PART FOUR: NOTES ON PEACE

(And its relationship to War)

1. People often treat peace and war as two entirely separate things and, in broad historical terms, there is certainly a distinction between times of peace and times of war. But, in philosophical terms, wherein we are concerned with the relationship between peace and war on a more dialectical basis, no such clear-cut distinction can be drawn, for the simple reason that war and peace are as interdependent as freedom and binding, or the active principle which is primary and its secondary corollary, the passive principle, which is only secondary because it has been pacified or neutralized by and rendered subordinate to the primary principle, whether this latter be female or male, objective or subjective, criminally hegemonic or gracefully hegemonic.

2. For, in actuality, there are two kinds of active principle in both upper- and lower-class contexts - that of free soma on the one hand, and that of free psyche on the other, both of which war, from their antithetical standpoints, on the opposite factor in the overall equation, be it psychic in the case of free soma, or somatic in the case of free psyche.

3. Therefore freedom of soma wars upon psychic freedom in the interests of its own peace, the negative and cursed peace of freedom of will and/or spirit, and does so on the basis of a criminal order of freedom waging damnable war upon what becomes, in binding, an evil adjunct to its own viciousness, the immorally 'bound' always being the victim of a successful campaign fought by the sensually 'free' in the interests of its own somatic freedom.

4. Likewise, if from a contrary gender standpoint, freedom of psyche wars upon somatic freedom in the interests of its own peace, the positive and blessed peace of freedom of ego and/or soul, and does so on the basis of a graceful order of freedom waging salvationist war upon what becomes, in binding, a wise adjunct to its own virtuousness, the morally 'bound' always being the victim of a successful campaign waged by the sensibly 'free' in the interests of its own psychic freedom.

5. So much for each gender's war upon itself - females waging war on psyche from the standpoint of somatic freedom in sensuality, males waging war on soma from the standpoint of psychic freedom in sensibility, neither gender able to see eye-to-eye with the other except on the unequal basis of the vanquishing of the one gender by the other, which brings me to the next stage, that of the secondary wars waged by the 'bound' against the 'free' of the opposite gender.

6. For, before one can defeat the opposite gender, one must first of all defeat what is opposite and contrary to one's own gender, free psyche being as alien to the female sex as free soma to the male sex - females being creatures, as I am forever re-emphasizing, in whom soma both precedes and predominates over psyche; males, by contrast, creatures in whom psyche both precedes and predominates over soma, allowing one to infer a sort of 'dust to dust' and 'ashes to ashes' differential between the genders.

7. Be that as it may, that which is directly vanquished by objectively free soma turns upon subjectively free psyche from the standpoint of objectively bound psyche and proceeds to bind it after its own image, so that it becomes akin, in id-undermined soul and superego-undermined ego, to what directly stems from the will and/or spirit of free soma and more likely, albeit from a subjective standpoint, to acquiesce in free soma, males being brought indirectly to free soma of a sinful nature in metaphysics and/or physics in consequence of the bound psyche directly stemming from free soma of a criminal nature in metachemistry and/or chemistry.

8. Contrariwise, that which is directly vanquished by subjectively free psyche turns upon objectively free soma from the standpoint of subjectively bound soma and proceeds to bind it after its own image, so that it becomes akin, in natwill-undermined ego and subspirit-undermined spirit, to what directly stems from the ego and/or soul of free psyche and more likely, albeit from an objective standpoint, to acquiesce in free psyche, females being brought indirectly to free psyche of a punishing nurture in chemistry and/or metachemistry in consequence of the bound soma directly stemming from free psyche of a graceful nurture in physics and/or metaphysics.

9. Such paradoxes aside, the primary modes of war are waged on a gender basis from either a free soma in metachemical and/or chemical sensuality against psyche, the latter of which, once vanquished, becomes passively bound to the prevailing freedom as an immoral adjunct evilly acquiescing in crime, or a free psyche in physical and/or metaphysical sensibility against soma, the latter of which, once vanquished, becomes passively bound to the prevailing freedom as a moral adjunct wisely acquiescing in grace.

10. Either way, war is waged upon the opposite factor in the name of peace, but it is with respect to two diametrically antithetical kinds of peace: the cursed peace of somatic freedom for females as creatures for whom soma both precedes and predominates over psyche, and the blessed peace of psychic freedom for males as creatures for whom psyche both precedes and predominates over soma. Either the vicious peace of free soma in sensuality, primarily with respect to the female elements of metachemistry and chemistry, fire and water, or, as a sensible alternative to this, the virtuous peace of free psyche, primarily with respect to the male elements of physics and metaphysics, vegetation (earth) and air, with different class implications, as before.

11. With the subordinate gender to each position, however, such war is waged indirectly, via the bound factor, be it psychic or somatic, since males can only be significantly undermined (as creatures for whom psyche both precedes and predominates over soma) via the psyche, which must be bound if there is to be any prospect, albeit on secondary terms, of free soma with them, while females can only be significantly undermined (as creatures for whom soma both precedes and predominates over psyche) via soma, which must also be bound if there is to be any prospect, albeit on secondary terms, of free psyche with them.

