in Nonconformist Protestant fashion, but a Church to end all Churches, a Church which will have a right, for religiously sovereign peoples, to become truly global and incorporate its own State in the shape of the administrative aside of collectivized responsibility to the triadic Beyond of 'Kingdom Come', so that never again will the State exist as a free agent to wreak powerful or glorious havoc at the expense not merely of Christian form but to the effective exclusion of that ultimate contentment which we have identified with the Social Transcendentalist Centre, as it pushes the development of psychic freedom beyond anything previously achieved even by those who were godly and therefore committed, whether in self-devotion or through worship of anterior manifestations of godliness in nature or the Cosmos, to the realm of metaphysical sensibility, which is the only realm that deserves to reign in relation to what is truly God and Heaven.
106. Let it be hoped that the Messianic advocate of God and Heaven in the stage of life beyond humankind and even, for the genuinely religious upper-class male, his transcendental meditation as something peripheral to the manly per se of Christian prayer ... has left no room for doubt that only with the religious empowering via judgmental enfranchisement of the urban proletariat will it be possible for that which is most supreme, because most evolved, to stand any chance of coming to pass, to lead the People out of their post-modern wilderness into an eternal paradise in which global unity is but a stage on the road to true universality in the most cooperative individualism of which it were possible to conceive - that of the cyborg God and Heaven whose final end, arising out of cooperative collectivism, is not on earth, but in the space-centre omega point(s) of a transcendence supreme.
LONDON 2003 (Revised 2004-12)