The Virtuous Circles

Op. 97

THE VIRTUOUS CIRCLES

Aphoristic Philosophy

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CONTENTS

Aphs. 1–106

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1. That which is sensual and characterized by free soma, whether on primary (female) or secondary (male) terms, is of necessity convolutional, since it reflects a devolutionary divergence from the self to the not-self, from psyche to soma, and accordingly attests to either a criminal (female) or a sinful (male) disposition, the former objectively, and therefore directly, diverging from a vacuum in straight-line fashion, the latter subjectively, and therefore indirectly, diverging from a plenum in curved-line fashion.

2. That, by contrast, which is sensible and characterized by free psyche, whether on primary (male) or secondary (female) terms, is of necessity involutional, since it reflects an evolutionary convergence from the not-self to the self, from soma to psyche, and accordingly attests to either a graceful (male) or a punishing (female) disposition, the former subjectively, and therefore directly, converging from a plenum in curved-line fashion, the latter objectively, and therefore indirectly, converging from a vacuum in straight-line fashion.

3. Therefore since convolution is primarily objective it is primarily female and only secondarily male, subjective convolution being a paradoxical approach to free soma which appertains, in male vein, to the physical and metaphysical Elements of vegetation and air rather than to the chemical and metachemical Elements of water and fire.

4. Likewise since involution is primarily subjective it is primarily male and only secondarily female, objective involution being a paradoxical approach to free psyche which appertains, in female vein, to the chemical and metachemical Elements of water and fire rather than to the physical and metaphysical Elements of vegetation and air.

5. Females are by nature convolutional and only involutional on the objectively paradoxical terms of psychic emphasis under sensible pressure of male hegemonies in either physics or metaphysics which has the effect of compelling either a strong approach to knowledge in chemistry or a beautiful approach to truth in metachemistry, so that psyche is approached from a fundamentally objective, rather than properly subjective, standpoint.

6. Males are by nature or, rather, nurture involutional and only convolutional on the subjectively paradoxical terms of somatic emphasis under sensual pressure of female hegemonies in either chemistry or metachemistry which has the effect of compelling either an ignorant approach to weakness in physics or an illusory approach to ugliness in metaphysics, so that soma is approached from a fundamentally subjective, rather than properly objective, standpoint.

7. For females remain persons for whom soma precedes and predominates over psyche on either the relative or absolute, chemical or metachemical, terms of more (relative to most) particles/less (relative to least) wavicles or most particles/least wavicles even in sensibility, and therefore even under pressure from hegemonic males to emphasize psyche at the expense of soma.

8. Conversely, males remain persons for whom psyche precedes and predominates over soma on either the relative or absolute, physical or metaphysical, terms of more (relative to most) wavicles/less (relative to least) particles or most wavicles/least particles even in sensuality, and therefore even under pressure from hegemonic females to emphasize soma at the expense of psyche.

9. Broadly the distinction between soma and psyche, free soma in female sensual hegemonies and free psyche in male sensible hegemonies, is between state and church, and one can believe that the State, when free, attests to a female hegemony and the Church, when free, to a male one, with corollaries of church subordination to the State in the somatic contexts of sensuality, and state subordination to the Church in the psychic contexts of sensibility.

10. The free state is naturally female, and therefore compulsion tends to be directed at males as persons for whom psyche precedes and predominates over soma and any somatic emphasis on the not-self at the expense of the self, on 'selfless' service, accordingly does not come nurturally, so to speak, but may require some degree of natural compulsion.

11. By contrast, the free church is, if you will, nurturally male, and therefore compulsion tends to be directed at females as persons for whom soma precedes and predominates over psyche and any psychic emphasis on the self at the expense of the not-self, on 'selfish' devotion, accordingly does not come naturally, so to speak, but may require some degree of 'nurtural' compulsion.

12. The compulsion directed at males from female hegemonies in objectively free soma tends to oppress what characterizes the male gender in free psyche and therefore to bind it to foolish acquiescence in the sinfulness of somatic freedom conceived, in relation to physics or metaphysics, as a secondary order of convolution and therefore of viciousness which, whilst it might provide some satisfaction to the not-self, affords little comfort to the self, which is likely to become depressive in consequence of having been denied free expression on either intellectual or emotional terms.

13. By contrast, the compulsion directed at females from male hegemonies in subjectively free psyche tends to repress what characterizes the female gender in free soma and therefore to bind it to modest (goodly) acquiescence in the punishingness of psychic freedom conceived, in relation to chemistry or metachemistry, as a secondary order of involution and therefore of virtuousness which, whilst it might provide some satisfaction to the self, affords little comfort to the not-self, which is likely to become compressive in consequence of having been denied free expression on either spiritual or instinctual terms.

14. That which is free is expressive, whether in soma or in psyche, whereas that which is bound is impressive, whether in psyche or in soma, so that we may contrast the primary expressive nature of chemical and metachemical free soma with the primary impressive quasi-nature of chemical and metachemical bound psyche in relation to females, and the secondary expressive nature of physical and metaphysical free soma with the secondary impressive quasi-nature of physical and metaphysical bound psyche in relation to males, the former freedom expressive in crime and the latter freedom expressive in sin.

15. Likewise we may contrast the primary expressive nurture of physical and metaphysical free psyche with the primary impressive quasi-nurture of physical and metaphysical bound soma in relation to males, and the secondary expressive nurture of chemical and metachemical free psyche with the secondary impressive quasi-nurture of chemical and metachemical bound soma in relation to females, the former freedom expressive in grace and the latter freedom expressive in punishment.

16. Therefore there is a correlation between expression and freedom, whether for better (virtue) or worse (vice), on both primary and secondary terms, and a like-correlation between impression and binding, whether for better (morality) or worse (immorality), on both primary and secondary terms.

17. One could argue that somatic expression, being sensual, is predominantly negative, whereas psychic expression, being sensible, is predominantly positive, though this would more apply to the representatively particle and wavicle alternatives within each context than right across the sensual/sensible board.

18. Likewise, one could argue that psychic impression, being sensual, is predominantly negative, whereas somatic impression, being sensible, is predominantly positive, though this would apply to the particle and wavicle subversions of essentially wavicle and particle alternatives within each context rather than to the nurture of psyche or to the nature of soma as such.

19. For psyche, when free, is much more wavicle centred than particle oriented, whereas soma, when free, is much more particle based than wavicle oriented.

20. The subversion of male psyche in terms of binding, on the other hand, has the effect of rendering such psyche quasi-natural and therefore particle oriented, whether on the instinctual terms of the id conceived as the subversion of soul from the female standpoint of free will, or on the spiritual terms of the superego conceived as the subversion of ego from the female standpoint of free spirit, the former of which will acquiesce in free will as an elemental-particle absolute and the latter of which in free spirit as a molecular-particle relativity, and therefore contrary to the elemental-wavicle and molecular-wavicle orientations of free soul and free ego, respectively, as male realities.

21. By contrast, the subversion of female soma in terms of binding has the effect of rendering such soma quasi-nurtural, so to speak, and therefore wavicle oriented, whether on the intellectualized instinctual terms of natural will (natwill) conceived as the subversion of will from the male standpoint of free ego, or on the emotionalized spiritual terms of subnatural spirit (subspirit) conceived as the subversion of spirit from the male standpoint of free soul, the former of which will acquiesce in free ego as a molecular-wavicle relativity and the latter of which in free soul as an elemental-wavicle absolute, and therefore contrary to the elemental-particle and molecular-particle orientations of free will and free spirit, respectively, as female realities.

22. Granted that female bound psyche will be more directly particle oriented and therefore quasi-natural than its male counterpart, which follows from the outflanking of soul and/or ego by the id and/or superego of that which directly stems from free will and/or spirit in females, it will be less partial to depressive tendencies in consequence of its binding, since the female gender reality of soma preceding and predominating over psyche will leave it readily acquiescent in somatic freedom and thus evilly passive, or primarily immoral, before the primary viciousness of criminal activity.

