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 Saturnian - 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 Saturnian 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.