PART TWO: NOTES ON LIBERTY

(And its relationship to Freedom)

1. People tend to think that freedom and liberty are one and the same, but they are actually two different things, as different, in effect, as binding, the corollary of freedom, and enslavement, the corollary, for those seeking liberation, of liberty.

2. I have already demonstrated, in my philosophy, that freedom and binding are not only correlative but divisible between sensuality and sensibility, free soma and bound psyche as a female mean, free psyche and bound soma as a male mean, the former sensually hegemonic and the latter sensibly so. I shall now attempt to prove that not only are liberty and enslavement correlative but, besides differing from freedom and binding, are likewise divisible between sensual and sensible interpretations.

3. But what, first of all, is liberty? Or, better, who seeks liberty? Is it not always the enslaved, or those who regard themselves as enslaved, who strive after liberation from such a predicament? Liberty, I shall argue, is not primary, like freedom, but secondary, the product of a revolt against someone else's freedom from the standpoint of disillusionment with binding, which is interpreted, by the disillusioned in revolt, as enslavement.

4. There is, as we have seen, the freedom which is somatic and requires a correlative binding of psyche and, conversely, the freedom which is psychic and requiring a correlative binding of soma - the former female and the latter male, since in the first case we are dealing with the objective reality of soma preceding psyche and predominating over it in female vein on both metachemical and chemical, fiery and watery, vacuous terms, whereas in the second case we are dealing with the subjective reality of psyche preceding soma and predominating over it in male vein on both physical and metaphysical, vegetative and airy, plenumous terms.

5. Female freedom, as we may call the somatic varieties in metachemical and chemical contexts, requires not only a correlative binding of psyche for itself; it has the effect of subordinating males, and thus male reality, to itself, since males cannot be psychically free and subordinate to somatic freedom at the same time, but require to be rendered subordinate through the outflanking, from a hegemonic elemental position (metachemistry over metaphysics in spatial space over sequential time or chemistry over physics in volumetric volume over massive mass), of male psyche in soul and ego by female psyche in id and superego, so that male psyche comes indirectly to reflect the direct binding of female psyche, arising from the unconstrained will and spirit of somatic freedom, and becomes acquiescent, in turn, in free soma, albeit primarily in terms of physics and metaphysics and only secondarily in terms of chemistry and metachemistry, the female elements par excellence.

6. Hence male sensual 'freedom' tends to revolve around sin rather than crime, as with the more objective natures of female freedom, and the price paid for such secondary freedom is that of psychic binding, which for a creature centred in psyche and more subjectively given to free psyche is a pretty paradoxical situation! In actuality, it is so paradoxical that, at some stage in the apparent freedom of secondary soma but actual binding of primary psyche, which both precedes and predominates over soma with males, disillusionment may set in and lead to a libertarian revolt from a conception of enslavement in terms of the oppression of psyche, since bound psyche will be oppressive to the male who has to endure it for any length of time and the only reason such physical or metaphysical psyche is bound, despite appearances to the contrary, is because of its having been outflanked by the objectively bound psyche of a female disposition directly stemming from free soma.

7. Hence the disillusioned male may strive for liberation from his conception of enslavement, and such a libertarian struggle, scorning the secondary freedom of soma as the product of a female-fostered deception uncharacteristic of his gender reality, should lead to the blessings of free psyche and the correlative salvation of bound soma as the necessary complement to the establishment of psychic freedom.

8. Now such primary psychic freedom, no less virtuous and graceful than secondary somatic freedom was vicious and sinful, has to be paid for with the moral wisdom of somatic binding, and such a primary or direct order of binding will have a constraining effect on female soma, since females cannot be somatically free and subordinate to psychic freedom at the same time, but require to be rendered subordinate through the inflanking, as it were, from a hegemonic elemental position (physics over chemistry in voluminous volume over massed mass or metaphysics over metachemistry in spaced space over repetitive time), of female soma in will and spirit by male soma in natwill, or natural will, and subspirit, or subnatural spirit, so that female soma comes indirectly to reflect the direct binding of male soma, descending from the unconstrained ego and soul of psychic freedom, and becomes acquiescent, in turn, in free psyche, albeit primarily in terms of chemistry and metachemistry and only secondarily in terms of physics and metaphysics, the male elements par excellence.

9. Hence female sensible 'freedom' tends to revolve around punishment rather than grace, as with the more subjective natures or, rather, nurtures of male freedom, and the price paid for such secondary freedom is that of somatic binding, which for a creature rooted in soma and more objectively given to free soma is a pretty paradoxical situation! In actuality, it is so paradoxical that, at some stage in the apparent freedom of secondary psyche but actual binding of primary soma, disillusionment may set in and lead to a libertarian revolt from a perception of enslavement in terms of the repression of soma, since bound soma is only sustainable on the basis of a punishing repression and the only reason such chemical or metachemical soma is bound, despite appearances to the contrary, is because of its having been inflanked by the subjectively bound soma of a male disposition directly stemming from free psyche.

10. Hence the disillusioned female may strive for liberation from her perception of enslavement, and such a libertarian struggle, scorning the secondary freedom of psyche as the product of a male-fostered deception uncharacteristic of her gender reality, should lead to the cursings (the female sensual equivalent of blessings) of free soma and the correlative damnation of bound psyche as the necessary complement to the establishment of primary somatic freedom, a freedom no less vicious and criminal than its secondary counterpart in sensibility was virtuous and punishing.

11. Thus a conception of enslavement in terms of the oppression of male psyche by female soma has to be contrasted with a perception of enslavement in terms of the repression of female soma by male psyche, since despite intermediate factors, female soma and male psyche are the 'first movers' in the binding of male psyche and female soma to their respective freedoms, the vicious freedom of soma and the virtuous freedom of psyche.

12. Now from the standpoint of people who either conceive of or perceive themselves as being enslaved, those who are deemed responsible for enslaving them in the first place will appear tyrannical and unjust, even though such a view could not be accounted objectively sound or valid. For those in revolt against binding of a secondary order to freedom of a primary order, in short the subordinate gender in either class position, are no more capable of being objectively correct in their evaluation of freedom than in their evaluation of binding, and will accordingly hold slanderous views of the Free as enemies of progress or liberty or enlightenment, or whatever is most expedient and seemingly politic at the time.

13. In fact, the Free will appear as conservative opponents of change, and thus as reactionaries impeding progress towards equality or freedom of opportunity or what have you, and so a distinction will arise, in libertarian thinking, between themselves as champions of liberty and their enslavers as champions, through conservatism, of reaction.

14. Although the Free are desirous of conserving the status quo to suit their interests, there is, it must be said, considerable difference between a conservatism which is determined to maintain the criminal viciousness of primary free soma and a conservatism which, in male vein, is no-less determined to maintain the graceful virtuousness of primary free psyche - all the difference, in short, between metachemical and/or chemical cursedness on the one hand, and physical and/or metaphysical blessedness on the other hand, with correlative distinctions in binding between damned evil and saved wisdom.

15. For there is no more one order of conservatism in either class position than there is, or ever could be, one order of libertarianism, conceiving the latter to be a revolt against a conception (male) or perception (female) of enslavement, and while conservatism must necessarily have to do with the conserving of freedom for the interested parties, a corollary of which is the binding, whether in nature or nurture, soma or psyche, of what is logically subordinate to that freedom, those who are bound in secondary vein to a secondary freedom which, in the circumstances of their subordination, cannot be representative of their ideal of freedom can only repudiate conservatism as an obstacle to liberty, that is, deliverance from enslavement to binding.

