God and Heaven. As I believe I have mentioned before, God and Heaven not only exclusively appertain to metaphysics, with particular reference, in transcendentalism, to metaphysical free psyche, but can be said to evolve, depending on the evolutionary context, from least evolved, or psychically free, in cosmic metaphysics to most evolved – to anticipate the future – in cyborg metaphysics via less (compared to least) evolved in natural metaphysics and more (compared to most) evolved in mankind metaphysics, as though from planets like Saturn in cosmic metaphysics to some synthetically artificial mode of cyborg metaphysics in the coming ‘kingdom’ via winged seed-pods on tall trees in natural metaphysics, or the metaphysical aspect of nature, and verbal absolution for penitential contrition (Catholic West) and/or transcendental meditation (Buddhist East) in mankind metaphysics, all of which would be of a noumenally sensible order of evolution that contrasted with anything noumenally sensual and, hence, devolutionarily metachemical, never mind phenomenally sensual or sensible in devolutionary chemistry and evolutionary physics, the devolutionary elements of course being somatic and hence female, their evolutionary counterparts psychic and hence male. I say nothing, however, of the upended gender positions in relation to each of these four principal elemental positions, which would of course complicate the overall picture in terms of an antimetachemical corollary of metaphysics, an antimetaphysical corollary of metachemistry, an antiphysical corollary of chemistry, and an antichemical corollary of physics. But let us confine ourselves, for the moment, to metaphysics, the elemental context of God and Heaven, which is solely male in its transcendentalist basis in free psyche and idealist requirement of bound soma in the state-subordinate offshoots of a church-hegemonic primacy, whether in respect of the bound will (antiwill) of the Son of God or the bound spirit (antispirit) of the Holy Spirit of Heaven, neither of which, however, are properly germane to God and Heaven in terms of the free ego of God the Father and the free soul of Heaven the Holy Soul. But if God and Heaven can be said, in overall contextual terms, to evolve from least psychically free in one metaphysical context (cosmic) to most psychically free in another metaphysical context (cyborg) via less (compared to least) and more (compared to most) psychically free in the intermediate metaphysical contexts of nature and mankind, then it should also be said that the relationship or, rather, ratio of ego to soul in relation to God and Heaven changes proportionately and with an emphasis, moreover, upon soul irrespective of the metaphysical context, whether in terms of most God and least Heaven with the least evolved manifestation of free metaphysical psyche (cosmic), of more (compared to most) God and less (compared to least) Heaven with the less (compared to least) evolved manifestation of free metaphysical psyche (natural), of less (compared to least) God and more (compared to most) Heaven with the more (compared to most) evolved manifestation of free metaphysical psyche (mankind), or of least God and most Heaven with the most evolved manifestation of free metaphysical psyche, which can only be the definitive manifestation still to come with the sensible cyborgization of life in ‘Kingdom Come’ in the event of the spread of global civilization in relation to the ‘overcoming of man(kind)’, to use a kind of Nietzschean expression, following majority mandates for religious sovereignty in countries that were ethnically and ideologically capable of furthering a genuinely godly (coupled, for females, to antidevilish) resolve in the interests of global universality and the full maturation of metaphysics. For metaphysics will not have attained to its peak, its goal, until what, with mankind, is metaphysically less (compared to least) God and more (compared to most) Heaven becomes, with cyborgkind, least God and most Heaven, thereby evolving beyond the best that mankind has achieved in respect of transcendental meditation (Buddhist East) into what, the other side of secular modernity and of anything Eastern or Western, will be its definitive realization, a situation that cannot be achieved without recourse to the relevant synthetically artificial substances coupled to a correlative degree of cyborgization to render such substances viable long-term. Thus if ultimate metaphysical godliness and heavenliness is to come to pass in terms of the most evolved manifestation of metaphysics, not only will it have to be at the expense of anything mankind may have achieved in the past, and then not universally, but at the expense of mankind itself, so that the ensuing cyborgization of life in relation to certain synthetically artificial substances can be given due encouragement and take over from where metaphysics left off in both the West and the East, as well as counter all forms of secular modernity such that owe little or nothing to Catholicism or Buddhism but largely derive from Protestant preconditions in the West and Hindu if not Judaic preconditions in the East. However that may be, metaphysics will not have attained to its goal and definitive manifestation until there is a situation, necessarily supra-human, in which there is least God and most Heaven, least brain-stem ego and most spinal-cord soul, a situation that can only materialize in relation to a progression from visionary experience of a synthetically artificial order to mystical or unitary experience of a synthetically artificial order, and thus over a protracted period of time within ‘Kingdom Come’, or the context of a religiously sovereign people, as though from a super-catholic phase centred in visionary experience to a