101. Therefore
a society which is characterized by an autocracy/aristocracy cannot hope for
the Resurrection to Eternal Life but, on the contrary, will continue to concern
itself with democratically/plutocratically limiting the absolute power of the
pro-notself from an anti-notself standpoint which is life-in-death and thus
significant of a situation in which the male side of life is always under the
shadow of its female side, specifically in terms of the masculine under the
diabolic, the former lower class and the latter upper class, but also in
respect of the subversive influence on physics which hails from nominally
subordinate antichemical females in view of the extent to which the
metachemical still sensually prevails diagonally back 'on high', thereby
twisting relative grace and wisdom towards relative punishment and modesty as
an anti-notself retort to absolute evil and crime in the metachemical not-self.
102. In
contrast to that society which is characterized by a bureaucracy/meritocracy
and therefore primarily concerned with theocratically/technocratically reducing
the death-in-life relative glory of the anti-self from a pro-self standpoint in
Eternal Life, as significant of a situation in which the female side of life is
always under the shadow of its male side, specifically in terms of the feminine
under the divine, the former lower class and the latter upper class, but also
in respect of the subversive influence on chemistry which hails from nominally
subordinate antiphysical males in view of the extent to which the metaphysical
sensibly prevails 'on high', thereby twisting relative crime and evil towards
relative sin and folly as an anti-self precondition of absolute wisdom and
grace in the metaphysical self.
103. Should
those in the former type of society who are most determined to limit the power
of the pro-notself succeed in doing away with the autocracy/aristocracy, they
will not cease to be concerned with the anti-self but simply transmute the
anti-self from a genuine to a pseudo level in which neo-autocratic, and even
neo-aristocratic, criteria will infect the democracy/plutocracy as it becomes
social democratized and effectively state capitalist, so that masculine
criteria will bog down in earthly submission before neo-diabolic criteria, as
before some Antichrist equivalence, for want of a genuine capacity for
self-respect, the sort of capacity that requires not merely a bureaucratic but
a theocratic precondition such that had never substantially existed.
104. Conversely,
should those in the latter type of society who are most determined to limit the
glory of the anti-self succeed in doing away with the bureaucracy/meritocracy,
they will not cease to be positively concerned with the self but simply
transmute it from a pseudo to a genuine level in which bureaucratic, and even
meritocratic, criteria will cease to infect the theocracy/technocracy as it
becomes social theocratized and effectively church transcendentalist, so that
feminine criteria will bow down, in
purgatorial submission, before divine criteria, as before some Second Coming
equivalence, for want of a genuine capacity for anti-self disrespect, the sort
of capacity that requires not merely a liberal theocratic but a bureaucratic
precondition such that would no longer substantially exist.
105. Therefore
the emphasis of the two types of People's society is completely different, the
Social Democratic society tending from genuine democracy in state
decentralization to pseudo-democracy in state centralization in which the
People, though nominally sovereign, are perforce subjects of a 'People's
Monarch', a state ruler, or dictator, who tells them what to do, but the Social
Theocratic society tending from pseudo-theocracy in church centralization to
genuine theocracy in church de-centralization in which the People, though
nominally subjects of a 'People's Pope', a church leader, or messiah, are
perforce religiously sovereign and therefore free to devote themselves to
self-cultivation and/or not-self curtailment in relation, primarily, to the
soul and thus being.
106. In
such divergent fashion can one distinguish the earthly hell of
pseudo-punishment in relation to neo-crime from the purgatorial Heaven of
pseudo-sin in relation to genuine grace, the sort of grace which follows from
devotional praxis in respect of a variety of techniques which have one end, and
one end alone, in mind - to achieve salvation of the soul in perfect
self-harmony.
107. Such
salvation, being genuine, is a far cry from the Roman Catholic pseudo-grace
dispensed, in the form of verbal absolution for penitential contrition, by what
is in effect a pseudo-theocracy, or liberal theocracy (not to be confounded
with Anglican quasi-autocratic or Puritan quasi-democratic 'theocracies'),
which exists in relation to a more genuine church bureaucracy that persists as
the worldly mean in which sin is cynically expected and regarded as typifying
'the fallen', who are yet 'faithful' of the Resurrection to Paradise as and
when the 'Kingdom' is proclaimed by He who corresponds to a Second Coming.