12. Thus the war is still fundamentally conducted from the respective standpoints of the free factors, albeit via the bound adjunct which will exist in closer proximity to the free factor of the opposite gender than does the original free factor as such - bound psyche to free psyche in sensuality, bound soma to free soma in sensibility, neither free factor being able to survive unscathed the proximity of binding for long, with predictably bound consequences which permit, indirectly, of a parallel freedom to that typifying the prime mover - soma in the case of sensuality, psyche in the case of sensibility, irrespective of the class standpoint.

13. Thus do folly and sin come to tag along, in subordinate vein, beneath crime and evil, like secondary immorality and vice beneath primary vice and immorality - the criminal nature of primary vice leading to the evil nurture or, rather, quasi-nature of primary immorality which in turn conditions the foolish quasi-nature of secondary immorality resulting in the sinful nature of secondary vice, those male counterparts, in sequential time and massive mass, to the hegemonic rule, in spatial space and volumetric volume, of females, like ears and phallus vis-à-vis eyes and tongue on each respective class/element plane of human nature.

14. Thus, likewise, do goodness (good-naturedness and/or modesty) and punishment come to tag along, in subordinate vein, beneath grace and wisdom, like secondary morality and virtue beneath primary virtue and morality - the graceful nurture of primary virtue leading to the wise nature or, rather, quasi-nurture of primary morality which in turn conditions the good quasi-nurture of secondary morality resulting in the punishing nurture of secondary virtue, those female counterparts, in massed mass and repetitive time, to the hegemonic rule, in voluminous volume and spaced space, of males, like womb and heart vis-à-vis brain and lungs on each respective class/element plane of human nurture.

15. Clearly there is all the difference of soma and psyche, not-self and self, between the cursed peace of females and the blessed peace of males, the negative peace, based in hegemonic particles, of free soma and the positive peace, centred in hegemonic wavicles, of free psyche - in a word, the false peace of somatic negativity which is yet, in respect of females, loyal to the gender reality of soma preceding and predominating over psyche, and the true peace of psychic positivity which is loyal to the gender reality of psyche preceding and predominating over soma in the case of males, irrespective, according to class, of whether with a relative basis or an absolute one.

16. For, of course, the class differential between time-space males and mass-volume males means that in the one case psyche precedes and predominates over soma on a 3:1 ratio of most wavicles/least particles, whereas in the other case, that of lower-class males, such a predominance is only on a 2½:1½ ratio of more (relative to most) wavicles/less (relative to least) particles, making for the dissimilar criteria in respect of virtue/morality applying to the Metaphysical on the one hand and to the Physical on the other hand, the former capable, when free, of truth/joy, the latter only, as a rule, of knowledge/pleasure, and then with an emphasis upon ego as opposed to soul.

17. However that may be, a similar class differential between space-time females and volume-mass females means that in the one case soma precedes and predominates over psyche on a 3:1 ratio of most particles/least wavicles, whereas in the other case, that of lower-class females, such a predominance is only on a 2½:1½ ratio of more (relative to most) particles/less (relative to least) wavicles, making for the dissimilar criteria in respect of vice/immorality applying to the Metachemical on the one hand and to the Chemical on the other hand, the former given, when free, to ugliness/hatred, the latter more usually to weakness/humility, and then with an emphasis upon spirit as opposed to will.

18. Because the somatic not-self is predominantly particle-oriented, it is negative, and never more so than in the metachemical and chemical elemental contexts of female objectivity, and therefore being loyal to the reality of somatic precedence of and predominance over psyche for a female is no guarantee of positivity but, on the contrary, more usually of that cursed peace which is ever frictional in its association with either ugliness (hatred) or weakness (humility) primarily, as the will or the spirit is granted somatic licence to do and/or give of its criminal most.

19. Contrariwise, because the psychic self is predominantly wavicle-oriented, it is positive, and never more so than in the physical and metaphysical elemental contexts of male subjectivity, and therefore being loyal to the reality of psychic precedence of and predominance over soma for males is the best guarantee of that blessed peace which is ever beatific in its association with either knowledge (pleasure) or truth (joy) primarily, as the ego or the soul is granted psychic licence to take and/or be its graceful most.

20. Just as males will be more sinfully given to falsity (woe) and ignorance (pain) when under the criminal sway of ugliness and weakness from hegemonic females in sensuality, so females will be more punishingly given to strength (pride) and beauty (love) when under the graceful sway of knowledge and truth from hegemonic males in sensibility, male negativity in the paradox of somatic emphasis and female positivity in the paradox of psychic emphasis tending to reflect the hegemonic rule of the opposite gender, so that males will be most at loggerheads with their psychic positivity in the one case and females most at loggerheads with their somatic negativity in the other case, from which one can infer that somatic negativity is as undesirable from a male standpoint as psychic positivity from the standpoint of females, in consequence of which neither gender will be genuinely at peace with themselves but, rather, insanely at cross-purposes with their underlying realities and therefore either unholy, as with males, or unclear, as with females, illusion and fiction the respective subordinate - and insane - concomitants of fact and truth.

