No Man-Oeuvre

NO MAN-OEUVRE

On the Highway to Truth

Aphoristic Philosophy

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1. It could be said that supreme being, affiliated to God as the joyous condition of Heaven, proceeds from its least evolved manifestation in the metaphysically sensible aspect of the Cosmos, viz. the sphere of Saturn or some such gaseous planet with halo-like rings, to its less (relative to least) evolved manifestation in the sensibly metaphysical aspect of mundane nature, viz. the sphere of winged seed-pods on certain tall trees, and thence, with a subjective inner twist of male hegemony, from its more (relative to most) evolved manifestation in the metaphysically sensible aspect of mankind, viz. the sphere of transcendental meditation and hence of meditators, to its most evolved manifestation in the coming sensibly metaphysical aspect of the Cyborg, when some synthetically artificial equivalent of transcendental meditation becomes the blissful vindication of Truth in relation to 'Kingdom Come', and thus to the per se manifestation of God.

2. For God and Heaven are two sides of the same coin, the coin of selfhood in metaphysical sensibility, whether that selfhood be cosmic, mundane, human, or so sensibly post-human as to be properly cyborg, and it is my belief that God and Heaven evolve from their least true/joyful manifestations in the Cosmos to their most true/joyful manifestations in the Cyborg via their less (relative to least) true/joyful manifestations in nature and their more (relative to most) true/joyful manifestations in mankind.

3. There is in all four elemental contexts of life, which broadly parallel fire-water-vegetation-air, much else besides the godly - namely that which pertains to the Devil, to woman, and to man, as well as, in subordination to each of these, to what pertains to Antigod, to antiman, and to antiwoman, as well, of course, as to the Antidevil.

4. Thus there is Devil the Mother in metachemical sensuality in all four elemental contexts, from what could be called the least devolved manifestation of ugliness in the Cosmos to its most devolved manifestation in the Cyborg via its less (relative to least) and more (relative to most) devolved manifestations in nature and mankind, coupled to which there will, of course, be correlative manifestations of Hell in which hatred is the clear spiritual and/or emotional complement to the criminal ugliness, in primal doing, of Devil the Mother.

5. But there is also the Antison of Antigod in metaphysical sensuality in all four elemental contexts, from what could be called the most counter-evolved or, rather (with somatic emphasis under a female hegemony), least devolved manifestation of illusion in the Cosmos to its most devolved manifestation in the Cyborg via its less (relative to least) and more (relative to most) devolved manifestations in nature and mankind, coupled to which there will, of course, be correlative manifestations of Antiheaven in which woe is the unholy spiritual and/or emotional complement to the sinful illusoriness, in primal antidoing, of the Antison of Antigod.

6. Yet there is also Woman the Mother in chemical sensuality in all four elemental contexts, from what could be called the least devolved manifestation of weakness in nature to its most devolved manifestation in mankind via its less (relative to least) and more (relative to most) devolved manifestations in the Cosmos and the Cyborg, coupled to which there will, of course, be correlative manifestations of purgatory in which humility is the clear spiritual and/or emotional complement to the criminal weakness, in primal giving, of Woman the Mother.

7. And there is also the Antison of Antiman in physical sensuality in all four elemental contexts, from what could be called the most-counter evolved or, rather (with somatic emphasis under a female hegemony), least devolved manifestation of ignorance in nature to its most devolved manifestation in mankind via its more (relative to most) and less (relative to least) devolved manifestations in the Cyborg and the Cosmos, coupled to which there will, of course, be correlative manifestations of the anti-earth in which pain is the unholy spiritual and/or emotional complement to the sinful ignorance, in primal antigiving, of the Antison of Antiman.

8. Then, too, there is also Man the Father in physical sensibility in all four elemental contexts, from what could be called the least evolved manifestation of knowledge in nature to its most evolved manifestation in mankind via its less (relative to least) and more (relative to most) evolved manifestations in the Cosmos and the Cyborg, coupled to which there will, of course, be correlative manifestations of the earth (in the religious sense) in which pleasure is the holy spiritual and/or emotional complement to the graceful knowledge, in supreme taking, of Man the Father.

9. But there is also the Antidaughter of Antiwoman in chemical sensibility in all four elemental contexts, from what could be called the most counter-devolved or, rather (with psychic emphasis under a male hegemony), least evolved manifestation of strength in nature to its most evolved manifestation in mankind via its less (relative to least) and more (relative to most) evolved manifestations in the Cosmos and the Cyborg, coupled to which there will, of course, be correlative manifestations of antipurgatory in which pride is the unclear spiritual and/or emotional complement to the punishing strength, in supreme antitaking, of the Antidaughter of Antiwoman.

10. But there is also, as we have seen, God the Father in metaphysical sensibility in all four elemental contexts, from what could be called the least evolved manifestation of Truth in the Cosmos to its most evolved manifestation in the Cyborg via its less (relative to least) and more (relative to most) evolved manifestations in nature and mankind, coupled to which there will, of course, be correlative manifestations of Heaven in which joy is the holy spiritual and/or emotional complement to the graceful truth, in supreme being, of God the Father.

11. And, last but hardly least, there is also the Antidaughter of the Antidevil in metachemical sensibility in all four elemental contexts, from what could be called the most counter-devolved or, rather (with psychic emphasis under a male hegemony), least evolved manifestation of Beauty in the Cosmos to its most evolved manifestation in the Cyborg via its less (relative to least) and more (relative to most) evolved manifestations in nature and mankind, coupled to which there will, of course, be correlative manifestations of Antihell in which love is the unclear spiritual and/or emotional complement to the punishing beauty, in supreme antibeing, of the Antidaughter of the Antidevil.

12. The corollary of Devil the Mother is the Daughter of the Devil, which is as primary bound psyche to primary free soma in metachemical sensuality, and the subordinate corollary of the Antison of Antigod is Antigod the Antifather, which is as secondary bound psyche to secondary free soma in metaphysical sensuality, the consequence of a diabolic female hegemony - in which soma precedes and predominates over psyche on the absolute terms of most particles/least wavicles - being the unholy upending of male gender reality in terms of a somatic emphasis in which the Antison of Antigod takes precedence over Antigod the Antifather which, as bound metaphysical psyche, can only foolishly acquiesce, from the standpoint of falsity, in the illusory sinfulness of free metaphysical soma on the paradoxical terms of a false approach to ugliness.

13. Likewise the corollary of Woman the Mother is the Daughter of Woman, which is as primary bound psyche to primary free soma in chemical sensuality, and the subordinate corollary of the Antison of Antiman is Antiman the Antifather, which is as secondary bound psyche to secondary free soma in physical sensuality, the consequence of a feminine female hegemony - in which soma precedes and predominates over psyche on the relative terms of more (relative to most) particles/less (relative to least) wavicles - being the unholy upending of male gender reality in terms of a somatic emphasis in which the Antison of Antiman takes precedence over Antiman the Antifather which, as bound physical psyche, can only foolishly acquiesce, from the standpoint of ignorance, in the illusory sinfulness of free physical soma on the paradoxical terms of an ignorant approach to weakness.

14. Contrariwise the corollary of Man the Father is the Son of Man, which is as primary bound soma to primary free psyche in physical sensibility, and the subordinate corollary of the Antidaughter of Antiwoman is Antiwoman the Antimother, which is as secondary bound soma to secondary free psyche in chemical sensibility, the consequence of a masculine male hegemony - in which psyche precedes and predominates over soma on the relative terms of more (relative to most) wavicles/less (relative to least) particles - being the unclear upending of female gender reality in terms of a psychic emphasis in which the Antidaughter of Antiwoman takes precedence over Antiwoman the Antimother which, as bound chemical soma, can only modestly acquiesce, from the standpoint of strength, in the punishing grace of free chemical psyche on the paradoxical terms of a strong approach to knowledge.

15. Similarly, the corollary of God the Father is the Son of God, which is as primary bound soma to primary free psyche in metaphysical sensibility, and the subordinate corollary of the Antidaughter of the Antidevil is Antidevil the Antimother, which is as secondary bound soma to secondary free psyche in metachemical sensibility, the consequence of a divine male hegemony - in which psyche precedes and predominates over soma on the absolute terms of most wavicles/least particles - being the unclear upending of female gender reality in terms of a psychic emphasis in which the Antidaughter of the Antidevil takes precedence over Antidevil the Antimother which, as bound metachemical soma, can only modestly acquiesce, from the standpoint of beauty, in the punishing grace of free metachemical psyche on the paradoxical terms of a beautiful approach to truth.

