51.  Transferring from sensuality to sensibility, and thus from vice and immorality to virtue and morality, we shall find (again excluding their spiritual and/or antispiritual and soulful and/or antisoulful counterparts) that the knowledge conditioning a knowledgeable approach to ignorance or, rather, strength in physical free psyche and bound soma, as germane to a  lower-class male standpoint, can be characterized in terms of the graceful activity, in relative subjective virtuousness, of Man the Father vis--vis the wise passivity, in relative subjective morality, of the Son of Man, with the subordinate female positions in strength and a strong approach to knowledge of chemical bound soma and free psyche being characterized in terms of the modest (good) passivity, in relative objective morality, of Antiwoman the Antimother vis--vis the punishing activity, in relative objective virtuousness, of the Antidaughter of Antiwoman.

 

52.  Transferring up from phenomenal collectivism to noumenal individualism, as from the sensible Many to the sensible Few, we shall find that the truth conditioning a truthful approach to illusion or, rather, beauty in metaphysical free psyche and bound soma, as germane to an upper-class male standpoint, can be characterized in terms of the graceful activity, in absolute subjective virtuousness, of God the Father vis--vis the wise passivity, in absolute subjective morality, of the Son of God, with the subordinate female positions in beauty and a beautiful approach to truth of metachemical bound soma and free psyche being characterized in terms of the modest (good) passivity, in absolute objective morality, of Antidevil the Antimother vis--vis the punishing activity, in absolute objective virtuousness, of the Antidaughter of the Antidevil.

 

53.  So much for religious terminology!  Suffice it to say that God the Father, which is God, and the Son of God, which - contrary to Christian idolatry of a 'person' stemming, in linear fashion, from 'the Creator' - is the bound soma correlative with free psyche in a metaphysically sensible context, be it cosmic and least evolved, natural and less (relative to least) evolved, human and more (relative to most) evolved, or (to anticipate the future) cyborg and most evolved, is not found just anywhere or everywhere, despite an existence in different parallel contexts of life (as alluded to above), and that very often - and not only in the Christian West - what is claimed for and as God is really not godly, or metaphysically sensible, at all, but really something quite distinct from and even, in some contexts, antithetical to God or godliness, as and when such an ideal is usurped by metachemical sensuality in the most basic of all religious contexts and God is somehow thought of as being a stellar-like 'first mover' in the Cosmos, 'all powerful', 'almighty', 'vengeful', 'jealous', 'wrathful', 'fiery', and any number of other ungodly things which have nothing whatsoever to do with supreme being or, rather, taking of a metaphysically sensible order of self such that leads to or implies, in the course of its redemption through heavenly resurrection, being of a supreme, or metaphysically sensible, order of self, as a divine ego is eclipsed by a sublime soul.

 

54.  I shan't go into that subject in too much detail, but suffice it to say that societies or civilizations characterized by state freedom, and therefore state power, will be all too ready to believe that 'God is on their side' and akin, in His instincts and capacities, to them, which is to say, to an immensely powerful force which can conquer and tyrannize over weaker peoples, countries, societies, etc., and all with the clear conscience of 'doing God's work' and effectively 'advancing a godly cause'.  The State, when free, has a vested interest in - one might even say a need - to officially maintain a notion of God, or godliness, which accords with its own power and authority, and can therefore be called upon to justify whatever it wills. 

 

55.  But instead of what is literally God, in metaphysical sensibility, irrespective of at what evolutionary level of life, it will be worshipping and devoting energies to Devil the Mother regarded as God, or to Woman the Mother regarded as God, not to mention, contrary to church freedom, to the Son of Man (Christ) regarded as God at the expense of Man the Father (falsely) regarded as God, or even upended deities of a subordinate gender position for better (sensible) or, more usually, for worse (sensual). 