16. Thus conservatism and libertarianism can be vicious or virtuous, regressive or progressive, devolutionary or evolutionary, depending on the context. A libertarian revolt by males against psychic oppression will lead to a conservatism in which the binding of soma becomes mandatory if virtue and grace are to be maintained in free psyche. Contrariwise, a libertarian revolt by females against somatic repression will lead to a conservatism in which the binding of psyche becomes mandatory if vice and crime are to be maintained in free soma. In the first instance, the libertarian struggle against a conception of enslavement centred in psychic binding will be progressive and evolutionary, having psychic freedom as its virtuous goal. In the second instance, the libertarian struggle against a perception of enslavement rooted in somatic binding will be regressive and devolutionary, having somatic freedom as its vicious goal.

17. Yet neither psychic freedom nor somatic freedom, once attained, will strike their devotees as conservative but, rather, as an expression or impression, depending on the context, of liberation. Such freedoms only appear conservative, and even reactionary, to those who may subsequently be engaged in struggling against them from the necessarily false position of enslavement.

18. Thus the libertarian goal becomes, in the course of time, someone else's conservatism blocking change, whether for better (male) or worse (female), and we can no more allow that conservatism is regressive and libertarianism progressive than vice versa, even if that which is deemed to be an obstacle to change is regarded as right-wing and what is seeking change be considered left, with due conservative/libertarian implications.

19. Now if males are in revolt against psychic oppression by free females, then their libertarian struggle against somatic conservatism will be positive in its evolutionary aim of establishing a virtuously free society and accordingly be progressively left wing in character, whereas if females are in revolt against somatic repression by free males, then their libertarian struggle against psychic conservatism will be negative in its devolutionary aim of establishing a viciously free society and accordingly be regressively left wing in character.

20. Of course, the conservatism either gender is in revolt against will be deemed right wing, but it should be clear to us, if not to them, that conservatism, like libertarianism, can be either devolutionary or evolutionary, regressive or progressive, and that a progressive libertarianism will be struggling against a regressive conservatism, a regressive libertarianism struggling against a progressive conservatism, since the Right, no less than the Left, can be devolutionary or evolutionary, vicious or virtuous, criminal or graceful, even though both can be regarded as reactionary from the standpoints of the actively libertarian.

21. My sympathies as a male, and one, at that, with an upper-class bias for metaphysics rather than a lower-class bias for physics, will always be towards the progressive libertarianism of evolutionary struggle against the criminally vicious conservatism of somatic freedom. But my empathies as a sensible male will always be towards the establishment and maintenance of a psychically free society in which libertarian revolt against a conception of enslavement has been superseded by an effort to conserve, at all costs, the gains for progress and enlightenment to which such a revolt gave rise, and thus, in effect, to uphold a virtuous conservatism the outcome of which can only be the maximum of evolutionary progress.

22. Such a gracefully virtuous conservatism would have a moral duty to preclude, with every means in its power, the growth of libertarianism as a rejection of psychic freedom from the standpoint of a perception of enslavement rooted in the repression of soma, since such a growth would be analogous to a cancer eating away at the fabric of progressive society in a demented attempt to destroy all that was graceful and punishing, wise and good, holy and unclear, cultural and civil, individualistic and co-operative on a male/female gender distinctive basis. It would quickly accuse the gracefully hegemonic of male chauvinism and reactionary conservatism, and set about advancing its criminal objectives in the most shamelessly libertarian fashion, determined to make liberty synonymous with somatic freedom and thus - though its supporters would be the last to acknowledge this - with the rule of crime over sin and of evil over folly, of clearness over unholiness and of barbarity over philistinism, of competitiveness over collectivism and of cursedness over damnation.

23. Such, alas, was the pattern of events which led from the Christian civilization to secular modernity, and it is something that could happen to the transcendental civilization of the future if we do not see to it that such a civilization, or sensible phase of modern civilized development, takes special measures to ensure that nothing of the sort can ever happen again, and largely because what has still to come will be so much better, virtuously and morally, compared to what existed in the Christian past, that there could be no grounds, much less scope, for the kind of revolt likely to lead to the worst of all possible worlds, a world dominated by the free bitch in all too viciously sensual vein!

24. The reason that a devolutionary order of libertarianism, as one might call regressive left-wing libertarianism, would be unlikely to come to pass in what I like to think of as the transcendental future, is that Social Transcendentalism, the ideological philosophy to which I, as a self-styled leader and teacher, have dedicated a not-inconsiderable proportion of my creative energies, would be quite unlike Roman Catholicism and Christianity in general to the extent that it really did uphold Truth, with a capital T, and was thus much more genuinely and literally a true faith than ever Christianity, even in its Catholic manifestation, was or, for that matter, continues to be, insofar as it would primarily identify itself with transcendental meditation as the technique whereby self-transcendence from ego to soul was made possible to the devotee of such a metaphysical discipline, who, while meditating, would be equivalent to God the Father utilizing God the Son, or the Son of God, viz. the lungs, for the purposes of achieving Heaven the Holy Soul via recoil, in overall self-preservation, from the out-breath of Heaven the Holy Spirit, or the Holy Spirit of Heaven, and therefore one orientated to the true end of life, the cultivation of heavenly joy in the soul, thanks to utilization of the methodology that makes such an end possible and is therefore a confirmation of the true faith, of faith in that which genuinely leads to paradise.

25. Such a true faith appertains to God the Father, to the sensibly metaphysical self that is into the sensibly metaphysical not-self for purposes of achieving the true end of life in heavenly soul via recoil from the heavenly spirit of the out-breath emanating from the Son of God, the order of sensible soma that follows-on from the sensible psyche that, in metaphysics, as indeed 'down below' in manly physics, both precedes and predominates over soma, as father precedes son, and thereby enables one, as a psychically free male, to utilize soma to a psychic end, in the case of metaphysics - but not of physics - a psychocentric end in heavenly joy.

26. Be that as it may, Christianity never achieved or upheld a true faith, for it remained beholden, through Christ, to sensible physics, to cerebral vegetativeness, so to speak, and tended to hype this masculine or manly level of maleness to a divine standing, regarding faith in Jesus Christ as the Son of God as true and therefore as guaranteeing the true end of life - a thing, incidentally, that such faith manifestly fails to do, since its utilization of prayer confirms its egocentric limitations in manly knowledge, and in such prayerful egocentricity there is not much scope for psychocentricity, for a leap, as it were, from brain stem to spinal cord, when the context itself is so vegetatively cerebral as to confirm a knowledgeable fulcrum and shortfall from any such possibility or eventuality.

27. Besides, faith in Jesus Christ as the Son of God is a kind of idolatrous aberration which takes the concept 'Son of God' from that which somatically follows from a divine psychic precedence in metaphysics to the religiously irrelevant realm of an actual historical personage who was deemed to be God's Son, meaning someone who came to earth from the realm of the Creator, the Father (or whatever you want to call the conventional and traditional concept of God as Creator of the so-called Universe, meaning, in fact, the Cosmos, which, in respect of stellar-plane First Movers, has no bearing on God at all but, rather, on the Devil as Mother), and who was then adopted by Christians as their god, to be worshipped in churches as one who ostensibly brings people closer to the possibility of heavenly redemption; though, in point of fact, such worship can only take one further away from Heaven by dint of its somatic fatality towards a cosmic First Mover coupled to man-hype in knowledgeable egocentricity, which rather militates against soul, since the cynosure of things is ever prayerfully egocentric.

28. Like it or not, there was every justification for a revolt against Christianity. For that which, in Roman Catholic vein, proclaims itself 'the true faith' without being anywhere close to the Truth, is simply asking for dissent, for protest, for an anti-Catholic alternative which, whether it aims for truth or not, has every right to exist. So long as the Truth has not been established or acknowledged in relation to transcendental meditation and the rejection of mere prayer, of mere man hyped as God, of knowledge hyped as Truth, but some New Testament half-truth, not to mention Marian half-lie, saddled to an Old Testament total lie persists nevertheless in regarding itself as true, there is every justification for a rejection of such a lying or, at best, hypocritical stance, and for some alternative dispensation to have its day.