23. With the male, however, such depressive tendencies in consequence of the oppression of psyche from the directly-bound psychic standpoint of females are more likely to emerge as a symptom of disillusionment with somatic freedom and the foolish acquiescence in the secondary viciousness of sin which, in its activity, renders the bound psyche secondarily immoral, which is to say, of a secondary order of immorality compared to its evil counterpart on the female side of the gender fence.

24. Should such disillusionment with sinful somatic freedom lead to an emphasis on the folly of bound psyche in relation to free soma, it will not be an ignorant approach to weakness in physics or an illusory (false) approach to ugliness in metaphysics that will obtain so much as either ignorance or illusion, neither of which could be described as quasi-natural in particle-oriented vein but, rather, as pseudo-nurtural in wavicle-centred vein, albeit the wavicles appertaining to disillusioned ego and/or soul will have reference to a context in which either molecular or elemental criteria obtain in relation to sensuality, and thus as pseudo-free expressions rather than genuine free expressions.

25. Only the rejection of such ignorant or illusory pseudo-free expressions can lead the disillusioned psyche to gravitate to either knowledge or truth in sensibility, as to molecular-wavicle or elemental-wavicle modes of genuinely free expression according to whether physical or metaphysical, lower- or upper-class male criteria ensue. For neither knowledge nor truth will properly pertain to sensuality, but at best only ignorance or illusion as the necessary preconditions of knowledge or truth should the mind be so determined that sensible psychic freedom is of paramount importance in view of its correspondence to male gender reality and should therefore be pursued at the expense not merely of the folly of sensual psychic pseudo-freedom in ignorance or illusion but, more significantly, of the enslavement of psyche to weakness and ugliness which sinfully follows from psychic binding to free soma at the behest of hegemonic female freedoms in respect of either weakness (chemical) or ugliness (metachemical).

26. Therefore the male elects to return to gender sync by gravitating from sensuality to sensibility in either class context, up diagonally from mass to volume, as from phallus to brain, in vegetative physics, or up diagonally from time to space, as from ears to lungs, in airy metaphysics, so that knowledge may progressively ensue upon ignorance in the one Element, and truth upon illusion in the other.

27. But such a deliverance from immorality and vice to virtue and morality means that the male will then be in hegemonic positions over the female, as the latter falls diagonally either from volume to mass, tongue to womb, in watery chemistry, or from space to time, eyes to heart, in fiery metachemistry, becoming subject to secondary orders of bound soma and free psyche which, unlike her male counterpart, are conditioned from the bottom up, which is to say, from soma conditioning psyche, given her gender reality of soma preceding and predominating over psyche, which means that such free psyche as sensibly comes to pass requires to have been prepared by the indirect binding of soma via male bound soma directly stemming, in either of the subjective Elemental contexts, from free psyche, which is the opposite, after all, of the indirect binding of male psyche via bound psyche directly stemming, in the objective Elemental contexts ... of chemistry or metachemistry, from female free soma.

28. Now the subversion of female soma in terms of binding has the effect, as we have seen, of rendering such soma quasi-nurtural and therefore wavicle oriented, whether on the intellectualized terms of natural will conceived as the subversion of will from the male standpoint of free ego, or on the emotionalized terms of subnatural spirit conceived as the subversion of spirit from the male standpoint of free soul, the former of which will acquiesce in free ego as a molecular-wavicle relativity and the latter of which in free soul as an elemental-wavicle absolute, and therefore contrary to the elemental-particle and molecular-particle orientations of free will and free spirit, respectively, as female realities.

29. Granted that male bound soma will be more directly wavicle oriented and therefore quasi-nurtural than its female counterpart, which follows from the inflanking, so to speak, of will and/or spirit by the natwill and/or subspirit of that which directly stems from free ego and/or soul in males, it will be less partial to compressive tendencies in consequence of its binding, since the male gender reality of psyche preceding and predominating over soma will make it readily acquiescent in psychic freedom and thus wisely passive, or primarily moral, before the primary virtuousness of graceful activity.

30. With the female, however, such compressive tendencies in consequence of the repression of soma from the directly-bound somatic standpoint of males are more likely to emerge as a symptom of disillusionment with psychic freedom and the modest acquiescence in the secondary virtuousness of punishment or, rather, the punishing virtue of psychic emphasis (contrary to gender reality) which, in its activity, renders the bound soma secondarily moral, which is to say, of a secondary order of morality compared to its wise counterpart on the male side of the gender fence.

31. Should such disillusionment with punishing psychic freedom lead to an emphasis on the modesty, or goodness, of bound soma at the expense of free psyche, it will not be a strong approach to knowledge or a beautiful approach to truth that will paradoxically obtain so much as either strength or beauty, the one chemical and the other metachemical, neither of which could be described as quasi-nurtural in wavicle-oriented vein but, rather, as pseudo-natural in particle-based vein, albeit the particles appertaining to disillusioned will and/or spirit will have reference to a context in which either elemental or molecular criteria obtain in relation to sensibility and thus as pseudo-free expressions rather than genuine free expressions.

32. Only the rejection of such strong or beautiful pseudo-free expressions can lead the disillusioned soma to gravitate to either weakness or ugliness in sensuality, as to molecular-particle or elemental-particle modes of genuinely free expression according to whether chemical or metachemical, lower- or upper-class female criteria ensue. For neither weakness nor ugliness will properly pertain to sensibility, but at best only strength or beauty as the necessary preconditions of weakness or ugliness should the body be so determined that sensual somatic freedom is of paramount importance in view of its correspondence to female gender reality and should therefore be pursued at the expense not merely of the modesty or, rather, immodesty of sensible somatic pseudo-freedom in strength or beauty but, more significantly, of the paradoxical enslavement of soma to knowledge and truth which punishingly follows from somatic binding to free psyche at the behest of hegemonic male freedoms in respect of either knowledge (physical) or truth (metaphysical).

33. Therefore the female elects to return to gender sync by gravitating from sensibility to sensuality in either class context, up diagonally from mass to volume, as from womb to tongue, in watery chemistry, or up diagonally from time to space, as from heart to eyes, in fiery metachemistry, so that weakness may regressively ensue upon strength in the one Element, and ugliness upon beauty in the other.

34. But such a deliverance from morality and virtue to vice and immorality means that the female will then be in hegemonic positions over the male, as the latter falls diagonally either from volume to mass, brain to phallus, in vegetative physics, or from space to time, lungs to ears, in airy metaphysics, becoming subject to secondary orders of bound psyche and free soma which, unlike his female counterpart, are conditioned from the top down, which is to say, from psyche conditioning soma, given his gender reality of psyche preceding and predominating over soma, which means that such free soma as sensually comes to pass requires to have been prepared by the indirect binding of psyche via female bound psyche directly stemming, in either of the objective Elemental contexts, from free soma, which is the opposite, after all, of the indirect binding of female soma via bound soma directly stemming, in the subjective Elemental contexts ... of physics or metaphysics, from male free psyche.

35. Be that as it may, neither ignorance nor illusion are particularly desirable from the female hegemonic standpoints of ugliness and weakness, since that which is not, in secondary free soma, indicative of either an ignorant approach to weakness or an illusory approach to ugliness can only be a precondition, as disillusioned ignorance or illusion, of knowledge or truth which, far from being pseudo-expressive, are genuine manifestations of free expression in relation to the male hegemonic standpoints, in sensibility, of free psyche.

36. Conversely, neither strength nor beauty are particularly desirable from the male hegemonic standpoints of knowledge and truth, since that which is not, in secondary free psyche, indicative of either a strong approach to knowledge or a beautiful approach to truth can only be a precondition, as disillusioned strength or beauty, of weakness or ugliness which, far from being pseudo-expressive, are genuine manifestations of free expression in relation to the female hegemonic standpoints, in sensuality, of free soma.

37. Thus ignorance and illusion are as undesirable from a hegemonically female standpoint in sensuality ... as strength and beauty from a hegemonically male standpoint in sensibility, since the former options, subject to class and Elemental differentiation, are as subversive of the attempt to maintain a somatic monism on both female and male terms as the latter options, likewise subject to class and Elemental differentiation, of the attempt to maintain a psychic monism on both male and female terms.

