26. It is, by and large, still governed by sensuality, by the 'American Dream', by sexual freedom, by feminism, socialism, unbridled capitalism, consumerism - in short, by all those heathenistic norms of contemporary civilization which, even though Western civilization drags-on in decadent and even degenerate guises in the background, so to speak, of mainstream 'popular' culture, are avowedly barbarous and indicative of the survival of the most ruthless or strongest or most opportunistic or crassest or boldest or shallowest or wickedest, as the case may be.

27. In short, the struggles and battles of will which our film-star heroes act out on film are a paradigm of contemporary civilization in all its greed and frenzy, its bloodlust and materialistic destructiveness in the interests of what its proponents would have us believe to be 'self' but which is really more often than not what I have in the past called 'not-self', meaning that which is more somatic than psychic, more bodily than mental, and conditioned, in consequence, not by hegemonic male criteria but by hegemonic female criteria at both noumenal (spatial space over sequential time) and phenomenal (volumetric volume over massive mass), class or cultural levels, as germane to the prevalence of sensuality in society at large.

28. Therefore in typically once-born, female, heathenistic vein, the outer light is conceived as 'good' and the outer darkness as 'wise', or something to that paradoxical effect, because in such formative and largely juvenile societies, societies that, being comparatively new, have yet to mature into anything properly or fully adult, sensuality takes precedence over sensibility to such an extent that one can be 'innocent' about sensual matters and disinclined to uphold psychological or other stratagems that would undermine them from a necessarily sensible point of view.

29. For, in fact, being kind to metachemical not-self in spatial space must appear 'good' when sensibility is insufficiently developed that there is no cause to disparage it as evil from the contrary position of being cruel to not-self that one would, in mature societies, identify with punishment, not least in respect to the punishment of crime, or the fact of one's being kind or possibly over-kind to metachemical not-self, not to mention chemical not-self, being readily identifiable, in transvaluated guise, as a crime and not merely a further example of hedonistic self-indulgence, which is what it must remain so long as contrary criteria are not officially up and running in the interests not so much of punishment as of grace, the inner light, and more especially with regard to metaphysics than physics, so that wisdom holds the key to the justification of goodness not merely for its own sake, but in order that the grace of wisdom may flourish at the expense of the crime of evil.

30. Needless to say, that can only happen in a society or civilization that is mature enough to want the grace of wisdom to flourish at the expense of the crime of evil, a society akin to that which flourished in Europe in the main ages of Christianity, albeit only, by and large, to a limited extent, in which not only was transcendentalism, and thus grace, compromised by Roman Catholic lowlander-type criteria which held it back from anything Eastern and fully meditative in character, but that, too, was compromised and eventually undermined, with the Reformation, by humanistic criteria having more to do with relative grace in physical knowledge than with absolute grace (no matter how bureaucratically compromised) in metaphysical truth, the sort of truth that not only transcends knowledge, as the feeling of soul transcends the understanding of intellect, but ensures that heavenly criteria take precedence over the world, with particular reference to earthly pleasures and the struggle for security to indulge them.

31. In a society, on the other hand, which is not mature enough to be partial to sensible 'rebirth', it logically stands to reason that what exists in the sensual status quo in relation to the outer light and the outer dark will be treated on their own merits as, in effect, 'good' or 'wise', so that a certain complacency before the twin objectivities of the Cosmos and nature will typify societies in which being kind to not-self, whether in metachemical or chemical hegemonic terms, is hedonistically sufficient unto itself and neither criminal nor sinful but at worst only self-indulgent to a degree that may entail some form of punishment or grace, but always integral to the context itself, never in antithetical opposition to it such that would expose such not-self kindness as either criminal or sinful and bring sanctions to bear on it from the standpoint of either the State or the Church.

32. No, self-indulgence of this nature, which is really the indulgence, in soma, of the not-self, whether in the noumenal or phenomenal contexts, cannot be considered - other than in relation to the consequences of excess - 'evil' or 'foolish' by its practitioners when it stems from kindness towards the entity in question, and usually results in somatically beneficial consequences.

33. Kindness, they would have us believe, is 'good' and/or 'wise' and cruelty 'evil' and/or 'foolish', and therefore cruelty towards the not-self, still interpreted under hegemonic female criteria as self, is better avoided, at least in respect of oneself. For others can become a threat to that kindness through their own 'self-interest' and may have to be dealt with on other than kind terms in defence of one's own 'goodness' and/or 'wisdom' - something not liable to make for enhanced kindness in individuals generally, and therefore in society at large!