 

56.  In short, if the Church, not least in its properly Christian and therefore Catholic manifestations, cannot be trusted to speak honestly and accurately of what pertains to God, how much less can the State be trusted to speak honestly and accurately of God, when it is not bound, like soma, to the psychic freedom of the Church but freely independent of church leadership and able to rule and/or govern in its own interests, whether such interests be autocratic or democratic, competitively individualistic or competitively collectivistic, scientific or political?

 

57.  God, to be blunt, can only get a raw deal whenever the State is independent of the Church, and even the more genuinely Christian Church has shown itself incapable of giving God a fair deal due to its worldly limitations in affirming Christ as the Son of God or even as God the Son (!), and making man the measure of god and earth the measure of heaven in all too European fashion, the middling-down of criteria from time/space to mass/volume nonetheless effectively hyped as time/space in relation to a largely temperate, verdant, lowlands environment being not a little significant in this respect, irrespective of whatever paradoxical claims to Bible- and, in particular, Old Testament-inspired heights Christianity may formerly have made before it went to the dogs of pope- and monarch-defying promiscuity which inevitably paved the way for democracy and thus the secular sovereignties, rooted in politics, which characterize our own more worldly time.

 

58.  Now that the world has triumphed and, not altogether surprisingly, the politically sovereign 'meek' have effectively inherited the earth, there is seemingly little but the world in existence, and people blandly speak of 'saving the world' rather than of being saved from the world, as to some otherworldly alternative which would restore or, more correctly, elevate and bring the People to God and downgrade man and his knowledgeable pretensions to some kind of deferential subordination within the overall framework of a God-centred civilization.... Though, in point of fact, there are still parts of the globe not subject to the governance of man or, alternatively, which signify man having gone to the dogs of woman and/or the Devil in some sensual set-up which represents either the decadence of liberal civilization or, coupled and often extricably if not inextricably mixed up with that, the genesis of some new civilization which is still somewhat formative in character and not yet consciously aware of its true destiny in relation to 'Kingdom Come'.

 

59.  For of course there is a sort of liberal bourgeois/people overlap, not to mention clerical/people and feudal/people overlaps, that typify the paradoxical and even, if I may be so bold, transitional nature of the age, with the People themselves divisible, in all contexts, between folksy 'sheep' and proletarian 'goats', or those who openly defer to the liberal or clerical or feudal controlling classes and those, on the contrary, that do not, and are consequently rock 'n' roll rebels and outsiders, whether in the West or the East, whose orientation is more global and thus effectively independent of traditional civilization in whatever of its several permutations, and precisely because they are sufficiently proletarian in their urban cosmopolitanism and windy-city transcendentalism as to be largely if not wholly indifferent to suburban, town, or rural criteria such that typify traditional class relations and fall well short, in their various ways, of that synthetic artificiality which is the hallmark of contemporary 'civilization', making of the proletariat, whether blue- or white-collar, manual or mental, labouring or clerical, a post-humankind species of 'humanity' which finds itself in the vanguard of the 'overcoming of man' and potentially capable of opting for the civilized successor to man as and when they are brought to a realization and acceptance of their true destiny.

 

60.  For a vote on behalf of religious sovereignty in a paradoxical election, following prior consideration of the options at stake, could lead, in the not-impossible event of a majority mandate, to 'Kingdom Come', and thus to the establishment not only of a triadic Beyond and administrative aside, as the pluralistic framework of such a religious civilization, but to acceptance of 'man's overcoming' on terms that leave very little doubt that, at the end of the day, it will be cyborg-oriented divine rights and not human rights which characterize the civilization in question, and that the transmutation of mankind, or rather of the post-humankind we have identified with the urban proletariat, into godkind, into the most evolved manifestation of godliness/heavenliness possible to evolving life, should be regarded as an inevitable process in the evolution of global civilization towards a universal resolution in the utmost unity of cooperative individualism set not on earth, in blue-collar affirming Marxist fashion, but in space, where it would constitute the transcendence of what remained of the collective, and thus of socialism, in what would be the omega point of a divinity/sublimity supreme.

