51. The schism in Western civilization was between antipaganism and humanism, and while antipaganism retained a pseudo-universal dimension in its faith in a post-resurrectional Saviour ‘On High’, humanism rejected such faith from the standpoint of man and man’s worldly right to prevail in the face of religious tradition, not least that pertaining, in axial distinctness from Catholic faith, to Devil the Mother hyped as God, which would be as Old Testament to the rather more New Testament position, still somehow distinct from Catholic faith, of the Son of Devil the Mother hyped as Son of God, though germane, in relation to phenomenal sensibility, to what, in physics, would really be the Son of Man, the bound-somatic corollary of Man the Father and fated, in naturalism, to take a secondary state-hegemonic status vis-à-vis Antiwoman the Antimother, whose antirealism could only take precedence over the antinonconformism of the Antidaughter of Antiwoman in overall state/church terms, much as the latter took church-subordinate precedence over the humanism of Man the Father as, increasingly, humanism became subject to the overall sway of noumenally sensual factors rooted not in anti-idealism or even antitranscendentalism but, in the female-dominated ascendancy of metachemistry over antimetaphysics, in materialism and fundamentalism, the latter the church-subordinate corollary, in the Daughter of the Devil, of the materialism of Devil the Mother.

52. I believe I have gone into all this before, so I shall not tire the reader’s patience any further where these respective gender and class positions are concerned.  Suffice it to say that antipagan pseudo-universality and humanistic personality (coupled, be it not forgotten, to the subversive influence of what could be called antinonconformist anti-impersonality) are two quite distinct positions which have little or nothing axially in common, since whereas the one grants some kind of Messianic hope to the antipagan antiworldly, the other can be developed, as history has shown, all the way down the post-schismatic aspect of axial divergence to a social democratic nadir of communistic totalitarianism, whereupon proletarian humanism displaces bourgeois humanism in the overall godless march of humanistic history from liberal to social democratic parameters.

53. And as history has also shown, once you dig yourself down into a social-democratic nadir of state-hegemonic criteria it is very difficult to dig yourself out again, even to a liberal-democratic extent.  You remain convinced of your resolution of humanistic history and seeming historical superiority to anything liberal and capitalist in character.  But you are grossly deluded, not so much about the respective historical positions of liberal and social democracy, as about the culmination point, if you will, of post-schismatic Western development being equivalent to something global in character and therefore entitled to universal acclaim.  That it never was nor ever could be!  For the universal, which does apply to global civilization, can only stem from the contrary axial standpoint wherein a pseudo-universal dimension was upheld by the Catholic Church on the basis, within the overall Christian parameters of antipaganism, of a certain antiworldly antihumanism coupled, for females, to its purgatorial corollary in nonconformism, which would have completed the phenomenally sensual position of antimasculine antiphysics and feminine chemistry, of antimanly and womanly alternatives not only to the Devil and Antigod of noumenal sensuality, whether genuine or pseudo, but to the manly and antiwomanly positions of phenomenal sensibility, neither of which could have any bearing on the possibility of redemption in God and the Antidevil, no matter how pseudo-noumenally sensible the pseudo-universality of Catholic faith may happen to have been.

54. But with the resurrection of that church-hegemonic/state-subordinate axis to come, with the development of a more genuine noumenal sensibility through what, in previous texts, has been called Social Transcendentalism and/or Social Theocracy, then the position of universality will be proportionately enhanced and clarified, clarified, that is to say, in relation to globalization and the full development of global civilization towards an omega point/anti-alpha point, space-centre culmination of evolution and counter-devolution which will constitute an antithesis to anything cosmic, being the furthermost development of God the Father and the Antidaughter of the Antidevil in church-hegemonic terms, and of the Son of God and Antidevil the Antimother in state-subordinate terms.

55. Thus true universality, which is global, signifies a complete break with the arrogation of universality to a context primarily characterized, in stellar vein, by polyversality, and no longer will Devil the Mother hyped as God have universality in its clutches in such fashion that genuine universality is rendered impossible, whether because universality is associated, wrongly, with the Cosmos or, in the case of monotheism, of a certain primal aspect of cosmic totality, or whether, in Catholic faith, the persistence, through Old Testament criteria, of Creatorism in such first-cause cosmic fashion precludes the development of independent universality on anything but the aforementioned pseudo terms, there being no place for two interpretations of universality such that, the Catholic position notwithstanding, would cause the root, and more bogus, interpretation to be called into disrepute and exposed for the devil-based lie it actually is. 

