RELIGIOUS CATEGORIES

1. Some time ago, both here and in previous texts, I came to the conclusion that cultural/civilized stability and, by implication, continuity ... would be most guaranteed, in relation to post-worldly criteria, on the basis of what has been called the triadic Beyond, a three-tier structure, duly subdivided three ways, of religious praxis that, being of 'Kingdom Come', was beyond the world as we know it, in the worldly present ... of the early twenty-first century.

2. Thus instead of a phenomenal manifestation of culture and civilization that, while benefiting the lower class (including the middle class), did less than justice to the upper class or, conversely, instead of a noumenal culture/civilization complex that, benefiting the upper class, did little or no justice to the lower class, I opted, in deference to both Western and Eastern traditions, for a manifestation of culture and civilization that was both phenomenal and noumenal, of mass and volume on the one hand, and of time and space on the other hand.

3. The mass, volume, and space aspects of this culture/civilization complex I identified with the triadic Beyond, the actual contexts of religious praxis that, being of 'Kingdom Come' and requiring the democratically-mandated prior endorsement of religious sovereignty, were as yet beyond the world and its religious status quo.

4. The time aspect of this culture/civilization complex was identified by me with the administrative aside to the triadic Beyond - in short, with the more political, economic, and scientific aspects of 'Kingdom Come' that, being of the utmost degree of noumenal civilization, would minister not only to the space manifestation of the triadic Beyond, but to its mass and volume manifestations as well, if, in the latter case, to a lesser extent, given the extent to which mass would connote with phenomenal civilization vis-à-vis the phenomenal culture of volume, and therefore also embrace what could be called local government.

5. Be that as it may, 'Kingdom Come' was envisaged as a three-tier structure of phenomenal (lower two tiers) and noumenal (upper tier) sensibilities, all of whose components would be served and protected from the time-based administrative aside of the Kingdom or, rather, Centre proper (which would, in effect, be at the furthermost remove from autocratic norms traditionally associated with the concept 'Kingdom').

6. In such fashion, it was believed that stability would be guaranteed as never before, since the structure contained within itself the possibility of collateral development on every plane of life - mass, volume, time, and space, and not just in relation to one or two planes, as has tended to be the case with culture and civilization in the worldly past.

7. Moreover, the inclusion of truth on the top tier of the triadic Beyond meant that not only would there be a basis for lasting contentment, as guaranteed by the possibility of genuine soulfulness, but that both the knowledge and strength of the lower tiers would be influenced and, to varying extents, conditioned by the prevailing value of the top tier, thereby sharing in the life of divine contentment to a degree that would not otherwise be possible, with predictably unstable consequences.

8. For divine sensibility in relation to inner metaphysics has not, except to a partial extent in the East traditionally, figured in the religious reckoning of worldly culture and civilization, with a consequence that inferior, because phenomenal, orders of sensibility have been hyped beyond their real worth, allowing divinity to be eclipsed and subverted by humanity.

9. One need only think of the calculated avoidance of any kind of religious qualification attending, for example, the Holy Spirit ... to realize that such a term was kept purposely vague the better to avoid compromising it with wise truth or exposing it, on the other hand, to a less than heavenly correlation.

10. For, in truth, the Holy Spirit as upheld in relation to Christ is anything but heavenly, being effectively of the earth and therefore something that, were it to be qualified as the Holy Spirit of (the) Earth, would fail to synchronize with anything godly, much less sensibly metaphysical.

11. Indeed, the Trinity is in itself a basically irrational construct that, in leaving the soul out of account, fails to do justice to truth and, hence, the raison d'être of genuine religion, which is nothing less than realization of the metaphysical soul on as sensible a basis as possible - something which can only come to pass, in any case, with the assistance of both the relevant, or inner metaphysical, will and spirit, viz. the Father, so to speak, of the lungs and the Holy Spirit of the out-breath, from which the ego of the Son, the godly self, will recoil in due process of self-preservation and, by association, self-enhancement in terms of heavenly soul.

12. For such a soul is the redemption and resurrection of the godly ego, and no such resurrection can come to pass without the assistance of both the godly will and the heavenly spirit, as germane to the inner metaphysical context of respiratory sensibility.

13. But where there is no meditation of a transcendental order, no utilization of the lungs and breath, secondary orders of God (the Father) and Heaven (the Holy Spirit), by a primary order of God (the Son) determined to achieve a primary order of Heaven (the Holy Soul), there can be no true religion and hence no godliness that accords, in its wisdom, with holiness.

