101. That is why, despite their differences, the Metachemical and the Physical have an understanding of one another, even unto the making of a sort of Faustian pact between humanity and devility, economics and science, vegetative pluralism and fiery pluralism, personality and polyversality, phenomenal subjectivity and noumenal objectivity. For the will is common to both.

102. But that is also why, despite their differences, the Metaphysical and the Chemical have an understanding of one another, even unto the making of a sort of Covenant between divinity and animality, religion and politics, airy monism and watery monism, universality and impersonality, noumenal subjectivity and phenomenal objectivity. For the spirit is common to both.

103. But it is not the same will that characterizes metachemistry as characterizes physics, any more than it is the same spirit that characterizes metaphysics and chemistry. Both the will and the spirit, not to mention the ego and the soul, change from element to element, and therefore the type of will or spirit or ego or soul that characterizes one element will differ from whatever is most characteristic of the other elements, be they fiery, watery, vegetative, or airy.

104. Because the humanistic and the Diabolic have something, namely will, in common with each other, albeit they approach it from very different standpoints in relation to the elements of physics and metachemistry, they have a respect for power which is uncharacteristic of those for whom power is something to deny rather than to utilize either from a somatic standpoint based in will or from a psychic standpoint based in ego. Consequently a context which denies power, or at the very least strives to marginalize or curtail it, tends not to appeal to them, insofar as their lives are based, one way or another, around its use.

105. Because, on the other hand, the Divine and the animalistic have something, namely spirit, in common with each other, albeit they approach it from very different standpoints in relation to the elements of metaphysics and chemistry, they have a respect for glory which is uncharacteristic of those for whom glory is something to deny rather than to utilize either from a psychic standpoint based in soul or from a somatic standpoint based in spirit. Consequently a context which denies glory, or at the very least strives to marginalize or curtail it, tends not to appeal to them, insofar as their lives are based, one way or another, around its use.

106. But free will still differs from free ego, as free soul from free spirit, since whereas free will and spirit are germane to soma, free ego and soul are their psychic counterparts, and the Diabolic are no more superior to the humanistic than the animalistic to the Divine. Rather could it be said that, in respect of somatic freedom, the Diabolic are objectively superior to the animalistic, since will is fundamentally metachemical and spirit chemical, the former noumenal and the latter phenomenal, whereas, in respect of psychic freedom, the Divine are subjectively superior to the humanistic, since soul is essentially metaphysical and ego physical, the former noumenal and the latter phenomenal.

107. But the Chemical won't aspire, as a rule, to the Metachemical, any more than the Physical will aspire to the Metaphysical, but rather the Chemical will turn away, as from a more criminal/evil reality, from the Metachemical, while the Physical will turn away, as from a more graceful/wise reality, from the Metaphysical.

108. Thus in the liberal pluralism of People's democracy, the Divine have need of the animalistic if they are to turn the tables, as it were, on both the humanistic - not least in respect, more correctly, of the antihumanity of physical sensuality - and the Diabolic; for those besotted with humanity to the exclusion of divinity will not voluntarily acquiesce in their own egocentric downfall, and therefore any possibility of a new order in society based around psychocentricity, the universality of the soul, requires the support, by and large, of those for whom egocentricity was never an ideal but, rather, an opponent to be outflanked by that which is common, if in different ways, to both the Divine and the animalistic, namely the spirit and its capacity for motion.

109. Therefore if 'Kingdom Come' is to come democratically to pass, in terms of a majority mandate for religious sovereignty through a paradoxical election with the potential to put an end to worldly sovereignty, it will not be without the assistance, in no small measure, of the animalistic, or those for whom the spiritualizing of ego was the mean and who have in common with the Divine a sympathy, if from very different standpoints, with motion.

110. In such fashion can force, whether in freedom or binding, be defeated and the power of will effectively consigned to the rubbish heap of history, from which it will be unlikely to arise ever again, to the advantage, needless to say, of the contentment of soul and all that is most essential, all that treats what is merely apparent with the contempt and rejection it deserves.