16. Just as the citing of the Son of God in the quasi-supreme doing of sensibly metaphysical soma, which is a corresponding order of wilful or, rather, instinctual not-self, precludes the possibility of there ever being God the Son, insofar as God can only pertain to the self intellectually (consciously) in terms of the supreme taking of sensibly metaphysical psyche, which is truth, so the citing of the Son of Man in the quasi-supreme doing of sensibly physical soma, which is a corresponding order of instinctual not-self, precludes the possibility of there ever being Man the Son, insofar as man can only pertain to the self intellectually (consciously) in terms of the supreme taking of sensibly physical psyche, which is knowledge.

17. Therefore there is neither God the Son nor Man the Son, but simply the Son of God in the quasi-supreme doing of sensibly metaphysical soma and the Son of Man in the quasi-supreme doing of sensibly physical soma, the former subordinate, in metaphysically somatic binding, to the free metaphysical psyche of God the Father, the latter subordinate, in physically somatic binding, to the free physical psyche of Man the Father, both of which orders of father have reference, in the taking of their intellectuality relative to mankind, to the male brain stem.

18. Just as the citing of the Holy Spirit of Heaven in the quasi-supreme giving of sensibly metaphysical soma, which is a corresponding order of spiritual not-self, precludes the possibility of there ever being Heaven the Holy Spirit, insofar as Heaven can only pertain to the self soulfully (subconsciously) in terms of the supreme being of sensibly metaphysical psyche, which is joy, so the citing of the Holy Spirit of Earth in the quasi-supreme giving of sensibly physical soma, which is a corresponding order of spiritual not-self, precludes the possibility of there ever being Earth the Holy Spirit, insofar as the earth can only pertain to the self soulfully (subconsciously) in terms of the supreme being of sensibly physical psyche, which is pleasure.

19. Therefore there is neither Heaven the Holy Spirit nor Earth the Holy Spirit, but simply the Holy Spirit of Heaven in the quasi-supreme giving of sensibly metaphysical soma and the Holy Spirit of Earth in the quasi-supreme giving of sensibly physical soma, the former subordinate, in metaphysically somatic binding, to the free metaphysical psyche of Heaven the Holy Soul, the latter subordinate, in physically somatic binding, to the free physical psyche of Earth the Holy Soul, both of which orders of soul have reference, in the being of their emotionality relative to mankind, to the male spinal cord.

20. Conversely, just as the citing of the Antison of Antigod in the primal antidoing of sensually metaphysical soma, which is a corresponding order of wilful or, rather, instinctual not-self, precludes the possibility of there ever being Antigod the Antison, insofar as Antigod can only pertain to the self super-intellectually (superconsciously) in terms of the quasi-primal taking of sensually metaphysical psyche, which is illusion, so the citing of the Antison of Antiman in the primal antidoing of sensually physical soma, which is a corresponding order of instinctual not-self, precludes the possibility of there ever being Antiman the Antison, insofar as antiman can only pertain to the self super-intellectually (superconsciously) in terms of the quasi-primal taking of sensually physical psyche, which is ignorance.

21. Therefore there is neither Antigod the Antison nor Antiman the Antison, but simply the Antison of Antigod in the primal antidoing of sensually metaphysical soma and the Antison of Antiman in the primal antidoing of sensually physical soma, the former insubordinate, in metaphysically somatic freedom, to the bound metaphysical psyche of Antigod the Antifather, the latter insubordinate, in physically somatic freedom, to the bound physical psyche of Antiman the Antifather, both of which orders of antifather have reference, in the antitaking of their anti-intellectuality relative to mankind, to the male brain stem.

22. Just as the citing of the Unholy Spirit of Antiheaven in the primal antigiving of sensually metaphysical soma, which is a corresponding order of antispiritual not-self, precludes the possibility of there ever being Antiheaven the Unholy Spirit, insofar as Antiheaven can only pertain to the self unsoulfully (unconsciously) in terms of the quasi-primal antibeing of sensually metaphysical psyche, which is woe, so the citing of the Unholy Spirit of Anti-earth in the primal antigiving of sensually physical soma, which is a corresponding order of antispiritual not-self, precludes the possibility of there ever being Anti-earth the Unholy Spirit, insofar as anti-earth can only pertain to the self unsoulfully (unconsciously) in terms of the quasi-primal antibeing of sensually physical psyche, which is pain.

23. Therefore there is neither Antiheaven the Unholy Spirit nor Anti-earth the Unholy Spirit, but simply the Unholy Spirit of Antiheaven in the primal antigiving of sensually metaphysical soma and the Unholy Spirit of Anti-earth in the primal antigiving of sensually physical soma, the former insubordinate, in metaphysically somatic freedom, to the bound metaphysical psyche of Antiheaven the Unholy Soul, the latter insubordinate, in physically somatic freedom, to the bound physical psyche of Anti-earth the Unholy Soul, both of which orders of unholy soul have reference, in the antibeing of their anti-emotionality relative to mankind, to the male spinal cord.

24. Correlatively, just as the citing of Devil the Mother in the primal doing of sensually metachemical soma, which is a corresponding order of wilful or, rather, instinctual not-self, precludes the possibility of there ever being Devil the Daughter, insofar as the Devil can only pertain to the not-self instinctually (unnnaturally) in terms of the primal doing of sensually metachemical soma, which is ugliness, so the citing of Woman the Mother in the primal doing of sensually chemical soma, which is a corresponding order of instinctual not-self, precludes the possibility of there ever being Woman the Daughter, insofar as woman can only pertain to the not-self instinctually (unnaturally) in terms of the primal doing of sensually chemical soma, which is weakness.

25. Therefore there is neither Devil the Daughter nor Woman the Daughter, but simply the Daughter of the Devil in the quasi-primal taking of sensually metachemical psyche and the Daughter of Woman in the quasi-primal taking of sensually chemical psyche, the former subordinate, in metachemically psychic binding, to the free metachemical soma of Devil the Mother, the latter subordinate, in chemically psychic binding, to the free chemical soma of Woman the Mother, both of which orders of mother have reference, in the doing of their instinctuality relative to mankind, to the female not-self.

26. Correlatively, just as the citing of Hell the Clear Spirit in the primal giving of sensually metachemical soma, which is a corresponding order of spiritual not-self, precludes the possibility of there ever being Hell the Clear Soul, insofar as Hell can only pertain to the not-self spiritually (supernaturally) in terms of the primal giving of sensually metachemical soma, which is hatred, so the citing of Purgatory the Clear Spirit in the primal giving of sensually chemical soma, which is a corresponding order of spiritual not-self, precludes the possibility of there ever being Purgatory the Clear Soul, insofar as purgatory can only pertain to the not-self spiritually (supernaturally) in terms of the primal giving of sensually chemical soma, which is humility, if not humiliation.

27. Therefore there is neither Hell the Clear Soul nor Purgatory the Clear Soul, but simply the Clear Soul of Hell in the quasi-primal being of sensually metachemical psyche and the Clear Soul of Purgatory in the quasi-primal being of sensually chemical psyche, the former subordinate, in metachemically psychic binding, to the free metachemical soma of Hell the Clear Spirit, the latter subordinate, in chemically psychic binding, to the free chemical soma of Purgatory the Clear Spirit, both of which orders of spirit have reference, in the giving of their spirituality relative to mankind, to the female not-self.

28. Conversely, just as the citing of the Antidaughter of the Antidevil in the supreme antitaking of sensibly metachemical psyche, which is a corresponding order of intellectual (conscious) self, precludes the possibility of there ever being Antidevil the Antidaughter, insofar as the Antidevil can only pertain to the not-self instinctively (naturally) in terms of the quasi-supreme antidoing of sensibly metachemical soma, which is beauty, so the citing of the Antidaughter of Antiwoman in the supreme antitaking of sensibly chemical psyche, which is a corresponding order of intellectual (conscious) self, precludes the possibility of there ever being Antidaughter the Antiwoman, insofar as antiwoman can only pertain to the not-self instinctively (naturally) in terms of the quasi-supreme antidoing of sensibly chemical soma, which is strength.