21. A male who is at cross-purposes, in sensuality, with his underlying gender reality of psyche preceding and predominating over soma will not be at peace with himself, his self, the psychic factor in the totality of his human integrity, and therefore the correlative somatic freedom to which he is sinfully prone, whether in metaphysics or physics, with regard to the ears or the phallus, will eventually prove burdensome and the subject of discontent, a discontent compounded by the foolish deference of bound psyche, which is only bound because of female pressures and would not voluntarily or freely acquiesce in its binding if left to itself.

22. For how can anything that is born free, that both precedes and predominates over soma in males, wish for its binding and enslavement to a context conditioned by free soma; wish, in short, to be vanquished in war, specifically with respect to a war being waged primarily from the standpoint of the opposite gender and therefore not characteristic of its own soma? For the free soma that results from bound psyche in the case of males is certainly not a guarantee of peace, but the cause, in no small measure, of psychic unrest.

23. Certainly one could speak, from a female standpoint, of subjective free soma as a secondary mode of cursed peace, since what guarantees peace to the one gender must appear unequally if not equally viable for the opposite gender; though, in reality, nothing could be less true, less certain, in the case of males emphasizing soma at the expense of psyche, who become the victims of their own illusory insanity and forfeit their birthright to a blessed order of peace the more they are at loggerheads with their self in the not-self which is sinfully prevalent, be it metaphysical or physical.

24. Therefore far from males being at peace with themselves under female hegemonies in sensuality, they are if not exactly at war then certainly at loggerheads with their gender reality in such circumstances, and thus no better than the vanquished victims of a war which has been successfully waged against them from the standpoint of those for whom, as females, free soma is the guarantor of peace, no matter how cursed, in its negativity, such a peace may happen to be.

25. Contrariwise, a female who is at cross-purposes, in sensibility, with her underlying gender reality of soma preceding and predominating over psyche will not be at peace with herself, her not-self, the somatic factor in the totality of her human integrity, and therefore the correlative psychic freedom to which she is punishingly prone, whether in chemistry or metachemistry, with regard to the womb or the heart, will eventually prove burdensome and the subject of discontent, a discontent compounded by the good-natured deference of bound soma, which is only bound because of male pressures and would not voluntarily or freely acquiesce in its binding if left to itself.

26. For how can anything that is born free, that both precedes and predominates over psyche in females, wish for its binding and effective enslavement to a context conditioned by free psyche; wish, in short, to be vanquished in war, specifically with respect to a war being waged primarily from the standpoint of the opposite gender and therefore not characteristic of its own psyche? For the free psyche that results from bound soma in the case of females is certainly not a guarantee of peace, but the cause, in no small measure, of somatic unrest.

27. Certainly one could speak, from a male standpoint, of objective free psyche as a secondary mode of blessed peace, since what guarantees peace to the one gender must appear unequally if not equally viable for the opposite gender; though, in reality, nothing could be less true, less certain, in the case of females emphasizing psyche at the expense of soma, who become the victims of their own fictional insanity and forfeit their birthright to a cursed order of peace the more they are at loggerheads with their not-self in the self which is punishingly prevalent, be it chemical or metachemical.

28. Therefore far from females being at peace with themselves under male hegemonies in sensibility, they are if not exactly at war then certainly at loggerheads with their gender reality in such circumstances, and thus no better than the vanquished victims of a war which has been successfully waged against them from the standpoint of those for whom, as males, free psyche is the guarantor of peace, and of a peace that, in its positivity, is truly blessed and therefore genuine.

29. The gender war, interpreted in this most credible of lights, takes on a new dimension, a dimension whereby the peace of freedom can only be sustained on the basis of war with that which is not primarily representative of one's gender reality, be it female or male, and which, once subdued to a bound acquiescence in the prevailing freedom can then be turned against the opposite gender in an attempt to undermine its gender reality, be it predominantly psychic in the case of males or somatic in the case of females, with consequences as described above.

30. But if the cursed peace of somatic freedom prevails in sensuality over or, rather, to the effective exclusion of the blessed peace of psychic freedom in sensibility, then one has a situation, not untypical of the modern secular world, in which female criteria are hegemonic and civilization is accordingly characterized by the rule of barbarity and philistinism, primarily in relation to the crime and evil, free soma and bound psyche of metachemistry and chemistry for free females, with the emphasis being on crime; secondarily in relation to the folly and sin, bound psyche and free soma of metaphysics and physics for bound males, whose secondary freedom in sin, as we have argued, places them at cross-purposes with their underlying gender reality as creatures for whom psyche both precedes and predominates over soma, exceptions to the general rule notwithstanding, and thereby entitles the disillusioned with such a secondary cursed freedom to regard themselves as unfree in relation to their primary characteristic as males, with bound psyche symptomatic of an oppressive enslavement which it is in their gender interests to reject in favour of the primary blessed freedom of a sensibly free psyche.