56. Thus only the rejection of the lie, as by persons more disposed, in any case, to the pseudo-truth of a post-resurrectional Saviour ‘On High’ who is axially quite distinct from the so-called Father, meaning Jehovahesque Creator, can pave the way for Truth per se and, hence, that genuine universality which has absolutely nothing to do with the Cosmos and everything to do with the flowering of globalization on terms which require that pseudo-antiman and pseudo-woman sacrifice themselves to God and the Antidevil, as the latter, constitutive of the metaphysical and antimetachemical aspects of noumenal sensibility, take on an increasingly cyborgistic dimension in the course of the unfolding of Eternity and Anti-Infinity following a majority mandate, wherever applicable, for religious sovereignty by the pseudo-phenomenally sensual.

57. For only the cyborgization of life to an enhanced divine and antidiabolic end will preclude the Saved and counter-Damned from sliding back down the church-hegemonic axis to a position vulnerable to exploitation at the hands of the state-hegemonically vain and pseudo-foolish, and therefore subject to all the same predatory ills as before.  Only when the pseudo-phenomenally sensual have been cyborgized to a divine and antidiabolic extent in the synthetic artificiality of noumenal sensibility will their predatory exploiters be brought to the brink of damnation and counter-salvation, ceasing to have any prey to commercially and socially exploit.  And only then, with their impending if not actual fall from the heights of noumenal sensuality to the worldly justice of pseudo-phenomenal sensibility, will divine justice have been done.

58. For divine justice is not just about saving and counter-damning the pseudo-phenomenally sensual from their exploiters, important as that incontestably is, but also, if more indirectly, about bringing about the ruin of the noumenally sensual, that they may be cast down to the judgement of their state-hegemonic counterparts and cease to exist in a recognizably vain or pseudo-foolish, metachemical or antimetaphysical freely somatic mode.  In this struggle between antithetical adversaries for control of ‘the below’, the divine and antidiabolic must triumph over the diabolic and antidivine if the antiworldly are to be delivered from their clutches and they themselves delivered into the hands of the worldly just and pseudo-righteous, to be ‘made over’ in their pseudo-phenomenally sensible image as a precondition of subsequent transmutation both laterally and, once across to the foot of the church-hegemonic axis, diagonally upwards and forwards.

59. Those who are or become genuinely godly and/or antidevilish cannot sit on the fence in this matter but are compelled, by moral logic, to wrest the pseudo-phenomenally sensual from the clutches of their state-hegemonic exploiters, in order that divine and antidiabolic justice, in the fullest sense, may be done, and godliness and antidevilishness no longer be ‘beyond the pale’ but positively in charge of life and determinant of the terms of life, of life lived on an eternal rather than temporal or, from an alpha-stemming basis, anti-eternal if not infernal point of view, as characterizing that which, being metachemical, tends to exist in relation to Infinity.

60. Life, whether pagan and infernal, humanist and temporal, or transcendentalist and eternal, ever contrasts with death, as the evolutionary and male-led side of the coin of any given civilization, be it Eastern, Western, or Global, with its devolutionary and female-dominated side, the side that, in all three cases, precedes the male side as devolution from totalitarianism to liberalism, monism to pluralism, preceding evolution from pluralism to monism, liberalism to totalitarianism, as described in certain previous texts.

61. Therefore those periods of a given civilization in which devolutionary criteria are paramount under a female dominion will be more characterized by death than life, be this death polyversal (cosmic) and infinite, antipagan and anti-infernal, or antihumanist and antitemporal, the latter the contemporary mode of death par excellence.  For the cosmic, pertaining to the East, and the antipagan, pertaining to the West, exist in the shadow of the antihumanist mode of death, which is the death of man in relation to the machine and the development of an increasingly technological culture which is ever more dependent on the machine and its capacity to render a more synthetically artificial lifestyle.

62. Now in a female-dominated stage of civilization, whether in devolved liberal or non-devolved totalitarian phases, the prevalence of death as a social and cultural norm tends to engender a longing in the male population for life, for freedom from the clutches of death, and this usually takes the form of theories of and/or devotions to what is called an Afterlife, the life to come.  Such a life is often depicted as something following death, as though when one died one automatically went over into another stage of life that was akin to a rebirth, whether in terms of reincarnation, the more prevalent attitude in the East, or in terms of spiritual resurrection through Christ, the more prevalent attitude in the West, or, indeed, in terms, arguably more contemporary, of some ghostly or spiritualist afterlife that somehow followed death in non-physical but nonetheless metaphysically ascertainable and discernible terms, as evinced by the séance and its recourse to mediums.