29. That alternative dispensation eventually became known, of course, as Protestantism, and Protestantism was chiefly responsible for western civilization taking a more secular path in which even manly sensibility and half-wisdom was rejected in favour of female sensuality and the contemporary reign, in triangular realities of either an inverted (Protestant) or perpendicular (Catholic) disposition, of both Woman and the Devil, of the Mother, both phenomenal and noumenal, over the antimen/anti-earths of physical sensuality and the antigods/antiheavens of metaphysical sensuality, neither of which have anything much to do with the Father, or with fathers, masculine or divine, but in somatically upended fashion with the Antison, or with antisons, both masculine (antichist) and divine (anti-second coming, to anticipate the future alternative to such an antison).

30. For the Second Coming or, rather, a new order of Messianic leader who is less son-like than father-like in his advocacy of the primacy of self for males, has still to be acknowledged as one who would restore metaphysical males, largely Catholic, to psychic freedom in an unprecedented achievement, for the West, of metaphysical sensibility and thus genuine godliness - something that exists neither in metaphysical sensuality, much less the metachemical sensuality of Devil the Mother, whether implicitly in the New Testament as so-called Risen Virgin (in actuality Risen Mother) nor, anterior to that, in the Old Testament as Saul/Jehovah, much less in physical sensibility, wherein man-hype as God through Jesus Christ tends to be the personal approach to religious subversion, and knowledge, sanctified through prayer, becomes the measure of all things in heaven (sic) and on earth (very true!), faith in the true end of life being accordingly undermined and put on definite, if not indefinite, hold, pending Judgement.

31. Well, such Judgement may indeed take place in the grave or, at any rate, with death; but not too many Christian-type people would stand much of a chance of coming to a lasting accommodation with the soul in death when they had been religiously 'short-changed' all their lives and were in no position, in consequence, to reach out beyond egocentricity to the psychocentric goal and true end of life. The Judgement I have in mind, as someone who would offer the People an option on religious sovereignty as the means whereby their worldly shortcomings, including those affiliated to religion, might be overturned in favour of an otherworldly system in which transcendental meditation was the fulcrum and standard of religious authenticity in what has been called - see previous texts - the triadic Beyond of 'Kingdom Come', would be much more likely to lead to the possibility of soulful redemption for those who were especially capable of and entitled to it, and is the only Judgement which has any bearing on the transmutation of life from secular modernity to religious futurity and the possibility, in consequence, of a better eternal deal than that which must surely befall the majority of contemporary people, many of whom are not even conventionally Christian and therefore unlikely to achieve much in the way of positive visionary afterlife experience in the grave but, on the contrary, so radically heathen and secular as to warrant little more than crematorial annihilation and psychic perdition.

32. I have argued against such a grisly female-dominated fate in earlier texts, so will not labour the point here, except to reiterate the importance of a more-than-Christian approach to and interpretation of Judgement, if things are ever to improve and result in a better type of society, in which Truth is so categorically and unassailably enthroned that there could be no justification, ever again, for a regression from an evolutionary mean in terms of devolutionary libertarianism.

33. Once the ultimate ideal has been understood and established, it is simply a matter of adhering to it, whether directly for the right kind of upper-class males, or indirectly, via some 'bovaryization' of the Truth suitable to those, in lower-class vein, who are more given to either knowledge or strength, not to mention, in female upper-class vein, to beauty, in what I would loosely equate with the administrative aside to the Beyond in question.

34. In fact, I have provisionally divided the triadic Beyond into three subsections on each tier, two male and one female, and have distinguished between the wateriness of the chemical tier for saved Nonconformists, the vegetativeness of the physical tier for saved Anglicans, and the airiness of the metaphysical tier for saved Catholics, thereby distinguishing, within the overall ideological context of Social Transcendentalism, between what could be called chemical nonconformism, or nonconformism per se, physical nonconformism, and metaphysical nonconformism for each of the female subsections; chemical humanism, physical humanism, or humanism per se, and metaphysical humanism for each of the lower male subsections; and chemical transcendentalism, physical transcendentalism, and metaphysical transcendentalism, or transcendentalism per se, for each of the higher male subsections, proceeding from the bottom tier up in all three cases.

35. Thus one should distinguish, to take but a transcendentalist example, the watery (sweaty) transcendentalism of aerobics in the chemical 'bovaryization' of transcendentalism from both the vegetative (muscular, bodily) transcendentalism of yoga in the physical 'bovaryization' of transcendentalism and the airy (lung-centred) transcendentalism of transcendental meditation in the metaphysical per se context of transcendentalism, so that there can be no question of males, subsectioned in the higher male categories, of Nonconformist, Anglican, or Roman Catholic descent taking the same approach to transcendentalism, contrary to their elementally-conditioned denominational predestinations.

36. And what applies to higher males in transcendentalism of one order or another would also apply to their humanist brothers in the middle subsection of each tier and to their nonconformist sisters in the bottom subsection of each tier, where not the enhancement of either intellectual or soulful subjectivity through psychic freedom, but the curtailment of spiritual objectivity through somatic binding would be the religiously sovereign mean, whether in relation to chemistry, physics, or metaphysics, according to denominational entitlement within the overall ideological umbrella of Social Transcendentalism, the means, after all, whereby the hideous schismatic fruit of Christianity may be overcome and people come to think of themselves less in Christian than in Social Transcendentalist terms, even with nonconformist, humanist, and transcendentalist distinctions on all tiers, as described above.

37. For so long as Christianity continues to exist, there will be Catholics and Protestants, those adhering to a false faith in Jesus Christ as the Son of God - when, in actuality, only the lungs can be accounted such a thing in relation to the brain-stem godly Father ... of metaphysical sensibility - and those who have rejected the hyped and spurious claims of Catholicism to be the true faith from a Protestant standpoint, whether or not this has resulted - as it usually has - in a return to something even less close to Truth than its Catholic counterpart, as in the cases of the Anglican-related overturn of humanist knowledge by naturalist ignorance or of the Puritan-related overturn of nonconformist strength by realist weakness and even, in the case of Presbyterianism, by a sort of phenomenal manifestation of materialist ugliness, given the inexorable fatality to somatic negativity that must characterize any church that, turning its back on psychic positivity, becomes an adjunct to state freedom and thus to the prevalence of secular values in relation to a female hegemony.

38. Such a fatality inevitably characterized the Protestant retreat from physical sensibility into both physical and chemical sensuality, the watery-forked-tongue-over-vegetative-phallus reality of inverted triangularity in which female freedom is somatically hegemonic and males are accordingly rendered subordinate, in pseudo-Christian if not un-Christian vein, to the criminal freedoms in question.

39. But even Catholics have succumbed to a similar fate under the so-called Risen Virgin over the so-called Father, in reality Risen Mother over Antison of perpendicular triangularity which, with the so-called Sacred Heart of the Risen Christ, in reality a sort of paradoxical antimother who connives at a metachemically sensible subordination to metachemical sensuality, due to the absence of authentic godly primacy in the Father of a metaphysically sensible orientation overhead (in spaced space over repetitive time, lungs over heart) conditioning metachemical sensibility to antidevilish antidaughter in psychic emphasis, contrary to gender reality.

40. But no such paradox can be said to apply to the nominal antidevil who acquiesces in the hegemonic rule of devil the Risen Mother over an antigodly subservience, in metaphysical sensuality, of the Antison, the so-called Father of what accords, in implicit New Testament vein, with ears under eyes in human nature, and which I believe would have a David/Saul-type parallel in fruit under blossom on trees in implicit Old Testament vein (the sensual antithesis, in all probability, to the natural sensibility of berries under cones or seed pods), not to mention, anterior to mundane nature, a Satan/Jehovah-type parallel with solar under stellar (the sensual antithesis, in all probability, to the planetary sensibility of Venus under Saturn) in cosmic nature, where, in explicit Old Testament vein, a more unequivocal Mother (Jehovah) rules over an Antigod (Satan) that, despite being earmarked in scripture as 'fall guy for slag', viz. diabolic denigration as the Devil, is anything but a devil per se but simply what can be expected to emphasize soma at the expense of psyche in antison-like vein under pressure of the somatic freedom obtaining 'on high' in Devil the Mother, the First Mover in the cosmic scheme which is not only the root of all crime, but the enforcer of what I have called unoriginal sin on the part of the subordinate male position, something also applying to the sphere of mundane nature and human nature on similar, albeit more devolved, terms, where things operate more generally in terms of watery supernature or vegetative nature than of the fiery unnatural precondition, in cosmic pluralism, of Nature in general.