29. Therefore there is neither Antidevil the Antidaughter nor Antiwoman the Antidaughter, but simply the Antidaughter of the Antidevil in the supreme antitaking of sensibly metachemical psyche and the Antidaughter of Antiwoman in the supreme antitaking of sensibly chemical psyche, the former insubordinate, in metachemically psychic freedom, to the bound metachemical soma of Antidevil the Antimother, the latter insubordinate, in chemically psychic freedom, to the bound chemical soma of Antiwoman the Antimother, both of which orders of antimother have reference, in the antidoing of their anti-instinctuality relative to mankind, to the female not-self.

30. Just as the citing of Antihell the Unclear Spirit in the quasi-supreme antigiving of sensibly metachemical soma, which is a corresponding order of antispiritual not-self, precludes the possibility of there ever being Antihell the Unclear Soul, insofar as Antihell can only pertain to the not-self antispiritually (anti-supernaturally) in terms of the quasi-supreme antigiving of sensibly metachemical soma, which is love, so the citing of Antipurgatory the Unclear Spirit in the quasi-supreme antigiving of sensibly chemical soma, which is a corresponding order of antispiritual not-self, precludes the possibility of there ever being Antipurgatory the Unclear Soul, insofar as antipurgatory can only pertain to the not-self antispiritually (anti-supernaturally) in terms of the quasi-supreme antigiving of sensibly chemical soma, which is pride.

31. Therefore there is neither Antihell the Unclear Soul nor Antipurgatory the Unclear Soul, but simply the Unclear Soul of Antihell in the supreme antibeing of sensibly metachemical psyche and the Unclear Soul of Antipurgatory in the supreme antibeing of sensibly chemical psyche, the former insubordinate, in metachemically psychic freedom, to the bound metachemical soma of Antihell the Unclear Spirit, the latter insubordinate, in chemically psychic freedom, to the bound chemical soma of Antipurgatory the Unclear Spirit, both of which orders of unclear spirit have reference, in the antigiving of their antispirituality relative to mankind, to the female not-self.

32. Suffice it to say that where there is primal doing in the guise of Devil the Mother there will be primal giving in the guise of Hell the Clear Spirit, and both of these manifestations of metachemically free soma will condition the prevalence, in bound metachemical psyche, of quasi-primal taking in the guise of the Daughter of the Devil and quasi-primal being in the guise of the Clear Soul of Hell, unnatural will conditioning subconscious soul unconsciously and supernatural spirit conditioning conscious ego superconsciously, so that Devil the Mother effectively conditions the Clear Soul of Hell and Hell the Clear Spirit effectively conditions the Daughter of the Devil.

33. Correlatively where, under a metachemical female hegemony, there is quasi-primal antitaking in the guise of Antigod the Antifather there will be quasi-primal antibeing in the guise of Antiheaven the Unholy Soul, and both of these manifestations of metaphysically bound psyche will condition the prevalence, in free metaphysical soma, of primal antidoing in the guise of the Antison of Antigod and primal antigiving in the guise of the Unholy Spirit of Antiheaven, unconsciously-subverted soul conditioning natural will unnaturally and superconsciously-subverted ego conditioning subnatural spirit supernaturally, so that Antigod the Antifather effectively conditions the Unholy Spirit of Antiheaven and Antiheaven the Unholy Soul effectively conditions the Antison of Antigod.

34. Likewise, where there is primal doing in the guise of Woman the Mother there will be primal giving in the guise of Purgatory the Clear Spirit, and both of these manifestations of chemically free soma will condition the prevalence, in bound chemical psyche, of quasi-primal taking in the guise of the Daughter of Woman and quasi-primal being in the guise of the Clear Soul of Purgatory, unnatural will conditioning subconscious soul unconsciously and supernatural spirit conditioning conscious ego superconsciously, so that Woman the Mother effectively conditions the Clear Soul of Purgatory and Purgatory the Clear Spirit effectively conditions the Daughter of Woman.

35. Correlatively where, under a chemical female hegemony, there is quasi-primal antitaking in the guise of Antiman the Antifather there will be quasi-primal antibeing in the guise of Anti-earth the Unholy Soul, and both of these manifestations of physically bound psyche will condition the prevalence, in free physical soma, of primal antidoing in the guise of the Antison of Antiman and primal antigiving in the guise of the Unholy Spirit of Anti-earth, unconsciously-subverted soul conditioning natural will unnaturally and superconsciously-subverted ego conditioning subnatural spirit supernaturally, so that Antiman the Antifather effectively conditions the Unholy Spirit of Anti-earth and Anti-earth the Unholy Soul effectively conditions the Antison of Antiman.

36. However, where there is supreme taking in the guise of Man the Father there will be supreme being in the guise of Earth the Holy Soul, and both of these manifestations of physically free psyche will condition the prevalence, in bound physical soma, of quasi-supreme doing in the guise of the Son of Man and quasi-supreme giving in the guise of the Holy Spirit of Earth, conscious ego conditioning unnatural will naturally and subconscious soul conditioning supernatural spirit subnaturally, so that Man the Father effectively conditions the Son of Man and Earth the Holy Soul effectively conditions the Holy Spirit of Earth.

37. Correlatively where, under a physical male hegemony, there is quasi-supreme antidoing in the guise of Antiwoman the Antimother there will be quasi-supreme antigiving in the guise of Antipurgatory the Unclear Spirit, and both of these manifestations of chemically bound soma will condition the prevalence, in free chemical psyche, of supreme antitaking in the guise of the Antidaughter of Antiwoman and supreme antibeing in the guise of the Unclear Soul of Antipurgatory, naturally-subverted will conditioning superconscious ego consciously and subnaturally-subverted spirit conditioning unconscious soul subconsciously, so that Antiwoman the Antimother effectively conditions the Antidaughter of Antiwoman and Antipurgatory the Unclear Spirit effectively conditions the Unclear Soul of Antipurgatory.

38. Likewise, where there is supreme taking in the guise of God the Father there will be supreme being in the guise of Heaven the Holy Soul, and both of these manifestations of metaphysically free psyche will condition the prevalence, in bound metaphysical soma, of quasi-supreme doing in the guise of the Son of God and quasi-supreme giving in the guise of the Holy Spirit of Heaven, conscious ego conditioning unnatural will naturally and subconscious soul conditioning supernatural spirit subnaturally, so that God the Father effectively conditions the Son of God and Heaven the Holy Soul effectively conditions the Holy Spirit of Heaven.

39. Correlatively where, under a metaphysical male hegemony, there is quasi-supreme antidoing in the guise of Antidevil the Antimother there will be quasi-supreme antigiving in the guise of Antihell the Unclear Spirit, and both of these manifestations of metachemically bound soma will condition the prevalence, in free metachemical psyche, of supreme antitaking in the guise of the Antidaughter of the Antidevil and supreme antibeing in the guise of the Unclear Soul of Antihell, naturally-subverted will conditioning superconscious ego consciously and subnaturally-subverted spirit conditioning unconscious soul subconsciously, so that Antidevil the Antimother effectively conditions the Antidaughter of the Antidevil and Antihell the Unclear Spirit effectively conditions the Unclear Soul of Antihell.

40. Thus contrary to the female positions of sensuality in which will conditions soul as id and spirit conditions ego as superego, these latter in turn conditioning the male soul and ego to unconsciously and superconsciously acquiesce in unnatural and supernatural modifications of natural will and subnatural spirit, the male positions of sensibility are characterized by the conditioning of will as natural will by ego and the conditioning of spirit as subnatural spirit by soul which in turn condition the female will and spirit to naturally and subnaturally acquiesce in conscious and subconscious modifications of superconscious ego and unconscious soul.

41. Rather than force 'freaking out' light and motion 'freaking out' heat, as in the female contexts of sensuality, in which free soma is hegemonic, the male contexts of sensibility attest to the reining-in of force by heat and to the reining-in of motion by light, i.e. to the binding of will by ego and to the binding of spirit by soul, so that there is a synthetic parallel between will and ego, force and heat, on the one hand, and a synthetic parallel between spirit and soul, motion and light, on the other hand, both of which options contrast with the antithetic want of any such parallelism between will and soul, force and light, in the case of metachemically-conditioned sensuality, and spirit and ego, motion and heat, in the case of chemically-conditioned sensuality.