108. Frankly,
this bureaucratically sinful mean in conjunction with a pseudo-graceful
absolution from liberal theocracy is conditioned, in no small part, by
environmental criteria owing much, though not everything, to the sorts of
temperate, verdant topographical conditions prevailing throughout much of
Christianity's traditional heartland in Western Europe, and is therefore
symptomatic of a kind of 'lowland' mentality which would not pass muster in the
mountainous regions of somewhere like Tibet, where a more authentically
graceful approach to salvation in respect of transcendental meditation has been
the religious ideal, if not norm, and concepts like verbal absolution for
penitential contrition would meet with scant understanding, never mind
practical endorsement!
109. Everything,
in that sense, is relative, meaning that what is applicable to one region or
type of people will not necessarily be applicable to another, and so on, which
means that while we can sympathize with the concept of man as a sinful creature
in relation to some environments, more usually lowland, we cannot grant it
universal endorsement, as though those who regularly practised transcendental
meditation in some highland region closer to Heaven in its airy translucency
were equally sinful and therefore deserving of the same criteria as have been
applied to Christians, for which read: Catholics who bother to repent of their
sins in the confessional and receive verbal absolution from a priest for so
doing.
110. Therefore
there is no reason to suppose that most European people accustomed to a
Catholic tradition and theology would necessarily prefer a TM-like situation to
prevail in which they were less human sinners than supra-human, and even godly,
saints who regularly achieved authentic grace through the practice of
transcendental meditation. No reason, at
any rate, if you discount the part played in modern or post-modern life by the
spread of globalization and the shrinking of the world, the globe, to the
proportions of the so-called 'global village', in which nature plays a less
conspicuous role in the face of urban expansion and its cultural corollary of
synthetic artificiality, a corollary which affects the greater proportion of
mankind, or those who live and work in the cities, whom we may call urban
proletariat, whether in terms of what traditionally would have been called a
blue-collar or a white-collar status.
111. The
thrust of contemporary evolution comes, we may safely conclude, from the cities
and their synthetically artificial products and technologies, which are slowly
reshaping the world from one in which nature has determined what shall be
lowland and what highland, or what hot and what cold, or what wet and what dry,
to one that is being shaped by ourselves in the face of nature and which we
recognize as the world we now spend most of our time in, a world of
increasingly indoor lifestyles which is already post-human in respect of the
extents to which human criteria, ever subject to greater relativity in closer
proximity to nature, have been overhauled or rejected in favour of criteria
which point, whether indirectly or directly, in the sensible direction of some
supra-human future that may well bring life to a godly peak in respect of the
cyborgization of what remains of humanity.
112. Thus
although Christian criteria still indubitably exist, and have their followers,
they are becoming increasingly anachronistic in and irrelevant to today's
society which, far from being narrowly European or American or Asian or what
have you, is developing along global lines in multiracial and effectively
cosmopolitan contexts whose focus of cultural and civil development is the
urban metropolis.
113. Thus
although many of those who pass for proletarians in respect of their urban
existence and lifestyle may still be nominally or officially Christian, the
civilization in which the majority of people now live is not Christian, nor
even Moslem or Buddhist, but of a synthetically artificial mode of secularity
which has the potential, under the right conditions, to achieve a sort of moral
rebirth commensurate with a new ecclesiastic dispensation as and when their
largely atheistic electorates are granted a paradoxical opportunity, in
judgemental fashion, to reject political sovereignty in the interests of
religious sovereignty and thus pass, in the event of a majority mandate for
such an ultimate sovereignty, from 'the world' of secular values to one
characterized, in otherworldly vein, by eternal values, not least in respect of
truth and joy, as germane to God and Heaven, albeit in terms of the
synthetically artificial requirements of an urban proletariat such that left
one in no doubt that their subsequent relationship to concepts like God and
Heaven, not to mention certain correlative shortfalls or sensible alternatives,
was unique to their environmental and evolutionary standing, and in no way a
rehash of anything pertaining to the past, neither in relation to humankind,
for which read: a more (relative to most) evolved level of metaphysical sensibility
along the lines of transcendental meditation; nor, anterior to that, in
relation to nature, for which read: a less (relative to least) evolved level of
metaphysical sensibility along the lines of winged seed-pods on trees; nor,
anterior to that, in relation to the Cosmos, for which read: a least evolved
level of metaphysical sensibility along the lines of ringed planets like Saturn
and perhaps even Jupiter.
