THE RIGHT TO SANITY

1. Social Transcendentalism is partial to upholding the saved transcendentalism of the transcendental meditator, but it is no utopian partisanship which would have society build 'castles in the air' or 'pie in the sky' in overly Heaven-prone fashion.

2. On the contrary, it is Social Transcendentalism, and therefore that which has been described above together with less than what has been described above, meaning new orders of earthly humanism and purgatorial nonconformism for the lower-class masses of phenomenal mankind (ever distinct from noumenal mankind) which, together with heavenly transcendentalism, have been translated into my concept of a triadic Beyond.

3. Such a concept has reference to a religious structure beyond the worldly means of church and state in which space, volume, and mass equally have a place in relation to the sensibilities of lungs, brain, and womb, and the entire structure of this triadic Beyond is served from a new order of time in which the heart has progressed, if you like, from an economic standing in molecular wavicles to a religious standing in elemental wavicles, the sort of standing commensurate with service of a religious structure in what would be the administrative aspect of 'Kingdom Come', and not, like the Sacred Heart of the Risen Christ, with the aiding and abetting of a pyramidal triangular structure in which the other points of the triangle are taken by eyes and ears, the Risen Virgin and the Father, in what amounts, vis-à-vis the Christian and, in particular, Catholic tradition of brain over womb, Christ over the Virgin Mary, to a heathenistic decadence.

4. Such a decadence parallels the inverted triangular heathenism of Protestantism down below in volume and mass, with tongue over penis (flesh), Puritans and Presbyterians over Anglicans, as described in previous texts, and is therefore something which, like that, requires salvation or damnation, depending on gender, from sensuality to sensibility if anything remotely 'reborn' and civilized/cultural is to re-emerge from out the all-too-heathenistic 'once-born' norms of contemporary barbarous/natural (if not philistine) society.

5. I have maintained that Social Transcendentalism can only come to pass via a majority democratic mandate for religious sovereignty, the sovereignty which I have advocated and believe to be ultimate, and that such a mandate, commensurate with Judgement, would give the People rights in relation to religious self-transcendence or, in the case of females, not-self constraints (upon spirituality) that could only be institutionally upheld within the framework of a triadic Beyond, thereby ensuring not only that they could be fulfilled, but that nothing primitive or religiously traditional could interfere with or thwart them.

6. Therefore salvation is open to Anglicans up diagonally in mass-volume subjectivity from penis to brain in vegetative physics, and to Catholics up diagonally in time-space subjectivity from ears to lungs in airy metaphysics, while damnation would be the just fate of Puritans and/or Presbyterians down diagonally in volume-mass objectivity from tongue to womb in watery chemistry, as described elsewhere.

7. In fact Puritans, and Baptists in particular, have traditionally intimated of this damnation from watery sensuality to watery sensibility through the ritual of baptism, bodily submergence via the officiating minister in what could be regarded as a womb-like trough, and such a ritual is effectively commensurate not with Christ but with Mary, with a proto-Marian tendency such that, in Social Transcendentalist estimation, confirms the suitability of such persons to the bottom - and chemical - tier of our projected triadic Beyond.

8. Be that as it may, Social Transcendentalists would be divisible, in this triadic Beyond, between persons of Puritan descent, persons of Anglican descent, and persons of Roman Catholic descent, and the administrative aside itself would be drawn from persons of various traditions, not least of all Catholic upper-class females effectively damned from eyes to heart and Presbyterian pro-upper class males effectively abandoning the passionate tongue within the inverted triangle of so-called Protestant solidarity or, better, society for the new manifestation of the Sacred Heart which is not only distinct from the Sacred Heart of the (Catholic) Risen Christ but from the Profane Heart, as it were, of the Blood Royal to which such Presbyterians - and not a few Puritans and Anglicans - in, for example, Northern Ireland would traditionally have deferred, with correlative taboos upon working back up the Cupidian axis from Blood Royal sensibility toward Risen Virgin sensuality (in the Eyes), given the Catholic connotations that accrue to such a position in relation to that other type of organic triangle - the pyramidal one of Catholic decadence.

9. The triadic Beyond would also, as already outlined elsewhere, be subject to three-way subdivisions of each tier, so that not only would the genders be segregated, which is crucial to a post-worldly and indeed otherworldly disposition, but that males would themselves be divisible between those with a natural affiliation to the intellect and those whose natural or, rather, subnatural affiliation was towards the soul, whether with regard to chemistry, to physics, or, up above on the top tier of our projected triadic Beyond, to metaphysics, the context of transcendentalism par excellence, and thus of that which would do most justice to truth (and comparatively less justice, in their 'bovaryized' manifestations, to knowledge and strength, the intellect and the spirit).

10. But, of course, the intellect and the spirit would have more justice done to them down below, as it were, on the lower tiers of the triadic Beyond, as one descended, structurally speaking, from air to vegetation and water, as from a sensible manifestation of metaphysical space (spaced) to sensible manifestations of physical volume (voluminous) and chemical mass (massed), and criteria more applicable to men and women (than to gods) would accordingly prevail for persons mostly drawn, as already intimated, from the various Protestant traditions.

11. All, however, would be Social Transcendentalists, irrespective of their denominational backgrounds or tier positions within the triadic Beyond, and all would have rights in relation to religious sovereignty that ensured that never again would they be exposed to the primitivity of religious authoritarianism and the Cosmos-slavering madness which adherence to Creator-based religion engenders. In fact, they would have a right to sanity, to a pride in strength, a pleasure in knowledge, and a joy in truth which really did pertain to organic supremacy and not to hyped-up manifestations of inorganic primacy, whether 'natural', as traditionally, or artificial, in the more contemporary context of urban/technological primacy.

12. For it would be their sensibilities in mass, volume, and space which were the focal-points of religious praxis, and whether the expansion of self (in the subjective case of males) or the constraining of not-self (in the objective case of females) was the principal concern, that concern would be pursued independently not only of sensuality but of those hyped manifestations of inorganic primacy which have traditionally bedevilled religion in the West and, through their subversive arrogation of supremacy, made it virtually impossible for the Truth to prevail. Let this not be the sorry story of tomorrow!

LONDON 2000 (Revised 2012)

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