42. Yet these situations are reversed for the subordinate gender to each pair of options, insofar as subverted male soul acquiesces in free will (unnatural will) and subverted male ego in free spirit (supernatural spirit) in a light-to-force inversion of metachemical female sensuality and in a heat-to-motion inversion of chemical female sensuality, both of which are somatically hegemonic over their male counterparts, while, contrariwise, subverted female will acquiesces in free ego (conscious ego) and subverted female spirit in free soul (subconscious soul) in a force-to-heat inversion of physical male sensibility and in a motion-to-light inversion of metaphysical male sensibility, both of which are psychically hegemonic over their female counterparts.

43. The paradox of each subordinate gender position is that neither can be sustained for long independently of the pressures for soma or psyche being applied by the hegemonic gender, insofar as males remain creatures for whom a psychic conditioning of soma is only 'nurturally' or logically sustainable on the basis of the one being free and the other bound, as in sensibility, while females remain creatures for whom a somatic conditioning of psyche is only naturally or illogically sustainable on the basis of the one being free and the other bound, as in sensuality, neither of which cases apply whenever the opposite gender is hegemonically free to determine the course of events primarily in their own interests, be those interests somatic and natural (bodily of nature), as in the female case, or psychic and 'nurtural' (mentally of nurture), as in the male case, which is to say, vicious or virtuous, criminal or graceful, evil and clear or wise and holy, with the subordinate gender having to accept a sinful or punishing, foolish and unholy or good and unclear, paradox.

44. For somatic emphasis for males, contrary to gender reality of psyche preceding and predominating over soma in one class/elemental ratio or another, is no-less sinfully paradoxical than psychic emphasis for females ... punishingly paradoxical in view of their gender reality of soma preceding and predominating over psyche in one class/elemental ratio or another, gender-bender exceptions to the rule notwithstanding.

45. Obviously, if females were not creatures for whom somatic freedom is more natural than psychic freedom (which, in any case, is germane to nurture as the psychic complement to nature), they would be ill-qualified to reproduce and bear and/or rear children, insofar as any such undertaking would constitute an imposition that one were better off without, as would sex, whether as a precondition of reproduction or for its own misguided sake.

46. But, in reality, they are, with comparatively few exceptions, eminently qualified both for sex and for reproduction, and are so constituted that not only do they wish to be 'recognized' and 'loved' for their bodily characteristics, whether fundamentally in relation to ugliness and weakness or, more sensibly, in relation to beauty and strength, but vindicated through motherhood for all the bodily inconveniences, including menstruation, to which they are perforce regularly subjected from the dawn of puberty to the dusk of menopause. A female who did not want to have all that bodily inconvenience justified via maternal commitment, which in itself further advances somatic factors already latent in the sex, would be somewhat odd. In fact, she would be a blatant contradiction in terms!

47. But so, too, would any male who wished, contrary to gender reality, to live a life of somatic licence and act as though the bodily aspects of life were of more significance and importance than the mental, or psychic, aspects of it, whether in relation to ego or soul, and effectively surrender his self to female criteria, no longer able to take seriously and/or be his self, but increasingly prone to 'selfless' acts which suggested a readiness, bordering on the reckless, to identify with the not-self to the point of folly, if not madness.

48. Indeed, when a whole class of people are of this ilk because of the extent to which they are habituated to physical labour, to somatic emphasis at the expense of psyche, then it is no small wonder that society in general, and philosophy in particular, degenerates from a sort of mind/body dichotomous view of life, as of human reality, to a mind-body symbiosis in which such psyche as is credited with any sort of reality becomes the subordinate corollary of free soma and not the free agent which has its own subordinate corollary in the physiology, as it were, of the brain stem and spinal cord, so that it is as though an army, say, has been reduced from one in which, with mind/body relativity, officers are giving orders to NCOs, to one in which there are no officers to give orders but only NCOs to pass muster as 'psyche', duly debased, for the body of soma which constitutes the army in general.

49. Thus deprived of the self, the army, as of any society which, in typically modern or contemporary socialistic vein, comes to resemble such a headless creature, is reduced to the not-self, to soma, which is then 'free' of psychic interference except insofar as psyche corresponds to the mind-body symbiosis in NCO-like vein and simply reflects the bodily limitations and dispositions of the organism in general, an organism which is no longer organized along mind/body lines between controlling inorganic psyche and controlled organic soma, but rather resembles a disorganized mob in which such psyche as still exists - and in the nature of things cannot but persist in existing - is one with soma in its plebeian instincts and want of intellectual or emotional nobility.

50. Clearly, societies which have either reduced themselves or been reduced to democracy, in overly republican vein, are of the sort noted above, and it would be extremely surprising if whatever passes for philosophy with them were to credit life with more than a mere physical significance in mind-body symbiosis!

51. I do not, of course, endorse such societies, much less any subdivision thereof which reflected the general consensus of opinion in such patently reductionist terms! For wherever the 'common man', the 'man in the street', the 'worker', 'l'homme moyen sensuel', takes over society, only the darkness of ignorance and illusion (sanctified as superstition) can prevail, as though in a dense societal fog, and it is not long before the crimes of a female hegemony break out, to put sin in its subordinate place, together with the Church, as the State gathers ever more power to itself in the name of 'the people' and the general triumph of democracy over not only autocracy but also theocracy, a triumph that, sadly, would seem to have been justified in view of the extents to which autocracy was compromised by theocracy, as theocracy itself left much to be desired from the standpoint of God and, thus, Truth.

52. For, in truth, there never was a place for Truth in the Church, only for man-hype as God coupled to some cosmos-based theological primitivity having associations with concepts like 'the Almighty' or 'the All Powerful', in back of the so-called 'Son of God', Whose origins as Creator owe more to the Old Testament than to the New, and Who, for better or worse, was often eclipsed by His 'Son' even to the deplorable extent whereby, with almost Old Testament sleight-of-hand, the 'Son of God' became, as though by miraculous transformation, 'God the Son', and it was all the more attractive to worship Him as God, and to bow down before Him, as before some graven image, in patently idolatrous vein, content, in one's plebeian ignorance of higher things, to equate this 'Second Person' of the 'Blessed Trinity' with the universality of true Godhead!

53. But a 'Person' of the 'Blessed Trinity', whether of the so-called Father, the Son, or the Holy Spirit (an entity which surely defies the concept 'Person' like nothing else!) can never be authentically 'universal', in the sense of applying, in metaphysical sensibility, to that which is genuinely godly, whether in the least evolved manifestation of such an application - probably Saturnalian - as germane to the Cosmos; in the less (relative to least) evolved manifestation of such an application - probably winged seed-pods on trees - as germane to nature, in the more (relative to most) evolved manifestation of such an application - involving transcendental meditation - as germane to mankind, or, to anticipate the future, in the most evolved and therefore definitive manifestation of such an application - with a synthetically artificial approach to transcendentalism - as germane to the Cyborg.

54. No, something which is authentically universal is irreducible to an individual personality, a 'person', whether of the Trinity or otherwise, to be worshipped as God, but transcends such a mundane limitation as God transcends man or Heaven transcends the earth, being true of all who lead a godly life or who cultivate godliness in their selves with the end of heavenly redemption in mind, a redemption leading from ego to soul, as, in humankind terms, from the brain stem to the spinal cord via the requisite utilization of the relevant not-selves, in this instance the lungs and the breath, so that anyone anywhere who meditates transcendentally is equally God the Father utilizing the Son of God and the Holy Spirit of Heaven to the end of Heaven the Holy Soul, the raison d'être of the meditative process, insofar as only in the self-preserving recoil of self to self more profoundly can one be at one with the self for a moment of time-defying eternity, a self-unity that must duly be sacrificed to the egoistic aspect of selfhood again as one, as God the Father, addresses the relevant not-self, the respiratory not-self of the Son of God, afresh in one's determination to return, via the out-breath not-self of the Holy Spirit of Heaven, to one's self anew in the heavenly guise of Heaven the Holy Soul, the psychic aspect of the spinal cord to which the self gravitates as it recoils from the threat to consciousness posed by the out-breath of modified spirituality to a deeper accommodation of selfhood in which only subconscious bliss obtains.