38. What is required in the sensual contexts is that males remain paradoxically somatic in either an ignorant approach to weakness if physical or an illusory approach to ugliness if metaphysical, and thus mirror, on subjectively distorted terms, the prevailing chemical weakness and metachemical ugliness of hegemonic females, whose objectivity in regard to these realities will make for a criminal rather than a sinful order of free soma.

39. Conversely, what is required in the sensible contexts is that females remain paradoxically psychic in either a strong approach to knowledge if chemical or a beautiful approach to truth if metachemical, and thus mirror, on objectively distorted terms, the prevailing physical knowledge and metaphysical truth of hegemonic males, whose subjectivity in regard to these idealities will make for a graceful rather than a punishing order of free psyche.

40. Obviously, from a genuinely philosophical standpoint, wherein one is primarily concerned with Truth and thus a sort of infinite knowledge which seeks to understand metaphysics and the means and terms by which God, or godliness, exists and justifies His existence to His Self solely and ultimately in relation to Heaven and the joyful vindication of Truth, there can be no question of illusion, much less ignorance, being advocated or endorsed, since while the former is at best a precondition of knowledge of an infinite order (truth) if the male disillusioned with an illusory approach to ugliness in free soma opts to gravitate from bound psyche or, rather, pseudo-free psyche to free psyche, as from sensuality to sensibility, in metaphysics, the latter is merely the precondition of truth of a finite order (knowledge) if the male disillusioned with an ignorant approach to weakness in free soma opts to gravitate from bound psyche or, rather, pseudo-free psyche to free psyche, as from sensuality to sensibility, in physics, which, frankly, has little or nothing to do with metaphysics and thus genuine philosophy.

41. Thus the genuine philosopher, the truthful one who, in truth, is more godly than manly, can never be in favour of that which would hamper or oppose the pursuit and realization of Truth, and therefore will ever reject societies based in free soma as enemies of Truth and upholders of that which lyingly deludes from a hegemonically female standpoint rooted in either ugliness, if metachemical, or weakness, if chemical.

42. Such societies, even when nominally civilized, will be fundamentally barbarous and philistine, characterized not by culture and civility, virtue and morality, free psyche and bound soma, but by vice and immorality, allowing somatic freedom to have its way at the expense of psychic freedom and thus, inevitably, at the expense of males and all that most typifies reason.

43. The philosopher who is worth his claim to truth, to virtue, to grace, to godliness and, above all, to heavenliness, cannot condone such societies, characterized, as they invariably are, by the selfless, but must persist in advocating the proprieties of truth and, for females, the paradox of a beautiful approach to truth, as well, for the lower orders, as knowledge (deferential to Truth) and, for females, the paradox of a strong approach to knowledge (deferential to Truth), so that civilization comes to resemble not all that is worst in society but all that is best in the individual, be it male or female, and the self accordingly takes precedence over the not-self, even to the extent, I have argued, of modifying the not-self towards the self in what effectively becomes a psychic monism having its fulcrum in Truth.

44. Such a civilization will not be characterized by state freedom, which panders to free soma, but by church freedom, albeit the type of free psyche to which it will chiefly subscribe, centred in Truth, will mean that the Church, to use a conveniently intelligible term, will be more than Christian and therefore other than Christian which, even at its best, never transcends man-hype-as-God in Christ, and therefore remains rooted in the masses in terms of a sort of co-operative collectivism.

45. Such a more evolved 'Church', on the other hand, will be Centrist, centred in the concept of 'the Centre', and it will effectively be what I have characterized in the past as Social Transcendentalist, having to do with the transmutation of Socialism in and by Transcendentalism, and the elevation of religion from the co-operative collectivism alluded to above to the genuinely divine ideal of cooperative individualism, in which the individual is responsible, via religious sovereignty, to his self, and thus to the cultivation of self on as virtuous a basis as is compatible with his/her gender capacity and inclination.

46. Obviously, the masses, the lower orders, characterized by an adherence to mass/volume as opposed to time/space, will still be by nature or, rather, nurture ... co-operatively collectivistic in contexts largely conditioned by physics and, affiliated to that, modified chemistry, but in a civilization which emphasizes Truth at the expense of knowledge, God at the expense of man, Heaven at the expense of the earth, and therefore joy at the expense of pleasure, they will nevertheless be encouraged to transcend the collective in as co-operatively individualistic a manner as would be commensurate with their limitations compared to those who actually were of the metaphysical and modified metachemical orientations within the wider framework of 'Kingdom Come', as previously defined in relation to a triadic Beyond, duly subsectioned, and an administrative aside whose duty or responsibility it would be to maintain and advance the religiously sovereign People and to sustain them in their various modes of psychic monism, sustain them, not least, against the threat posed to culture and civility, free psyche and bound soma, by strength and beauty cultivated or affirmed independently of knowledge and truth, the presiding ideals of the type of civilization in question.

47. For no less than sensual civilization, dominated by female criteria in typically vicious fashion, is characterized by weakness and ugliness, whether directly in relation to the female criminality of objectively free soma or indirectly in relation to the male sinfulness of subjectively free soma, so any sensible alternative to such a heathenistic civilization, which could only be led by male criteria in typically virtuous fashion, would be characterized by knowledge and truth, whether directly in relation to the male gracefulness of subjectively free psyche or indirectly in relation to the female punishingness (relative to a psychic emphasis contrary to gender reality) of objectively free psyche.

48. Thus while the former type of civilization, ever barbarous and philistine, strives to prevent ignorance and illusion from becoming independent of weakness and ugliness, thereby maintaining a somatic monism favourable to female freedom and the overall rule of convolutional objectivity, the latter type, properly civilized in terms of its commitment to culture and civility, will endeavour to prevent strength and beauty from becoming independent of knowledge and truth, thereby maintaining a psychic monism favourable to male freedom and the overall lead of involutional subjectivity.

49. If we distinguish the sensual types of civilization from their sensible counterparts on a terminological basis favourable to religion (excluding for the moment their soulful and/or antisoulful and spiritual and/or antispiritual counterparts), we shall find that the ugliness conditioning an ugly approach to illusion in metachemical free soma and bound psyche, as germane to an upper-class female standpoint, can be characterized in terms of the criminal activity, in absolute objective viciousness, of Devil the Mother vis-à-vis the evil passivity, in absolute objective immorality, of the Daughter of the Devil, with the subordinate male positions in illusion and an illusory approach to ugliness of metaphysical bound psyche and free soma being characterized in terms of the foolish passivity, in absolute subjective immorality, of Antigod the Antifather vis-à-vis the sinful activity, in absolute subjective viciousness, of the Antison of Antigod.

50. Likewise we shall find that the weakness conditioning a weak approach to ignorance in chemical free soma and bound psyche, as germane to a lower-class female standpoint, can be characterized in terms of the criminal activity, in relative objective viciousness, of Woman the Mother vis-à-vis the evil passivity, in relative objective immorality, of the Daughter of Woman, with the subordinate male positions in ignorance and an ignorant approach to weakness of physical bound psyche and free soma being characterized in terms of the foolish passivity, in relative subjective immorality, of Antiman the Antifather vis-à-vis the sinful activity, in relative subjective viciousness, of the Antison of Antiman.

51. Transferring from sensuality to sensibility, and thus from vice and immorality to virtue and morality, we shall find (again excluding their spiritual and/or antispiritual and soulful and/or antisoulful counterparts) that the knowledge conditioning a knowledgeable approach to ignorance or, rather, strength in physical free psyche and bound soma, as germane to a lower-class male standpoint, can be characterized in terms of the graceful activity, in relative subjective virtuousness, of Man the Father vis-à-vis the wise passivity, in relative subjective morality, of the Son of Man, with the subordinate female positions in strength and a strong approach to knowledge of chemical bound soma and free psyche being characterized in terms of the modest (good) passivity, in relative objective morality, of Antiwoman the Antimother vis-à-vis the punishing activity, in relative objective virtuousness, of the Antidaughter of Antiwoman.

