76. It will not be a praying or meditating civilization, such as we have witnessed in the West and the East, but in a manner of speaking a tripping and snorting civilization which aims less to prepare one for a transient afterlife on one level of the self or another than to grant one life more fully and never endingly, so that ultimately, with the need to cyborgize the Saved and counter-Damned in relation to their respective synthetic habits, death will become a thing of the past and its apocalyptic offshoot along with it.  Instead of dying into the transient light of the self busily self-consuming itself towards extinction, you will live for ever in the light of perfect self-enlightenment, master or mistress – one might even, in transvaluated vein, say ‘antimistress’ – of  your psychic and somatic situation, and able to determine the rate of progress and change in your own moral or emotional or whatever interests.

77. Now with cyborgization in relation to substance enlightenment of an equally synthetic order, the Saved and counter-Damned will remain in the celestial city of noumenal sensibility, and thus remain safe from the predatory clutches of those who would, prior to ‘Kingdom Come’, have enslaved them to the somatic licence of their noumenally sensual exploits, thereby bringing the state-hegemonic axis not merely into disrepute but, more importantly, into decline and final collapse, with judgemental implications, as outlined above.

78. For nothing short of cyborgization will keep the religiously sovereign people ‘up there’ in noumenal sensibility long enough for anything so cataclysmic to befall the schismatic axis, and if cyborgization is to transpire to any appreciable extent, it can only be in consequence of the need to make the religiously sovereign more able to partake of their rights with both somatic and psychic impunity, so that, with the will and spirit of soma duly curtailed, they can expand consciousness and ‘feed their minds’ without fear, as in the past, of bodily repercussions, such that unofficial recourse to drugs of an hallucinatory or narcotic order did little or nothing to allay.

79. Branded as drug fiends and criminals by a film-obsessed civilization, such people could only succumb to self-abuse as and when their habits backfired on them under a variety of pressures - social, psychological, physiological, economic, political, cultural, or what have you - and they were obliged to suffer the terrible consequences.  We must ensure, in the event of a majority mandate for religious sovereignty in any such country, that such a deplorable situation is remedied, and remedied precisely in terms of the legalization of all but the most harmful or irrelevant drugs to psychic self-enhancement and somatic notself-curtailment, so that the People can exercise their religiously sovereign rights in the context of the centres within the overall Centre of a Social Theocratic society, and thereby, with due somatic restrictions, be psychically empowered.

80. Therefore ‘drugs’ not independent of religion but as integral to the religion of transcendentalism and antifundamentalism in their genuinely noumenally sensible manifestations within a context of global culture, which would be supplied within the religious centres for use by those who chose to exercise their religiously sovereign rights, including the right to be absolutely free of any Creatoresque primitivity such that, all too often (and these days more than ever) plays into the hands of the noumenally sensual and all who would exploit the People for their own profit, not least in the quintessentially metachemical context of films and its antimetaphysical ‘fall-guy’ complement, jazzy electric music, with camera and microphone-like implications which suggest a synthetic, and therefore truly contemporary parallel, to eyes and ears, those organs of noumenal sense par excellence.

81. Only on this basis, with the gradual development of proportionate cyborgization of the religiously sovereign, would the exploitative powers that rule the contemporary roost from a noumenally sensual standpoint be brought down, indirectly damned and counter-saved by the godly and antidevilish to a fate of judgement in the pseudo-phenomenally sensible depths of their own schismatic axis.  Only on this basis of inner visionary or mystical experience can the sensational allure of the outer visionary and magical or occult media be undermined and, ultimately, defeated, consigned, after a considerable period of time, to the rubbish bin of secular history.  There is no alternative.  No alternative methodology of progress that would be either viable enough or true and genuinely godly and antidevilish enough to pass muster in this respect. 

82. The battle lines of contemporary civilization are there for all to see.  There is the Devil and Antigod on the one side, presiding over somatic licence, and God and the Antidevil on the other side, striving to bring psychic freedom to the much-preyed upon and commercially-exploited pseudo-phenomenally sensual masses, who await liberation from the Infinity of Death to the Eternity of Life, as, in secondary terms, from the Anti-Eternity of Antilife to the Anti-Infinity of Antideath.  We cannot fail them their deliverance, for our own self-respect as guardians of moral progress depends upon our ability to act sensibly and rationally in their favour, in order that what is truly of God and the Antidevil be granted its due and not remain indefinitely ‘out in the cold’ of metaphysical and antimetachemical irrelevance, effectively ‘beyond the pale’ of civilized endorsement.