41. Be that as it may, the Christian Church, built, as it was, on a Lie, cannot hope to advance Truth, and that is why there has not been any Father-centred godly truth from the Church in relation to transcendental meditation, and why the Church, both Catholic and Protestant, must be democratically consigned to the rubbish heap of ecclesiastic history if religious progress in the West is to transpire and people be granted a chance to come to terms, in accordance with their gender and class realities, with the Truth, the truth of transcendental meditation as the self-oriented praxis whereby ego may be transcended in soul via the will and spirit of a subordinate not-self, the not-self of lungs and breath that, as the Son of God and the Holy Spirit of Heaven, will permit God the Father to achieve Heaven the Holy Soul, as the focus of self switches from brain stem to spinal cord via utilization of the not-self in question, the self recoiling from the selfless threat of the out-breath to self more profoundly in the soul, the true end of life and confirmation of true faith, of confidence in the ability of a metaphysical methodology to deliver to the self its redemption and resurrection in heavenly bliss.

42. All else is, I contend, false or untrue, is a shortfall or even blatantly contrary to the psychic nurture of true faith and its exploitation of the relevant somatic nature to achieve heavenly ends. That which does not enhance self in terms of the transmutation of ego into soul, the eclipse, no matter how intermittent, of brain stem by spinal cord, is a falsehood from the standpoint of genuine religion, the authenticity of which can only be confirmed by its ability to achieve the true end of life in the soul.

43. Without true religion, only 'bovaryized' religion will prevail, and such religion, which can be psychically half-true, somatically half-lying, or somatically totally lying, means that either economics, politics, or science are taking precedence over religion and subordinating the soul, duly corrupted and misinterpreted, to the reigns of ego, spirit, or will, as the elemental case may be.

44. Thus not God/Heaven, but Man/Earth, Woman/Purgatory, or the Devil/Hell; not the total truth, but a half-truth, a half-lie, or the total lie, get to play top dogs in a world that will put eternity on otherworldly hold whilst it attends to either worldly or netherworldly concerns to the detriment, and effective exclusion if necessary, of the soul. Bereft of contentment in genuine essence, people become the soulless puppets of formal qualities, glorious quantities, or powerful appearances, and are proportionately incapable of any lasting self-respect.

45. I do not say that everyone is entitled to the contentment of genuine essence, for that would be fanciful in the extreme! But, rather, that society can be structured in such a way that the acknowledgement, institutionally and officially, of Truth permits of reformations and transmutations, proportionate to gender and class capacities, of knowledge, strength, and beauty relative to what is true, so that ego, spirit, and will are subordinated to the soul, and the soul, acknowledged as true sovereign, accordingly reigns for ever as the ultimate and therefore most genuine ideal.

46. Such is how things would be in 'Kingdom Come', for then life would have evolved beyond the attainments of civilization hitherto to its metaphysical peak, and would no longer be characterized by either physical, chemical, or metachemical alternatives, the fatality of which, over the course of time, has been the eclipse of psychic positivity by somatic negativity and an ever-more criminal and sinful rejection of reason.

47. Only when that which upholds the maximum of psychic positivity is officially acknowledged and institutionally put in place, can the negative alternatives to lesser positivities be precluded, and moral progress be assured. But when those alternatives already exist in the aforementioned triangular modes, then only judgemental deliverance from sensuality to sensibility via a paradoxical election for religious sovereignty through the Second Coming, or equivalent, can avail in substantively altering matters in favour of psychic positivity, and thus the prospect of a world in which not females but males will once again be 'top dogs', and blessed/moral criteria accordingly prevail as the civilized mean.

48. At present, such a world is still a pipe dream, but it can be created and life switch from the impressive nature of somatic secularity to the expressive nurture of psychic religiosity, as from the hegemony of the not-self, whether upper- or lower-class, to the hegemony of the self, both lower- and upper-class, as germane to the triadic Beyond and projected administrative aside thereof in 'Kingdom Come'.

49. For when the female side of things is hegemonic in somatic freedom, then self-expression is eclipsed by notself-impression, and even bound psyche becomes quasi-impressive in its acquiescence in free soma, the impressive nature of which stands in stark contrast to anything one would equate with psychic freedom and thus the nurture of self-expression as the prerogative of the sensibly free, whether in primary or secondary, male or female, terms.

50. A civilization obsessed with impression, with impressive nature, whether objectively in hegemonic female vein or subjectively in subordinate male vein, will be under the free star of somatic licence and in no mood to uphold or respect the cross, except in relation to the paradoxical cases of those upended and bound crosses of one class/elemental persuasion or another which testify to the somatic emphasis on sin characterizing males as so many antisons deferring, in secondary cursed and damned vein, to the somatically criminal rule of the free star as symbolic of the Mother, whether metachemical (and upper class) or chemical (and lower class), of fire or water, dress or skirt of a necessarily centrifugal, or flounced, sartorial style.

51. Thus when the star is free, as it most assuredly is in the secular realities of the somatically-oriented present, the cross can only be bound, with a paradoxical emphasis on soma at the expense of psyche, and such an upended cross stands in a sinfully subordinate relationship to the prevailing criminality of the metachemically or chemically free star, an accursed testimony to the metaphysical or physical antison of an antigodly or antimanly deference, in elemental under-plane subjection, to the devilish or womanly mother who rules a somatically negative, and objectively impressive, roost.

52. However, should the People elect, come Judgement, for religious sovereignty, and the rights appertaining to that in relation to what has been described as the triadic Beyond of 'Kingdom Come', then the cross, now transmuted metaphysically in terms of its subconscious orientation in subnurture/subnature, would be free and the star bound, since the former would attest to free psyche and the latter to bound soma, to the bound soma, in particular, of a chemical or metachemical disposition (female) that was no longer objectively free to do its cursed most, but was obliged to defer to the physically and metaphysically free psyche that ranged above it in subjective primacy, encouraging even objective psyche towards some degree of strong or beautiful freedom in relation to its own emphasis, consonant with gender and class, upon either knowledge or truth.

53. Thus would the contemporary reality, ever more evident, of free star and bound cross be reversed in favour of free cross and bound star, as modern civilization, the civilization par excellence of synthetic artificiality, gravitated from crime and sin to grace and punishment, and thus left the juvenility of its barbarous and philistine alpha for the maturity of a cultural and civil omega, free-star soma for free-cross psyche, cursed and damned freedom for blessed and saved freedom, with all the positive advantages attending a deliverance from vice and immorality to virtue and morality, not the least of which would be the acknowledgement and achievement of soul as it really is rather than through the distorting lens of some populist metaphor or delusory fancy.

54. Obviously, nothing can be taken for granted, least of all the turn-around of contemporary civilization from somatic freedom to psychic freedom; for appeals to reason only go so far in establishing the basis of meaningful change. Where the more objectively empirical are concerned, there is the female gender reality of unreasoning opposition to reason which even constant hectoring or sermonizing, as by the Christian Church traditionally, has been unable to defeat, and largely because those who, as females, are rooted in the precedence of psyche by soma will not take too kindly or naturally to a dispensation more suited to a gender reality whose inner basis in psyche permits of an approach to life in terms of that truthful sanity which is the opposite, in reason, of their own unreasoning, or empirical, approach to it in the somatic externality of factual sanity.