52. Transferring up from phenomenal collectivism to noumenal individualism, as from the sensible Many to the sensible Few, we shall find that the truth conditioning a truthful approach to illusion or, rather, beauty in metaphysical free psyche and bound soma, as germane to an upper-class male standpoint, can be characterized in terms of the graceful activity, in absolute subjective virtuousness, of God the Father vis-à-vis the wise passivity, in absolute subjective morality, of the Son of God, with the subordinate female positions in beauty and a beautiful approach to truth of metachemical bound soma and free psyche being characterized in terms of the modest (good) passivity, in absolute objective morality, of Antidevil the Antimother vis-à-vis the punishing activity, in absolute objective virtuousness, of the Antidaughter of the Antidevil.

53. So much for religious terminology! Suffice it to say that God the Father, which is God, and the Son of God, which - contrary to Christian idolatry of a 'person' stemming, in linear fashion, from 'the Creator' - is the bound soma correlative with free psyche in a metaphysically sensible context, be it cosmic and least evolved, natural and less (relative to least) evolved, human and more (relative to most) evolved, or (to anticipate the future) cyborg and most evolved, is not found just anywhere or everywhere, despite an existence in different parallel contexts of life (as alluded to above), and that very often - and not only in the Christian West - what is claimed for and as God is really not godly, or metaphysically sensible, at all, but really something quite distinct from and even, in some contexts, antithetical to God or godliness, as and when such an ideal is usurped by metachemical sensuality in the most basic of all religious contexts and God is somehow thought of as being a stellar-like 'first mover' in the Cosmos, 'all powerful', 'almighty', 'vengeful', 'jealous', 'wrathful', 'fiery', and any number of other ungodly things which have nothing whatsoever to do with supreme being or, rather, taking of a metaphysically sensible order of self such that leads to or implies, in the course of its redemption through heavenly resurrection, being of a supreme, or metaphysically sensible, order of self, as a divine ego is eclipsed by a sublime soul.

54. I shan't go into that subject in too much detail, but suffice it to say that societies or civilizations characterized by state freedom, and therefore state power, will be all too ready to believe that 'God is on their side' and akin, in His instincts and capacities, to them, which is to say, to an immensely powerful force which can conquer and tyrannize over weaker peoples, countries, societies, etc., and all with the clear conscience of 'doing God's work' and effectively 'advancing a godly cause'. The State, when free, has a vested interest in - one might even say a need - to officially maintain a notion of God, or godliness, which accords with its own power and authority, and can therefore be called upon to justify whatever it wills.

55. But instead of what is literally God, in metaphysical sensibility, irrespective of at what evolutionary level of life, it will be worshipping and devoting energies to Devil the Mother regarded as God, or to Woman the Mother regarded as God, not to mention, contrary to church freedom, to the Son of Man (Christ) regarded as God at the expense of Man the Father (falsely) regarded as God, or even upended deities of a subordinate gender position for better (sensible) or, more usually, for worse (sensual).

56. In short, if the Church, not least in its properly Christian and therefore Catholic manifestations, cannot be trusted to speak honestly and accurately of what pertains to God, how much less can the State be trusted to speak honestly and accurately of God, when it is not bound, like soma, to the psychic freedom of the Church but freely independent of church leadership and able to rule and/or govern in its own interests, whether such interests be autocratic or democratic, competitively individualistic or competitively collectivistic, scientific or political?

57. God, to be blunt, can only get a raw deal whenever the State is independent of the Church, and even the more genuinely Christian Church has shown itself incapable of giving God a fair deal due to its worldly limitations in affirming Christ as the Son of God or even as God the Son (!), and making man the measure of god and earth the measure of heaven in all too European fashion, the middling-down of criteria from time/space to mass/volume nonetheless effectively hyped as time/space in relation to a largely temperate, verdant, lowlands environment being not a little significant in this respect, irrespective of whatever paradoxical claims to Bible- and, in particular, Old Testament-inspired heights Christianity may formerly have made before it went to the dogs of pope- and monarch-defying promiscuity which inevitably paved the way for democracy and thus the secular sovereignties, rooted in politics, which characterize our own more worldly time.

58. Now that the world has triumphed and, not altogether surprisingly, the politically sovereign 'meek' have effectively inherited the earth, there is seemingly little but the world in existence, and people blandly speak of 'saving the world' rather than of being saved from the world, as to some otherworldly alternative which would restore or, more correctly, elevate and bring the People to God and downgrade man and his knowledgeable pretensions to some kind of deferential subordination within the overall framework of a God-centred civilization.... Though, in point of fact, there are still parts of the globe not subject to the governance of man or, alternatively, which signify man having gone to the dogs of woman and/or the Devil in some sensual set-up which represents either the decadence of liberal civilization or, coupled and often extricably if not inextricably mixed up with that, the genesis of some new civilization which is still somewhat formative in character and not yet consciously aware of its true destiny in relation to 'Kingdom Come'.

59. For of course there is a sort of liberal bourgeois/people overlap, not to mention clerical/people and feudal/people overlaps, that typify the paradoxical and even, if I may be so bold, transitional nature of the age, with the People themselves divisible, in all contexts, between folksy 'sheep' and proletarian 'goats', or those who openly defer to the liberal or clerical or feudal controlling classes and those, on the contrary, that do not, and are consequently rock 'n' roll rebels and outsiders, whether in the West or the East, whose orientation is more global and thus effectively independent of traditional civilization in whatever of its several permutations, and precisely because they are sufficiently proletarian in their urban cosmopolitanism and windy-city transcendentalism as to be largely if not wholly indifferent to suburban, town, or rural criteria such that typify traditional class relations and fall well short, in their various ways, of that synthetic artificiality which is the hallmark of contemporary 'civilization', making of the proletariat, whether blue- or white-collar, manual or mental, labouring or clerical, a post-humankind species of 'humanity' which finds itself in the vanguard of the 'overcoming of man' and potentially capable of opting for the civilized successor to man as and when they are brought to a realization and acceptance of their true destiny.

60. For a vote on behalf of religious sovereignty in a paradoxical election, following prior consideration of the options at stake, could lead, in the not-impossible event of a majority mandate, to 'Kingdom Come', and thus to the establishment not only of a triadic Beyond and administrative aside, as the pluralistic framework of such a religious civilization, but to acceptance of 'man's overcoming' on terms that leave very little doubt that, at the end of the day, it will be cyborg-oriented divine rights and not human rights which characterize the civilization in question, and that the transmutation of mankind, or rather of the post-humankind we have identified with the urban proletariat, into godkind, into the most evolved manifestation of godliness/heavenliness possible to evolving life, should be regarded as an inevitable process in the evolution of global civilization towards a universal resolution in the utmost unity of cooperative individualism set not on earth, in blue-collar affirming Marxist fashion, but in space, where it would constitute the transcendence of what remained of the collective, and thus of socialism, in what would be the omega point of a divinity/sublimity supreme.

61. Obviously we are a long way from that point at present; for even globalization is not independent of either the West or the East to a degree whereby it rejects both in the interests of its own coming into full self-conscious recognition of its godly potential, which can only happen with or following 'judgement', and the paradoxical election for religious sovereignty that, in the event of a positive outcome, would signal the true beginnings of global civilization in relation to culture and civility, not merely in potentia as a sort of adjunct to the existing civilizations, an unofficial offshoot of Western or Eastern imperialism and decadence, but as something that was about to come into its religious own in relation to the rights accruing to religious sovereignty, and thus to reject what was not global and properly universal in the interests of its own further development.

62. In short, so long as both the West and the East exist as distinct civilizations, with their feudal, clerical, liberal controlling traditions, which constrain a not-inconsiderable proportion of the People to folksy acquiescence in their cultural or social limitations, global civilization is latent rather than actual. For no matter how independent of the bourgeoisie or priesthood or aristocracy one may consider oneself to be as a self-respecting proletarian, one is not properly civilized until one has a religious identity and allegiance, institutionally upheld, commensurate with one's environmental position, with one's class orientation, and with one's cultural predilection. Rather, one is a sort of barbarian or savage whom the traditionally civilized classes, and even their folksy dupes or lickspittles, prefer to despise and denigrate, regarding that which they can't control or which is outside the sphere of their authority as socially and morally of little or no account rather than - exceptions to the rule notwithstanding - as a potential threat to their vested interests, to be guarded against with whatever means lie within their power.