83. Fortunately the conjunction of Catholic antihumanism and the mechanistic antihumanism of contemporary American-dominated civilization provides us with the necessary platform from which to launch our transcendentalist objectives, or, rather, upon which to impose our transcendentalist ethics, since the post-worldly age is precisely that in which ‘the above’ calls the shots, as it were, at the expense of ‘the below’, who are there to be led towards the higher pastures of ‘Kingdom Come’, led, as sheep, by a shepherd who hails from ‘On High’ as an extrapolation, in effect, from the Catholic concept of a post-resurrectional Saviour who has the ability, and moral right, to return to the world in Messianic guise and provide it with the benefit of his teachings, his revelations concerning Truth and the path to divine redemption.

84. He does not hail from the People as a so-called People’s leader, but in his distinctness from such ‘leaders of the People’, who are more usually ‘black sheep’, he constitutes the godly means by which the People may achieve resurrection of a more permanent and elevated order, an order commensurate with the ‘overcoming of man’, meaning pseudo-antiman and pseudo-woman, in the interests of that which pertains to noumenal sensibility as God and the Antidevil, and stands above and beyond the People as constituted within pseudo-phenomenal sensuality, not to say in an antithetical noumenal relationship to those who, as devils and antigods, would prey upon them and exploit them to their own vain and pseudo-foolish advantage, constraining them from the possibility of redemption in the resurrection that hails from the revelations of a godly being, a ‘being apart’ who is effectively divine in his metaphysical knowledge and otherworldly aloofness from the goings on of both netherworldly and antiworldly, not to mention worldly, contexts.

85. Such an otherworldly being can only correspond to the godly Saviour long expected and prayed for by the faithful, and his Word, the Word of Social Theocratic revelation, will approximate to godliness not only in its Truth and capacity to understand a multitude of complex issues both within and without the context of noumenal sensibility, the divine and antidiabolic context par excellence, but the more as it reflects a metaphysical bias in terms of its typographical presentation, the ethereal abstractness of the divine requiring that an italic writerly monochrome style is adopted in preference to, say, italic printerly monochrome (even though that still has reference to the antimetachemical aspect of noumenal sensibility), and that, psyche preceding soma with males, the precedence of the Son (of bound metaphysical soma) by the Father (of free metaphysical psyche) requires that the truly godly text, appertaining to the divine Father, utilizes a white-on-black italic writerly style, as though in confirmation of a psychic bias, a bias for the self as opposed to the not-self, and that such a typographical approach to text should take precedence not only over the black-on-white italic writerly style suited to the lower level, in metaphysics, of the divine Son, but also, across the gender divide, over anything black-on-white or white-on-black in the italic printerly monochrome of a textural parallel to the antidiabolic Antimother on the one hand and to the antidiabolic Antidaughter on the other hand, both of which of course appertain to the antimetachemical aspects of noumenal sensibility in what could only be secondary state- and church-subordinate positions vis-à-vis the metaphysical hegemony of the Father and the Son, whose free psyche and bound soma will never be more fittingly exemplified than by recourse to the aforementioned italic writerly options, ‘writerly’ of course being, as with the male gender, indicative of a subjective as opposed to an objective bias, and therefore suitable to those who, as metaphysical males, approximate to the subjective communality of a plenumous grace and wisdom.

