76.  Clearly, a religion that is only implicitly transcendentalist, that is theoretically given to a New Testament approach to God the Father in mankind, will not wish to reveal exactly what God the Father on that level or at that stage of evolution really is; for it could lead to a meditative undermining of prayer and confession when once you bring the process of transcendental meditation into the godly open, and then find it is at loggerheads with the Old Testament in which 'God' is very definitely not a practitioner of transcendental meditation but, in terms of a Cosmos subjected to universal hype, a prime mover in Creation, and not even on the comparatively insignificant cosmic level of, say, the nearest equivalent to metaphysical sensibility there, which could well be Saturn, or planets with a gaseous mean surrounded by a halo-like ring or series of rings, but on the far more cosmically significant level of metachemical sensuality, which is correspondingly more stellar and even fundamentally polyversal in character, and thus akin to what the conventional are wont to regard as 'The Almighty', call it Jehovah, or cosmic 'First Mover', or 'The Creator', and thus to what I have all along called Devil the Mother, and know to be the very (somatic) antithesis of anything godly and thus psychically free!

77.  Unfortunately this Christian religion is not, nor ever has been, sufficiently independent of such an autocratic 'First Mover' to be properly and fully theocratic, and even in respect of the New Testament you will find that the so-called Risen Virgin effectively takes a metachemical position over an antimetaphysical 'Father' who, whether earmarked for diabolic denigration or not, is a far cry from God the Father in any metaphysically sensible context, quite apart from the want of divine credibility attaching to the so-called Sacred Heart of the Risen Christ who, conceived in relation to metachemical sensibility, i.e. to antimetachemistry, as the somatic parallel for mankind to Antidevil the Antimother, leaves the lung-centred level of theological symbolism out of the frame, as already remarked.

78.  For that would, of course, be Buddhist and likely to lead to the practice of transcendental meditation by males anxious to transpose self from God the Father to Heaven the Holy Soul via the Son of God and the Holy Spirit of Heaven, which is equivalent, in straightforward language, to having the ego redeemed in the soul via the bound will and bound spirit of the relevant not-selves, viz. lungs and breath, to the self conceived as brain stem and spinal cord, the former commensurate, at this level, with God the Father, the latter with Heaven the Holy Soul.

79.  Not even Celtic Christianity gave people much encouragement to do that, and why?  Precisely because it was still hamstrung, for all its highland pretensions at the expense of what could, in relation to Romanism, be called lowland values, by the Bible, not least the Old Testament, and in no position to ditch worship of Jehovah and proceed to cultivate the self, as defined above, in effectively independent vein.

80.  But that is precisely what needs to be done if religion is to move beyond both Christian and even Buddhist limitations to embrace God the Father and, more importantly, Heaven the Holy Soul, the raison d'être of godliness, afresh, on more contemporaneously explicit terms, and thus be of relevance to the urban proletariat, saving them from the worldly slough of exploitative despond in which they remain politically mired to the detriment of their souls, their selves, their peace of mind and rightful freedom in genuine culture. 

81.  That is why, in the event of a majority mandate for religious sovereignty, steps must be taken to deliver the People both from their own mundane limitations and from the kind of two-faced religious hypocrisy which promises much but delivers little, and all because it is not in a position to deliver the People from itself, from its own ecclesiastical limitations which stretch all the way back to the most inveterate manifestation of Devil the Mother and have little or nothing of contemporary relevance to suit more than a dwindling number of persons, persons who, while they might well be of the meek, are questionably or insufficiently urban to be effectively indifferent, despite a nominally Catholic or Christian affiliation, to conventional religion and anxious, in consequence, for a new deal, for deliverance from commercial exploitation to a world which offers not anti-peace, still less pro-war and anti-war, but the pro-peacefulness of lasting contentment, the peace of identification with the God and/or Antidevil, according to gender, that dares explicitly to speak its name in the interests of transcendentalist and/or antifundamentalist liberation from a world where traditional approaches to antihumanism and nonconformism are increasingly beset by the undermining of antinaturalism and realism, their somatic concomitants, by materialism and anti-idealism which constrain, rather, to a subordinate acquiescence in fundamentalism and antitranscendentalism than encourage anything godly and antidevilish.

