THE CORE OF THE SELF
1. The utmost religious joy, however, can only
come via transcendental meditation, since it is that which utilizes the
'air-within' of the breath to achieve both a transmutation of the egocentric
self and a rejection of its spiritualization thereof, in the interests of
emotional redemption, the superconscious duly superseded
by the subconscious as self reacts against the threat of excessive selflessness
to achieve for itself the enhancement of self which is commensurate with the
soul, the kernel of its being.
2. Thus only the 'kingdom within' of
metaphysical sensibility can deliver to the self its profoundest joy, a joy
which goes beyond, or transcends, anything recourse to metaphysical sensuality
via the airwaves can deliver to the self, albeit even the metaphysical 'kingdom
without', which is rather more theocratic than meritocratic,
can deliver joy to the self, thereby confirming the presence of metaphysical
soul.
3. For here, too, one is dealing with being
in relation to essence, soul in relation to breath, self in relation to air,
albeit it be the 'outer air' of the airwaves, with a joy that is
correspondingly less deep, less lasting, and arguably less fulfilling, since
more sensual than sensible, and being further compromised by the anterior
sensuality of love in relation to the metachemical
soul of autocracy.
4. For autocracy precedes theocracy, as the
stellar cosmos precedes the solar cosmos, or as Jehovah precedes Satan, or as
eyes precede ears, or as Saul precedes
David ... in the sensual alternatives, both primal and supreme, negative and
positive, to the noumenal 'kingdoms without', the one
objectively rooted in spatial space and the other subjectively centred in
sequential time, a metaphysical 'fall guy', in its submasculine
subjectivity, for superfeminine denigration from the
objectivistic 'on high' of metachemical precedence.
5. And even the Christian Church came to
reflect, in the course of time, this dichotomous hierarchy in which the 'First
Mover' tended to pull (sensual) rank on the 'Fallen Angel', as stellar Jehovah
upon solar Satan or optical Saul upon aural David, and autocracy accordingly
got the better of theocracy, came off better, one might say, in the struggle
between Church and State, submasculinity and superfemininity, for control over men's lives.
6. Such it has always been in the West, with
alternations between New Testament and Old Testament, the Father vis-à-vis
Christ and Jehovah vis-à-vis Satan, with theocracy disposed or obliged to
shuffle between the Father and Satan as the submasculine
was transposed from an ascendant position, in the New Testament Father, beyond
Christ and over the demonized Pan of a subverted, and hence Satanic, earth ...
to a dependent and deferential position, in the Old Testament, beneath Jehovah,
where, correspondingly Satanic, it was duly abandoned in favour of the
autocracy of Jehovah and the concept of God not as 'Father of the Son' but as
'First Mover' and effective 'Creator of the Universe' (cosmos).
7. Thus the Church itself shifted ground to suit
the occasion, moving from a quite admirable 'once-born' position in the Father
to a less than admirably 'once-born' position in Jehovah where, despite male
terminology, superfemininity was effectively 'top
dog' over submasculinity, in due autocratic fashion.
8. But if religion was always on somewhat shaky
ground in the Christian West, even when Satan had been taken down a plane or
two from a 'fallen angel' status to a subterranean one to suit a theocratic
concept of God in the Father ... and one wonders, in consequence, what basis
for denigration of the latter there could possibly have been for a God and a
Devil who share the same gender, if with noumenal and
phenomenal distinctions relative to separate 'kingdoms without', it could
hardly be said of science that it, too, was always on shaky ground there,
bearing in mind the authenticity of autocracy in a world where metachemical evil always had the Bible-sanctioned advantage
over metaphysical wisdom, particularly in view of the latter's almost
chimerical disposition to abandon wisdom for evil, New Testament for Old Testament,
as and when circumstances deemed fit.
9. An intelligent cynic would certainly have
solid grounds for doubting the 'rock' upon which the Church was thematically
built, and for dismissing religion, in consequence, as a lost cause in the
unequal struggle with evil ... were he disposed to limit his concept of
religion to the West and, more specifically, to the Christian faith, of which
the Catholic Church has long regarded itself as being the principal, if not the
sole, exemplar.
10. But if Western religion has never done proper
justice to the doubting cynic, then neither can it be said that the Christian
Church has done anything like proper justice to religion, since it has
remained, throughout its long history, rooted and/or centred, depending on the
context, in the concept of God as 'Creator', be that God autocratic and Old
Testament or theocratic and New Testament, and one cannot imagine things ever
being substantially different so long as the Bible continues to function as the
'rock' upon which the thematic foundations of the Church was built, albeit a
'rock' which presents one face now and a completely different one the next
moment, as already discussed.