34. On the contrary, it is then that the paradise of so-called 'self-interest' comes under threat and that kindness towards one's own soma necessitates cruelty towards those who would threaten one's 'happiness' from the standpoints of their own 'self-interest', the precondition, it may be, of a wider perspective in society generally, in which kindness and cruelty are forced apart into the sensualities and sensibilities of crime and punishment on the one hand, and, in reverse order, sin and grace on the other hand, when once society is sufficiently mature as to want to give precedence to truth and to allow the inner light of grace to take precedence not only over the inner darkness of punishment, but over anything that, being sensual, would hold people to heathenistic values and a worship, in consequence, of both the outer light, falsely identified as 'good', and the outer darkness, falsely identified as 'wise'.

35. Heathenism may work for a time, but after a while it turns upon itself as the kind turn to cruelty both towards themselves and towards others, with hateful and painful consequences! What was Edenic becomes infernal, the dream transmuted into nightmare, sexual freedom into suspicion and disease. Short of repenting of their barbarous and philistine ways, there is no exit from this fallen paradise for its heathenistic devotees.

36. But repentance requires maturity and the willingness of males, in particular, to take a lead in 'turning the tables' on the sensual status quo from a standpoint centred in sensibility and the inevitability of male hegemonic criteria. It is a bold step forward that embraces the world afresh in the interests of heavenly redemption, that leads beyond the barbarous clash of competing objectivities to the cultural peace of co-operative subjectivities, and thus replaces one order of freedom, necessarily heathenistic and sensually 'once born', with another, more Christian and sensibly 'reborn'. This is the challenge that lies ahead!

37. For the present, however, it is clear that the Nietzschean and New World notion that the outer light is 'good' and the outer darkness 'wise' still holds popular conviction and is the touchstone of much if not most contemporary conduct. And because of this heathenistic want of sensible perspective, what passes, if recognized, for inner darkness is deemed 'evil' and what passes, if recognized, for inner light 'foolish', the ideal of a so-called 'holy fool'.

38. The truth, alas, is rather contrary to that! But then the truth is not something that such 'once-born' sensual people have much familiarity with, other, it may be, than in relation to some religious tradition which they have repudiated and deem to be irrelevant if not misguided or, since one cannot exactly disinvent the word, in relation to their own fact-based existences which they prefer to endow with the status of truth, even though nothing could be further from the case!

39. But the real or actual truth is still there and can be maintained, even in the face of their opposition to it and want of a transvaluated perspective. It is there wherever a context of metaphysical sensibility can be deemed to exist, whether in terms of the Cosmos, nature, mankind, or - to anticipate the future - Cyborgkind, the Godkind that would lie beyond man and his humanistic limitations in respect not only of God but of everything contrary or distinct from the will of man. But it is not there to the same degree or in the same way in those several contexts, which rather proceed from least evolved to most evolved via less and more evolved, as though from a least supreme type of metaphysical being to a most supreme type of metaphysical being via less (relative to least) and more (relative to most) supreme types of metaphysical being lying in-between.

40. Therefore the truth alone is not a sufficient counter to the lies and falsehoods and factual hypes of the contemporary decadent bourgeois and burgeoning proletarian civilizations; for even where some respect for the truth can be said to exist, whether in terms of the transcendentalized humanism of the Roman Catholic church or, to a greater extent, the humanized transcendentalism of the Buddhist practitioners of transcendental meditation, such truth is not ultimate but at best penultimate, as germane to man, and thus something which has been effectively overhauled and rejected by the post-human urban proletariat and their effective atheistic denial, through New World influence, of traditional values, centred around self, in favour of the not-self and a certain degree, varying with the individual, of somatic licence.

41. They may proclaim, under pressure of ongoing convention, their loyalty to God and Truth and all the rest of it, but their behaviour and daily actions more usually betray the influence of contemporary secularity with its rampant sensualities in pursuit of kindness to not-self. They are caught in a paradoxical time-warp between the past and the present, but they are not yet able to abandon the present for the future and reject the past as something that only accommodated the truth, where applicable, to a limited extent and in a particular way, not in the ultimate universal way that would be commensurate with truth per se and thus with the most evolved manifestation of metaphysical sensibility, as germane to the cyborgization of life in the coming centuries.

42. Therefore truth itself is not all that significant, at least not as a general concept. What matters, from the standpoint of contemporary civilization, is what kind and degree of truth one is talking about, and that can only be valid when it is of the most evolved order of metaphysical sensibility and not something either more (relative to most) evolved in mankind, less (relative to least) evolved in nature, or least evolved in the Cosmos, where metaphysical sensibility is vastly overshadowed by metachemical sensuality and other factors which have no bearing on anything divine or sublime, godly or heavenly, at all.