55. Therefore there is always the conservatism of somatic freedom of both males and, especially, females to bear in mind, which will oppose libertarian struggle by disillusioned males towards psychic freedom on the spurious grounds that the status quo is better and that you have to accept things as they are rather than struggle in the face of overwhelming odds or patent evidence of entrenched opposition to progressive change.

56. Thus would contemporary vested interests, purveyors of barbarous and philistine culture, feminists of one persuasion or another, high priests of tabloid fashion, sports stars and a host of other heathenistic stars fixated on objectivistic competitiveness, be likely to side conservatively with the secular status quo rather than encourage libertarian revolt against it from a largely, though not exclusively, disillusioned or enlightened male point of view.

57. But there is an even older and perhaps wilier enemy who professes to uphold Christian values and civilized decency in the face of heathenistic fashion, the suit-wearing despiser, though often manipulator, of contemporary civilization, whom some would regard as the bourgeois exploiter of the proletariat, meaning the urban working class and those who directly relate to popular trends.

58. Clearly, there are exploiters and exploiters, some arguably bourgeois and others rather more people-oriented in their identification with contemporary civilization. But the ones who give themselves classical airs, who listen to classical music and only read books of a so-called high-brow order, scorning cinema and television as though some barbarous alternative to a Christian norm more usually partial to theatre, will not necessarily take too kindly to the prospect of contemporary civilization - which they are not strictly a part of anyway - gravitating, through some paradoxical election for religious sovereignty, to its own omega maturity, since what could be called the non-synthetic artificiality of their own 'bourgeois' omega would then be rendered entirely redundant - something, incidentally, it by no means is at present!

59. Therefore the chances of their opposing such progress can only be pretty high in view of its threat to their own civilized level of culture or civility, a level which is not threatened by secular modernity but has, if anything, prospered at the expense of those whom they have been able to exploit from a more reserved, and even elevated, social position. In fact, it would be no exaggeration to say that they have connived at the development of secular modernity, and are able to bask in their own smug sense of social and cultural superiority without feeling in any way threatened or eclipsed by it. Such, however, would not be the case in the event of a majority mandate for religious sovereignty!

60. For everything Christian, whether genuinely or falsely and lyingly, would have to make way for the Social-Transcendentalist alternative approach to psychic freedom and sensibility, an approach which left little or no room for conventional suburban morals and virtues, so dedicated would it be to the development of an urban, and therefore effectively upper-class, approach to virtue and morality that required the eclipse of cross, whether bound or free, contemporary or traditional, by subcross, and the correlative advancement of Truth at the expense of hyped knowledge, of God at the expense of man, soul at the expense of ego, spinal cord at the expense of brain stem.

61. For while non-synthetic artificiality and synthetic artificiality can co-exist in bourgeois/proletarian overlap in the world of both traditional and contemporary, sensible and sensual, Western civilization, no such co-existence of a bourgeois omega with a People's omega would be possible in 'Kingdom Come', which would be exclusively dedicated to the development of the latter at both the expense of the former and the People's alpha of contemporary civilization.

62. Therefore one cannot anticipate the achievement of 'Kingdom Come' on the basis of a majority mandate for religious sovereignty in countries with a strong bourgeois tradition, nor even with too prevalent a People's secular tradition, but only in countries, initially, where the likelihood of a majority mandate for religious sovereignty is possible by dint of the People's comparative freedom - and aloofness - from both types of tradition, the bourgeois imperialist and the proletarian populist.

63. I have argued, in the past, that Ireland is such a country, and I still believe that the greater influence of the Catholic Church in the Republic is such that no paradoxical election for religious sovereignty, and thus the prospect of 'Kingdom Come', would be possible without the connivance and even active backing of the Church in the context of a State which is not free, in, say, the French manner, but bound, in varying extents, to Christian morality. For you cannot exploit a context of democratic sovereignty in a State which is wisely beholden to the Church and unlikely to champion the cause of an alternative religion, much less greater state freedom, without some kind of Church sanction or approval.

64. Such an approval can, I believe, be anticipated in connection with the Catholic Church in Ireland; for although it is part of a kind of universal structure centred in Rome, it should be partial to the prospect of 'Kingdom Come' and to the advancement of religion to a new and altogether superior level to what has existed in the past and continues, on a less conspicuous basis, so to exist in the present. The Church could, if it chose, reject my teachings and deny what I have claimed to be the Truth, but it would be an unwise and ungracious church that sought to do so in the face of the overwhelming logical evidence in favour of what I, as a Social Transcendentalist, stand for and what it, as a Church awaiting Messianic intervention, has always hoped for - namely the revelations likely to foster genuine universality.

65. On the other hand, a State which was genuinely free, with an executive president and little time for church influence or guidance, would be most unlikely to champion the cause of religious sovereignty and a new order of society which was effectively beyond conventional state control or identity. It would be primarily concerned with secular values, not least of all, these days, in terms of economics, and in no way disposed to assist in its own overthrow, no matter how democratically-conceived, in the interests of 'Kingdom Come', which is not a concept with which a free state, rooted in secular materialism, could identify itself anyway, but, on the contrary, something requiring religious backing and resolve.

66. What is necessary, it seems to me, is a State which, while being nominally democratic, is still bound to the Church to a degree whereby should the Church decide, from an acquaintance with such teachings as these, that it is in the best interests of the People to utilize the State for purposes of achieving, through religious sovereignty, some furtherance of the Church in terms of the Social Transcendentalist Centre, then the State in question would not oppose that decision but fully cooperate with the will of the Church to allow for a paradoxical election in which the outcome just might be a majority mandate for religious sovereignty and a new order of society in consequence, one in which the democratic State is superseded by the pluralistic totalitarianism of an administrative aside, broadly identifiable with the State-like aspect of 'Kingdom Come', and the Christian Church, both Catholic and Protestant, likewise superseded by the triadic Beyond ... of what would be its Church-like aspect, in which nonconformist, humanist, and transcendentalist manifestations of Social Transcendentalism prevailed as testimony to the pluralistic totalitarianism of the ideological philosophy in question, a philosophy that lays claim to the Truth as no other philosophy or ideology in history has ever done, and which is the only vehicle, as far as I am concerned, for taking mankind beyond the world to the otherworldly goal of a post-human future in which the cyborgization of life would permit of a longevity commensurate with eternity and the overcoming, in consequence, of temporal obstacles to evolutionary progress.

67. Thus I still believe that the Republic of Ireland is the sort of country which, on both political and religious grounds, would be a leading candidate for the experiment of 'Kingdom Come', and that the achievement of a united Ireland requires the co-operation not only of people north and south of the current border between the Republic and the United Kingdom but of co-operation, beyond British devolution, with Scotland and possibly the Isle of Man and Wales in the formation, democratically and peaceably, of a Gaelic federation, the heavenly retort and, hopefully one day, successor to the United Kingdom of Great Britain and Northern Ireland, which will be the first, though hopefully not the last, manifestation of 'Kingdom Come', as defined in terms of a supra-national union acknowledging a 'God-King', the effective Second Coming, and centred in religious sovereignty, with rights in relation to self-oriented religious praxis in what has been called the triadic Beyond, and total freedom, in consequence, from the gross delusion of cosmic First Mover as God in Bible-based Creatorism, which I hold to be the great somatic lie and original crime against religion and, indeed, the nature or, rather, nurture of God (the Father) in metaphysical sensibility.

68. Therefore I have earmarked the Gaelic countries of Ireland (north and south), Scotland, the Isle of Man, and Wales as the most suitable candidates for progress towards the 'Kingdom Come' of a federation of the respective countries, united, as never before, in supra-national universality, and giving a lead to the rest of the world as to how progress towards universal unity should be both conceived and, more importantly, achieved. For until people democratically overthrow the old gods whose cosmic origins bedevil progress towards genuine universality, something entirely independent of the Cosmos, there can be no world unity, but only ongoing disunity and confusion, the breeding grounds, as ever, of conflict and strife.