11. No, it seems to me that justice will only be
done to religion when, through effectively Superchristian
teachings such as these, people opt - democratically and peacefully - to move
beyond the Church and thereby dispense with the Bible, so that instead of being
held back from metaphysical sensibility by metachemical
and/or metaphysical sensuality, they elect to be saved from it to the
possibility, for those who are 'up to it', of meditative praxis, thereby
acquiring complete independence, through Social Transcendentalism, from
Creator-based scientific and/or religious primitivity
... for the sake of the optimum development of their selves, with especial
reference to the soul and, in relation to transcendental meditation, the
soul-of-souls most especially.
12. For the soul, remember, lies at the core or
'heart' of the self, and one cannot even begin to cultivate the soul-of-souls,
the metaphysically sensible soul of joyful being, unless one is free of, or has
been delivered from, religious constraints of the sort that stem from Biblical
adherence to concepts of God rooted and/or centred in the Cosmos, the religious
primitivity of which precludes the possibility of
metaphysical independence.
13. Difficult as metaphysical sensibility would be
when the concept of God was centred in metaphysical sensuality (the Father), it
is next-to-impossible when such a concept is rooted in metachemical
sensuality (Jehovah), and the objectivity thereof bedevils any attempt to come
to terms with self-advancement (from ego to soul) by ensuring that the focus of
religion is always outside the self ... in either
supreme or, more usually in relation to the Cosmos, primal manifestations of
not-self and selflessness, will and spirit.
14. Hence the entire tradition of other-based
religion must be rejected in toto, not just
on the half-measure basis of Christianity, but with intent to 'turning the
tables' on religious objectivity once and for all, so that the self is
completely released from the clutches of not-self primacy and/or supremacy and
is able, in consequence, to develop an unequivocally soul-oriented redemption through
the lead of metaphysical sensibility.
15. Only Social Transcendentalism, the ideological
religion which I have created and identified with a Superchristian
disposition appropriate to 'Kingdom Come', can provide the People with the
opportunity to win deliverance from Christian constraints or limitations and,
more importantly, put the Heathen and Superheathen
freedoms of secular modernity objectively behind them.
16. But if there is to be such a deliverance, then
the People - and the Gaelic electorates above all - will have to seize the
opportunity, at some future time, of voting for it, since only be utilizing the
democratic process to vote for religious
sovereignty can there be any prospect of achieving the right to
self-realization in 'Kingdom Come', which I have provisionally tended to
identify, all along, with a federation of Ireland, Scotland, and Wales,
together with the Isle of Man and/or various offshore islands, in what has been
called the Gaelic Federation but could also, and with equal justification, be
called a Federation of Social Transcendentalist Centres.
17. Thus I am, to all intents and purposes, the
Gaelic Second Coming, and it is my hope and belief that such a Superchristian destiny - not incompatible, so far as I am concerned,
with the notion of a Superjudaic one - does more
justice to the concept of a 'Second Coming' than any previous manifestation of
Messianic deliverance has ever done, be it Russian, German, Spanish, or
whatever.
18. For religious sovereignty, the issue of my
enhanced Messianic credibility, provides the possibility of deliverance not
only from religious falsehoods of the sort in which the Christian Church has
always been rooted, but, more contemporaneously and perhaps significantly, the
possibility of deliverance from 'sins and/or punishments of the world',
including the political (democratic) and economic (capitalist) shortfalls from
an otherworldly 'Kingdom' whose religion would be truly heavenly.
19. For the world is something that should be overcome,
democratically and peaceably, if man is to stand any chance not only of
overcoming woman - that heathenistic obstacle to
enhanced subjectivity - but of overcoming himself through godliness, and
rejecting the Devil in consequence.
20. Else woman will continue to reign, through the
Devil, over man, and the prospects of a 'brotherhood of men', much less
supermen, can only remain extremely remote.
21. I teach the overcoming of the world through
Social Transcendentalism, and I maintain that only in the otherworldly context
of 'Kingdom Come', symbolic of the Centre, will there be any reasonable
prospect, through religious sovereignty, of both a 'brotherhood of men' in
knowledge and pleasure and, more significantly, a 'brotherhood of supermen' in
truth and joy, these latter manifestations of selfhood alone commensurate,
primarily and universally, with God and Heaven in their metaphysical elevation
above the earth.
22. Thus the development of the self from ego to
soul via mind is commensurate with the redemption of the self in the sacred
transcendence of profanity, whether that profanity be knowledgeable and
masculine in vegetativeness or truthful and divine (supermasculine) in airiness, the latter alone capable, with
its noumenal subjectivity, of redemption in the sublimeness of that sensible being which, thanks to
mystical essence, lies joyfully at the core of the metaphysical self, like some
heavenly treasure waiting to be uncovered and, hence, revealed in all its inner
splendour.
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