114. No,
the level of metaphysical sensibility to which I allude, which would be most evolved
and therefore effectively of a per se order of godliness and heavenliness, could only
materialize in relation to the Cyborg, which is to say, to the cyborgization of
the urban proletariat as and when such a procedure became both possible and
morally desirable in view of the rights that would accrue to a religiously
sovereign People in respect of a
synthetically artificial civilization centred in godliness, a civilization
which even now is effectively beyond anything Christian or Buddhist or Moslem,
or what have you, in terms of a sort of atheistic dismissal of the 'old gods',
as Nietzsche would say, in favour of the sorts of secular freedoms which, while
not ends in themselves, can only be regarded, in view of their evil or foolish
consequences, as means to a better and higher end, an end commensurate with an
altogether new religious dispensation germane to 'Kingdom Come', and thus a
society premised upon religious sovereignty and the rights accruing to such a
sovereignty, not the least of which would be the freedom to develop
theocratically in respect of synthetically artificial levels of
transcendentalism, coupled to modified forms of humanism and nonconformism,
which, besides transcending anything humankind had achieved in the past, were
in no sense a return to either natural or cosmic modes of transcendentalism,
never mind fundamentalism, and so on, but the inevitable successor to
transcendental meditation as traditionally understood, and therefore the means
whereby man, even in his upper-class godly mode, could be 'overcome', to revert
to Nietzschean terminology, in order that God per se, or
the most evolved manifestation of metaphysical sensibility, could be
established and allowed to develop to the maximum of His heavenly potential in
what would ultimately be the omega point of universal perfection.
115. Thus
far from God and Heaven having anything much to do with the Cosmos, though a
least evolved manifestation of such is to be found in its
metaphysically sensible aspect (doubtless a relatively insignificant fraction
of the totality of cosmic factors), the most evolved, and therefore arguably per se, manifestations of godliness and
heavenliness will be found, I contend, in the Cyborg, which is to say, in
relation to the cyborgization of what are now termed the urban proletariat as a
post-humanity living within a post-modern age or society which is effectively
post-historical but not yet eternal, something which can only transpire
following a majority mandate for religious sovereignty in that paradoxical type
of election I have tended to identify with Judgement, with civilization at the
cross-roads between this world, the world of secular values, and the next, the
synthetically artificial otherworld of eternal values which would not be that
which follows death, in Christian-like fashion, but that which follows from an
extension of life into a sort of synthetically artificial afterlife that will
not peter out, in 'naturalistic' or historical fashion, but be sustainable from
a cyborg base through all Eternity.
116. Thus
it will be for the politically sovereign People to decide whether, as urban
proletariat, they wish to remain post-human, post-modern, post-historical in
the secular and effectively atheistic present or whether, in judgemental vein,
they would prefer to opt for the cyborgian, timeless, eternal benefits of
religious sovereignty in 'Kingdom Come', and thus come fully into their own in
respect of genuinely universal values which can only culminate in global unity
and ultimately the transcendence of the globe in the interests of timeless
bliss achieved in the context of space centres as the definitive manifestation
of the omega point, a point which, far from pertaining to the Cosmos in
Saturn-like vein, would pertain to what was truly universal in respect of a
beingfulness supreme that was properly and ultimately metaphysically sensible,
not merely least metaphysically sensible in some cosmic omega point dominated
by metachemical factors or less (relative to least) metaphysically sensible in some
natural omega point dominated by chemical factors or more (relative to most)
metaphysically sensible in some human omega point characterized by physical
factors but, beyond all these, most metaphysically sensible in the universal
omega point of cyborg perfection, a Oneness not so much of God and Heaven in
their ultimate manifestations as of God in Heaven in what would be the
ultimate manifestation of the One, or oneness with that aspect of the self
which, besides being the only aspect of it one can be at one with, namely the
spinal cord, is commensurate with the soul, and thus with timeless bliss.
117. But
before such a divine/sublime totalitarianism could be brought definitively to
pass, it would be necessary to gradually reduce the initial pluralism of
factors pertaining to 'Kingdom Come', to what in previous texts has been
described as the triadic Beyond and administrative aside thereof, from however
many components were germane to its beginning to the definitive Oneness of its
long-term consummation in the omega point of space centres, a slow and complex
process of ongoing centro-complexification as the lower tiers of the triadic
Beyond were gradually brought closer to its upper tier - transmuted, modified,
pruned, excised, amalgamated, etc., in a process, ever sensitive to gender
differentials, destined to culminate in the universal perfection of a Oneness
Supreme.