43. I offer that new and ultimate truth, that definitive manifestation and realization of truth which requires a post-human precondition in the urban proletariat, and for that reason I am not simply reiterating Christian or Buddhist, still less pre-Christian and pre-Buddhist, approaches to truth, for which, in any case, contemporary Western civilization (largely stemming from what repudiated truth from an anti-Catholic point of view in antinonconformism and fundamentalism or, more correctly, antirealism and materialism, as germane to the descending axis of state-hegemonic criteria in which naturalism, together with humanism, is subverted from a largely female and objective point of view intended to guarantee the prevalence of crime and punishment at the expense of grace and sin), has had scant use, but, on the contrary, have pushed my thinking beyond both the West and, for that matter, the East in the interests of global universality and a new approach not only to truth but to whatever is sensible and likely to defer to it, whether directly, as in the case of beauty or, rather, a beautiful approach to truth in antimetachemistry or indirectly, as in the cases of a reformed truth-oriented knowledge and its female corollary of a strong approach to knowledge which, bound to truth, would constitute the initial pluralism of what has been termed the triadic Beyond as the institutional framework of the 'church' of tomorrow, the Social Theocratic Centre, which, with the administrative aside of transmuted state service, will form the structural basis of 'Kingdom Come' as an entity capable of further evolutionary refinements in the course of time or, more correctly, eternity.

44. But the opponents of such definitive truth will persist in their deluded belief that the outer light is 'good' and the outer darkness 'wise' - a persistence which can only be expected in peoples and societies which are insufficiently sensible than to be other than alpha-stemming in their heathenistic instincts and alignments.

45. I have seen through them and their delusions, but for them to see through themselves they will have to repudiate everything their societies take for granted, including the somatic 'take' on freedom which is only symptomatic, after all, of the sensual orientations which follow from a female hegemony in spatial space over sequential time on the noumenal planes of metachemistry and antimetaphysics, and in volumetric volume over massive mass on the phenomenal planes of chemistry and antiphysics.

46. When 'rebirth' is sensibly achieved, when a genuine desire for and implementation of it is institutionally advanced, then what follows will be the reverse of what currently obtains, in which a male hegemony in spaced space over repetitive time on the noumenal planes of metaphysics and antimetachemistry, and voluminous volume over massed mass on the phenomenal planes of physics and antichemistry becomes the norm, with beneficial consequences not only for civilization as something no longer predominantly characterized by barbarism and philistinism but for those individuals, more importantly, who, being male, would stand to gain more from the truthful wisdom of the inner light and the punishing goodness of the inner darkness than ever they had from the outer light and the outer darkness when those sensualities were considered 'good' and 'wise' rather than evil and foolish, as they would then be to those who had broken through to the sensible other side and could live in confidence that the outer light would never again rear a heathen head, but would always be punished as criminal by that good which ensued upon the triumph of grace over sin and the victory of wisdom over folly.

47. To be kind to the not-self in metachemical sensuality is to be pro-notself, whereas being cruel to the not-self in physical or, rather, antichemical sensibility is to be anti-notself and therefore punishingly ranged against pro-notself behaviour as against crime from a standpoint no-less state hegemonic, albeit in relation to the plutocratic subversion of democracy, as against autocracy and its aristocratic corollary.

48. To be cruel to the self in chemical or, rather, antiphysical sensuality is to be anti-self, whereas being kind to the self in metaphysical sensibility is to be pro-self and therefore gracefully ranged above anti-self behaviour as above sin from a standpoint no-less church hegemonic, albeit in relation to theocracy and its technocratic corollary, as against the meritocratic subversion of bureaucracy.

49. Were kindness and cruelty always synonymous with good and evil philosophy would be no difficult matter, but the fact or, rather, truth is that kindness is only synonymous with good when opposition to pro-notself behaviour is insufficiently developed or institutionally upheld as to be the punishing corrective, in cruelty to not-self, of such heathenistic behaviour, then avowedly criminal.

50. Likewise were kindness and cruelty always synonymous with wisdom and folly in untransvaluated vein, we could sin with impunity or, at any rate, conduct ourselves in anti-self behaviour under the impression that such behaviour was intrinsically wise and therefore beneficial. But a Christian-type transvaluation ensures that only pro-self behaviour is considered wise and that whatever is anti-self is foolish because contrary to self-interest which, being essentially male, results in grace and thus the attainment of a certain holiness.