31. On the other hand, if the blessed peace of psychic freedom prevails in sensibility over or, rather, to the effective exclusion of the cursed peace of somatic freedom in sensuality, then one has a situation, not untypical of the traditional Christian world, in which male criteria are hegemonic and civilization is accordingly characterized by the rule or, more correctly, lead of culture and civility, primarily in relation to the grace and wisdom, free psyche and bound soma of physics and metaphysics for free males, with the emphasis being on grace; secondarily in relation to the modesty and punishment, bound soma and free psyche of chemistry and metachemistry for bound females, whose secondary freedom in punishment, as we have argued, places them at cross-purposes with their underlying gender reality as creatures for whom soma both precedes and predominates over psyche, exceptions to the general rule notwithstanding, and thereby entitles the disillusioned with such a secondary blessed freedom to regard themselves as unfree in relation to their primary characteristic as females, with bound soma symptomatic of a repressive enslavement which it is in their gender interests to reject in favour of the primary cursed freedom of a sensually free soma.

32. For a male to be dissatisfied with somatic negativity and to 'want out' of such a sensual situation to one in which he is no longer the fool sinfully at cross-purposes with his gender reality is quite an understandable, not to say reasonable, position, and one, moreover, that tends to result in the positive satisfaction, or blessed peace, that comes from being in sync with his gender and capable, according to class, of either relative or absolute, egocentric or psychocentric, degrees of psychic positivity.

33. But for a female to be dissatisfied with psychic positivity and to 'want out' of such a sensible situation to one in which she is no longer the good-natured epitome of modesty punishingly at cross-purposes with her gender reality is a no-less understandable, if from a male standpoint unreasonable, position, given that it tends to result, if successful, in the negative satisfaction, or cursed peace, that comes from being in sync with her gender and capable, according to class, of either absolute or relative, instinctual or spiritual, degrees of somatic negativity.

34. Therefore the male-fostered argument that virtue and morality, effectively associated with free psyche and bound soma respectively, the Father and the Son, whether of Man or of God, is ample justification for a sensibly oriented society in which knowledge and/or truth reign over strength and/or beauty like primary orders of culture and civility in the Father and the Son over their secondary counterparts in the Antimother and the Antidaughter, whether of Antiwoman or of Antidevil, whilst intelligible from a male point of view, fails to take account of the female reality which voluntarily and even involuntarily flies in the face of this in the interests of its own peace through being in gender sync with a somatically oriented disposition the nature of which, in metachemistry or chemistry, is to prefer negativity to positivity, and therefore the vices and immoralities of objectively free soma and bound psyche to the virtues and moralities of their sensible counterparts.

35. Thus it is more natural for a female to be ugly or weak than to be beautiful or strong, more natural to the extent that these vices correspond to the somatic freedoms of the aforementioned female elements and not to what transpires, under hegemonic male pressures, when females are obliged to cultivate or emphasize psychic positivity at the expense of somatic negativity and become beautiful or strong, though less in relation to psyche itself, which will have reference to a beautiful approach to truth or to a strong approach to knowledge, as the class case may be, than to the transmutation of soma in relation to binding and if not a quasi-psychic then, at any rate, a pseudo-somatic disposition, given that the initial transmutation stems from the subjectively bound soma of males and not from an anterior free psyche, so that the conditioning to psychic freedom is decidedly indirect and of the secondary character noted above.

36. But if it is more natural for a female to be ugly or weak than to be beautiful or strong, then the opposite is the case for males in relation to falsity and ignorance, the sinful concomitants of the above-mentioned criminal vices, since for them it is, to speak antithetically, more cultural, which is to say of nurture, to be knowledgeable or true than to be ignorant or false, more culturally partial to nurture to the extent that these virtues correspond to the psychic freedoms of the aforementioned male elements of physics and metaphysics and not to what transpires, under hegemonic female pressures, when males are obliged to cultivate or emphasize somatic negativity at the expense of psychic positivity and become false or ignorant, though less in relation to soma itself, which will have reference to a false approach to ugliness or an ignorant approach to weakness, as the class case may be, than to the transmutation of psyche in relation to binding and if not a quasi-somatic then, at any rate, a pseudo-psychic disposition, given that the initial transmutation stems from the objectively bound psyche of females and not from an anterior free soma, so that the conditioning to somatic freedom is decidedly indirect and of a secondary character.

37. Therefore the male seemingly content in or with somatic freedom is no less the dupe of female criteria in a sensually biased society characterized by cursed peace ... than the female seemingly content with psychic freedom is the dupe of male criteria in a sensibly biased society characterized by blessed peace. Either way, the subordinate gender is neither at peace with itself nor at war with the hegemonic gender but either confounded by the unholiness of illusory insanity in the case of males or by the unclearness of fictional insanity in the case of females, so that it exists at cross-purposes with itself in an emphasis that can only put it at loggerheads with its underlying gender reality, be it of a psychic disposition or of a somatic disposition, male or female, of the self or of the not-self, inorganic or organic, cultural or natural, of the light or of the dark, high or low, omega or alpha.

38. Sooner or later disillusionment must set in, and when it does the gender struggle is renewed, as males either break free of what is correctly conceived as an oppressively psychic enslavement to females or females break free of what is correctly perceived as a repressively somatic enslavement to males, break free, that is, in the name of freedom and the right to peace of either a blessed or a cursed, a male or a female, order, depending on the context.