111. For as long as the will is sovereign, soul will remain an outcast crying in the wilderness of everything that is subjective and sensibly 'beyond the pale' of the world and its fatality, in secular humanity, for a quasi-heliotropic deference to devility. Only when those who are not really germane to this physical fatality of economics hand-in-glove with science opt to throw in their political weight on the side of divinity, and the new and final divinity which can only be associated with metaphysical universality, will religion be re-born from out the ashes of the past and soar to unprecedented heights of soulful subjectivity through the Social Transcendentalism, as it were, of that which recognizes the link between the impersonal monism of the chemical and the universal monism of the metaphysical, of that which the animalistic and the Divine have in common as they strive for a monistic resolution to the struggle with pluralism which creates the duality of the world, a duality in which the attraction of water by air is only matched by the attraction of vegetation by fire.

112. But in the triadic Beyond of 'Kingdom Come' to which Social Transcendentalism points, there would still be a duality of sorts, a post-worldly duality between the universal monism of transcendentalism on the top tier, the reformed personal pluralism of humanism on the middle tier, the reformed impersonal monism of nonconformism on the bottom tier, and the reformed polyversal pluralism of fundamentalism within the administrative aside to the Beyond in question, except that it would be between transcendentalism and fundamentalism in respect of God the Father and Antidevil the Antidaughter, and between humanism and nonconformism in respect of Man the Father and Antiwoman the Antidaughter, and therefore germane to the noumenal sensibilities of space and time in the transcendentalist/fundamentalist duality between universal monism and polyversal pluralism, and to the phenomenal sensibilities of volume and mass in the humanist/nonconformist duality between personal pluralism and impersonal monism.

113. Yet all sensibilities, whether of time in the administrative aside to the triadic Beyond, or of mass, volume, and space in the Beyond itself, would be subject to the lead of transcendentalism and thus to the overall hegemony of universal monism, a monism which recognizes only one God, viz. God the Father, and makes of His redemption in Heaven the Holy Soul the raison d'être of truth.

114. Man the Father, Antiwoman the Antidaughter, and Antidevil the Antidaughter would not be hyped out of all proportion to their actual worth, still less subverted by the Son of Man, the Antimother of Antiwoman, or the Antimother of Antidevil, any more than God the Father would be subverted by the Son of God, but all manifestations of soma would, without exception, be subordinated to and informed by the psychic freedom of God the Father to an extent which made any other concept of God, or devotion to some adjunct thereof, untenable and effectively impossible.

115. For transcendentalism, to repeat, is characterized by universal monism, and Social Transcendentalism, as the ideological philosophy of the concept of religious sovereignty within a framework which would allow people of Catholic and Protestant denominational background to be reconciled to the same ethnicity, the same religious orientation, could not permit humanism, nonconformism, or fundamentalism to exist independently of this monistic universality appertaining to transcendentalism, but only as humanist, nonconformist, or fundamentalist 'bovaryizations', in effect, of the overriding transcendentalist mean which, relegating physics, chemistry, and metachemistry to a subordinate position in the hierarchy of elements, sought ever to protect and advance its metaphysical lead.

116. Thus the only reason for the existence of less than perfectly transcendentalist orientations in 'Kingdom Come' would be the limitations of those who were not 'up to' godliness and could not be accorded a per se order of transcendentalism due to the nature of their gender and/or social backgrounds, and who would, in any case, be more useful both to themselves and to others as subordinate components in the overall hierarchy of the triadic Beyond and administrative aside to what has come to be identified, not without reason, with the principal manifestations of 'Kingdom Come'.

117. But upper and lower divisions between the noumenal, whether objective or subjective, and the phenomenal, whether subjective or objective, would not be commensurate with class in the traditional sense of aristocrats, clergy, bourgeoisie, proletariat, or what have you, even if a noble/plebeian distinction between the different grades or tiers of contemporary urban people would be difficult, if not impossible, to deny.