63. By and large it is the male population which hankers after life in such fashions, for the female is less a creature of life than of death, death to ego and soul of psychic freedom through the living death of free soma, of bodily will and spirit such that provides the basis of life but is not and never could be properly constitutive of life itself, whether infernal, temporal, or eternal.  Only male endeavour in relation to ego and soul, whether bound to will if not spirit in the Eastern case, or free of will if not spirit in the Western case, or free of will and spirit in the Global case, constitutes life in any of its main civilized permutations, and when a life-stage of any given civilization comes to pass you can believe that little or no interest is taken in the Afterlife, or in concepts thereof, and for the simple reason that one is then in a male-led and evolutionary stage of civilization which has come out of the shadow of female death and now dances to its own life-oriented tune, be that tune infernal, temporal, or eternal, as pagan, humanist, or transcendentalist criteria may dictate.

64. Therefore while we cannot dismiss the Afterlife in terms of the coming to pass of an inner light commensurate with the self-consuming, almost cannibalistically, of the myriad nerve fibres of the central nervous system, including, principally, the brain stem and spinal cord, we should and I believe can hold to the view that such an event is essentially transient in character, destined, sooner than later, to burn itself out and fizzle down to quiescence and eventual extinction in conjunction with decomposition of the corpse generally, and is rather more a symptom of the end to life than a fresh beginning, the final flare-up, as it were, of the self in the face of the mortality of the flesh and the inevitability, for all that is born of nature via woman, of its organic cessation and final degradation.

65. We enter into death on both physical and mental planes, the one preceding the other, and on the other side of death there is simply the horror of decomposition and decay, with little or nothing of a physical, much less metaphysical, character remaining.  But we also achieve periods of life, life in the sense that fear of death or hope for a better life the other side of death, ceases to have any meaning or relevance for us and we live in the here and now of either infernal if pagan, temporal if humanist, or eternal if transcendentalist stages of life, with no concern for the morrow but a determination, come what may, to make the most of today.

66. Doubtless this attitude varies according to the kind of civilization prevalent at any given time, but, by any large, you can be certain that those who live life to the full in a male-led stage of civilization, an evolutionary stage of centro-complexification from pluralist to monist phases, have little or no time for afterlife theories or hopes, having come out of the shadow of that which, in the past of their respective civilizations, would have conduced towards a longing on the part of males for a better life than that to which, under devolutionary pressures, they or their ancestors had been accustomed.

67. So it was that the schism in Western civilization between Catholicism and Protestantism led to just such a period of life for those males of, by and large, Protestant descent, whose proto-humanist religion paved the way for the humanism proper that, whether of a liberal democratic or, subsequently, social democratic nature, made it possible for them to turn their backs on the faith and hopes for a better life of their Catholic counterparts and live life in the here and now of a worldly dispensation, a dispensation built, through democratic egalitarianism, around economic wealth and the production and distribution of that wealth according to either capitalist or socialist principles, depending on the class orientation of the particular brand of humanism in favour at the time.

68. Now while temporal life went ahead in this worldly fashion, the antiworldly who had not sold out to humanist pressures by and large continued, and still continue in some countries, to believe in an afterlife, which the anti-infernal basis of Catholicism made possible and duly encouraged, turning them not only against the infernal gains of paganism but also, in due time, against the temporal gains of humanism, which, from an antipagan and pseudo-transcendental standpoint, could only be branded as the fruit of heresy, of schismatic error and departure from the path of faith in a post-resurrectional Saviour ‘On High’ who would reward the faithful, in due course, with the Resurrection, following Judgement, to Eternal Life as and when he deemed it fitting to return to ‘the world’ to establish his ‘Kingdom’, the ‘Kingdom of God’, and at the expense, needless to say, of both the wicked and those who had departed from the path of faith in his Second Coming, i.e. all those who fit the description of heretics and schismatics.

69. Therefore the Catholic was and continued to be in some sense heir to the living death of a female dominion, a dominion presided over by the ‘Mother of God’, which left little or no room, in consequence of its negative nature, for life, least of all where the generality of males were concerned, but fostered belief in the Afterlife, both in terms of personal death and resurrection through Christ and, more teleologically, in relation to a return of God to the world in the guise of the Second Coming to save the faithful to his ‘Kingdom’, where, in contrast to the living death of antiworldly phenomenality, eternal life would prevail for all time as the due reward for those who had not sold out to the temporal heresy of the world proper, meaning the phenomenally sensible.