14. Rather there will be godliness according, in its folly, with unholiness, as in the case of the outer noumenal context of metaphysical sensuality, as germane to the ears and the airwaves, or, in the case of physical sensibility, as germane to the brain and its thoughts, a prayerful shortfall from godliness in the manliness, so to speak, of primary (self) and secondary (not-self, i.e. brain) orders of man affiliated to earthly holiness of either a spiritual (secondary) or a soulful (primary) order, with humanistic consequences of religious subversion through man-hype, or the usurpation of God by man.

15. For, in reality, the masculine ego and will of physical sensibility are germane, as already noted, to contexts of Son-of-Man and Father-of-Man, both of which have as little to do with God (in the sensible metaphysical contexts of God-the-Son and God-the-Father) as the Holy Spirit of Earth and the Holy Soul of Earth (to do) with Heaven (in the sensibly metaphysical contexts of the Holy Soul of Heaven and the Holy Spirit of Heaven).

16. Therefore godliness and holiness, whether primary or secondary, do not come about, least of all positively, i.e. in relation to beingful supremacy, except through the practice of transcendental meditation, and any reference to such terms which does not have TM in mind is crooked and false, being guilty of subverting religion and, by implication, truth to suit some ulterior motive, be it humanistic or cosmic or geologic or whatever.

17. In fact, the negative contexts of 'inner' God and Heaven are only credible in relation to the metaphysical manifestation of cosmic sensibility, i.e. to the sphere of Saturn and its gaseous rings, and then in terms of beingful primacy, such that carries an antigodly and antiheavenly correlation, in connection with antiwisdom and antiholiness, as befitting its inorganic nature.

18. Negative godliness and heavenliness attaching to the cosmic sphere of metaphysical sensuality, on the other hand, being 'outer', could only be logically conceived of in relation to antifolly and anti-unholiness, and then less with reference to the stellar plane than to the solar one, which alone accords with the metaphysical, and thus the possibility of negative divinity.

19. For the stellar plane, affiliated to Venus on the space-time axis, is metachemical, and therefore on the objective side of life, whereby negative orders of devility in relation to clearness (sensuality) or unclearness (sensibility) are the cosmic consequences, with, 'down below', negative orders of femininity in relation to clearness (sensuality) and unclearness (sensibility) characterizing the inorganic (geologic) chemical axis of volume-mass objectivity, as between lunar and oceanic poles.

20. Likewise, nothing organically metachemical, having reference to an eyes-to-heart axis, or chemical, having reference to a tongue-to-womb axis, would accord with masculinity, much less divinity; for here we are not dealing with male alternatives in relation to Sons or Fathers of a masculine or divine nature, but with Daughters and Mothers of a feminine or diabolic nature, with clear or unclear orders of spirituality and soulfulness in female consequence.

21. Therefore while humanism errs from the truth of transcendentalism in its masculine, or physical, concern with knowledge, nonconformism and fundamentalism are not even contexts where association with Sons and Fathers or Holy Spirits and Holy Souls can be logically inferred but, on the contrary, contexts that appertain to the female side of the gender divide in which Mothers and Daughters in association with clear (sensual) or unclear (sensible) manifestations of spirit and soul are the objective correlations. They do not, strictly speaking, relate to man or God but, rather, to woman or the Devil, depending on the element (i.e. water or fire).

22. For as surely as air is the metaphysical element of godliness, whether for heavenly better (holy) or worse (unholy), and vegetation (earth) is the physical element of masculinity, likewise whether in connection with earthly sensuality or sensibility, so water is the chemical element of womanliness, and fire the metachemical element of devility or devilishness, whether in sensuality (clear) or in sensibility (unclear), which is to say, whether in connection with purgatorial or hellish manifestations of spirit and soul.

23. Therefore nonconformism and fundamentalism are not even, like humanism, shortfalls from the religious truth of transcendentalism, but that which, being female in one way or another, is contrary to the path of male salvation.

24. In fact, nonconformism is no less contrary, or antithetical, to humanism than ... fundamentalism to transcendentalism, woman being no less antithetical to man, as strength to knowledge, than the Devil is antithetical to God, as beauty to truth, both of which contexts have to do with contrary orders of organic supremacy rather than with anything inorganic, and hence affiliated to the negativity of primacy, with its cosmic and/or geologic primitivity.