39. For there can be no peace where there is no freedom, and no freedom without a merciless war against the peace of the opposite gender until it is bound and transmuted towards a paradoxical acquiescence in the freedom that characterizes the hegemonic gender's peace - somatic in the case of females, psychic in the case of males - with that which has been warred upon now confounded and prevailed upon to take a contrary mode of freedom - and peace - for granted, even though this is sure to conflict with the underlying gender reality of the vanquished and lead to both unrest and the possibility, indeed likelihood, of revolt in terms of the aforementioned libertarian struggle from either a perception of binding in relation to soma as repressively enslaving or a conception of binding in relation to psyche as oppressively enslaving, as the gender case may be.

40. Contemporary civilization has borne witness, in the unfolding of synthetic artificiality, to a female revolt against somatic binding and to the achievement of freedom in relation to that cursed peace which comes from her liberation from somatic repressions and her return, in sensuality, to the somatic impressions, or impressiveness, of the not-self in its metachemical and chemical guises, with criminal implications in respect of objectively free soma, acquiescence in the viciousness of which constitutes the evil immorality of the correlative modes of bound psyche.

41. For males, this has meant the devastating loss of self-respect as the emphasis has come to be placed on the not-self, whether metaphysical or physical, at the expense of the self, now humbled in the foolishly immoral deference of subjectively bound psyche to the sinful viciousness of its correlative free soma, towards which it is expected and indeed encouraged to maintain an attitude, commensurate with its subservience, of respect, as though freedom in these terms was indeed synonymous with freedom per se, and one was accordingly free when most somatic.

42. Nothing, however, could be further from the truth for a male, which is why, despite the attractions of sin and, even more so, of the crime to which the male, when not himself gender-bent, is encouraged to defer, as towards the primary somatic freedoms of hegemonic females the criminal barbarity of whose competitiveness puts collective barbarism in the sinful shade, such a situation, far from bringing him the peace that comes from within, simply binds him more and more to the peace, the accursed peace, that comes from without, as from free soma, and makes him increasingly dissatisfied with his lot, one that while satisfactory to females and, indeed, primarily concerned with the satisfaction of females, must eventually be rejected if blessed peace, the inner peace of free psyche, is to be attained, and with it that self-respect that comes from being in gender sync with his reality as a male, which, to repeat yet again, has reference to the precedence of soma by psyche and predominance, to varying extents, of psyche over soma.

43. Therefore male revolt against the secular norms in Western or, rather, global civilization of the cursed peace that attends somatic freedom is as certain as was the female revolt against traditional ecclesiastically-inspired strictures that led contemporary society to those norms in the first place; for disillusionment, except in the case of exceptionally foolish males, with somatic freedom and the type of peace that is its concomitant cannot be deferred for ever, nor can it be regarded as other than inevitable in view of the dissatisfaction which being at loggerheads with one's gender entails, as that which is most precious to and most characteristic of one as a male is treated with utter contempt by those in whose advantage it lies to maintain a rule of will and spirit, of power and glory, in free soma to the detriment of ego and soul, form and contentment, through the id-eccentrically undermined soul and superego-eccentrically undermined ego of bound psyche.

44. The male, to repeat, is enslaved wherever the ego and/or soul has been dealt a deathblow by hegemonically free females, or their bent male counterparts, whose cursed peace is dependent upon the will and/or spirit being somatically free and able to dominate society in the names of power and glory, of impressive orders of freedom which, pertaining to soma, are rooted in the not-self and only prevail through warring on and vanquishing the self whether with respect to the ego or to the soul, to the seat of form or of contentment.

45. No blessed peace is therefore possible in any society, or civilization, in which both form and contentment are if not systematically then, in the irrational and unreasonable manner of wilfully instinctual and spiritedly impulsive assaults on psyche, unsystematically undermined and, to coin a metaphor, trampled underfoot, to become the philistine adjuncts to a barbarous mean.

46. Such a mean, as has been stated in my work before, entails state freedom and the sort of criminal disregard for grace, for individual self-respect of males, which results in wholesale competitiveness and violence, the sorts of vicious factors that attended the birth pangs of contemporary global civilization as it rode-out on the back of decadent Western civilization to proclaim greater state freedom than even the leading bourgeois nations had entertained, much as, largely, though not exclusively, under Protestant-inspired secularity they had availed of such relative freedom to further their imperial ends and develop their empires.

47. But what came to light or, rather, later transpired in the nineteenth century from either a Hegelian or a Marxist base proved, in the twentieth century, more partial to an absolute approach to such state freedom, as civilization entered into a new and more artificial path than had characterized Western civilization in either its Medieval heyday or its bourgeois decadence, a path specifically earmarked for the People to tread in either instinctual or spiritual, scientific or political, communist (bolshevik) or fascist (nazi), terms, with consequences that shook the world to its very foundations and led to the kinds of society in which, despite the overthrow or defeat of both ideologies, the majority of people find themselves living today, societies that, while not as state-oriented and somatically free as was formerly the case, are still far from being church-oriented and psychically free in respect of a synthetically artificial order of sensibility.

48. State freedom is still, if within liberal parameters, rather more the rule than the exception, and with it that secular materialism that follows from a female hegemony and the reduction of life to the satisfaction, as far as possible, of somatic needs and wants, to the wholesale consumerism to which the free markets of the enterprise society pander, as to a sacred cow, albeit the 'cow' in question is profanity personified and ample testimony to the rule of ugliness and weakness over falsity and ignorance, as of materialism and realism over idealism and naturalism, those sinful slaves of a criminal mistress.