70. Such an eternity is of course what I believe in and advocate to the best of my ability, and it is what would resurrect the pseudo-phenomenally sensual from the antiworldliness of their antiphysical and chemical binding … to the otherworldliness of metaphysical and antimetachemical freedom, at least where church-hegemonic criteria are concerned, as though in a Bunyanesque ascent from some pseudo-Slough of Despond to a Celestial City more genuine than mankind has ever conceived of, much as it made pseudo-noumenally sensible attempts in the past which, in the Catholic case, rarely or never transcended the Vatican.

71. Be that as it may, the resurrection of the generality of lapsed Catholics to Eternal Life would require that they embrace the inner life of metaphysical and, for females, antimetachemical psyche in transcendentalism and antifundamentalism as never before, and for this purpose the requisite synthetic substances or, in vulgar parlance ‘drugs’, would of course prove necessary, necessary and, above all, desirable, since you cannot turn-on to the self, in any ultimate sense, without their assistance, nor can you expect to ‘turn the tables’ on external visionary media of a noumenally sensual origin or disposition without having the benefit of something equally if not more effectively visionary to counter it and render it increasingly superfluous, the more so as you become acquainted with your rights to self-enlightenment within the framework of religious sovereignty and need to have something demonstrably noumenally sensible to hand in order to realize those rights to the full from a standpoint centred in God and/or the Antidevil rather than rooted in or subjected to what is rooted in the Devil and/or Antigod, depending on the gender implications of either context.

72. Of course the cyborgization of life in relation to this is, as outlined in previous texts, crucial to the advancement of such self-realization; for it can only really transpire to any efficaciously effective extent if the fleshy obstacles to it are undermined and replaced, the ‘dying to not-self in order to be reborn more fully into self’ necessitating that nature is overcome on a largely synthetic basis such that will endow the self, the brain stem and spinal cord, with a support and sustain system that will not break down under the strain of enhanced self-development but permit, rather, of its increase and steady expansion towards some definitive peak of self-realization, a peak that, in the long term, may not be so dependent upon synthetic substances of an hallucinogenic or psychogenic or even analgesic  order as was initially the case, if only because the battle against external visionary media had been conclusively won and the gradual influx of ex-Protestants of a Puritan or Anglican cast into the context of noumenal sensibility made it more likely that a transcendental purism would ensue on a meditative-like basis, if still within parameters that required a substantial synthetic input, not least in respect of artificially manufactured oxygen via special containers.

73. However that may be, such speculation must remain reasonably valid as a pointer to the drift of noumenal sensibility in the decades and centuries to come, and should indicate that when it comes to self-realization, the horse should be put before the cart, so to speak, in order to ensure that cyborgization follows substance enhancement as its bound somatic corollary in a context primarily conditioned by psychic freedom as a godly and even, to a lesser extent, antidevilish right.  In respect of the latter, it may well transpire that analgesics rather than hallucinogenics will have more applicability in view of the desirability of granting sufficient attention to the pseudo-good binding of female soma as a precondition of subsequent free psychic pseudo-punishment, the antimetachemical church-hegemonic counterpart to the grace of metaphysical free psyche on the part of godly males.

74. For even in respect of synthetic substances males and females should be treated dissimilarly, the female requiring that more attention be given, in noumenal sensibility, to bound soma than to free psyche, even if this does mean that analgesics or tranquillizers would have more applicability to her than, say, hallucinogenics or psychogenics, as we distinguish, almost on a post-Western and post-Eastern basis, between the generality of ex-Catholic males and their ex-Buddhist counterparts in what would be a brain-stem/spinal-cord-like distinction between ego and soul, a tradition more weighted towards the Son in the one case and more biased towards the Father, or some Father-like equivalent, in the other.

75. Whatever the exact case or most appropriate level of self-realization and/or notself-negation may transpire to be, I have every confidence in the fact or, rather, truth that ‘Kingdom Come’, a context characterized by religious sovereignty in the event of a majority mandate from countries or peoples especially given to pseudo-phenomenal sensuality, will be one in which certain currently proscribed drugs are legalized and prescribed for use within the religious framework of the Centre, as germane to Social Theocracy, so that the religiously sovereign people can freely avail of them as a right and use them under supervision, with due advice, primarily for purposes of self-enlightenment and realization though also, as noted, to curb the not-self and effectively reduce somatic aggression.