 

61.  Obviously we are a long way from that point at present; for even globalization is not independent of either the West or the East to a degree whereby it rejects both in the interests of its own coming into full self-conscious recognition of its godly potential, which can only happen with or following 'judgement', and the paradoxical election for religious sovereignty that, in the event of a positive outcome, would signal the true beginnings of global civilization in relation to culture and civility, not merely in potentia as a sort of adjunct to the existing civilizations, an unofficial offshoot of Western or Eastern imperialism and decadence, but as something that was about to come into its religious own in relation to the rights accruing to religious sovereignty, and thus to reject what was not global and properly universal in the interests of its own further development.

 

62.  In short, so long as both the West and the East exist as distinct civilizations, with their feudal, clerical, liberal controlling traditions, which constrain a not-inconsiderable proportion of the People to folksy acquiescence in their cultural or social limitations, global civilization is latent rather than actual.  For no matter how independent of the bourgeoisie or priesthood or aristocracy one may consider oneself to be as a self-respecting proletarian, one is not properly civilized until one has a religious identity and allegiance, institutionally upheld, commensurate with one's environmental position, with one's class orientation, and with one's cultural predilection.  Rather, one is a sort of barbarian or savage whom the traditionally civilized classes, and even their folksy dupes or lickspittles, prefer to despise and denigrate, regarding that which they can't control or which is outside the sphere of their authority as socially and morally of little or no account rather than - exceptions to the rule notwithstanding - as a potential threat to their vested interests, to be guarded against with whatever means lie within their power.

 

63.  Thus they take a dim view of the proletariat, preferring to regard them as riffraff, mob, rabble, simpletons, yobs, louts, thugs, uneducated people, irresponsibly self-serving people, and so on, in order to make it easier to denigrate them and dismiss any suggestion that they should be taken seriously as a potential threat to the status quo.  As far as they are concerned, globalization means the expansion of Western interests at the expense of the East or vice versa, not a completely new and independent civilization that can only come properly to pass, in religious plenitude, at the expense of both the West and the East and therefore, ipso facto, at their expense, as of all who would block religious progress in favour of the economic status quo or the political status quo or the scientific status quo and the sorts of 'bovaryized' and inherently false religions - and churches - which have a subordinate place in the overall set-up, be it feudal and fiery or clerical and watery or liberal and vegetative.

 

64.  But the People, the urban proletariat, are essentially religious, especially in their mind-oriented, white-collar permutations, and therefore they, alone, are such as would not be satisfied with any of the traditional gods, whether fiery, watery, or vegetative, but only with an airy god such that accorded with their environmental experiences in the windy-city streets of the cosmopolitan universality which circles all around them, their music vocal by choice, since it is a form of airiness which is compatible with electric instrumentation and which lies beyond the folksy conservatism of acoustic instrumentation no matter how wind or pipe orientated that may happen to be. 

 

65.  The folk are of course charming after a fashion, but their music, like the religious traditions to which they more openly and uncritically subscribe, has little or nothing to say to an urban proletariat caught up in the gathering storm of their global momentum, most of whom are avowedly atheist in their rejection of 'the old gods', as Nietzsche would say, and therefore bereft of God as things stand at this juncture in time, arguably a good thing as far as religious falsehoods are concerned, yet somewhat problematic for a class with the potential not only for genuine godliness, but for the most evolved manifestation of genuine godliness there could ever be! 

 

66.  By which I mean a manifestation of godliness leaving even transcendental meditation behind as something more evolved, in humankind (Buddhist) affiliation, than its natural (winged seed-pods on trees?) or cosmic (Saturn?) manifestations inviting, through the overall dominance of objectivity in those female-dominated contexts, mere worship, but not as subjectively evolved as what is surely to come within the necessarily synthetically artificial framework of a post-humankind coming to terms with its true destiny in relation to the cyborg possibilities that a more transcendental future would inevitably open up, pending a positive outcome to 'judgement', or the democratically-mandated option on religious sovereignty at the expense of political sovereignty in a paradoxical election conducted under the auspices of Social Transcendentalism, the ideological psychology, one could say, conceived by one who effectively corresponds, in his Messianic otherworldliness, to a sort of Second Coming that would lead the People into 'Kingdom Come' and thus out of the worldly pits in which they now exist, complements of liberal democracy and its man-affirming falsehoods, of which economics is currently paramount.