86. Therefore in the beginning of Social Theocratic civilization, of the transcendentalism beyond antihumanism, is to be found the white-on-black italic writerly Word of the true saviour of the antiworldly from both themselves and their netherworldly and worldly exploiters, a Saviour whose status is all the more akin to that of the divine Father in consequence, and who provides in this manner the most appropriate textural exemplification of the Truth, while still allowing, in his commitment to noumenal sensibility generally, for other presentations of the Word that, though still containing exactly the same material, probably do greater justice to the truthful approach to Beauty in the case of black-on-white italic writerly monochrome, as well, across the gender divide, as to Beauty in the case of black-on-white italic printerly monochrome, and to the beautiful approach to Truth in the case of the white-on-black italic printerly monochrome text, this latter effectively completing the virtuous circle of noumenal sensibility from a secondary church-hegemonic point of view, so that free psyche is once again to the ascendant, if from a necessarily antimetachemical and therefore specifically antifundamentalist perspective such that is the appropriate complement to the transcendentalism of our white-on-black italic writerly starting-point, the starting-point of God the Father and all that that implies in respect of the unequivocal endorsement of Truth as a means to the sublime resolution of Joy.

87. For God dwells, as often as he possibly can, in Heaven, One with Heaven the Holy Soul, wherein his holiness is assured, and this church-hegemonic holiness stands above the state-subordinate holiness of the Holy Spirit of Heaven, being less of bound spirit in relation to the Son of God than of free soul in relation to the Father.  It also stands above, though in rather more differentiated vein, the secondary church-hegemonic unclearness of the Unclear Soul of Antihell, the secondary free soul that accompanies the Antidaughter of the Antidevil as she strives to implement the loving approach to Joy from out the beautiful approach to Truth, neither of which could transpire were there not, compliments in large part of the Son of God and the Holy Spirit of Heaven, the secondary bound will of Antidevil the Antimother and the secondary bound spirit of Antihell the Unclear Spirit, the former appertaining to Beauty and the latter to Love, neither of which have anything church hegemonic about them since manifestations, in antimetachemical antimaterialism, of state-subordinate criteria of, theoretically, a secondary nature.

88. But the antifundamentalism of the beautiful approach to Truth and the loving approach to Joy would not be possible without the prior existence of such antimaterialism, corresponding, I contend, to a black-on-white approach to italic printerly monochrome, and Beauty and Love would, I fear, be less than secondary state-subordinate without the prior input, from above, of the idealism of the Son of God and the Holy Spirit of Heaven, whose truthful approach to Beauty and joyful approach to Love impact upon antimetachemical soma and cause it to respond in such fashion that art-for-art’s-sake would be the last thing to characterize it, as it duly provides the basis from which the secondary free psyche of the Antidaughter of the Antidevil and the Unclear Soul of Antihell arise to complement the Truth and Joy of God and Heaven, first movers in the overall noumenally sensible equation.

89. Therefore without the Son of God/Holy Spirit of Heaven no Antidevil the Antimother/Antihell the Unclear Spirit, and without the latter no Antidaughter of the Antidevil/Unclear Soul of Antihell to complement, on secondary church-hegemonic terms, God the Father/Heaven the Holy Soul.  Such is the cyclical logic of noumenal sensibility, as it strives to implement and maintain a context in which Truth and Joy are forever hegemonic over the beautiful approach to Truth and the loving approach to Joy, while, in state-subordinate vein, the truthful approach to Beauty and the joyful approach to Truth remains effectively hegemonic over Beauty and Love.

90. This, you will agree, is a far cry from the antimetachemical want of metaphysics that identifies God with Love!  Such a false ascription owes little or nothing to Truth but almost everything to the lie of Devil the Mother hyped as God that, in Old Testament vein, holds noumenal sensibility back from metaphysical completion as noumenal sensuality continues to play ‘top dog’ and to be identified, in materialist/fundamentalist, not to say anti-idealist/antitranscendentalist terms, with God in the one case and the Devil in the other, whether or not, in contrast to their respective ugly and illusory natures, beauty is equated with the one and truth (as something objectionable) with the other, thereby putting a taboo on that which properly appertains to God. 

91. Yet, in reality, beauty and truth are the last things that properly appertain to noumenal sensuality, the context, as noted, of ugliness/hatred and illusion/woe par excellence, and in relation, from our transvaluated standpoint, less to God and the Antidevil than to what has been called Devil the Mother/the Daughter of the Devil in respect of materialism/fundamentalism, and the Antison of Antigod/Antigod the Antifather in respect of anti-idealism/antitranscendentalism, so that, excluding though not forgetting the respective clear and unholy concomitants of the above, we have a context characterized, in metachemical and antimetaphysical freely somatic and bound psychic terms, by the Devil and Antigod, in complete contrast to the divine and antidiabolic standings of God and the Antidevil within noumenal sensibility, where, on account of the male hegemony, psyche takes precedence over soma and freedom is conceived solely in relation to psyche on both primary (metaphysical) and secondary (antimetachemical) terms.