118. For contemporary civilization, as characterized by synthetic artificiality, is a People's civilization par excellence, and the People will be no less 'people' in its sensible phase, should they elect for such a phase in the judgemental paradox of a vote for religious sovereignty, than they are in the sensual and largely secular present, where distinctions between noumenal and phenomenal, noble and plebeian, of course exist in relation to the largely Catholic/Protestant dichotomy between perpendicular triangularity and inverted triangularity, the sensual decadence of space/time and the heretical sensuality of volume/mass.

119. And by 'people' I of course mean those who live, and often work, in an urban environment and could accordingly be classified, whether noble or plebeian, noumenal or phenomenal, as more synthetically artificial than non-synthetically artificial or synthetically or even non-synthetically natural, if one happens to distinguish urban dwellers from both suburban/town and country dwellers in such fashion.

120. But our definition of the People cannot be fanatically proletarian, in the Marxist or Communist sense, since we are not concerned with the impersonality of class monism on the plebeian basis of blue-collar worker solidarity in some politically totalitarian state, any more than our principal concern is with the polyversality of racial pluralism in the sense of the domination of one race over other races in some scientifically totalitarian state, or with the personality or, at any rate, persona-enhancing tendencies of vocational pluralism in the sense of putting career above all else and conceiving of oneself first and foremost in terms of one's professional status in some economically totalitarian state, no matter how politically pluralist it may happen to appear or, indeed, require to be in order to provide the appropriate post-fascist and post-communist basis for what I hold, in the multinational economics of corporate capitalism, to be the penultimate manifestation of totalitarianism.

121. On the contrary, our concern can only be ethnic primarily, since it is with respect to the universality of ethnic monism on the basis of Social Transcendentalism in some religiously totalitarian church in which the People are brothers or sisters to one another, and thus neither professional rivals, class bigots, nor racists, but ethnically aligned in respect of their various elementally-conditioned approaches to religious truth, that we subordinate the ideals of personality, impersonality, and polyversality, viz. vocation, class, and race, and thus the State to the overriding universal interests of a true Church, a Church which is both universalist and transcendentalist, making transcendental meditation its highest ideal.

122. For truth cannot abide the insubordination of knowledge, strength, or beauty, much less risk being eclipsed by their negative counterparts in some somatically free society that dresses up its worship of fact in the apparel of truth and relegates subjectivity to an illusory subservience before the all-powerful and all-glorious thrones of force and motion.

123. Truth can only abide the subordination of beauty, and when truth is hegemonic even knowledge must subordinate itself and not play god, to the disadvantage of what properly appertains to godliness and would have no other god besides itself, with sufficient reason!

124. For when Man plays god, then God is reduced to knowledge in the vegetative pluralism of humanism, and no transcendentalism in the transcendence of ego by soul is possible to a creature for whom the dominion of ego over will in physical personality is cardinal, if taking is formally to prevail.

125. And when Woman plays god, then God is reduced less to strength than to weakness in the watery monism of realism, and no transcendentalism in the transcendence of ego by soul is possible to a creature for whom the domination of ego by spirit in chemical impersonality is cardinal, if giving is gloriously to prevail.

126. And when the Devil plays god, then God is reduced less to beauty than to ugliness in the fiery pluralism of materialism, and no transcendentalism in the transcendence of ego by soul is possible to a creature for whom the domination of soul by will in metachemical polyversality is cardinal, if doing is powerfully to prevail.

127. Only when God is properly acknowledged through the airy monism of transcendentalism is truth made manifest; for God is one for whom the dominion of soul over spirit in metaphysical universality is cardinal, if being is contentedly to prevail.

128. And when God is properly acknowledged through the practice of transcendental meditation by those who, as metaphysical males, are most entitled to being, one does not find the Devil but the Antidevil as the beautiful complement to truth in the fiery pluralism of fundamentalism, where no domination of soul by will is possible in view of the curtailment of will and spirit, but especially spirit, by bound soma to an anti-doingful end which paradoxically approaches truth through beauty.