69. The concept of 'Kingdom Come' is therefore susceptible to concrete definition in terms of a society with specific characteristics, among which the most salient would be religious sovereignty following from the exchange of political sovereignty, and concomitants, by a democratically sovereign people who are in a position, if they so choose, to opt for religious sovereignty and effectively fob off what has been identified with worldly sovereignty, with 'crimes and/or sins of the world', on to the Social Transcendentalist Saviour (from triangular sensuality to non-triangular sensibility), or his appointee, in return for the rights accruing to this ultimate sovereignty, not the least of which would be freedom from Creator-oriented primitivity and the institutional advancement of transcendental meditation, coupled to other types of transcendentalism, as already explained, and various elementally-conditioned commitments to intellectual humanism and spiritual nonconformism, the former of which would centre on synthetically artificial presentations of 'the word' of the Second Coming-equivalent, as in the case of CD-ROMs, the latter of which, mostly applying to females on the bottom subsection of each tier of the triadic Beyond, would involve recourse to certain drugs, both hallucinogenic and otherwise, to interiorize visionary experience and simultaneously curb somatic objectivity.

70. Obviously, the position of drugs and how they were perceived would alter dramatically with 'Kingdom Come', but so, too, would the way in which we conceive of text and also our approach to transcendentalism and thus the cultivation of soul, bearing in mind the relevance of synthetic artificiality in relation to enhanced sensibility, something that would leave conventional or traditional modes of sensibility in the non-synthetic shade, whether or not in terms of artificiality.

71. Thus even transcendental meditation would become subject, in the course of Social Transcendentalist praxis, to reliance on synthetic artificiality to a degree inconceivable in the more naturalistic Orient of previous millennia, not least in terms of specially manufactured oxygen and breathing masks, together with harnesses for creating a levitation-like suspension of the body above ground, gravity-free chambers, and recourse, as technology progresses, to increasingly synthetic organs and replacements of natural limbs and/or substances, as germane to the gradual cyborgization of life - something applying, I should imagine, even to those less transcendentalist than humanist or nonconformist within the overall context of 'Kingdom Come'.

72. Be that as it may, this perspective on the future allows for real progress under the guidance of an ideology that avoids the pitfalls of undue totalitarianism by embracing the full gamut of elemental possibilities at both administrative and participative levels, thereby doing justice, I contend, to people of both genders and both classes, whether metachemical/chemical on the female side of the gender divide or physical/metaphysical on the male side of such a divide.

73. In such fashion will Social Transcendentalism seek to avoid both class and gender conflict by integrating everyone according to his/her predestined elemental level, so that they play a part in the overall integrity of society and are neither able nor encouraged to discriminate against or belittle others.

74. Racial differences there will, of course, continue to be in such a society, for it is difficult to envisage an end to racial differences prior to the advanced cyborgization of life in the more distant future. But such differences, where still apparent, should not be held against people or regarded as a source of opposition and/or justification for conflict. Racial differences are not arbitrary but the product, in no small part, of environmental distinctions characterzing society at a less artificial stage of development, when topographical and climatic differences gave rise to such varied natural environments that people came to mirror or to harmonize with them over many millennia of settlement or migration.

75. Thus some races became adept at handling and surviving in hot climates, others for their ability to deal with cold climates, still others for their capacity to survive in humid climates, and yet others in wet or dry climates, in temperate or tropical conditions. A person habituated to handling life in a hot climate would be at a disadvantage to those accustomed to cold climates, were he obliged to emigrate to such lands, and vice versa, those who became adjusted to life in cold climates would have been at a disadvantage to their human counterparts in hot lands, had they been obliged to live among them.

76. Therefore there is something almost geographically inevitable about racial differences and the cultural and civil concomitants thereof, which make one man's meat another's poison and one man's taboo another's devotion. Somehow it is all relative, and therefore environmentally inevitable.

77. But in a world which is shrinking into or towards the possibility of universal civilization, which is more artificial than ever before, and which exists in relation to an increasingly sophisticated development of technology mostly arising in or pertaining to the urban environment, it stands to reason that racial differences deriving in no small part from a less artificial or even naturalistic environmental background which led, in its variegated exterior circumstances, to disparate racial developments will have less significance and even justification in a more standardized environment the product, in large part, of human contrivance, and that such differences are largely irrelevant to life in a profoundly humanized world, particularly as survival is not usually affected by climate or topography or other geographical factors, but is simply germane to one's ability to handle the technological and social demands more uniformly placed upon one in an interiorized environment.

78. Thus as urban civilization matures, so race is transcended in terms of its irrelevance to a more uniformly sensible environment, and people intermingle and effectively work-out their differences in a variety of ways, until such time as, with the further development of modern civilization, race - except as it might apply to the 'chosen few' who are responsible, as leaders, for upholding and protecting the highest ideals, viz. psychic freedom at the expense of somatic freedom, and therefore the light at the expense of the dark - is largely an irrelevant issue because the terms of survival are pretty much the same for everyone and no particular racial predilection is incumbent upon survival in such a milieu, one that is practically both uniform and universal.

79. Nevertheless, racial differences remain a fact of life as things stand, and there is no reason why anyone should feel ashamed to be of this or that particular racial persuasion, nor feel obliged to mix or mate with only people of different race, as though racial differences were a thing to hold against society and one was under some kind of moral compulsion to do away with them as quickly as possible.

80. Criteria applying to some countries do not necessarily apply everywhere, and whilst interbreeding and racial transmutation will characterize some countries and peoples more than others, there is no reason for less racially mixed societies, more usually the victims rather than instigators of imperialism, to feel guilty or somehow reactionary in the face of this fact, unless, however, they are blatantly racist in their attitude to foreigners and would categorically oppose any prospect of interbreeding, largely, one suspects, on cultural and religious grounds.

81. Of course, there are those who would claim that the Gaelic Athletic Association was racist in its traditional association with Irish Catholics and refusal to allow persons associated with the British security forces in Northern Ireland to play Gaelic sports, even if there is no categorical ban on Irish Protestants from opting for gaelic football or hurling or camogie, remote as that may be, in the circumstances of sectarian intransigence or loyalty.

82. Frankly, I would not agree that the GAA was racist but, rather, cultural, with understandable political motivations for taking the sort of stance it does in relation to British-forces personnel in Northern Ireland, not to mention, at this point in time, with respect to the desirability of gaelic and non-gaelic sports being jointly hosted in a specific venue, like Croke Park, the home of gaelic sport - something I can see no justification for this side of 'Kingdom Come' and therefore short of a Social Transcendentalist willingness to cater, in specific cultural or sporting venues, to people of both a Catholic and a Protestant background.

83. Certainly one needs to distinguish between gaelic and celtic, the former largely cultural and the latter partly cultural though largely tribal, with European-Aryan associations that stretch back thousands of years, many persons who might loosely be described as racially Celtic having nothing whatsoever to do with gaelic culture, neither in Ireland, Scotland, Wales, the Isle of Man, nor anywhere else.

84. Thus the Gael is more to be conceived of in a cultural light than solely perceived in racial terms as pertaining to an exclusively Celtic predilection, not the least savoury manifestations of which may be or have been too much respect for nature or natural inclinations at the expense of the development of society in increasingly artificial terms.

85. Frankly, gaelic culture should be open to everybody who is willing to identify with and partake of it, though it should not be so narrowly Catholic or infused with Celtic-Irish tradition as to be incapable of embracing such progressive developments as Social Transcendentalism would seek to implement in the interests of an otherworldly alternative, broadly synonymous with 'Kingdom Come', to the all-too-mundane and even devil-besotted limitations of worldly society.