82.  The external enemy can clearly be identified, but dealing with it will require that we know how to remove the obstacles that lie within, within the traditional framework of church-hegemonic and state-subordinate society, and give ourselves, through the democratic acceptance of religious sovereignty (the sovereignty that I alone have conceived of and advocated in my capacity as self-styled Messianic benefactor of the worldly meek), the chance to develop a more viable alternative which will lead, slowly but surely, to the liberation of the People from the predators who now tyrannize over them to an unjust end, and to the prospect, by contrast, of lasting salvation in a stage of God ... the Father (coupled, be it not forgotten, to the Antidaughter of the Antidevil for females) which lies beyond mankind and, in the furthermost development of its potential for self-overcoming, has the capacity to become not merely as far removed, in evolutionary terms, from the cosmic mode of God the Father in some Saturn-like gaseous planet as such an entity can possibly become, but antithetical, more importantly, to the cosmic mode of Devil the Mother, the per se mode of somatic freedom which is the antithesis of everything godly, whether the psychic freedom of such metaphysical sensibility be found in the Cosmos, in nature, in mankind, or, for the future, in Cyborgkind, in the cyborgization of urban proletarian life taken beyond the present sensual stages to a sensible peak in which both divinity and antidiabolism, metaphysics and antimetachemistry, will attain to their definitive realizations in the per se mode of psychic freedom which is commensurate with the most evolved manifestations, cyborg-wise, of God the Father and the Antidaughter of the Antidevil, the ultimate stage of truth and the beautiful approach to truth coupled, in soulful vein, to the ultimate stage of joy and the loving approach to joy that will signify the culmination of Eternity in what lies beyond the world and hence history, being the true vindication of the world as that which leads, or can lead, to Paradise.

83.  For the world is not an end-in-itself for the meek - how could it be? - but something from which to be delivered in the interests of psychic freedom in truth and, for females, a beautiful approach to truth, so that they may know God and the Antidevil, in accordance with gender, and no longer have to suffer the exploitations of those for whom the world is an end-in-itself, even if those exploitations are more usually indirect, in the case of the just, rather than the direct product of freely somatic imposition and seduction at the hands of those who, being Evil and pseudo-Foolish, actually rule the good and the pseudo-wise, and do so on the female-hegemonic basis which guarantees the antichemical subversion of the physical at the behest of the metachemical and to the disadvantage of the antimetaphysical, who play 'second fiddle' to their metachemical counterparts in the exploitation of the meek.

84.  It is precisely the physical for whom the world is an end-in-itself; for they correspond to man per se, to humanism and naturalism, and are therefore as contrary to the antihumanism and antinaturalism of the antiphysical as the nonconformism and realism of the chemical, corresponding to woman per se, is antithetical to the antinonconformism and antirealism of the antichemical, who subvert the physical and thereby prevent them from enjoying the psychically free pretensions to which they aspire, co-opting them, as already seen, to the bound somatic struggle with the Evil and the pseudo-Foolish which has the effect of rendering psyche, and hence knowledge, subordinate to soma, and thus the knowledgeable approach to strength which is the pseudo-wise complement to the goodness, or somatic modesty (in binding) of strength itself.

85.  Hence the physical, despite their long-standing pretensions to psychic independence, are not even of the good primarily but of that which, as pseudo-wisdom, has been co-opted by the good in their state-hegemonic struggle - parliament vis-à-vis monarchy - with the Vain, which is a struggle that can never be brought to a triumphant conclusion because Evil corresponds, from a female standpoint, to the ideal of free soma and good merely to the ordeal, from that selfsame standpoint, of bound soma, which is the price that has to be paid by both the Evil and the good, the metachemical and antichemical alike, if a female control of society in state-hegemonic vein is to be maintained, and maintained, needless to say, on the diagonally descending axial basis which regresses from noumenal sensuality to phenomenal sensibility, as from vicious immorality to its virtuous counterpart, and is torn, unequally, between the conflicting somatic antitheses of pro-war and anti-war, kindness to not-self and cruelty to not-self.