129. And when Man is properly acknowledged, as an inferior to God, through the practice of transcendental (prayerful) cogitation by those who, as physical males, are most entitled to taking, one does not find Woman but the Antiwoman as the strong complement to knowledge in the watery monism of nonconformism, where no domination of ego by spirit is possible in view of the curtailment of will and spirit, but especially will, by bound soma to an anti-giving end which paradoxically approaches knowledge through strength.

130. For, in truth, not only beauty, but knowledge and strength are dependent, in no small measure, on the acknowledgement of truth, without which Man has no yardstick by which to measure himself but becomes, perversely, the humanistic measure of all things, even unto the subversive arrogation of truth by knowledge or even, more perversely, the antihumanistic exclusion of truth, and therefore godliness, from the total picture of life, so that it comes to resemble a soulless landscape dominated by the Devil, as by the technological praxis of science.

131. For, in knowledge, Man cannot hold up by himself, once he has turned his back on God or the possibility of godliness, without entering into a deal, sooner or later, with the Devil, ego with will, free heat with free force, since he is unable to go it alone with nowhere to go but must sell what remains of his soul to the Devil, humanity not being equipped to entertain aspirations towards divinity when once it has rejected light, or any theoretical compromise between itself and God, and turned so much against godliness that only God's greatest enemy, the Devil, can guarantee it protection or, at the very least, intermittent relief from the just retribution of divinity as the consequences of its humanistic denial fall upon antihumanity, which is the motion of animality, or free spirit.

132. Therefore the falsely masculine cling to the skirts of the Diabolic for fear that they should be obliged to come to terms, one way or another, with God's just retribution, whereas the genuinely masculine, who are still fearful of God and therefore theoretically faithful unto the possibility of godliness, remain open to the possibility of light as the redemption of heat and master of motion, remain open, in short, to the possibility of God and of divine deliverance from the world and all that would deny such deliverance in favour of that false relationship between Man and the Devil, antihumanity and devility, which far from conjoining pluralism with monism bespeaks a double pluralism the only outcome of which is the denial of monism on both phenomenal and, especially, noumenal terms.

133. Therefore if justice is to be done to those whose monism was denied by an overbearing humanity, an antihumanity besotted by secular pluralism, they will be encouraged and permitted by the relevant authorities and champions of progress to exploit the Achilles heel, so to speak, of economic totalitarianism and operate in democratic conjunction with all of good conscience who would wish to see an end to the world and the coming of the 'Kingdom of God', a 'Kingdom' which, in the event of a majority mandate for religious sovereignty, would set about bringing forth the light of soul from out the shadows of heat as the ego climbed above both the will and the spirit, force and motion, of metaphysical reality to soar into the contemplative heights of the soul, newly released from the prison of self in which it had slumbered during the twilight era of the ego and of the arrogant reign, conducted in dualistic partnership with the Devil, of Man.

134. It is by eclipsing the ego, whether freely hegemonic from the standpoint of heat or unfreely subordinate from the standpoint of motion, of spirit, that the soul will come into its own in the light of eternity, to illuminate the self and grant to life a dimension which the world either denies or fails to understand, a dimension of psychic freedom which towers above not only the ambiguous freedom of ego but also above and beyond the somatic freedoms, more characteristic of state totalitarianism, of spirit and will.

135. For only when the soul is free from subversion or denial will the light of heaven be revealed, to shine from the godly upon a mankind reformed by truth to extents whereby even the knowledge of humanity, the strength of animality or, rather, anti-animality, and the beauty of antidevility will not go untempered or untransmuted by its shining presence, becoming rather as sensible witnesses, through formal quality, antiglorious quantity, and antipowerful appearance, to the joyful essence of a contentment supreme, the contentment, in a word, of supreme being!

LONDON 2002 (Revised 2012)

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