 

67.  For unless the People do get a chance, or several chances if it takes as much, to vote for religious sovereignty, there can be no end to the worldly sins and/or crimes, according to ethnicity and effective gender, of the political sovereignty in which they find themselves increasingly bogged down to the detriment of self-respect, and no deliverance, correlatively, from the false and hyped gods which still officially prevail, ruling over them through their various religious representatives long after the demise, following political struggle, of the authoritarian rulers to which they were once more subject and who were very often in collusion with the more tyrannical manifestations of religious falsehood in the interests, chiefly, of their own state power, conveniently receiving sanction, so to speak, from 'On High' for the various oppressions and crimes which their regimes carried out at the expense of both their own and foreign peoples, and largely in the interests of material gain.

 

68.  Therefore it is of the utmost importance that the People, by which is primarily meant the urban proletariat, come to know about Social Transcendentalism and to support Social Transcendentalism and to vote, when the opportunity comes to pass, for Social Transcendentalism, that they may be delivered both from the worldly bog of their own political sin and/or crime and the religious falsehoods which still officially and somewhat paradoxically prevail in relation to it, and which can be foisted upon them at the drop of a hat, obliging them to accept the Bible and its infantile teachings long after such an anachronistic compendium of disparate writings, many of which would disgust even a bourgeois, have ceased to have any meaning or relevance to their synthetically artificial lives and lifestyles! 

 

69.  Rest assured that in the event of a majority mandate for Social Transcendentalism, which is to say, for religious sovereignty at the expense of political sovereignty in a paradoxical election which could, were judgemental results to favour progress beyond 'the world', put an end to elections altogether, the exchanged sovereignty being collectively born in a Christ-like sacrifice by the state-like aspect of the Centre, steps would subsequently have to be taken to remove the Bible and other such grossly obsolete texts from society so that the Church, conceived when free as an antithesis to the free state, could be delivered from its Christian past and take on an entirely new form and character, one that required a whole new architectural and emblematic and intellectual and cultural and emotional approach in what has been described as the triadic Beyond ... of 'Kingdom Come', and which would have its own bound state in the Centrist form of the administrative aside to the said entity, the focus of such 'sins and/or crimes of the world' as had been democratically fobbed off on to the Social Transcendentalist leadership in exchange for religious sovereignty and the self-oriented divine rights which would accrue to it, and which derive, together with the sovereignty itself, from recognition of the Truth about God and religion and Heaven and destiny in relation to Social Transcendentalism and the teacher and founder of Social Transcendentalism as one who is therefore credibly Messianic and worthy of being taken seriously as the effective gateway to 'Kingdom Come', to that which lies beyond the world in suitably synthetically artificial terms for the urban proletariat, the majority electorate in mature democracies, and can only be comprehended and justified on the basis of religious sovereignty, the otherworldly sovereignty that alone can make global universality truly possible.

 

70.  But not at first, nor for a long time to come, bearing in mind the diverse nature of the world and the fact that not all peoples could opt for religious sovereignty at this point in time, whether because they were not in a position to, given the want of democratic plurality or freedom in their countries in relation to corporate economics, or because, even with democratic accountability and relative freedom from political or religious or scientific tyranny, they were too decadent and corrupt to be likely to want religious sovereignty - a fact not altogether without ironic significance where some of the more inveterately democratic nations are concerned!