49. Be that as it may, the impossibility of blessed peace, of 'peace of mind', for the male sex in such a State-oriented free society is well-nigh incontrovertible, and the perplexity of mind, the tensions and self-despondency attending those males who are intelligent and sensitive enough to suffer from being at loggerheads with themselves in societies that put a premium on somatic freedom and its cursed peace, must be all the proof one could need to know just how significant, how imperative it is to work for the improvement of civilization in terms of a progressive advance, an advance on unprecedentedly original terms, towards psychic freedom and the hegemony of males over females in what would be the sensible phase, or manifestation, of the selfsame civilization in which they now find themselves trodden underfoot and effectively expelled from the paradise of self to which all higher culture leads when once a civilization grows sufficiently mature that it can no longer tolerate anything that stands in the way of its progress towards a more cultural flowering.

50. The time is now ripe for contemporary civilization to struggle away from its barbarous and philistine roots, especially since the absolute state freedoms of Communism and Fascism have been exposed for the somatic lies they were and the dual triumph of will and spirit, as of id and superego, did not lead to a new light but, rather, plunged the world into the worst darknesses it had ever known, darknesses far more wide-ranging and impenetrable than anything, including the twilight eclipse of Western civilization, that had gone before and indirectly, if not directly, paved the way for them.

51. Global civilization has since emerged, thank goodness, from such darknesses, but it is still far from embracing the new light of an absolute psychic freedom in what I am fond of calling 'Kingdom Come', being if anything caught in a new twilight of liberal relativity that in some countries or societies leans this way, in other countries or societies that way, but from which no country or society has as yet democratically extricated itself in the interests of the light of psychic freedom and a return, on higher turns of the evolutionary spiral, to the possibility and indeed actuality of male hegemonies in both metaphysics and physics, the former the sensibly unprecedented characteristic of the full-flowering of contemporary civilization as truth is enthroned under a godly lead and the latter, applying in manly vein to knowledge, being refashioned and subordinated to the overriding interests of the soul and its eternal well-being.

52. Thus not only the subordination of females, or of the female elements, to each of these sensible options, as metachemistry takes a secondary place beneath metaphysics and chemistry beneath physics, but the subordination of man himself to what is godly, so that never again will the world be subjected to the rule of economic freedom in such fashion that genuine religion is rendered impossible and man becomes the egocentric and physically limiting measure of all things both in heaven (sic) and on earth, even to the extent of falsely and ignorantly claiming qualities for his products that more fittingly pertain to religion and thus to what is godly in relation to the redemption of ego in soul.

53. So long as man is free to both subvert religion, or any prospect of genuine religiosity, and maintain commercial relations with science, with the technological applicability of scientific principles, at the expense of both politics and, especially, religion ... there will be no end to the crippling and altogether psychically stultifying reign of materialism over the contemporary world and no prospect, in consequence, of that blessed peace for which all genuine males yearn as they twist and turn, as in a bad dream, under the cursed peace of somatic freedoms in which they are expected to believe but which, in reality, are the enemies of everything conducive to male self-respect and thus to that lasting peace which comes from within, from the mind that is either egocentrically or, in metaphysical males, psychocentrically at one with itself and no longer at loggerheads with its predominance under somatic pressures stemming from hegemonic females and female criteria generally.

54. For such pressures do not make for the sacred peace of eternity but, rather, for the profane peace of a temporality dominated by crime and evil in which males, when not bent away from their gender, suffer the indignity of those secondary vices and immoralities of sin and folly which are as much an antidote to what is primary as an admission of male failure to come to terms with self and reject the blandishments and fatal seductions of not-self, of somatic freedom in general.

55. And in a society dominated in irrationally sane fashion by the somatic facticity of empirical objectivity, there is no guarantee of peace in any broader, historical sense, but rather the likelihood and indeed inevitability of war, of state freedom spilling over into military aggression against other states for purposes of material or social expansion.

56. The free state, as modern history well attests, is no guarantor of peace but, rather, the surest instrument of war, as one darkness clashes with another or, worse again, a darkness seeks to overcome a light and to bind a psychically free people to its criminally vicious rule in the interests of power or glory, will or spirit, so that everything is reduced to matter, to materialism and/or realism, and any pretence to mind, to intellectual or emotional independence in humanism and/or transcendentalism, is ruthlessly suppressed, to be replaced by an idealism or naturalism that fatalistically acquiesces in the rule of vice from a subordinate position in sin.

57. Thus when will or spirit are made the goal of historical unfolding, the inevitable result is that reductionism of all that, in free psyche over bound soma, is graceful and wise, punishing and good, cultural and civil, to the tyrannical rule of all that, in free soma over bound psyche, is criminal and evil, sinful and foolish, barbarous and philistine, with male holiness and female unclearness replaced by female clearness and male unholiness, as the gender tables are turned, society is reversed, and life reduced to its lowest-common-materialistic-denominators in which, due to the absence of free mind in ego and/or soul and its replacement by id-eccentric and superego-eccentric binding to free soma in will and/or spirit, any concern with the Afterlife, as with anything eternal, is dismissed as a religious superstition unworthy of an 'enlightened humanity' and only a slavish submission to scientific and/or political matters in the 'here and now', with 'real life' as it is empirically perceived to be in relation to hegemonic female criteria in materialism and/or realism, alone granted any credibility or sanction.