55. That, in a nutshell, is what godliness and heavenliness are all about, at least on the more - as opposed to least or less - evolved level involving humankind, where transcendental meditation is the modus operandi confirming a godly universality upon those who, as upper-class males of a sensibly metaphysical stamp, practise being godly in the interests of a heavenly redemption and are all equally God and Heaven to the extent that that is what they are taking, being and, as far as the relevant not-selves are concerned, doing and giving.

56. Yet such universality was never truly universal, in the sense of being properly global, but was mostly confined to certain parts of the East, and the Far East in particular, and I wager that just as Christian prayerfulness signifies a lower-class male approach to religion, necessarily 'bovaryized' in its vegetative shortfall from airiness, or sensibly physical shortfall from metaphysical sensibility, so transcendental meditation is - and was - its upper-class male approach, the more genuinely religious technique for parts of the world that were capable of a more authentically religious disposition because less temperate or verdant or otherwise 'worldly' in that largely Western, and especially European, way that had the effect of reducing everything, the concept of God and Heaven notwithstanding, to a more mundane level in conjunction with the relatively moderate environmental and climatic criteria more generally prevalent.

57. In short, Christian idolatry of an individual, a 'person', as God, whether as Son of God or, more perversely, as God the Son, owed not a little, though by no means everything, to climatic and topographic features in which such a reduction of religion to a more deeply worldly level, corporeal and mundane, was if not inevitable then certainly feasible, and out of which, despite its otherworldly pretensions, the 'religion of the World' duly developed in conflict or contrast to otherworldly and even what could be called netherworldly religions more suited to less temperate and verdant lands, indeed to parts of the world that have since become identified with Second and even Third World criteria.

58. But it is obvious that God is not, and never could be, reducible to a 'person', much less to one who was identified with prayer rather than meditation, and who was regarded as 'second person' of a Trinity in which the Father preceded as 'first person', and therefore as 'someone' no less unworthy of universal acclaim, and the so-called 'Holy Ghost' or 'Holy Spirit' as 'third person'; though how spirit could possibly be anthropomorphised in such fashion remains, to me, a mystery that only a religion rooted, Old Testament-wise, in metachemical irrationality could possibly condone or take for granted!

59. However that may be, the middling-down of things to worldly criteria that Western civilization exemplified was bound to lead to the worship of man as God, both in terms of Man the Father as God the Father and of the Son of Man as the Son of God, neither of which have anything to do with transcendental meditation, in that the brain-stem level of the one is prayerfully into the brain-proper of the other in patently vegetative or physically sensible terms, and then to lead on, moreover, to what has since developed out of that civilization in more secular terms as a campaign for and championing of 'human rights', the 'rights of man', etc., in the face of opposition, however conceived, to such rights.

60. In short, the development of 'human rights' is a largely Western concern which stems from its Christian traditions in which man is at the centre of the Cosmos or, at any rate, the World, and to whom all things must bow, including concepts of God and Heaven, if the World, as that part of the globe commensurate with Western civilization, is to have its day and, more importantly, its way, if necessary at the expense, as history attests, of less worldly regions and peoples who may well - certainly in the case of Buddhists - have a more genuine approach to religion in which godliness is not something to be worshipped through the 'person' of Christ, but actively engaged in and lived, via transcendental meditation, for the sake of a heavenly redemption.

61. But even Buddhism, I contend, is only the upper-class, or non-worldly, male approach to religion, an approach in which God and Heaven can be lived or experienced rather than simply worshipped and effectively corrupted via man and the earth, and therefore it is not beyond Christianity, in the sense of being more evolved than Christianity. On the contrary, it is an upper-class parallel to Christianity, a religion of God rather than of man, of Heaven rather than of the earth, as much for environmental as for other reasons, and is therefore not something one should seriously consider as a successor to Christianity, as if the solution to Western society was simply to replace Christianity with Buddhism and, low and behold, the dream of world peace would be realized!

62. Life is rarely that simple, and even Buddhism has its limitations, not least in respect of humankind and a sort of more evolved, as against least and less evolved, manifestation of godliness and heavenliness that stands in an inferior light to what is arguably the most evolved manifestation of manliness and earthiness in the Christian or Western 'below' of temperate worldliness.

63. For God and man do not evolve apace, and while man arguably reached his acme, his per se manifestation, in the vegetative sensibility of Christendom, the chances are pretty high - I would even say virtually incontrovertible - that God has still not come into His 'most evolved' own, His per se manifestation, which I deem to be commensurate with some future sensibly-oriented cyborgization of humankind in which such godliness as calls the transcendentalist shots, so to speak, is no-less synthetically artificial than everything else about global civilization or People's civilization or urban civilization, or whatever else you would like to call the post-humankind civilization with universal aspirations that has been underway since approximately the late-nineteenth century and which has already surpassed its scientific and political manifestations in Fascism and Communism on route to its Corporate manifestation which currently, in the early twenty-first century, rules the global roost, in the interest of economics, even though both Western civilization and Eastern civilization still linger-on in the background, by no means entirely or even largely supplanted by the civilization which, in its thirst for global universality, bears the hallmark of the urban proletariat, whatever their collar status, in what amounts to an identity with synthetic artificiality at the expense not only of non-synthetic artificiality, as germane to the suburban bourgeoisie traditionally, but of synthetic naturalness and non-synthetic naturalness as well - the former arguably theocratic and the latter autocratic, which is to say, characterized by aristocratic rather than clerical criteria more typical, in the West, of the pre-modern eras of the so-called Dark Ages and Medievalism.

64. Thus, to a significant extent, humankind has already been overtaken by a post-modern and effectively post-human order in which the urban proletariat pre-eminently feature as that which is most cyborg at this point in time, if only, conventionally, in relation to sensuality, and thus to the utilization of such devices, necessarily synthetically artificial, as cameras and microphones and vibrators and hearing aids and all sorts of other machines which function as appendages to or substitutes for the human organs and have, to all intents and purposes, eclipsed them in the course of vocational and even recreational time.

65. Thus the Cyborg is no future dream but an ever-present reality which is in process of development with the urban proletariat as they rely, ever more regularly and protractedly, on a plethora of synthetically artificial products which take precedence over not only non-synthetically artificial but synthetically natural and non-synthetically natural products or realities as well, transforming the world from one dependent on nature and mankind to one which has surpassed both in its drive towards global universality, albeit the universality in question, which is Cyborg-oriented, has still not broken free of the Cosmos and the traditional subversion of concepts like universal which peoples and cultures rooted more firmly in the cosmic are still able to perpetuate, at its expense.

66. For until the universal is conceived as entirely separate from the cosmic, a context of life largely governed by stellar polyversality, it will continue to be hampered by delusory association, in Buddhist vein, with cosmic realities when, in truth, the degree to which universality exists in the Cosmos is minuscule compared to or, rather, contrasted with the extent to which polyversality exists there in relation to stellar sensuality and to a sort of Hindu and/or Judaic misconception of godliness owing more to what I have called Devil the Mother than to anything remotely associated, in Saturnalian vein, with God the Father.

67. Thus whilst universality does exist in the Cosmos, it is considerably overshadowed by polyversality, as planets like Saturn by a host of stellar bodies, and co-exists with effectively impersonal and personal bodies appertaining less to metachemical, much less metaphysical, than to chemical and physical realities, after the fashion of, say, the Moon and Mars.

68. But universality exists in the Cosmos in relation to the least evolved manifestation of metaphysical sensibility, or God, and therefore in what could be described as its least universal manifestation, a manifestation doubtless surpassed by its less (relative to least) universal manifestation in the metaphysically sensible aspect of nature which I have hitherto identified with winged seed-pods on trees, not to mention by its more (relative to most) universal manifestation in the metaphysically sensible aspect of mankind which has been identified with transcendental meditation and thus with a Buddhist-like commitment, traditionally confined to parts of the Far East, to lung-oriented devotions likely to result in heavenly blessedness, a blessedness which I contend can and should be overhauled by its most universal manifestation in the metaphysically sensible aspect of the Cyborg when such transcendentalism becomes synthetically artificial and therefore surpasses mankind in terms of the degree to which transcendentalism can be cultivated on a truly universal basis, a basis not confined to any one region of the globe and likely to culminate, if one can anticipate further futurity, in space centres where, achieving something close to omega-point status, it would contrast with such manifestations of non-synthetical polyversality, impersonality, and personality, not to mention non-synthetic universality, as still existed there, together with remaining examples of synthetic polyversality or impersonality or even personality as earlier phases of People's civilization had superimposed upon the Cosmos in pursuance of their own, necessarily 'bovaryized' approaches to universal progress.