63. Thus they take a dim view of the proletariat, preferring to regard them as riffraff, mob, rabble, simpletons, yobs, louts, thugs, uneducated people, irresponsibly self-serving people, and so on, in order to make it easier to denigrate them and dismiss any suggestion that they should be taken seriously as a potential threat to the status quo. As far as they are concerned, globalization means the expansion of Western interests at the expense of the East or vice versa, not a completely new and independent civilization that can only come properly to pass, in religious plenitude, at the expense of both the West and the East and therefore, ipso facto, at their expense, as of all who would block religious progress in favour of the economic status quo or the political status quo or the scientific status quo and the sorts of 'bovaryized' and inherently false religions - and churches - which have a subordinate place in the overall set-up, be it feudal and fiery or clerical and watery or liberal and vegetative.

64. But the People, the urban proletariat, are essentially religious, especially in their mind-oriented, white-collar permutations, and therefore they, alone, are such as would not be satisfied with any of the traditional gods, whether fiery, watery, or vegetative, but only with an airy god such that accorded with their environmental experiences in the windy-city streets of the cosmopolitan universality which circles all around them, their music vocal by choice, since it is a form of airiness which is compatible with electric instrumentation and which lies beyond the folksy conservatism of acoustic instrumentation no matter how wind or pipe orientated that may happen to be.

65. The folk are of course charming after a fashion, but their music, like the religious traditions to which they more openly and uncritically subscribe, has little or nothing to say to an urban proletariat caught up in the gathering storm of their global momentum, most of whom are avowedly atheist in their rejection of 'the old gods', as Nietzsche would say, and therefore bereft of God as things stand at this juncture in time, arguably a good thing as far as religious falsehoods are concerned, yet somewhat problematic for a class with the potential not only for genuine godliness, but for the most evolved manifestation of genuine godliness there could ever be!

66. By which I mean a manifestation of godliness leaving even transcendental meditation behind as something more evolved, in humankind (Buddhist) affiliation, than its natural (winged seed-pods on trees?) or cosmic (Saturn?) manifestations inviting, through the overall dominance of objectivity in those female-dominated contexts, mere worship, but not as subjectively evolved as what is surely to come within the necessarily synthetically artificial framework of a post-humankind coming to terms with its true destiny in relation to the cyborg possibilities that a more transcendental future would inevitably open up, pending a positive outcome to 'judgement', or the democratically-mandated option on religious sovereignty at the expense of political sovereignty in a paradoxical election conducted under the auspices of Social Transcendentalism, the ideological psychology, one could say, conceived by one who effectively corresponds, in his Messianic otherworldliness, to a sort of Second Coming that would lead the People into 'Kingdom Come' and thus out of the worldly pits in which they now exist, complements of liberal democracy and its man-affirming falsehoods, of which economics is currently paramount.

67. For unless the People do get a chance, or several chances if it takes as much, to vote for religious sovereignty, there can be no end to the worldly sins and/or crimes, according to ethnicity and effective gender, of the political sovereignty in which they find themselves increasingly bogged down to the detriment of self-respect, and no deliverance, correlatively, from the false and hyped gods which still officially prevail, ruling over them through their various religious representatives long after the demise, following political struggle, of the authoritarian rulers to which they were once more subject and who were very often in collusion with the more tyrannical manifestations of religious falsehood in the interests, chiefly, of their own state power, conveniently receiving sanction, so to speak, from 'On High' for the various oppressions and crimes which their regimes carried out at the expense of both their own and foreign peoples, and largely in the interests of material gain.

68. Therefore it is of the utmost importance that the People, by which is primarily meant the urban proletariat, come to know about Social Transcendentalism and to support Social Transcendentalism and to vote, when the opportunity comes to pass, for Social Transcendentalism, that they may be delivered both from the worldly bog of their own political sin and/or crime and the religious falsehoods which still officially and somewhat paradoxically prevail in relation to it, and which can be foisted upon them at the drop of a hat, obliging them to accept the Bible and its infantile teachings long after such an anachronistic compendium of disparate writings, many of which would disgust even a bourgeois, have ceased to have any meaning or relevance to their synthetically artificial lives and lifestyles!

69. Rest assured that in the event of a majority mandate for Social Transcendentalism, which is to say, for religious sovereignty at the expense of political sovereignty in a paradoxical election which could, were judgemental results to favour progress beyond 'the world', put an end to elections altogether, the exchanged sovereignty being collectively born in a Christ-like sacrifice by the state-like aspect of the Centre, steps would subsequently have to be taken to remove the Bible and other such grossly obsolete texts from society so that the Church, conceived when free as an antithesis to the free state, could be delivered from its Christian past and take on an entirely new form and character, one that required a whole new architectural and emblematic and intellectual and cultural and emotional approach in what has been described as the triadic Beyond ... of 'Kingdom Come', and which would have its own bound state in the Centrist form of the administrative aside to the said entity, the focus of such 'sins and/or crimes of the world' as had been democratically fobbed off on to the Social Transcendentalist leadership in exchange for religious sovereignty and the self-oriented divine rights which would accrue to it, and which derive, together with the sovereignty itself, from recognition of the Truth about God and religion and Heaven and destiny in relation to Social Transcendentalism and the teacher and founder of Social Transcendentalism as one who is therefore credibly Messianic and worthy of being taken seriously as the effective gateway to 'Kingdom Come', to that which lies beyond the world in suitably synthetically artificial terms for the urban proletariat, the majority electorate in mature democracies, and can only be comprehended and justified on the basis of religious sovereignty, the otherworldly sovereignty that alone can make global unversality truly possible.

70. But not at first, nor for a long time to come, bearing in mind the diverse nature of the world and the fact that not all peoples could opt for religious sovereignty at this point in time, whether because they were not in a position to, given the want of democratic plurality or freedom in their countries in relation to corporate economics, or because, even with democratic accountability and relative freedom from political or religious or scientific tyranny, they were too decadent and corrupt to be likely to want religious sovereignty - a fact not altogether without ironic significance where some of the more inveterately democratic nations are concerned!

71. The reader familiar with earlier texts will know that I have provisionally earmarked the Gaelic or Celtic countries of Ireland, Scotland, Wales, and the Isle of Man for 'Kingdom Come' in inceptive or formative terms, partly because I want to see a united Ireland and believe that a new union involving Scotland and kindred countries in a federal arrangement is the best and most logical way of going about that, and partly too because I want to see an end to the hideous Catholic/Protestant dichotomy which has bedevilled relations between Britain and Ireland for centuries, but also because I believe that, quite apart from the political and moral desirability of both the United Kingdom and Eire being democratically superseded and effectively supplanted by a Gaelic federation of Ireland, Scotland, etc., the Celtic countries would be 'up to' the intellectual demands which an understanding of my texts requires and should therefore be considered among the peoples most likely, at present or in the near future, to want religious sovereignty and deliverance, in consequence, from the schismatic world, with its ideological ambiguities and amoral relativities, traditionally compounded by the divide-and-rule ethos of English imperialism.

72. Certainly there are enough reasons why certain peoples should want to move forward out of the worldly status quo into a better age and society, whether or not it was capable of being genuinely universal at this point in time, and I foresee that, with the requisite education in Social Transcendentalism and what this ideological psychology of psychosynthetic self-harmony, this philosophy of ultimate truth, has to say, many more peoples besides the Gaels will come on board in the course of time, not least on the European Continent, where there is ever a capacity, it seems to me, for a more than empirical approach to philosophy and, by extrapolation, life in general, thanks, it may be, to a land-based cultural tradition more favourable to male hegemonies, not to mention international relations.

73. But this new and ultimate religion, which transcends both Catholicism and Protestantism, not to mention West and East, must ultimately be universal or not at all, in which case it is to be hoped that every people on earth will come to an understanding of and accommodation with it in the fullness of time, so that, from a want of democracy, people achieve a democratic precondition of subsequently being able to democratically exchange political sovereignty for religious sovereignty at what I am fond of equating with 'judgement', when a people, however the opportunity arises, decide for themselves whether they want to move beyond worldly sovereignty to an otherworldly sovereignty that would not only deliver them from the 'sins and/or crimes of the world' (to the graces and/or punishments, depending upon gender, of the otherworldly context of 'Kingdom Come', as from sensuality to sensibility, triangularity to non-triangularity, female hegemonies to male hegemonies), but from the religious falsehoods and shortfalls from genuine divinity which, exceptions to the rule notwithstanding, have tended to characterize traditional religions, with consequences all too predictable as far as the advancement or consolidation of state power was concerned.