86.  One can see that such an axis is in every way the opposite of the diagonally ascending one of church-hegemonic society, and it seems to me that by making an end - necessarily false in its cruel nature - out of the world, the just, whether good or pseudo-wise, antichemical or physical, legitimize and confirm the right of the Vain, of the Evil and pseudo-Foolish, to rule both at their bound somatic expense and in relation to the psychically bound whose relative free soma is so cynically exploited to an immoral end or, more correctly, in relation to the immoral beginnings of civilization, the alpha of predatory barbarism, which the meek are powerless - these days more than ever - to resist, and for the aforementioned reasons, not least the failure of traditional religion to provide them with a viable and credible alternative which would lift them more lastingly and profoundly above the bog of worldly despond in  which they remain perforce stuck, thanks in no small measure to the even more immediate part played by political sovereignty in keeping them down.

87.  Thus, despite their own somatic discomforts, there is something in it for the just when their financial subsidizing of scientific or technological experimentation, of materialist and anti-idealist enterprise by the Vain, leads to a more ruthlessly efficient exploitation of the meek and enables them to feather their nests more expensively and to recoup more lucratively such outlays of expenditure as was necessary to the initial financing free  enterprise, thus easing the burden of somatic binding, and providing them with an additional incentive to prosecute such crime as might threaten the axial status quo, not least when, contrary to their customary show of combating Evil and pseudo-Folly, their zeal in this respect is directed at the more restive elements of the meek who do not or cannot quite reconcile themselves to meekly acquiescing in their own somatic exploitation at the combined hands of the just and the Vain but tend, from time to time, to either vaingloriously acquiesce in it, to the competitive detriment of the exploiters, or to defiantly repudiate and besmirch it, to the detriment of exploitation itself, without, however, having the benefit of a viable alternative such that would more lastingly deliver them from the hands of all exploiters, whether direct or indirect, vain or just.

88.  That said, such a paradoxical approach to justice as is directed rather more at the meek than at the Vain is perhaps more prevalent than axial entrenchments of one sort or another in different types of society might at first suggest, and just goes to prove that the meek are much the most populous class of persons whether strictly Catholic or not, and thus the ones who are constantly in the firing line of commercial exploitation.

89.  Therefore, to repeat, the world is not and cannot be an end-in-itself for the exploited, whether you prefer to call them the Catholic meek or the urban proletariat or indeed the People, because they are the ones who have been tricked out of their rightful destiny and seduced to the worship of false freedoms which profit no-one but the exploiters, as the free soma that should be the subordinate corollary of bound psyche is preyed upon from a contrary somatic height until they all but lose track of the significance of bound psyche as the precondition of free psyche and, scorning conventional salvation, instead become as wretched playthings in the hands of a Maker who, far from making them anew in God, will make them over in the image of the Devil, of Devil the Mother, and render them all the more deferential towards the ruling manifestation of the precedence of psyche by soma which bears a metachemical image,  in which materialism takes precedence over fundamentalism and, for the antimetaphysical 'fall guy', anti-idealism over antitranscendentalism, so that there is never, in that noumenally sensual context, the possibility of psychic emphasis and hence salvation from bound psyche to free psyche but only, eternally and without mercy, an implacable somatic will that tyrannizes over everything beneath it, making-over even the world in its own diabolical image.