super-puritan phase centred in unitary experience of a no-less synthetically artificial order, and all because one cannot legalize and make institutionally available, within the context of the Centre, the institutional framework, so to speak, of Social Theocracy, certain substances before cyborgization is at a sufficiently advanced stage to permit their widespread and protracted use. If we begin with substances of a visionary order it will not be because we disbelieve in unitary experience but because the capacity to handle that unitary experience at a suitably – for contemporary and especially future global civilization – synthetically artificial level over a protracted period of time and in meaningfully stimulating quantities will not be there until such time as cyborgization is sufficiently advanced as to permit of their use. You cannot ‘jump the gun’, as it were, and allow for wholesale unitary experience of a synthetically artificial order, the order necessary to global civilization, before you have developed the cyborg capacity to handle such experience and render it relatively safe, safe, that is, for a supra-human godly creature who will be able to ingest it with absolute impunity because any not-self obstacles that may have stood in the way of self-realization of a more – indeed a most – complete order will have been systematically replaced by their synthetically artificial counterparts in what would amount to a sensible cyborgization of ‘human’ life, of those who, as pseudo-antimen and pseudo-women at the southwest point of the axial compass were entitled to godly and antidevilish deliverance from their respective pseudo-worldly predicaments to the most genuinely otherworldly and anti-netherworldly salvations and counter-damnations at the northeast point of the axial compass in what I have all along described as the church-hegemonic/state-subordinate axis, the axis that alone has any reference to godliness and antidevilishness in contrast to any devilishness (hyped, in Old Testament fashion, as God) and antigodliness (‘done down’, in Old Testament fashion, as the Devil) at the northwest point of the axial compass or, indeed, in contrast to any manliness and antiwomanliness, whether traditionally genuine or contemporaneously pseudo, at the southeast point of the axial compass such that between them amount to a state-hegemonic/church-subordinate opposition to anything Catholic, whether genuine or ‘lapsed’, and thus to all forms of church-hegemonic/state-subordinate society. No, if man is to be ‘overcome’, to use the Nietzschean expression, it will not simply be man in that physical, parliamentary/puritan sense which we have identified with the southeast part of the axial compass, least of all initially, but those who, as lapsed Catholics, are effectively pseudo-antimanly in their antiphysical distinctiveness, at the southwest point of the compass in question, from anything physical, or phenomenally sensible, and who are accordingly in axial line for the possibility of genuine godliness ‘On High’ in the event – with female entitlement to antidevilishness for pseudo-women to also bear in mind - of a majority mandate for religious sovereignty in a paradoxical election conducted in countries with, like Eire, a Catholic majority resulting in the institutional establishment of ‘Kingdom Come’ as that in which the people had certain rights proportionate to their religious sovereignty, not least, for metaphysical males, the right to move beyond less God and more Heaven in Roman Catholicism to least God and most Heaven in Social Theocracy, coupled, for antimetachemical females, to a departure from less Antidevil and more Antihell in Roman Catholicism to least Antidevil and most Antihell in Social Theocracy, as the subordinate gender position was brought into line with the supremacy of metaphysics and accorded its own right to synthetically artificial substances in relation to what would become an antidiabolic approach to cyborgization, one upon which the emphasis, for all the rhetoric of a free-psychic order coming from above, i.e. the metaphysical hegemony, would have to be on binding soma in order to ensure that what actually takes precedence with females (soma preceding and predominating over psyche) is granted due emphasis, if on a necessarily restrictive basis that ensures that soma, once bound, will continue to facilitate a secondary – compared to metaphysical males – order of psychic freedom in the interests of harmony between the genders and the perpetuation, in consequence, of a virtuous circle of church-hegemonic and state-subordinate criteria at the northeast point of the axial compass. Therefore even females will have to be granted a new and higher deal in respect of the Antidevil and Antihell than anything they may have known in the Catholic past, one that is no less synthetically artificial than that appertaining, in godliness and heavenliness, to their male counterparts and therefore no less germane to global universality, if on an antimetachemical as opposed to a metaphysical basis and thus with reference to Anti-Vanity Fair rather than to the Celestial City which it would be the male prerogative to both establish and realize to the maximum of their – and the heavenly system’s – transcendental ability. Only when, for them, least God and most Heaven becomes an established norm can it be said that the reign of man will have come to an end and the reign if not of God then of God-in-Heaven truly begun, a reign that, seemingly mimicking man, will begin with godliness and culminate in heavenliness as synthetic artificiality slowly progresses from brain-stem visionary to spinal-cord unitary orders of self-realization in conjunction with the gradual evolutionary progression, in global civilization, of centro-complexification.