86. Were gaelic culture to oppose religious progress in relation to the prospect of 'Kingdom Come', to a democratically-forged federation for the, in particular, Gaelic parts of the British Isles, then it would be unworthy of serious consideration as a beacon of progress and enlightenment and deserve only our contempt as a manifestation of cultural reaction to civilized advancement towards global universality, as conceived in terms of a more genuine religion than that with which gaelic culture, through no particular fault of its own, has hitherto been partly if not largely associated.

87. Reaction to progressive change is, frankly, the last thing we need now that the overwhelming realities of contemporary civilization are the triangular structures of a sensually hegemonic 'heathenism' blending, under Anglo-American and other political or economic pressures, into outright secularity. The sensibility of Catholic tradition is secondary, in contemporary terms, to this more prevalent sensuality which characterizes modern civilization, and even if in some instances, for some traditionally-minded persons, it isn't secondary, still, clinging to it as though no other alternative were possible will not assist in the movement towards 'Kingdom Come' and the possibility of a united Ireland achieved on the basis of a post-Christian synthetic transmutation of the schismatic dialectic between Catholicism and Protestantism with, more importantly, an enhanced concept of truth such that leaves no room for the lie of Old Testament Creatoresque convention, to which the half-truth of the New Testament remains deferentially subordinate.

88. But those who, like Irish Gaels, have a time-honoured cultural commitment to the sensibility of life, and thus to a male-oriented and even Aryan predilection for psyche over soma, should have no problem, given ecclesiastic and ideological encouragement, in opting for religious sovereignty in the event of a paradoxical election which made use of the State in order to advance the concept, under Social Transcendentalism, of a new Church which was not just another Church, in Protestant multi-denominational fashion, but the logical successor to the Christian Church in general and means by which justice could be done to the Truth for virtually the first time not only in Irish but in European history, a justice embracing transcendental meditation for those who were entitled to it and availing of a new manifestation of state power, commensurate with 'Kingdom Come', to minister to or, rather, administer what has been called the triadic Beyond of the Centre proper, in which the religiously sovereign people would have rights appertaining to religion which ensured that never again would the People be subservient to gods external to themselves or, more correctly, to their selves, whether divine in the case of metaphysical males, masculine in the case of physical males, or feminine in the case of chemical females, all of whom would be emphasizing psychic freedoms at the expense not only of somatic bindings but, more significantly from a sensible standpoint, of the somatic freedoms which characterize the criminal and sinful natures of contemporary civilization in all its secular negativity, in what might be called the frenzied competitiveness and collectivity of impressive externals.

89. Thus we return to the moral desirability of a libertarian struggle from the dominion of an entrenched somatic conservatism, a struggle which has a concept of enslavement in terms of psychic binding as that which, from a male standpoint, is oppressively contrary to the expressive grain, as it were, of males and no more than a foolish acquiescence, quasi-impressively, in the sinfulness of subjective somatic freedom and acceptance, in secondary cursed vein, of the impressive criminality of objective somatic freedom, as germane to the hegemonic female positions, on both metachemical and chemical, instinctual and spiritual, planes, to which the male positions, duly subservient on both metaphysical and physical planes, self-disrespectfully defer from standpoints no longer properly soulful or intellectual but, at best, pseudo-soulful or pseudo-intellectual and, at gender-bender worst, downright quasi-instinctual or quasi-spiritual!

90. Thus there is only one libertarian struggle against the entrenched conservatism of somatic freedom, and that is the male struggle from a disillusioned concept of psychic binding to the illusory insanity of the desirability of free soma (contrary to the male reality of psyche preceding and predominating over soma) to the truthful sanity of free psyche and the expression, in consequence, of ego and/or soul, depending on the class - and elemental - position of males in any given libertarian struggle.

91. For me, such a struggle necessarily embraces metaphysics as the sole guarantor of religious truth, and is therefore led from an upper-class male standpoint which sees no point in resurrecting the lower-class Christian tradition of egocentric expression, but regards everything masculine (as opposed to divine) as subject to redefinition within the unprecedented parameters of the addition to religion of a being-oriented psychocentric dimension, as germane to the top tier of our projected triadic Beyond.

92. For egocentricity appertains primarily to man, with especial reference to Man the Father in the male brain-stem which embraces the brain proper as the Son of Man (psyche preceding soma in physical no less than metaphysical contexts), and revolves around sensible knowledge of one persuasion or another, whereas psychocentricity, as I call soul-centeredness, appertains primarily to God, with especial reference to God the Father in the male brain-stem which embraces the lungs as the Son of God, and from the out-breath of which, in the Holy Spirit of Heaven, one recoils to self more profoundly ... in terms of Heaven the Holy Soul, as located in the spinal cord, and therefore achieves the transcendence of even divine knowledge in sublime joy, the being of soul in the contentment of essence.

93. Man, on the other hand, rarely gets beyond the taking of ego in the form of quality, as of prayer, and therefore fails to attain, in his lower-class masculine maleness, to the being of soul in the contentment of essence, the joy of an infinite happiness that would be inconceivable without recourse, through transcendental meditation, to the breath as a transmutation of air, the essential element par excellence.

94. Yet the being of soul is the true end of life for those who are 'up to it', and only a society based around this true end, no matter how socially pluralistic, has any prospect of surviving as a righteous, and therefore positive, entity, dedicated to virtue and morality as to the freedom of psychic expression and the binding of somatic quasi-expression on both primary (male) and secondary (female), holy and unclear, terms - the former appertaining to grace and wisdom, the latter to punishment and goodness, so that freedom and binding coexist and cooperate in sustaining civilization at its cultural and civil, individualistic and co-operative, peaks.

95. But only with total truth, with the whole truth, can such a civilization be indefinitely sustained, since there can be no excuse for backsliding, for devolutionary libertarian struggle on the part of disaffected females and/or their male sympathizers when Truth is properly enthroned and duly acknowledged - only, as history has shown, when something is hyped as Truth which at best was only half-true, centred in Man rather than God (not to mention, where the half-lie of watery monism was concerned, in Woman, and thus in a Marian protest not only against the lie of fiery pluralism but in a paradoxical ascendancy over the vegetative pluralism of the half-truth), and deserving of rejection and protest in consequence, a protest which, as we know, has since culminated in the sorts of worst of all possible worlds which contemporary secularity, riding-out on the back of Protestantism, manifestly brought to pass, with the aforementioned triangular consequences!

96. And it is from those female-dominated societies that we must recoil, as from the unreasoning enemy of psychic freedom, as we strive to return things, on partly unprecedented terms, to the sensible freedoms that contemporary civilization seems so bent on denying and precluding, freedoms that once again put females in their under-plane place as creatures who, if not obliged to be sensible, will take a mile of sensual freedom for every inch that deluded and foolish males are prepared to grant them.

97. Clearly, this is something we must not only oppose but preclude from ever happening again; for liberty from a conception of enslavement having reference to psychic binding is of no consequence if it is not conducted in the interests of psychic freedom and the correlative binding of soma to an expressive end, an end that defies the impressive freedoms of will and spirit, the giving of spirit in the glory of quantity and the doing of will in the power of appearance, as the light defies the dark or blessedness and salvation defy cursedness and damnation, or culture and civility defy barbarism and philistinism.

98. For only in the blessed expressiveness of free ego and/or soul does civilization attain to true culture in free psyche, whether on primary or secondary, graceful or punishing, terms, and only in the saved quasi-expressiveness of bound will and/or spirit does it attain to true civility in bound soma, whether on primary or secondary, wise or good, terms.

99. The culture of free psyche and the civility of bound soma will only be safe from reactionary libertarianism when centred in the metaphysical sensibility of God the Father and the Son of God, the metaphysical brain stem and the lungs, and once that is acknowledged and institutionally established through the official practice of transcendental meditation, everything else, whether noumenal or phenomenal, upper- or lower-class, can be indefinitely pegged and maintained in eternal subjection to the prevailing ideal.