90.  Fortunately there is hope for the world even at this late stage, though only in countries where there is still some respect for the principle of church-hegemonic criteria, and people haven't entirely been wrenched from or rendered antagonistic towards the justification of meekness, of comparative ignorance and weakness, not as an end-in-itself (for bound psyche is indeed an ordeal from a male point of view), but as a means to a higher end, the end, properly considered, of a certain elevation of mind, of soul, that follows from the acceptance of metaphysical and/or antimetachemical free psyche and repentance for antiphysical and/or chemical shortcomings, for the very fact of meekness which, contrary to the justice of the good and the pseudo-wise, cannot be turned into an end-in-itself but, subject as it is to both its own and even worse afflictions from without, ever the precondition of deliverance from the world to the Beyond, whether in life, in death, or, for what has been provisionally called 'Kingdom Come' in my work but is identifiable, through the concept of mass religious sovereignty, with an ultimate form of republicanism affiliated to Social Theocracy, in a kind of combination of life and death which will be the synthetically artificial mode of Eternal Life that will grant to those who have been or are on route to being sensibly cyborgized afterlife-type experiences without their having literally died, and all because death as we customarily know it will be  overcome to be replaced, with advanced sensible cyborgization, by an eternity of artificial visionary and mystically unitive inner life which will be the universal counterpart to the more natural visionary or unitive inner life of conventional afterlife experience following human death, only something that will not burn itself out after a comparatively brief period of perpetual duration during which extensive decomposition of the corpse would have gone on apace, but persist, or be encouraged to persist, heaven and/or antihell without end.

91.  Forget the notion of ghosts and the pretensions of mediums, this is not, on either class level, about an objective projection, female-wise, of not-self, of soma, into some imaginary afterlife, but an extrapolation from the more genuine afterlife which characterizes the experiences, in particular, of males as they recoil, in self, from not-self, from the mortality of the flesh, the body, to incandesce, whether for better or worse, in the myriad nerve-fibres of the brain stem and spinal cord now turned-in upon itself and cannibalistically self-consuming, until there is nothing left to consume and it fades into the nothingness that parallels the ongoing decomposition of the not-self, as of the body generally.

92.  Whether this recoil to self be gentle or fierce, light-like or fiery, will of course depend on the type of existence one had led whilst alive; for it is incontestable to me that those who were closest to self in sensibility would recoil less violently and even more gently than those who, accustomed to a consistently sensual lifestyle under female-hegemonic criteria, were bound - barring advanced decrepitude - to recoil more fiercely from the not-self to the self, from soma to psyche, and thus experience something closer to what one would identify with hell rather than heaven, being, to all eschatological intents and purposes, damned. 

93.  Be that as it may, there is still, as before, reason enough to prefer closeness to self in sensibility than greater distance from self in sensuality; for the former only follows from a male-hegemonic situation whereas the latter is all too likely in respect of a female domination of society, as of individuals, as when, on the diagonally descending axis of state-hegemonic criteria, the antichemical subversion of the physical at the behest of the metachemical over the antimetaphysical ensures that somatic consequences in not-self, whether 'pro' or 'anti', take precedence over the self as psyche, and render the latter subordinate to the prevailing concerns with soma which, as was shown, make for immorality, whether on a vicious or a virtuous, a free or a bound, basis.

94.  Consequently even sinners and the pseudo-criminal are likely to fare posthumously better, in naturalis, than their good and pseudo-wise counterparts, where the worldly division between the meek and the just is concerned; for despite the nominal female hegemony in chemistry over antiphysics, the existence of metaphysics over antimetachemistry diagonally forward 'on high' has ensured, traditionally, the psychic subversion of chemistry by antiphysics, and the possibility of salvation for the meek from the bound psyche of sin and pseudo-crime to the free psyche of Grace and pseudo-Punishment, as from the vicious morality of anti-peace to the virtuous morality of pro-peace, with correspondingly subordinate orders of soma.