74. And even those who, in their environmentally-conditioned want of devotional self-respect, have worshipped with a metaphysically sensible sense of what God is and have expected nothing more than a sense of calmness and beingfulness of a joyful, and therefore supreme, order from putting themselves in mind of godliness ... even they have lagged naturally or, more usually, cosmically behind the humanistic devotees of self-development in terms of transcendental meditation who are themselves, despite their evolutionary superiority to the worshippers, socially behind the atheistic urban proletariat and their entitlement, through synthetic artificiality, to an entirely new approach to metaphysical sensibility, one, as I have said, which would ultimately entail the cyborgization of mankind to a degree hitherto unimagined and well-nigh unimaginable, so that death is ultimately defeated and life comes to resemble Eternal Life in its visionary and/or unitive knowledge of the self, the former eventually giving place to the latter as a more genuinely heavenly order of afterlife-type experience, cited in space and essentially synthetic, becomes the general rule, a rule more germane to cooperative individualism than to cooperative collectivism, and thus to truth than to knowledge.

75. Be that as it may, it is the urban proletariat who, in their synthetic artificiality, are in the vanguard of evolution, and it is for them that the concept of religious sovereignty has been devised and to them that Social Transcendentalism must primarily appeal if 'Kingdom Come' is to become an actuality and not simply remain a pious hope of what formerly would have been called 'the faithful' but which, these days, has to be associated for the most part with those who are comparatively faithless in relation to traditional faiths but hopeful, all the same, of a better deal and better world further up the line, a deal which has to be more than simply economic or materialistic, if global universality is properly to emerge.

76. For the economic status quo which has emerged out of the more scientific and political forms of People's struggle has an inbuilt fatality to exploit science and technology for its own financial benefit and thus to inflict upon the People, not least when proletarian and properly urban, a plethora of bewitching products which, geared to commercial viability in competition with other such artefacts, tend to seduce them from their selves towards an almost heliotropic sucking-up to fundamentally barbarous and philistine sensualities which constrain them from the possibility of developing a more cultural and civil outlook on life such that only a new and ultimate religion, dedicated to sensibility, could encourage.

77. Blinded by the free force and bound light 'above' or the free motion and bound heat 'below' of these expedient fantasies, the People are simply exploited by the Rich and Powerful and prevented from achieving that inner calm which comes from self-respect of an intellectual or emotional order in relation to free heat and bound force in the lower-class contexts or to free light and bound motion in the upper-class ones - a situation which, whilst it might suit the selfless nature of a majority of females, can only prove detrimental to the selfish nurture of the majority of males.

78. For this is no simple problem the solution to which will suit everyone everywhere, but an aspect of the gender struggle which takes the form of a capitalistic deference to diabolic female hegemonies rather than a socialistic deference to divine male hegemonies, so that far from being Social Transcendentalist it is effectively Capital Fundamentalist or, rather, Materialist, Liberal Materialist, and thus a formula not for heavenly redemption of the world, but for worldly perdition in Hell, the Western-dominated actuality of the heathenistic present.

79. Therefore the principal enemy of global progress towards heavenly redemption and resolution is the Liberal Materialist, the female-oriented capitalist whose designs on the world, within the more international parameters of a corporate economy by no means invariably commensurate with him, are perforce also global, though less in respect of God than of His arch-enemy, the Devil, and the Devil not as 'fall guy for slag', as Biblical tradition would have us believe, but as sensual 'first mover', as metachemical sensuality, as photonic elemental particles, as soma preceding and predominating over psyche to an absolute extent of most particles/least wavicles in upper-class female guise, and therefore as one who glories in free will to an extent which can only prove attractive to anyone whose will has been habitually thwarted and constrained by free ego.

80. But that is, of course, to hark back to an earlier text, where I dealt with the different modes of Fascism and Socialism and Capitalism and Communism, dividing them between national and international, female and male, alternatives in which national capitalism was drawn towards national fascism and international fascism towards international capitalism, while national communism was drawn towards national socialism and international socialism towards international communism, pretty much as the sensibly bound towards the sensually free and the sensually bound towards the sensibly free, whether in relation to will and spirit in sensuality or to ego and soul in sensibility.

81. Therefore it cannot be categorically maintained that corporate capitalism, the contemporary hegemonic form of capitalism, is guilty of the retrogressive deference alluded to above when, with an egoistic freedom that constrains free will, it is the male form of capitalism par excellence and thus that which opens out towards a global prospect of egocentric free enterprise in Liberal Humanism or, more correctly, post-Humanism rather than harks, like certain cultural forms of Liberal Materialism, after free will from dissatisfaction with its own constraints upon force in the shadow of global capitalism.

82. But while corporate capitalism may, in its egocentric free heat, be a much less heliotropic proposition than its nationalistic counterpart, its global aspirations and confidences nonetheless inspire not a little uncertainty as to its long-term viability in a world which ultimately cannot be reconciled to unity along lines which operate only lower down the human or post-human scale of cultural options, having been derived from a tradition largely rooted in lower-class values in due Western fashion.

83. The egocentric free enterprise of Liberal post-Humanism may be 'good' on its own relative terms, but it is not and cannot be absolutely 'good' and therefore appropriate to global unity in any ultimate sense. Only the psychocentric free enterprise, as it were, of Social Transcendentalism would be absolutely 'good' because not about hyped personality, which in a post-humanist guise tends to give itself universal airs in post-liberal and effectively totalitarian vein, but about genuine universality, and thus the reconciliation of mankind to God in a civilization centred not in knowledge but in Truth, which, like the urban proletariat, tends to be an airy thing.

84. In short, only the coming to pass of a religiously sovereign People can pave the way for the dawn of genuine universality and the end to the reign of man and, by implication, economics as an effective ne plus ultra, something, alas, which a tradition rooted in man-hype-as-God and earth-hype-as-Heaven - and therefore in knowledge-hype-as-Truth and pleasure-hype-as-Joy - will tend to take for granted, never considering for a moment that there could be anything higher than a global economy in which egocentric free enterprise was able to flourish, and to flourish, moreover, without competition or the threat of supersession and curtailment of its freedom from some superior 'good'.

85. Alas, for the well-meaning lowland dupes of global post-humanism, there is something higher and that is the psychocentric free enterprise which requires that religion supersedes economics and puts economics in its place as a subordinate ideal in a world or civilization led not by knowledge but by Truth, not by pleasure but by Joy, not by ego but by soul, not by man but by God. And not only economics but also the residues of politics and science, so that woman and the Devil or, rather, the antiwoman and the Antidevil of upended female realities in sensibility are duly subordinated to the overall lead of God, as that which appertains, in synthetic artificiality, to metaphysical sensibility, and therefore to such sensibility at a level and stage of godliness/heavenliness subjectively beyond anything to be found, working backwards, in humankind, nature, or the Cosmos, where we could speak not of the most evolved manifestation of God/Heaven but of more (relative to most), less (relative to least), and least evolved manifestations of God/Heaven, as already described in this and earlier texts.

86. But, of course, most of what has religiously obtained in the past hasn't even been godly/heavenly at less or least evolved levels but, rather, not godly/heavenly at all, whether in relation to man (Christ) or, worse again, to either woman (and nature) or the Devil (and the Cosmos), with physical, chemical, and metachemical implications that do little if anything for metaphysics, particularly when such a term is perversely subsumed into some other-than-metaphysical reality and the result is the hype of metachemistry or chemistry or physics in respect of God or godly attributes, with painfully paradoxical consequences, not the least of which will be a disrespect for religion and an unwillingness on the part of many people to take God seriously in view of the kinds of realities and circumstances with which He has been - and still is - falsely associated.