69. But, of course, while less than synthetic approaches to universality still linger-on to the rear, as it were, of People's civilization, it is small wonder if the concept 'universality' has been unable to 'come clean' or reach its apotheosis in what would arguably be its most evolved manifestation in conjunction with the Cyborg, particularly as polyversality, impersonality, and personality still exist in their traditional as well as contemporary manifestations, and further confound and compound the problem of universality and its final 'working out'.

70. Certainly the traditional non-synthetically artificial man-hype as God is a significant enough obstacle to a more genuinely, because non-personal, approach to universality, quite apart from the roles still played in conventional or traditional religion by impersonal and polyversal factors which owe even less to artificiality, whether or not in terms of the synthetic.

71. The danger with Corporatism, which is the synthetically artificial economic approach to globalization, is that it feeds on and to some extent stems from the personality-hyping economics rooted in Western civilization which, identifying in some measure with Christianity, though particularly its Protestant manifestation, finds nothing abnormal in the subversion of universality from the standpoint of personality, but considers itself entitled to champion and even achieve globalization on the basis of its own shortcomings from a properly universal perspective, a perspective with which it can have no real understanding insofar as its Western origins ill-qualify it for a genuinely universal role or status.

72. In fact, it runs into opposition from both anti-capitalist factions rooted in some kind of socialistic alternative and traditional religious groupings more sensitive to universality as a religious mean or ideal, and can only, in the complicated nature of things on this planet, fail miserably in addressing their grievances, with consequences that are dangerous for more than just apologists of Corporatism.

73. For, at the end of the day, corporate capitalism cannot bring globalization to a peaceful and truly universal head when such a thing, whilst incontestably desirable from the standpoint of People's progress, requires religion, not just any old religion, nor, with respect to their devotees, traditional religions closer to universality in their upper-class integrities than anything the West developed, but a brand new religion which is as characteristic of the synthetically artificial realities of People's civilization as anything totalitarianly scientific, political, or economic has been or, for that matter, continues to be, the corporate mode of economic totalitarianism not excepted.

74. In short, Eastern civilization is no less irrelevant to the development of global civilization than Western civilization when it seeks to preserve or advance traditional religious or economic or political or scientific norms at the expense of the post-modern, post-humankind synthetic artificiality of People's civilization, which requires its own religious solution to the problem not only of economic hype in the global sphere, but to the problem of traditional religion as an obstacle to true universality.

75. For it is traditional religion, certainly in the West and arguably in much of the East, which holds back from the achievement of genuine universality at a more than humankind level of its evolution, a level I have identified with its most evolved and therefore most universal manifestation, equivalent, I believe, to the achievement of a godly per se for those who are entitled to it on a class and gender basis.

76. Rooted in the polyversality of stellar sensuality, universality has been subsumed into, if not eclipsed by, polyversality to such an extent that the notion of God as 'Almighty' in relation to cosmic 'First Mover(s)', to God in the metachemically sensual aspect(s) of the Cosmos, has dominated such religions as Hinduism and Judaism and, by extrapolation, Christianity, though more, I believe, in relation to Protestantism than to Catholicism, insofar as, traditionally, Catholicism has sought a more sensible orientation in Christ and His Mother which puts a premium on brain and womb, whether with an Orthodox bias for the one or a Roman bias for the other, whereas Protestantism would seem to signify a retreat from worldly, or lower-class, sensibility in volume and mass towards worldly, or lower-class, sensuality in mass and volume, with a like-distinction between the phallic bias, so to speak, of Anglicanism and a bias towards the tongue, duly forked, in Nonconformism, so that the plane of mass would indicate an antithesis between Anglicanism and Roman Catholicism, but the plane of volume an antithesis between Nonconformism and Orthodoxy, the former in each case sensually ranged against the sensible orientation of the latter.

77. However that may be, if Protestantism is the sensual counterpart to traditional Catholicism in the West, in the East it would seem that the initial source of a religious protest was not sensible but sensual, or predominantly sensual, and took the twin forms of Hinduism and Judaism, whether in relation to eyes and ears or, more subhumanly and even pre-humanly, to such upper-class sensual manifestations of nature and/or the Cosmos, against which both Buddhism in relation to the one and Islam (Mohammedanism) in relation to the other would seem to have been a sensible protest, a sort of Eastern Protestantism of lungs against eyes on the plane of space, not to mention their spaced/spatial counterparts in nature and the Cosmos, and of heart against ears on the plane of time, not to mention their repetitive/sequential counterparts, once again, in nature and the Cosmos, so that the 'Protestantism' of Buddhism and Islam in the East is vastly contrary to what it was in the Anglican/Nonconformist West - namely a more sensible orientation which sought to repudiate the sensuality at the roots of the older religious traditions from which both Buddhism and Islam arose.

78. Therefore there is a sense in which the so-called world religions, never quite as global as they would like people to believe, line up in a kind of sensual/sensible antithesis on each plane of human existence, with Hinduism, Judaism, Nonconformism, and Anglicanism on the one side, the side of sensual space (spatial), time (sequential), volume (volumetric), and mass (massive), but Buddhism, Islam, Orthodoxy, and Romanism on the other side, the side of sensible space (spaced), time (repetitive), volume (voluminous), and mass (massed).

79. Of course, these antitheses may seem like a distinction, or series of distinctions, between 'the bad' and 'the good', or something to that effect; though life, as we've already seen, is never quite that simple, or 'black' and 'white', even if it permits us, on the basis of a combination of evidence and experience, to draw our own conclusions and to generalize as to what that evidence and experience reveals. Nevertheless, it would seem that such a dichotomy between religions that are more sensual than sensible, whether because they arose earlier or were in revolt against a more sensible tradition, and those, on the contrary, that are more sensible than sensual, whether because they arose later or were in revolt against a more sensual tradition, indubitably exists, and to that extent it makes it possible for us to get the world of conventional religion and religious denominations into better perspective, enabling us to form judgements as to the probable causes of friction or distrust between them, not to mention how even on the same side of the religious fence, as it were, there are gender and class distinctions between each of the contending elements, making them in turn distrustful, if not antagonistic, towards fellow sensual or sensible religions on the basis of either gender or class, if not both.

80. But, overall, despite the quarrels of Hindus and Judaists, Nonconformists and Anglicans, Roman Catholics and Eastern Orthodox, Mohammedans and Buddhists, the chief distrust, if not antagonism, would seem traditionally to lie between those at opposite poles of any given plane, certainly in the case of Hindus and Buddhists, Judaists and Moslems, Anglicans and Roman Catholics, while Nonconformists and Orthodox would seem all the more antithetical in their respective approaches to volume despite the paucity of concrete evidence - certainly in the British Isles - of a long historicity of struggle and strife between them.

81. Nevertheless, whatever their respective positions, it is clear that no so-called world religion is really that global, in the sense of properly pertaining to every country on earth. Global religion, when it comes, will differ from each and every one of these traditional religions to the extent that it will be properly global and fully commensurate, in its airy universality, with a universal destiny, a destiny which sharply distinguishes what is universal from the polyversal and even impersonal and personal subversions of universality that typify all conventional religions and make them subject, in differing degrees, to the rule of the Cosmos, and thus to metachemical, chemical, and physical corruptions of metaphysics.

82. Certainly, the People's religion that I identify with Social Transcendentalism, the ethnic totalitarianism which should stand as the resolution for an airy civilization, an urban civilization, of its scientific and political and economic struggles towards religious universality, would allow for other than metaphysical components in the totality of its sensible integrity, but they would, as 'bovaryized' manifestations of metachemistry, chemistry, and physics rather than as anything overtly metachemical, chemical, or physical, be subordinate to its leading ideal and in no way independent or entitled to a separate conditioning existence. They would simply be means by which men, antiwomen, and antidevils could be reconciled to the lead of God and thus to a civilization characterized by metaphysical universality rather than one, as in the non-synthetically artificial and pre-artificial past, in which such universality as existed was subverted by either physical personality, chemical impersonality, or metachemical polyversality, and God was accordingly 'bovaryized' in relation to either man, woman, or the Devil, not to mention antiman, antiwoman, or the Antidevil, as well, of course, as Antigod, the mode of 'God' in which metaphysical sensuality takes precedence over its sensible counterpart, though usually in subordination to the hype of metachemical sensuality - namely Devil the Mother - as God, in patently Judaic or Hindu vein.

