151. Therefore both physical and metaphysical types of afterlife experience would be equally synthetic and not at sixes and sevens, so to speak, through a sort of civilization clash between the devotees of transcendental meditation and the advocates, in post-modern and effectively lower-class vein, of synthetic hallucinogens, of which Aldous Huxley is perhaps the most famous of all twentieth-century writers.

152. But if there would be a distinction between the two approaches to male afterlife experience, multiplied by tier subsections of our projected triadic Beyond, there would also be a need to accommodate females in their own tier subsections more in terms of bottling-up or curtailing not-self freedom of instinctual and/or spiritual action than in respect of enhancing, subjectively, psychic freedom, and for that there may well be need of recourse to various drugs designed for precisely that purpose, so that such psychic emphasis as females were paradoxically subject to under male hegemonic pressures was supplemented by measures intended to reduce their potential opposition - as creatures, remember, for whom soma precedes and predominates over psyche - to such a punishing commitment, not least by assisting in the reduction of somatic opposition to psychic freedom.

153. This is, needless to say, a tricky subject and one I have no intention of further enlarging upon in this text. But there can be no doubt that a gender which is characterized, as females usually are, by somatic precedence of psyche, as mother over daughter, will not be as partial to psychic freedom as their male counterparts, for whom psyche both precedes and predominates over soma, as father over son, and is only free to do so in sensibility, which is to say, in contexts where males are sensibly hegemonic over their female counterparts who, far from then being clear, will have been reduced, in upended vein, to spiritual and soulful unclearness as the necessary complement to male holiness in such contexts.

154. Therefore more than mere psychological pressure will need to be brought to bear on females if the paradoxical ideality of psychic freedom, and thus of morality of ego and salvation of soul, is to monistically persist, as it were, in 'Kingdom Come' without undue threat of subversion and even rejection by restive females growing weary of somatic repression, and such pressure will have to be physiological in order to account for their gender actuality of soma preceding and predominating over psyche even in contexts where, under sensibly hegemonic male pressure, they are expected and indeed required to behave to the contrary.

155. So much for the gender war which, if males are to emerge triumphant, will require that all means are brought to bear on the female in order to keep her subordinate and no longer a hegemonic opponent of psychic freedom, as is only too apparently and quantitatively the case in the freely somatic present, where free will and free spirit parade their shameless vices and curses to the detriment of anything virtuous and blessed, much less moral and saved.

156. Doubtless, the progressive cyborgization of human or, rather, post-human life will change the terms of how the genders relate or should be expected to relate in a morally sane society, a society characterized not by the insanity of not-self freedom of doing in metachemical will, still less by the anti-insanity of anti-notself freedom of taking in physical ego, nor even by the antisanity of anti-self freedom of chemical giving in spirit, but principally by the sanity of freedom of metaphysical being in soul which is uniquely of the self and its heavenly destiny, its heavenly goal and solace.

157. Therefore it is with the sanity of the self being true to itself that I draw a close to this text, in the expectation that others of a like persuasion will see the light, the graceful inner light of perfect self-harmony, and join with me to defeat not only the outer-darkness of self-disharmony, the bureaucratic impediment to genuine theocracy in which, as a male, one is sinfully at cross-purposes with the self, but both the outer light of not-self friction and the inner-darkness of anti-notself anti-friction which, in twisted democratic vein, is collectively ranged against the crimes of autocracy from a contrary order of competitiveness which, though less obviously female, still leaves much to be desired from the standpoint of co-operation and, most especially, that cooperation with the self which is only possible to the free soul as and when one elects, as a metaphysical individual, a godly male, for the inner light and is eternally saved by the most perfect sanity of timeless bliss, which is Heaven.

158. Therefore at the end of the day, as of the sinful world, it cannot be the outer light to inner darkness of the autocratic-democratic axis which prevails in female hegemonic vein, but the outer darkness to inner light of the bureaucratic-theocratic axis which, resurrected by Social Theocracy, will enable the inner light to be with a synthetically artificial vengeance which is the cyborg vengeance of God the Father per se as He seeks and finds His heavenly redemption in the most evolved order of Heaven the Holy Soul for all Eternity.

LONDON 2003 (Revised 2012)

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