87. But because God has nothing to do with illusion, still less with ugliness, nor even with beauty, but only with truth, He cannot be found and should not be looked for outside the bounds of metaphysical sensibility, and then only on terms which are likely to accord with the synthetic artificiality of the urban proletariat, the majority population of the globe, who at this moment in time are largely if not entirely atheistic and therefore in need of being saved or delivered from their atheism to a new theism, so to speak, a concept of deity owing little or nothing to the subversions of theism which occur under a plutocratic hegemony or under a democratic hegemony or under an autocratic hegemony, as the class case may be, wherein religion is subordinated to either economic, political, or scientific interests and, exceptions to the general rule notwithstanding, ceases to be anything more than a convenient excuse for some other ideality or reality.

88. Only when the proletariat elect for religious sovereignty at 'judgement' will there be any prospect of an end to the reign of economics, politics, or science and any likelihood of the beginning of an age of genuine religion as germane to 'Kingdom Come', in which economics, politics, and science will be subordinated to the reign of God, as an expression of People's religious sovereignty, and thus to the triumph of Truth - something, alas, which is far from being the case at present!

89. For at present it is not even knowledge, in any genuinely subjective sense having more relevance to the Christian - and in particular Catholic - Church than to economic free enterprise, which prevails but, rather, both ugliness and weakness, the free metachemical soma of Devil the Mother and the free chemical soma of Woman the Mother, coupled in their respective types of bound psyche to an ugly approach to illusion with the Daughter of the Devil and a weak approach to ignorance with the Daughter of Woman, so that absolute and relative modes of evil are acquiescent in absolute and relative modes of crime and able to dominate and constrain males, or the generality of males loyal to metaphysics and physics, to their hegemonic freedoms, the factual freedoms of an objective sanity whose clearness is the product of free will and free spirit operating within their per se manifestations at the expense of both soul and ego.

90. But such ugliness and weakness that is primary and in keeping with soma preceding and predominating over psyche in female vein, wherein nature has the better of nurture, also has its secondary counterpart in relation to males being compelled to emphasize soma at the expense of psyche contrary to their gender reality, so that they proceed to foolishly acquiesce, from the illusory bound psychic standpoint of Antigod the Antifather or from the ignorant bound psychic standpoint of Antiman the Antifather, in the sinfulness of either the metaphysical free soma which is the Antison of Antigod or the physical free soma which is the Antison of Antiman, the former indicative of an illusory approach to ugliness and the latter of an ignorant approach to weakness, albeit both alike are symptomatic of a subjective insanity whose unholiness owes much to the bound soul and bound ego which, under female hegemonies, foolishly acquiesce in their instinctual and spiritual freedoms.

91. Therefore while the female is factually sane in her objective freedoms of soma in both metachemical and chemical not-selves, the male is illusorily insane in his subjective freedoms of soma in both metaphysical and physical not-selves, his approach to ugliness and weakness being subjectively indirect via illusion and ignorance rather than objectively direct, and therefore no more than a sinful shortfall from crime, coupled, in bound psyche, to a foolish shortfall from evil, both of which can only be subordinate to their female counterparts.

92. Thus the male has even more need of salvation, or deliverance from sensuality to sensibility, immorality and vice to virtue and morality, than the female, who is by nature more attuned to sensuality than to sensibility and therefore better able to cope with the negative realities of free soma. Religion, when genuine, is a male solution to the problem of female dominion in either free science or politics, with economics being a worldly, albeit somewhat inferior, second. For knowledge, as we have seen, can easily 'go to the dogs' of technological freedom in a sort of Faustian pact with the Devil which makes financial gain at any price the goal irrespective of the consequences, some of which directly fly in the face of male virtue and morality, grace and wisdom.

93. But if metaphysical males are to get back on track of being loyal to themselves or, rather, their selves, the brain stem and/or spinal cord of the psyche, then they will have to reject the elemental-particle subversion of soul from the hegemonic female standpoint in sensuality of free will and turn from an illusory approach to ugliness to a disillusionment with free soma and desire, on the part of self, to pseudo-freely reject bound psyche for the free psyche of an elemental-wavicle soulfulness the product of a return to metaphysical sensibility and thus to their rightful senses, so to speak, in the formal grace of God the Father and the contented grace of Heaven the Holy Soul, the reward for an ego whose raison d'être is not egocentric but aimed, via the relevant not-selves of lungs and breath (or, in the future, some artificial equivalents), the Son of God and the Holy Spirit of Heaven, at its redemption in psychocentric blessedness, the joyful contentment of a being most supreme.

94. Likewise if physical males are to get back on track of being loyal to themselves or, rather, their selves, the brain stem and/or spinal cord of the psyche, then they will have to reject the molecular-particle subversion of ego from the hegemonic female standpoint in sensuality of free spirit and turn from an ignorant approach to weakness to a disillusionment with free soma and desire, on the part of self, to pseudo-freely reject bound psyche for the free psyche of a molecular-wavicle mindfulness the product of a return to physical sensibility and thus to their rightful senses, so to speak, in the formal grace of Man the Father and the contented grace of Earth the Holy Soul, the reward for an ego whose raison d'être would normally have been egocentric but, under metaphysical pressure and example from above, would now be aimed, via the relevant not-selves of brain-proper and thought (or, in the future, some artificial equivalents), the Son of Man and the Holy Spirit of the Earth, at its redemption in some degree of psychocentric blessedness, the pleasurable contentment of a being more (relative to most) supreme.

95. Obviously, while the majority of males in the former context will be Catholic and thus affiliated with the sensual decadence of perpendicular triangularity, the majority in the latter context will be Protestant and thus affiliated with the sensual heresy (from a traditional Catholic point of view) of inverted triangularity, and thus more physical than metaphysical, but now subject, unlike before, to a redefinition of Man in relation to God, to a modification of intellectual shortfalls from the Truth and its soulful vindication which now rendered them deferential to the reign of God and thus to an accommodation of Truth from the standpoint, by and large, of knowledge, albeit of a knowledge renewed in God and no longer either Christian or capitalist, as traditionally, but effectively Social Transcendentalist in its willingness to let Truth reign and fit everything else, as best as possible, around and beneath it, the only guarantee, in the end, of a lasting victory for the male values of knowledge and truth, ego and soul, form and contentment, pleasure and joy.

96. Yet even females will be brought to a moral and virtuous accommodation with knowledge and truth through the paradoxical approaches of strength and beauty; for they can no more approach knowledge and truth directly, in subjective vein, than males approach weakness and ugliness directly, in objective vein, but must do so via the objective distorting lens, as it were, of a bound soma, a soma which has been effectively 'inflanked' by the bound soma directly stemming, in male vein, from free psyche, and therefore subjected to a molecular-wavicle subversion of will and an elemental-wavicle subversion of spirit, so that, far from being either elemental-particle or molecular-particle manifestations of free will and free spirit, the respective entities are paradoxically acquiescent in the molecular-wavicle ideality of free ego and the elemental-wavicle ideality of free soul, if from an objective basis in chemical and metachemical soma which makes for the aforementioned strong approach to knowledge in the case of chemical, or lower-class, females and beautiful approach to truth in the case of metachemical, or upper-class, females, the majority of whom are likely to come, as though in highland vein, from the perpendicular triangularity of Catholic decadence than from the inverted triangularity of Protestant heresy (or departure from brain-over-womb non-triangular sensibility of the Catholic tradition).

97. Be that as it may, we can identify, as before, the strength and pride of secondary bound soma, which stems in females from a knowledgeable approach to strength and a pleasurable approach to pride on the part of physical males, with Antiwoman the Antimother and Antipurgatory the Unclear Spirit, and the strong approach to knowledge and proud approach to pleasure which arises from this in respect of psyche of a secondary free order with the Antidaughter of Antiwoman and the Unclear Soul of Antipurgatory, so that both modes of chemical unweakness/unclearness (strength/pride) are complementary to the male idealities, in relative truth/holiness (knowledge/pleasure) through physical free psyche and bound soma, of Man the Father and Earth the Holy Soul on the one hand, and the Son of Man and the Holy Soul of the Earth on the other.