95.  How much and, indeed, whether this still obtains is, in this day and age, a debatable point!  But the Church at least provided the structure whereby deliverance from phenomenal sensuality to noumenal sensibility could be achieved, no matter how intermittently, and that, providing one received grace, whether on primary or secondary terms (according to gender), there was a fair chance, certainly in the case of the male sex, that one would recoil from not-self to self much less violently in death and thereby experience what may be called a heavenly or at any rate more peaceful order of afterlife such that followed from a gentler self-consuming of the nerve-fibres of the self, the brain stem and/or spinal cord, and would be much less infernal in character than beatific, like the steady flame of a candle.

96.  Whether, in truth, the female experience could ever be quite that ... must remain open to doubt.  But there is no question in my mind that a creature who was more outer light in life will be less inner light in death, probably burning up more rapidly, and the more so as the life was sensual rather than sensible and more likely to be given, in any case, to the fanciful projection, on an objective basis, of a somatic interpretation of the Afterlife such that would take, according to class, either an eye-based ghostly or a tongue-based mediumistic guise, thereby confirming either a metachemical or a chemical, a fiery or a watery, bias.

97.  Be that as it may, the resurrection of the dead in 'Kingdom Come', of death itself as the gateway to afterlife experiences, will necessarily take more of a metaphysical and physical guise, in keeping with inner-light mystical and visionary alternatives for self-realization, and we can be confident that as eternal timelessness proceeds towards the pro-peace of global universality it will become ever more mystically perfect and the source, in carefully monitored methodologies, of a contentment that will last for ever, and more so, I wager, as the inherent transcendentalism and antifundamentalism of the lead factors in our projected triadic Beyond (as described in previous texts) cause the eternally living to be raised more universally into space, via space centres, as the appropriate environmental setting for the realization of evolutionary consummation.

98.  But all this will only transpire if and when the diagonally rising axis of church-hegemonic criteria is itself resurrected in suitably synthetic terms and is thereby able both to save the meek from themselves and from the predators who exploit them so callously, and simultaneously bring the diagonally descending axis into such moral disrepute that it becomes increasingly problematic for itself and ceases to be commercially or politically viable, being rejected by all but a handful of diehard exploiters and financiers who will have no further justification for living or, more correctly, not living but rather inflicting images of their somatic death upon those who are or would be capable of living, and of living more fully in the eternity of salvation that would deliver the meek from the ordeal, from a male standpoint, of psychic binding to the ideal, from that selfsame standpoint, of psychic freedom, and on terms which, once properly developed, will persist for ever and not suffer the limitations of human death, of bodily decomposition and eventual psychic annihilation.

99.  Therefore the resurrection of the diagonally rising axis to a new order of Grace and pseudo-Punishment can only happen with the aid of Social Theocracy, which is the ideological framework that would permit the meek to exchange political, or worldly, sovereignty for religious, or otherworldly, sovereignty, and thus achieve liberation from their worldly sins and/or pseudo-crimes, not to mention, more pertinently to state-subordinate criteria, follies and/or pseudo-evils, which are the somatic corollaries of bound psyche and means, for a church-hegemonic people,  whereby free soma may be rejected in favour of the bound-somatic corollaries of free psyche, rejected, that is, in favour of that wisdom and pseudo-goodness which both the grace of metaphysical free psyche and the pseudo-punishment of antimetachemical free psyche require if they are to complete the virtuous circle in which both truth and a beautiful approach to truth, joy and a loving approach to joy, have their respective gender-appointed psychic places.

100.   Clearly, when one ascends in church-hegemonic terms from bound psyche to free psyche, anti-peace to pro-peace, the state-subordinate corollary of this is to ascend from free soma to bound soma, pro-war to anti-war, which is the counter-damnation counterpart to salvation, and therefore something of lesser overall significance.  It is as though one ascended from antihumanism and nonconformism to transcendentalism and antifundamentalism in salvation, but from antinaturalism and realism to idealism and antimaterialism in counter-damnation, which may well be equivalent to ascending from antimeritocracy and plutocracy to theocracy and anti-aristocracy in psyche, in the Church, but from antidemocracy and bureaucracy to technocracy and anti-autocracy in soma, in the State, which can only remain subordinate to the Church.