83. In the Judaic case of metachemical monotheism, it is clear that Jehovah over Satan is pretty much on a par with Devil the Mother over the Antison of Antigod in what amounts to a theological extrapolation, in space/time, from stellar over solar cosmic bodies, and that this pre-human approach to religion rooted in science co-exists with a subhuman approach to it which, embracing the sensual space/time equivalents to Devil the Mother and the Antison of Antigod in nature, owes more to Saul and David in what are arguably theological extrapolations from those aspects of trees, like blossom and fruit, that owe more to sensuality than to sensibility, and which constitute less (relative to least) devolved manifestations of 'God' and 'Devil' to their untransvaluated devotees.

84. Be that as it may, there is nothing in Judaism that properly approaches humankind on the decadent Catholic levels of the so-called Risen Virgin and the so-called Father, viz. eyes and ears of space/time sensuality which, together with the so-called Sacred Heart of the Risen Christ, a term which speaks for itself, effectively constitute a perpendicular triangle within humankind that parallels, on an upper-class basis, the inverted triangularity of Protestant solidarity 'down below' in the forked-tongue over phallus heretical retreat from brain-over-womb traditional, or sensible, Catholicism that led to an inversion of gender standings in favour of females.

85. Nor, for that matter, is there anything much in Islam that properly approaches humankind on either level, not even the upper-class context of space/time triangularity, and for the simple reason that Islam locks-in to perpendicular triangularity on both pre-human and subhuman levels which owe more to its sensibly metachemical opposition to Judaism than to any desire to step outside or beyond triangularity in Catholic-like deference of female sensibility to male sensibility, not of course in terms of chemistry and physics but of metachemistry and metaphysics, the time/space parallels to the mass/volume of Catholic sensibility.

86. Islam did not, for a number of reasons, turn its back on Judaism in favour of a sort of sensibly metachemical deference to Buddhist metaphysics, but remained in an uneasy relationship with the older religion in which its concept of God, Allah, was effectively Antidevil the Antimother in relation to the cosmic sensibility of Venus vis-à-vis the stellar monotheism of Devil the Mother, viz. Jehovah, and the solar 'fallen angel' for diabolic denigration from that female position 'on high' which, far from literally being the Devil, was really the Antison of Antigod, and therefore simply fit subject for denigration within the female hegemonic context of cosmic sensuality, a denigration of noumenally subjective sensual maleness which Islam itself shares to the extent that it identifies Antidevil the Antimother with God, with Allah, and plays host, in consequence, to the same kind of metachemical subversion of godliness which Judaism entertains in the noumenally objective sensual guise of Jehovah, neither of them prepared to take an airy view of Godhead because rooted in traditions characterized by metachemical fire, by traditions which, notwithstanding the significant part played by climatic and topographical factors in the Middle East, identify, in almost Cupidian-axis vein, with a female approach to religion which cannot but be 'down on' fiery metaphysics, as upon the Satanic 'fall guy' for slag which a controlling axis of perpendicular triangularity dominated by female criteria in sensually hegemonic vein inevitably entails.

87. Therefore unless an almost Nietzschean transvaluation of values is made with regard to the respective positions of stellar and solar, cosmic 'First Mover' and cosmic 'Fallen Angel', there cannot be a break-out from perpendicular triangularity in rising time-space counter-Cupidian fashion such that would enable those tarnished with diabolic denigration to be saved from the Antison of Antigod to God the Father, and at a more than cosmic, never mind natural or human, level.

88. For, in truth, Jehovah, the so-called God of the Judaic Jews, is no more God the Father than is Allah, the so-called God of the Islamic Arabs (by and large), but simply Devil the Mother vis-à-vis Antidevil the Antimother in a perpendicular triangle in which the Antison of Antigod, viz. Satan, serves as 'fall guy' for diabolic denigration for both traditions, which are locked-in, in their opposite ways, to metachemical delusion and confusion.

89. And this applies equally on the succeeding, or subhuman, level of ... nature, where the perpendicular triangle would probably owe more to the blossom, fruit and berries of trees than to anything stellar, solar, or Venusian, and one would be inclined to cite Saul, David, and, for the Moslems, Mohammed as the respective subhuman equivalents to Jehovah, Satan, and Allah in the pre-human Cosmos. For neither Judaism nor Islam properly stretch into humankind in terms of the man-hype as God of Christian tradition, and therefore the Catholic decadence of the so-called Risen Virgin, the so-called Father, and the so-called Sacred Heart of the Risen Christ, viz. Devil the Mother, the Antison of Antigod, and Antidevil the Antimother in relation to eyes, ears, and heart, can hardly be said to apply in contexts which are less human-centred than worshipfully beholden to subhuman and pre-human, natural and cosmic, foci of religion in Old Testament-like vein, whether in terms of the Torah or the Koran.

90. Prayer with Moslems is not man-centred, as with Christians beholden to Christ, but unequivocally directed back to conceptions of God which owe more to nature and, especially, the Cosmos than to mankind as such, and to conceptions, moreover, which are less sensibly physical, much less sensibly metaphysical, than sensibly metachemical, and therefore cited in what I have called Antidevil the Antimother, not, needless to say, in terms of the so-called Sacred Heart of the Risen Christ, but rather in the subhuman terms of Mohammed or, more cosmically, the pre-human terms of Allah, the real focus of Islamic religion.

91. But if Allah is not really God 'He' is certainly not Devil the Mother, but a manifestation, as we have argued, of Antidevil the Antimother which cannot but exist in an uneasy relationship with both Jehovah and Satan, Devil the Mother and the Antison of Antigod, for want of the Antidaughter of the Antidevil in what, for a metachemically sensible reality, would be a paradoxical psychic emphasis, analogous to the Christian Virgin, under the hegemonic controlling reality of God the Father in which male psychic freedom constrained what was metachemically female to a non-triangular deference of psyche to psyche, of a beautiful approach to truth to Truth, and the beauty of Antidevil the Antimother was subordinated, in bound soma, to the controlling reality which reflected, in upper-class male or sensibly metaphysical vein, the noumenally subjective reality of psyche preceding and predominating over soma, and to a virtual absolute (most wavicles/least particles) extent.

92. This is what would have saved Islam from perpendicular triangularity, and the only context in which one can imagine it happening would be of a deference, on the part of Moslems, to Buddhism, so that metachemical sensibility came to emphasize psyche at the expense of soma under a prevailing pressure of free psyche 'on high', in some manifestation of metaphysical sensibility, like Saturn over Venus in the Cosmos, or winged seed-pods over berries on trees, or transcendental meditation over percussive chanting in humankind.

93. But Islam did not defer to Buddhism; for Buddhism had stretched into humankind in upper-class religious terms in respect of transcendental meditation, and such terms look rather out-of-place in the sort of desert environments in which a metachemical concept of God comes more naturally, if not cosmically, to pass on account of environmental factors owing more to fire than to air.

94. Moreover, Buddhism stemmed from a Hindu tradition and often deferred to it in terms of a bias, paradoxically, towards cosmic sensuality, not least in relation to the so-called Clear Light of the Void, which could only be anathema from an effectively unclear, or sensibly metachemical, standpoint.... As, indeed, would the iconography and garish idolatry associated with Buddhism as an offshoot from Hinduism and its polytheistic polyversality. Even an atheistic coyness on the part of Buddhists vis-à-vis traditions rooted, more fundamentally, in metachemical delusions would not have ingratiated those for whom there indubitably was a God, and He was Allah, the all-powerful rival to the God of the Jews, Whose cosmic origins in space/time necessitated a less than self-oriented upper-class human approach to religion - indeed, required nothing less than worshipful submission in relation to pre-human criteria.