92. Such a context is antithetical in every respect to that of noumenal sensuality, and therefore instead of Space (spatial) and Antitime (sequential) we find Time (repetitive) and Antispace (spaced), with a corresponding contrast between the Infinity and Anti-Eternity of the one context and the Eternity and Anti-Infinity of the other.  Such an absolute distinction has also been characterized, you may recall, in terms of upper-class metachemistry and anti-classless antimetaphysics in the context of noumenal sensuality and in terms, antithetical to this, of classless metaphysics and anti-upperclass antimetachemistry in the context of noumenal sensibility.

93. Therefore the godly context is not only classless (as opposed to upper class); it is complemented, in antimetachemistry, by an anti-upperclass female position corresponding to the antidiabolic, who is the ‘antilion’ converse of anything leonine and primal in noumenal sensuality, an antiprimal postulate, one might say, which is as much the under-plane complement to the supremacy of the ‘lamb of God’, the divine ‘lamb’, as, in unholiness, the antilamb of antimetaphysical ‘antisupremacy’ is subordinately complementary to the primacy of what could be called the ‘lion of the Devil’, the diabolic ‘lion’ of Devil the Mother and her bound-psychic offshoot the Daughter of the Devil.

94. Yes, classlessness can only exist in relation to the anti-upperclassness of Antidevil the Antimother and her free-psychic offshoot the Antidaughter of the Antidevil, the unclear bound spiritual and free soulful concomitants of which complement their holy counterparts in relation to God the Father and the Son of God, the latter of course succeeding the former as bound will to free ego and therefore ensuring that ‘the lamb’ takes overall precedence over ‘the antilion’ in the metaphysical/antimetachemical totality of noumenal sensibility.

95. Therefore there is no sense in which the ultimate type of society, metaphorically identifiable with ‘Kingdom Come’, could, in the totality of noumenal sensibility, be solely classless, as though simply a matter of God and Heaven.  It is classless as far as its metaphysical components in free psyche and bound soma are concerned, but anti-upperclass as far as their antimetachemical counterparts are concerned, and thus a combination of male and female factors, of Yang and what in my previous text has been called Anti-Yin, of Eternity and Anti-Infinity, of Time and Antispace, corresponding, after all, to the basic division between hegemonically metaphysical and subordinately antimetachemical elements.

96. Consequently unless the ‘lion’ of antimetachemistry does ‘lie down’ with the ‘lamb’ of metaphysics, there can be no freedom of psyche for either the one or the other, and therefore no noumenally sensible independence of noumenal sensuality.  And the only way, as we have seen, that the ‘antilion’ can ‘lie down’ with the ‘lamb’ is in response to the male lead that establishes and maintains metaphysics as a leading postulate over antimetachemistry in the first place, thereby obliging the female side of things to follow suit and slot in to a subordinate position within the overall context of noumenal sensibility.  Without such metaphysics, no deference of antimetachemistry to free psyche via its own bound soma (established in consequence of the bound somatic impositions of both the Son of God and the Holy Spirit of Heaven) will transpire, and therefore antimetachemistry will, even with the arrogation of certain metaphysical attributes, get roped in to noumenal sensuality as the one sensible aspect (in comparative terms) of a perpendicular triangle having its sensual apex in metachemistry and its sensual base in antimetaphysics, the, from our transvaluated standpoint, devil and antigod of all that is contrary to noumenal sensibility.