58. Yet, much as we may deplore the development of such a society, it can and has represented historical 'progress' in terms, paradoxically, of the supersession, to all intents and purposes, of Western civilization, which its decadently-attuned principal detractors are fond of calling bourgeois, by global civilization in its inceptive or alpha manifestation, a civilization that, despite its manifest barbarous and philistine realities, signifies a higher turn of the historical spiral as life plunges forwards beyond the liberal twilight of Western civilization-proper into a bourgeois decadence of socialistic intimation and affirmation destined to be eclipsed, in the more robustly post-Western societies, by the aforementioned darkness of a civilization rooted in the People and having global ambitions, a civilization which both clashed with itself - if we allow to Nazism as well as Communism its basis in the People - over the respective importance attaching, in Marxist and Hegelian vein, to the will and the spirit, as to fire and water, and emerged from the cataclysm of world war to confront a rejuvenated West which, under American leadership, has since embraced People's civilization on a more liberal, relativistic basis, and thus become equally if not more global in character, albeit still clinging, in the older Western countries, to its bourgeois traditions, and still belying, if not actually defying, the possibility of any move by the People towards a sensible resolution of the liberal dialectic in relation to 'Kingdom Come', which is to say, a society characterized by religious sovereignty and having for its ideal the maximizing of psychic freedom and correlative curtailment of somatic freedom and, indeed, the binding of soma to its overriding concerns, under religious leadership, with the soul and the ego.

59. For the time has at last arrived for contemporary civilization, the synthetically artificial civilization of the People, to decide whether it wishes to remain 'bogged down' in the crimes and/or sins of the predominantly secular status quo or whether, under Messianic guidance, to opt for deliverance from the triangular structures, both Protestant and Catholic, of the sensual present to the non-triangular structure, as described in previous texts, of a triadic Beyond which, under Social Transcendentalism, would constitute the religious framework par excellence of a society that in its totality, what with the administrative aspect of political, economic, and even scientific service deriving from the need to bear such political sovereignties and concomitants as the People had freely and officially exchanged for the rights accruing to religious sovereignty, I have equated all along with 'Kingdom Come', and thus the solution, to all intents and purposes, of the problem, from a male standpoint, of gender subservience before hegemonic females in what amounts to a sinful and foolish prostration before crime and evil, as of secondary barbarism and philistinism before their primary counterparts.

60. The time has now come, I maintain, for contemporary civilization to reject its barbarous and philistine roots and to grow towards that flowering of synthetic artificiality which will lead, in 'Kingdom Come', to the triumph of culture and civility on unprecedented terms, terms far superior, at their metaphysical peak, to the Christian manifestations of culture and civility typifying Catholic tradition and the more or less physical hype of man as God, of knowledge as truth, of prayer as meditation, of the ego as soul, the earth as Heaven, and of humanism as transcendentalism.

61. For only the establishment of a new and final Church, a Church to end all Churches, a Church which is not just another denomination or sub-denomination, in pluralistic Protestant fashion, but the successor to all Churches, Christian, pseudo-Christian, or anti-Christian, can deliver to contemporary civilization the equivalent of what Western civilization had and, to some extent, still has as it hangs-on in the background to People's civilization like a bourgeois anachronism or medieval legacy, and fails to deliver to those who are genuinely contemporary - and urban - a relevant alternative to the ubiquitous materialism of secular modernity, to what has more affinity with state freedom and can only be overhauled on a basis no less synthetically artificial than that to which, when truly contemporary, it sensually subscribes.

62. Therefore it is for the People to opt, democratically and peaceably, for the prospect of a new and final Church in 'Kingdom Come', a Church that, in the event of a majority mandate for religious sovereignty, would not only replace all existing Churches but ensure that the State was firmly bound, as a manifestation of soma, to its psychic freedom and in no position to act independently of Church approval or sanction.

63. For until the Church is hegemonic over the State, like free psyche over bound soma, there can be no guarantee of lasting peace, of an end to war as an instrument of state policy in defence or, more usually, the advancement of the cursed peace of somatic freedom and its damned corollary of psychic binding, of the bottling up or curtailment of freedom of expression in the overriding need to impress, from an instinctively powerful or impulsively glorious point of view, the will and/or spirit upon the vanquished.

64. Not only are the vanquished denied freedom of ego and/or soul, of thought and/or conscience, but the victors deny to themselves any such rights in their ugly or weak pursuit of material gain and social uniformity. Therefore until the Church is re-enthroned on terms which are suitably contemporary to satisfy the needs and demands of a people grown weary of traditional panaceas and, more to the point, disillusioned with contemporary secularities; re-enthroned, that is, in relation to 'Kingdom Come' and its precondition of a majority mandate for religious sovereignty in countries where such a sovereignty could reasonably be advocated and, hopefully, in paradoxical vein, democratically introduced, there can be no blessed peace and no guarantee, in consequence, of deliverance from war; for it requires the male hegemony of free psyche to bind soma and thus ensure that the State's prime duty is to the Church and to the safeguarding of the inner peace which, in freedom of thought and conscience, is the Church's holy mission for all eternity.