 

71.  The reader familiar with earlier texts will know that I have provisionally earmarked the Gaelic or Celtic countries of Ireland, Scotland, Wales, and the Isle of Man for 'Kingdom Come' in inceptive or formative terms, partly because I want to see a united Ireland and believe that a new union involving Scotland and kindred countries in a federal arrangement is the best and most logical way of going about that, and partly too because I want to see an end to the hideous Catholic/Protestant dichotomy which has bedevilled relations between Britain and Ireland for centuries, but also because I believe that, quite apart from the political and moral desirability of both the United Kingdom and Eire being democratically superseded and effectively supplanted by a Gaelic federation of Ireland, Scotland, etc., the Celtic countries would be 'up to' the intellectual demands which an understanding of my texts requires and should therefore be considered among the peoples most likely, at present or in the near future, to want religious sovereignty and deliverance, in consequence, from the schismatic world, with its ideological ambiguities and amoral relativities, traditionally compounded by the divide-and-rule ethos of English imperialism.

 

72.  Certainly there are enough reasons why certain peoples should want to move forward out of the worldly status quo into a better age and society, whether or not it was capable of being genuinely universal at this point in time, and I foresee that, with the requisite education in Social Transcendentalism and what this ideological psychology of psychosynthetic self-harmony, this philosophy of ultimate truth, has to say, many more peoples besides the Gaels will come on board in the course of time, not least on the European Continent, where there is ever a capacity, it seems to me, for a more than empirical approach to philosophy and, by extrapolation, life in general, thanks, it may be, to a land-based cultural tradition more favourable to male hegemonies, not to mention international relations.

 

73.  But this new and ultimate religion, which transcends both Catholicism and Protestantism, not to mention West and East, must ultimately be universal or not at all, in which case it is to be hoped that every people on earth will come to an understanding of and accommodation with it in the fullness of time, so that, from a want of democracy, people achieve a democratic precondition of subsequently being able to democratically exchange political sovereignty for religious sovereignty at what I am fond of equating with 'judgement', when a people, however the opportunity arises, decide for themselves whether they want to move beyond worldly sovereignty to an otherworldly sovereignty that would not only deliver them from the 'sins and/or crimes of the world' (to the graces and/or punishments, depending upon gender, of the otherworldly context of 'Kingdom Come', as from sensuality to sensibility, triangularity to non-triangularity, female hegemonies to male hegemonies), but from the religious falsehoods and shortfalls from genuine divinity which, exceptions to the rule notwithstanding, have tended to characterize traditional religions, with consequences all too predictable as far as the advancement or consolidation of state power was concerned.

 

74.  And even those who, in their environmentally-conditioned want of devotional self-respect, have worshipped with a metaphysically sensible sense of what God is and have expected nothing more than a sense of calmness and beingfulness of a joyful, and therefore supreme, order from putting themselves in mind of godliness ... even they have lagged naturally or, more usually, cosmically behind the humanistic devotees of self-development in terms of transcendental meditation who are themselves, despite their evolutionary superiority to the worshippers, socially behind the atheistic urban proletariat and their entitlement, through synthetic artificiality, to an entirely new approach to metaphysical sensibility, one, as I have said, which would ultimately entail the cyborgization of mankind to a degree hitherto unimagined and well-nigh unimaginable, so that death is ultimately defeated and life comes to resemble Eternal Life in its visionary and/or unitive knowledge of the self, the former eventually giving place to the latter as a more genuinely heavenly order of afterlife-type experience, cited in space and essentially synthetic, becomes the general rule, a rule more germane to cooperative individualism than to cooperative collectivism, and thus to truth than to knowledge.

 

75.  Be that as it may, it is the urban proletariat who, in their synthetic artificiality, are in the vanguard of evolution, and it is for them that the concept of religious sovereignty has been devised and to them that Social Transcendentalism must primarily appeal if 'Kingdom Come' is to become an actuality and not simply remain a pious hope of what formerly would have been called 'the faithful' but which, these days, has to be associated for the most part with those who are comparatively faithless in relation to traditional faiths but hopeful, all the same, of a better deal and better world further up the line, a deal which has to be more than simply economic or materialistic, if global universality is properly to emerge.