97. This triangle has characterized Eastern civilization in particular, both Near and Far, but is also at the roots, through Judaism, of Christianity, and is the underlying reason why Catholic faith remains beholden to a pseudo-noumenally sensible condition in which what properly appertains to God (the Father) is kept on perpetual hold in the somewhat ambivalent and imperfect guise of a post-resurrectional Saviour who necessarily remains a mystery only because the Church dare not or cannot allow him to ‘come out’ and proclaim an independent destiny of the so-called Father who is no Father in the above-mentioned godly sense but the root first-cause in noumenal sensuality whom I have identified, correctly, with Devil the Mother hyped as God and contend to be equivalent to Jehovah and such-like metachemical postulates whether, fundamentally, in relation to the Cosmos or, by successive extrapolations from cosmic primacy, in relation to nature (Saul), to mankind (the so-called Risen Virgin over the so-called Father of an eyes-over-ears-like parallel), or, indeed, to cyborgkind (wherein, in contemporary vein) we are rather more mindful of cameras and microphones than of anything humanly (in New Testament vein) metachemical or antimetaphysical.

98. Be that as it may, nothing can prize antimetachemistry free of the ungodly clutches of noumenal sensuality except genuine metaphysics, for such metaphysics is alone capable of proclaiming the Truth and of showing that noumenal sensibility is primarily about metaphysics and only secondarily about antimetachemistry, and that metaphysics, independent of Old Testament subversion, has nothing to do with Beauty and Love (unlike antimetachemistry in bound somatic terms) but everything to do, on the contrary, with Truth and Joy, and that truth, when properly evaluated and mastered, has nothing devilish about it but is the sole attribute of God which paves the way, for the godly being, to Heaven, and thus the joyful fulfilment of a truthful premise. 

99. In Far-Eastern noumenal sensibility or, rather, pseudo-noumenal sensibility (for even a more elevated mankind approach to transcendentalism is still penultimate vis-à-vis the cyborgization of life to a transcendent end in the universality to come), such a joyful fulfilment of truth would entail the practice of transcendental mediation as the lungs and breath were utilized by the self, the ego of the brain stem, for purposes of achieving that soulful redemption of self in the spinal cord, and therefore the concept of a Sacred Heart (of the Risen Christ) would be as irrelevant to such metaphysical freedom as the concept, theoretically, of sacred lungs (of the Risen Christ) to the want of metaphysical freedom characterizing Western religious tradition, as such metaphysics that terms like Son of God and Holy Spirit of Heaven imply are dovetailed into the antimetachemical context of what I have called Antidevil the Antimother/Antihell the Unclear Spirit (in bound soma), and the equation of the Resurrected with a Sacred Heart becomes only too predictable, and renders him only too vulnerable to being subsumed in to and by a Father who, in truth, is no metaphysical free psyche capable of utilizing metaphysical bound soma in TM-like vein, but the Old Testament First Mover who, in truth, is not male at all but bluntly female in its factual basis in stellar metachemistry which rules over an antimetaphysical ‘fall guy’ customarily identified with Satan and, hence, the Devil.  But such a solar ‘fall guy’ from stellar primacy is no more diabolic than the First Cause from which it ‘fell’ divine, and therefore antimetachemical sensibility finds itself dominated, in perpendicular triangularity, by diabolic and antidivine factors corresponding to noumenal sensuality, and incapable of deferring to metaphysics in consequence of the want of proper metaphysics to begin with.

100.   Thus even the Catholic Church, for all its faith in a post-resurrectional Saviour ‘On High’, remains bound to perpendicular triangularity complements of the Old Testament and incapable of offering the faithful more than an implicit salvation in Christ by dint of the inability of a tradition rooted in noumenal sensuality to come clean about transcendentalism and posit God as independent of such cosmic primacy in metachemical sensuality.  For once God is so proclaimed, then his airy right to transcendental meditation has to be accepted, and the Son of God is then no more than the means, together with holy spirit, whereby God achieves his heavenly End.  But the West is not the Buddhist Far East, and neither the one nor the other are germane to global civilization and thus to the rejection of both West and East alike, in all their respective permutations, in the interests of a universal resolution of religion such that requires a Messianic premise capable of identifying God with metaphysical truth and acting on that basis to the exclusion of any cosmic roots and obstacles to His full flowering in the cyborgization of life to an enhanced noumenally sensible end, an end transcending both Western implicit and Eastern explicit shortfalls, in mankind, from an exemplification of true godliness and, for females, antidevilishness at a stage of life beyond human limitations and pre-global divisions, a stage at once truly global and properly universal.