100. For not only is it necessary to do justice to every class and gender position, but everything sensible must be upheld in the interests of the whole, not allowed to degenerate into factional or partisan tendencies likely to result in the destabilization, if not collapse, of the social and cultural structure, the hierarchy in which priorities take their cue from metaphysics, and physics and chemistry, not to mention the metachemical aspect of life in the administrative aside to the triadic Beyond, are conditioned and enhanced proportionately.

101. The astute student of my work will have realized, by now, that I have gravitated from a sort of blanket view of culture as a sensible male preserve and civility as a sensible female preserve to a division between primary and secondary orders of culture and civility, the primary orders appertaining to males in the freedom and binding of grace and wisdom, the secondary orders, largely conditioned by their primary counterparts, appertaining to females in the freedom and binding of punishment and goodness, so that we can distinguish between primary and secondary culture in terms of subjective and objective psychic freedom, and primary and secondary civility in terms of subjective and objective somatic binding, the primary orders of culture and civility having reference to physics and metaphysics, the secondary orders of culture and civility to chemistry and metachemistry.

102. In general terms, this permits us to distinguish male virtue and morality from female virtue and morality, the culture and civility of both knowledgeable and true freedom and binding from the culture and civility of both strong and beautiful freedom and binding, the freedom of course pertaining to psyche and the binding, more quasi-virtuous than genuinely so, to soma.

103. Similarly, if from the contrary standpoints of sensuality, we should distinguish between primary and secondary orders of barbarism and philistinism, with the primary orders appertaining to females in the freedom and binding of crime and evil, but the secondary orders, largely conditioned by their primary counterparts, appertaining to males in the freedom and binding of sin and folly, so that we can distinguish between primary and secondary barbarism in terms of objective and subjective somatic freedom, and primary and secondary philistinism in terms of objective and subjective psychic binding, the primary orders of barbarism and philistinism having reference to metachemistry and chemistry, the secondary orders of barbarism and philistinism to metaphysics and physics.

104. Again, this permits us to distinguish female vice and immorality from male vice and immorality, the barbarism and philistinism of both ugly and weak freedom and binding from the barbarism and philistinism of both false and ignorant freedom and binding, the freedom of course pertaining to soma and the binding, more quasi-vicious than genuinely so, to psyche.

105. Therefore one can distinguish the primary barbarism of crime and the primary philistinism of evil, free soma and bound psyche of an objective order in either metachemical or chemical elemental and/or class contexts, from the secondary barbarism of sin and the secondary philistinism of folly, free soma and bound psyche of a subjective order in either metaphysical or physical elemental and/or class contexts, the primary manifestations of barbarism and philistinism, whether ugly or weak, appertaining to the female side of life, and the secondary manifestations of barbarism and philistinism, whether false or ignorant, appertaining to its male side. But, either way, we are discussing sensual rather than sensible contexts, in which females, being clear, are hegemonic and males caught in an unholy subjection.

106. Likewise one can distinguish the primary culture of grace and the primary civility of wisdom, free psyche and bound soma of a subjective order in either physical or metaphysical elemental and/or class contexts, from the secondary culture of punishment and the secondary civility of goodness, free psyche and bound soma of an objective order in either chemical or metachemical elemental and/or class contexts, the primary manifestations of culture and civility, whether knowledgeable or true, appertaining to the male side of life, and the secondary manifestations of culture and civility, whether strong or beautiful, appertaining to its female side. But, either way, we are discussing sensible rather than sensual contexts, in which males, being holy, are hegemonic and females caught in an unclear subjection.

107. For the spatial space of the eyes over the sequential time of the ears in noumenal sensuality, and the volumetric volume of the tongue over the massive mass of the phallus in phenomenal sensuality must be contrasted with the massed mass of the womb under the voluminous volume of the brain in phenomenal sensibility, and the repetitive time of the heart under the spaced space of the lungs in noumenal sensibility.

108. Metachemistry prevails over metaphysics and chemistry over physics in sensuality, but chemistry is subordinate to physics and metachemistry subordinate to metaphysics in sensibility, in consequence of which the respective gender positions are reversed and, from being top dogs in sensuality, females becomes underdogs in sensibility, the only context in which, whether on phenomenal or noumenal terms, virtue and morality, blessedness and salvation, culture and civility, can be sustained as civilization achieves an omega-oriented maturity.

109. Although this makes perfect logical sense in theory, in practice females will, of course, be less resigned to a context in which they are obliged by male hegemonic pressures (favouring psyche) to be at cross-purposes with their gender reality of soma preceding and predominating over psyche than their male counterparts, so that even in the best of all possible worlds there will be unrest and an attempt by females, in particular, to reverse evolutionary progress in favour of devolutionary regress and a prevailing freedom that favours soma at the expense of psyche, a morally regressive libertarian struggle, as it were, in which somatic binding, applying in objective terms to females, is perceived as a repressive enslavement, and efforts are put in train to return society to an impressive mode in which the not-self takes precedence over the self, and will and/or spirit over ego and/or soul.

110. In the future, this tendency must be resisted with all possible methods and firmness, since there can be no alternative to total truth and therefore no justification for resistance to the expressive freedoms that follow from psychic liberation and the correlative binding of soma. Females will of course suffer, but it is better that females should suffer from being somatically constrained than that males should suffer the indignity of psychic binding in foolish deference to both sin and, as a sensual corollary of that, the barbarous crimes from whose wilfully or spiritually somatic freedom the primary philistinism of evil made psychic war on the grace of primary culture to which males would normally have subscribed in the course of being sensibly hegemonic.

111. It is to that sensible hegemony of blessed grace conceived either absolutely in relation to the truth and joy of spaced space or relatively in relation to the knowledge and pleasure of voluminous volume that males should cling, and it is to the end of achieving such holy freedom, with special emphasis for upper-class males upon the noumenal absolutism of metaphysical sensibility, that any future libertarian struggle should be directed; for there is no higher freedom than God's, and no higher being than the contentment of infinite pleasure (joy) to which the metaphysical self attains when the Son of God and the Holy Spirit of Heaven are put to the service, in quasi-expressive vein, of the Father in His quest for God's true end in Heaven the Holy Soul.

112. Such a sublime end may not be for everyone, but even those who are less than godly will be better off, whether male or female, upper class or lower class, in a society led and characterized by the Truth, which emphasizes not the ego, as in physical sensibility, but the soul which is the metaphysical ego's psychocentric redemption and resurrection of the self from godliness to heavenliness, taking to being, form to contentment, truth to joy, for ever and ever. Even those 'down below' will be able to bask in the reflected light of this ultimate psychic freedom which should 'rub off' on to them and make them if not more partial to the inner light of psychic freedom, then at least less partial to the outer darkness of somatic freedom than would otherwise be the case.

113. For until universal monism is granted the hegemonic position it fully deserves, Western civilization will continue to suffer both the impersonal monism of religious tradition, hidden away in some dark watery realism having associations with the so-called 'Mother Church', and, more prevalently, the polyversal pluralism and personal pluralism of the fiery and vegetative state collaborations of secular modernity which speak not on behalf of the punishing One, as of some oceanic politics, but of the criminal and sinful Many in revolt against chemical Oneness from the contrary standpoints of metachemistry and physics, as of science and economics.

114. Only the metaphysical Oneness of universal monism, necessarily totalitarian in its ideological aspirations, can deliver both the tradition- and contemporary-minded from their divisions and unite them under the airy universality of a monism supreme, presided over by the graceful One Who, in his meditative self-knowledge, is One with God the Father and Whose teachings are the ideological Way, the philosophical Truth, and the religious Life, without which no-one can enter the Heaven of 'Kingdom Come', in which the Church, reconstituted under Social Transcendentalism in terms of the Father, will attain to the Centre, and thus to the psychocentric freedom of the soul per se.