118. For,
ultimately, the universality of evolutionary progress presupposes divine
absolutism, not a relativity of pluralistic factors which either fall short of
godliness or may even be contrary, if not opposed, to it. Far be it that the triadic Beyond of 'Kingdom
Come' should be subject to the influence of people who suffer, in abject
superficiality, from a want of sensibility!
But shortfalls in relation to both the opposite gender and the lower
forms of male proletarian life there will doubtless be, and while they must
initially be accepted on their own terms, they must also be subjected to
modification in the course of time or, rather, eternity, so that things can
progress from pluralism to totalitarianism, as from relativity to absolutism,
even if this does mean that, ultimately, the female gender will not play any
significant role in such a progress, bearing in mind its applicability to males
in respect of enhanced subjectivity in psychic freedom, not the least important
manifestation of which will be the soul.
119. For
that which is based in appearance, like the female gender, cannot be expected
to embrace genuine essence, and part of the process whereby the soul can be
further developed or explored will, of course, involve the curtailment of will
on the part of females, just as egocentric freedom for males requires the
curtailment of spirit on the part of females, neither of which female freedoms,
involving power and glory in their per se, or metachemical and chemical, manifestations, would be
any help to males, for whom freedom has to be conceived primarily in terms of
form and contentment, ego and soul, in both physical and, especially,
metaphysical contexts.
120. I
say 'especially' in the above note because the emphasis in 'Kingdom Come', as
in the triadic Beyond, would be on metaphysical development, albeit in
appropriately synthetically artificial terms, so that it would not be man that
was 'king', or sovereign in worldly terms through political sovereignty, but
man's successor, the godly cyborg that was 'king', or sovereign in otherworldly
terms through religious sovereignty, with egocentric form, duly egoistically
transmuted, consequently taking a back seat, as it were, to the lead of
contentment, as of the soul.
121. For
whereas in physics the ego conditions and governs the soul, as though in
rejection of a soulful per se
through an egocentric fulcrum which places knowledge on the throne of life and
requires the subversion of soul accordingly in relation to what in the past I
have described as a 'once-bovaryized', or second-rate, order of soul
commensurate with intellectual pleasure, in metaphysics, by contrast, one might
argue that the soul conditions and governs the ego, which seeks its soulful
redemption in and through practices likely to lead to the experience of
timeless bliss, which, in relation to humankind at any rate, has implied
recourse to transcendental meditation, and thus utilization of the most
essential element, namely air, duly transmuted into breath, for purposes of
establishing the utmost essential corollary in the self, which is of course the
soul, located at it essentially is in the spinal cord as that to which one
recoils from the threat to self, to ego, posed by the out-breath as though to
self more profoundly, bypassing the brain-stem seat of the ego in the process,
and thus effectively veering from one psychic extreme, the external extreme of
self-borne exhalation, to the other, the internal extreme, so to speak, of the
soul.
122. The
above is, of course, a rather simplified interpretation of the meditative
process, but it goes some what towards explaining why the metaphysically
disposed invariably have a soulful advantage over the merely physical, who are
content, in Christian fashion, to pray, and therefore remain focused in and
around the ego, which is of course no religious end at all but a worldly mean
whose principal concern is with the not-self, as with things external to
itself, the manipulation or understanding of which may bring it a degree of
intellectual pleasure, or 'bovaryized' soul, especially when, having vanquished
or curtailed any wilful obstruction to its ends, it can reap financial profits commensurate
with its economic ideal, an ideal premised upon form rather than contentment,
which can only prevail through the manipulation of power.
123. For
power is the one thing that, if not properly handled, for which read:
curtailed, can disrupt form and thus put egocentric freedom in peril, the sort
of thing that cannot be tolerated from a physical point of view, any more than
a totally free autocracy can be tolerated from a democratic point of view,
since democracy only prospers if there is no absolute authoritarianism to
preclude its doing so, no undue freedom of the will at large at the expense of
the ego, which requires a hegemonic form if it is to have its economic way.
124. Now
this brings us back to the autocratic-democratic axis of those societies which,
as in
125. On
a similar basis one could contend that glory is the one thing that, if not
properly handled, for which read: curtailed, can disrupt contentment and thus
put psychocentric freedom in peril, the sort of thing that cannot be
countenanced from a metaphysical point of view, any more than a totally free
bureaucracy can be countenanced from a theocratic point of view, since
theocracy only prospers if there is no relative authoritarianism to preclude
its doing so, no undue freedom of the spirit at large at the expense of the
soul, which requires a hegemonic contentment if it is to have its religious
way.