98. Likewise, we can identify the beauty and love of secondary bound soma, which stems in females from a true approach to beauty and a joyful approach to love on the part of metaphysical males, with Antidevil the Antimother and Antihell the Unclear Spirit, and the beautiful approach to truth and loving approach to joy which arises from this in respect of psyche of a secondary free order with the Antidaughter of the Antidevil and the Unclear Soul of Antihell, so that both modes of metachemical un-ugliness/unclearness (beauty/love) are complementary to the male idealities, in absolute knowledge/holiness (truth/joy) through metaphysical free psyche and bound soma, of God the Father and Heaven the Holy Soul on the one hand, and the Son of God and the Holy Spirit of Heaven on the other.

99. In respect of the complementary orders of will and/or antiwill or ego and/or anti-ego, it is not illusion deferring to fact, as in male subjective insanity subordinated to female objective sanity, but fiction deferring to truth, as in female objective insanity subordinated to male subjective sanity, so that far from female-hegemonic vicious circles, as it were, of ugliness (Devil the Mother) conditioning an ugly approach to illusion (the Daughter of the Devil) which conditions illusion (Antigod the Antifather) conditioning an illusory approach to ugliness (the Antison of Antigod) in sensual metachemistry and metaphysics, or of weakness (Woman the Mother) conditioning a weak approach to ignorance (the Daughter of Woman) which conditions ignorance (Antiman the Antifather) conditioning an ignorant approach to weakness (the Antison of Antiman) in sensual chemistry and physics, we find male-hegemonic virtuous circles, by contrast, of knowledge (Man the Father) conditioning a knowledgeable approach to strength (the Son of Man) which conditions strength (Antiwoman the Antimother) conditioning a strong approach to knowledge (the Antidaughter of Antiwoman) in sensible physics and chemistry, or of truth (God the Father) conditioning a true approach to beauty (the Son of God) which conditions beauty (Antidevil the Antimother) conditioning a beautiful approach to truth (the Antidaughter of the Antidevil) in sensible metaphysics and metachemistry.

100. Likewise in respect of the complementary orders of spirit and/or antispirit and soul and/or antisoul, it is not illusion deferring to fact, as in male subjective insanity subordinated to female objective sanity, but fiction deferring to truth, as in female objective insanity subordinated to male subjective sanity, so that far from female-hegemonic vicious circles, as it were, of hate (Hell the Clear Spirit) conditioning a hateful approach to woe (the Clear Soul of Hell) which conditions woe (Antiheaven the Unholy Soul) conditioning a woeful approach to hatred (the Unholy Spirit of Antiheaven) in sensual metachemistry and metaphysics, or of humility (Purgatory the Clear Spirit) conditioning a humble approach to pain (the Clear Soul of Purgatory) which conditions pain (Anti-earth the Unholy Soul) conditioning a painful approach to humility (the Unholy Spirit of Anti-earth) in sensual chemistry and physics, we find male-hegemonic virtuous circles, by contrast, of pleasure (Earth the Holy Soul) conditioning a pleasurable approach to pride (the Holy Spirit of the Earth) which conditions pride (Antipurgatory the Unclear Spirit) conditioning a proud approach to pleasure (the Unclear Soul of Antipurgatory) in sensible physics and chemistry, or of joy (Heaven the Holy Soul) conditioning a joyful approach to love (the Holy Spirit of Heaven) which conditions love (Antihell the Unclear Spirit) conditioning a loving approach to joy (the Unclear Soul of Antihell) in sensible metaphysics and metachemistry.

101. In a choice between the vicious circles of factual sanity and illusory insanity and the virtuous circles of truthful sanity and fictional insanity, few males in their right minds would opt for the latter. And yet that is precisely the situation in which males more usually find themselves these days, as the triumph of ugliness and weakness over illusion and ignorance, not to mention hatred and humility (if not humiliation) over woe and pain, is paraded before our eyes on a daily basis, and the notion of freedom is reduced to soma in respect primarily of both non-synthetic and synthetic modes of metachemistry and chemistry, eyes and tongue, and secondarily in respect of both non-synthetic and synthetic modes of metaphysics and physics, ears and phallus, in bourgeois/proletarian overlap between Western (or Eastern) decadence and inceptive globalization.

102. Civilization has been reduced, in Anglo-American vein, to free looks and free speech, and in neither context, whether of the press or parliament, of eyes or tongue, of cameras or microphones, does one hear the authentic voice of male freedom, but all-too-often the rejection or belittling or even repudiation of such freedom from a standpoint rooted, objectively, in female realities whose interests are not about form and contentment, ego and soul, but, on the contrary, about power and glory, will and spirit, and the subversion of ego and soul to suit a powerful or a glorious end as nature, in whatever guise, gets the better of nurture.

103. Such a reality has to be rejected if we are to extricate ourselves from the heathenistic mess of modernity/post-modernity and progress, in freely democratic terms, to the deliverance from negative worldly-to-netherworldly crime and sin, fact and illusion, which implies not a vicious circle but a virtuous circle of positive worldly-to-otherworldly grace and punishment, truth and fiction, in which male values will be sensibly hegemonic primarily in terms of Truth and such beauty and strength, not to mention respectful knowledge, as that permits or encourages are brought to a paradoxical or, in the latter case, deferential accommodation with the sole guarantor of contentment and holy bulwark against all that is disruptive or subversive of genuine universality in God and Heaven - namely, the metaphysical free psyche.

104. Yet for that to transpire there must first be an accommodation with genuine religion on the part of the People and therefore a willingness not only to reject their worldly sovereignties, such that hold back or detract from godliness, but to reject the false gods that have tended to reign over them, or their ancestors, in the past and permitted or encouraged the State to have its way at their expense, often under pretext of doing the Church's work but, in reality, as the antithesis, when free, to all that the Church is or should stand for ... in the freeing of males principally from the dominion of power and glory, free will and free spirit, as female realities rooted, selflessly, in not-self and therefore in all that is contrary to self-interest conceived primarily, though by no means exclusively, as a male ideal for the advancement of cultural virtue and, as a corollary to that, moral civility, whether on primary (male) or secondary (female) terms.

105. Therefore until the People come to vote for religious sovereignty, and not only to vote for it but to vote in sufficient numbers that a majority mandate for the kinds of divine rights appertaining to religious sovereignty ensues, there can be no end to the dominion of negative worldly and/or netherworldly powers, but only a continuing obstacle to the form and contentment, free ego and, most especially, free soul that is the otherworldly destiny of the Church, albeit in relation to the Social Transcendentalist Centre of 'Kingdom Come' and not in relation to the played-out and decadent Roman Catholic Church which rots away in the background to secular modernity/post-modernity, bourgeois/proletarian transitional overlap as a clerical anachronism which can only be given the coup de grace once the atheistic People, the urban proletariat, democratically opt for religious sovereignty and thus pave the way for its removal in the interests of the New Church which won't be just another Church, in Nonconformist Protestant fashion, but a Church to end all Churches, a Church which will have a right, for religiously sovereign peoples, to become truly global and incorporate its own State in the shape of the administrative aside of collectivized responsibility to the triadic Beyond of 'Kingdom Come', so that never again will the State exist as a free agent to wreak powerful or glorious havoc at the expense not merely of Christian form but to the effective exclusion of that ultimate contentment which we have identified with the Social Transcendentalist Centre, as it pushes the development of psychic freedom beyond anything previously achieved even by those who were godly and therefore committed, whether in self-devotion or through worship of anterior manifestations of godliness in nature or the Cosmos, to the realm of metaphysical sensibility, which is the only realm that deserves to reign in relation to what is truly God and Heaven.

106. Let it be hoped that the Messianic advocate of God and Heaven in the stage of life beyond humankind and even, for the genuinely religious upper-class male, his transcendental meditation as something peripheral to the manly per se of Christian prayer ... has left no room for doubt that only with the religious empowering via judgmental enfranchisement of the urban proletariat will it be possible for that which is most supreme, because most evolved, to stand any chance of coming to pass, to lead the People out of their post-modern wilderness into an eternal paradise in which global unity is but a stage on the road to true universality in the most cooperative individualism of which it were possible to conceive - that of the cyborg God and Heaven whose final end, arising out of cooperative collectivism, is not on earth, but in the space-centre omega point(s) of a transcendence supreme.

LONDON 2003 (Revised 2012)

The Virtuous Circles