95. Thus, however one looks at it (and there are several other ways besides the above), Islam never could have accommodated itself to Buddhism or turned itself into Buddhism, but was fated to remain at a paradoxically somatic remove from psychic emphasis under whatever manifestation of God the Father in free psyche - pre-human, subhuman, or human - in keeping with its environmental origins as a sort of sensible extrapolation from Judaism and monotheistic alternative to it which, for want of psychic paradox, would inevitably be drawn into an uneasy relationship, often amounting to a so-called 'holy war', with such free soma as was sensually at large in Judaism, whether directly in the female context of Jehovahesque stellar primacy or indirectly in the male context of Satanic solar primacy, in the aforementioned guise of a perpendicular triangularity in which it could only rival Judaism as its sensible counterpart for 'doing down' the Antison of Antigod, viz. Satan, as the Devil and effectively upholding, for want of a transvaluation of religious values, the taboo on what I have called counter-Cupidian thrust, or a sort of dotted-line time-space salvationist ascent from what, as the Antison of Antigod, is actually anything but the Devil towards God the Father, and thus, ironically, a Buddhist-like position in metaphysical sensibility that arguably owes more, in humankind, to lungs than to ears, and more in subhuman and pre-human terms to winged seed-pods than to fruit on trees and to Saturn than to the Sun.

96. But if Buddhism can only be unattractive from a Moslem standpoint, a standpoint fated to respect the existence of Judaism and to fight shy of spaced space in defence of repetitive time deferring, no matter how uneasily or reluctantly, to both spatial space and sequential time, then it is hardly any more attractive from a Christian point of view, bearing in mind its Hindu origins and upper-class integrity in relation to a metaphysical sensibility hampered, moreover, by metachemical sensuality to an extent which rules out such terms as the Holy Spirit of Heaven in favour of the markedly more female Clear Light of the Void, and its sensual fatality for cosmic primacy, a primacy not dissociated from an evil acquiescence of bound psyche in the crimes of free soma, including, ultimately, a rather freer attitude to sex or sexual promiscuity than would be commensurate with Christian criteria.

97. No, when Buddhism is not falling back on cosmic polyversality and even polytheism in a delusory identity of self with the Cosmos, its atheistic coyness in respect of metaphysical sensibility can be no-less problematic to those for whom God most assuredly takes the form of man than for those who worship a metachemical deity in the Cosmos which is deemed responsible for Creation; though it has to be said that the sensible manifestation of such an entity, corresponding in Allahesque vein to planets like Venus, would be less a first mover, like the rather more sensual Jehovah, than a consequence of a sensible first mover along the lines of Saturn, or the least evolved manifestation of God the Father, which puts the female entity in its subordinate cosmic place.

98. However that may be, and bearing in mind the reluctance of Christians to sacrifice the prospect of an afterlife following judgement for doctrines like reincarnation, which point to a physical rebirth on the wheel of earthly suffering, there can be no question that Buddhism leaves much to be desired even in relation to humankind, and my own utilization of such terms as God the Father, the Son of God, the Holy Spirit of Heaven, and, ultimately, Heaven the Holy Soul for ego, will, spirit, and soul in relation to transcendental meditation owes a lot more to Christian tradition than ever it does to the rather more Hindu-based terminology which, like the Clear Light of the Void, lays stress on a vacuous as opposed to a plenumous concept of liberation owing little or nothing to male criteria but rooted, all too evilly, in the original crime of stellar polyversality, which cannot help but pander, in female vein, to cremation at the expense of burial, and thus to what genuine Christians, ever scornful of cremation, would regard as a disrespect for the self in relation to posthumous judgement in the Afterlife.

99. For a self that, in male vein, comes alive at either visionary or unitive, egocentric or psychocentric, posthumous experience, cannot be condemned to cremation under criteria owing more to a female hegemony in which the prospect for an afterlife is virtually non-existent - females devolving from outer light to inner darkness, males evolving from outer darkness to inner light, so that the fates of the genders are diametrically opposite as they recede or proceed, as the case may be, through life.

100. That is why religions rooted in metachemistry and chemistry are anathema from a properly male standpoint, which can only be free, psychically speaking, in sensibility, when physics and metaphysics, the former humanist and the latter transcendentalist, are in hegemonic positions over chemistry and metachemistry respectively, as over nonconformism and fundamentalism, and are able to constrain them to the lead of mind, whether egocentrically in the one case or psychocentrically, with regard to the soul, in the other.

101. Traditionally, as has been said, Christianity has favoured, in its man-hype-as-God worldliness, the egocentric approach to religion of knowledge, and man has accordingly become the intellectual measure of all things on earth and even, presumptuously, in Heaven or what, for him, has passed for Heaven from a Christian standpoint rooted in the earth. And out of this initially Catholic but, subsequently, Protestant bias there developed democracy and a concern with human rights, the rights of man, premised upon his freedom to act and think independently of external constraints from 'on high', especially as such constraints had hitherto been associated with autocratic tyranny and a Church which paradoxically deferred to a concept of God that often owed more to the Old Testament than to the New, in patently metachemical vein.

102. But Western civilization, in shaking of its own constraints, imposed itself upon the rest of the world to such an imperial extent that it indirectly paved the way for its own downfall as it sought to control and absorb the East, the upshot being that we now increasingly live in a civilization which is neither Western nor Eastern but global in its scope and character, with criteria that overhaul whatever pertains to both the traditional West and East alike. The West would like to think that it still 'calls the shots' and has a right to impose human rights and other such products of worldly temporality upon peoples whose backgrounds, climates, ancestry, and so on have conditioned them to either netherworldly or otherworldly criteria. Yet although such rights can be superficially transplanted and accepted, the world in general is still such that, diabolical exceptions to the rule notwithstanding, purely Western criteria are irrelevant on a global basis, and that the more the world develops globally the more, by corresponding degrees, must human and other such man-centred rights be challenged by God-centred rights, by divine rights in an other than traditional Western sense, which owe something, though by no means everything, to those aspects and forms of Eastern culture which could never bow to merely humanistic criteria but are implicated in the gradual transformation of the world along ever more global, and therefore totalitarian, lines, lines which cry out for an ethnic solution to the problem of vocational hype and universal subversion, whether in terms of human personality or older and indubitably more dangerous forms of totalitarianism, liberalism, clericalism, and authoritarianism.

103. In short, globalization entails the challenge and gradual supersession of human rights by godly rights, of masculinity by divinity, so that, as it develops ever more universally, criteria owing more to what is properly universal supersede whatever stems, in Western vein, from a humanistic tradition centred in man. And, believe me, it is important that human rights should eventually be subordinated to, if not eventually eclipsed by, godly rights, to the rights of godliness to develop to its maximum level of evolution in conjunction with the gradual cyborgization of humankind on terms which owe more to sensibility than to sensuality, the sort of terms which only religious sovereignty could vouchsafe following, in all probability, a paradoxical use of the democratic electoral process, of what I like to think of as the 'Achilles heel' of economic totalitarianism, or Corporatism, in which it was the business of those struggling on behalf of universality to champion religious sovereignty and seek to obtain a majority mandate from the electorate in favour of such a sovereignty, the only sovereignty that can guarantee religious rights of the sort that would not only permit godliness and its corollary of heavenliness to develop to its maximum level of supreme taking and/or being beyond anything humanity has known in the past, but simultaneously permit of the dismantling of those religious and other traditions which cannot but be an obstacle to further religious progress, and thus to the achievement of universality at its most genuine and comprehensively global level.

104. I have outlined, in past works, the terms whereby this may be achieved, and that, of course, points to 'Kingdom Come' and the establishment, in a variety of countries, of what has been called the triadic Beyond to and administrative aside of the 'Kingdom' in question - in effect, a federation of Social Theocratic and/or Transcendentalist Centres - which would be, at one and the same time, political and religious, ideological and psychological, philosophical and theosophical, capable of dispensing People's justice on a broadly Social Theocratic basis and, at the same time, no less capable of social-transcendentally upholding and furthering People's religion on the necessarily synthetic terms of that degree of artificiality which stems from the urban proletariat and presupposes the overcoming of man, and thus of human rights, in and through the godly rights of a post-humanity anxious, under the liberating guidance of religious sovereignty, to develop its cyborgization, at a variety of tier levels in relation to the triadic Beyond, on an ever deeper and higher basis - one fated to eventually take God and Heaven to their definitive culmination in space in the course of a Social Transcendentalist Eternity that will be forever beyond the ravages of Time.

LONDON 2003 (Revised 2012)

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