65. Thus from a sensual space/time situation in which the metachemical Mother is hegemonic over the metaphysical Antison, as Devil over Antigod, and absolute crime and sin accordingly prevail, in free soma, as the primary and secondary manifestations of absolute vice, the libertarian struggle towards the blessed peace of absolute psychic freedom must lead to a sensible time/space situation in which the metaphysical Father is hegemonic over the metachemical Antidaughter, as God over Antidevil, and absolute grace and punishment accordingly prevail as the primary and secondary manifestations of absolute virtue, correlative with which the primary and secondary manifestations of absolute morality in the wisdom and modesty of a noumenally bound soma will ensure that the metaphysical Son has control of the metachemical Antimother, as distinct, in sensuality, from the metachemical Daughter having control of the metaphysical Antifather in the primary and secondary manifestations of absolute immorality in the evil and folly of a noumenally bound psyche.

66. Likewise from a sensual volume/mass situation in which the chemical Mother is hegemonic over the physical Antison, as Woman over Antiman, and relative crime and sin accordingly prevail, in free soma, as the primary and secondary manifestations of relative vice, the libertarian struggle towards the blessed peace of relative psychic freedom must lead to a sensible mass/volume situation in which the physical Father is hegemonic over the chemical Antidaughter, as Man over Antiwoman, and relative grace and punishment accordingly prevail as the primary and secondary manifestations of relative virtue, correlative with which the primary and secondary manifestations of relative morality in the wisdom and modesty of a phenomenally bound soma will ensure that the physical Son has control of the chemical Antimother, as distinct, in sensuality, from the chemical Daughter having control of the physical Antifather in the primary and secondary manifestations of relative immorality in the evil and folly of a phenomenally bound psyche.

67. For what is not of God in spaced-space sensibility is of Antigod in sequential-time sensuality, being not of the metaphysical Father but of the metaphysical Antison, not of absolute grace but of absolute sin, not of primary absolute ego but of secondary absolute will, not of absolute truth but of absolute illusion, not of primary absolute form but of secondary absolute power, not of the transcendentalist Church but of the idealist State, not of noumenally subjective psyche but of noumenally subjective soma, and it is so because what exists over it, in hegemonic female terms, is not of the Antidevil in repetitive-time sensibility but of the Devil in spatial-space sensuality, being not of the metachemical Antidaughter but of the metachemical Mother, not of absolute punishment but of absolute crime, not of secondary absolute ego but of primary absolute will, not of absolute fiction but of absolute fact, not of secondary absolute form but of primary absolute power, not of the fundamentalist Church but of the materialist State, not of noumenally objective psyche but of noumenally objective soma.

68. And what is not of Man in voluminous-volume sensibility is of Antiman in massive-mass sensuality, being not of the physical Father but of the physical Antison, not of relative grace but of relative sin, not of primary relative ego but of secondary relative will, not of relative truth but of relative illusion, not of primary relative form but of secondary relative power, not of the humanist Church but of the naturalist State, not of phenomenally subjective psyche but of phenomenally subjective soma, and it is so because what exists over it, in hegemonic female terms, is not of Antiwoman in massed-mass sensibility but of Woman in volumetric-volume sensuality, being not of the chemical Antidaughter but of the chemical Mother, not of relative punishment but of relative crime, not of secondary relative ego but of primary relative will, not of relative fiction but of relative fact, not of secondary relative form but of primary relative power, not of the nonconformist Church but of the realist State, not of phenomenally objective psyche but of phenomenally objective soma.

69. Likewise what is not of Heaven in spaced-space sensibility is of Antiheaven in sequential-time sensuality, being not of metaphysical Being but of metaphysical Antigiving, not of absolute holiness but of absolute unholiness, not of primary absolute soul but of secondary absolute spirit, not of absolute joy but of absolute woe, not of primary absolute contentment but of secondary absolute glory, etc. etc., and it is so because what exists over it, in hegemonic female terms, is not of Antihell in repetitive-time sensibility but of Hell in spatial-space sensuality, being not of metachemical Antibeing but of metachemical Giving, not of absolute punishment but of absolute crime, not of absolute unclearness but of absolute clearness, not of secondary absolute soul but of primary absolute spirit, not of absolute fiction but of absolute fact, not of secondary absolute contentment but of primary absolute glory, etc., etc.

70. And what is not of the Earth in physical sensibility is of the Anti-earth in physical sensuality, being not of relative Being but of relative Antigiving, not of relative holiness but of relative unholiness, not of primary relative soul but of secondary relative spirit, not of relative joy but of relative woe, not of primary relative contentment but of secondary relative glory, etc., etc., and it is so because what exists over it, in hegemonic female terms, is not of Antipurgatory in massed-mass sensibility but of Purgatory in volumetric-volume sensuality, being not of relative Antibeing but of relative Giving, not of relative punishment but of relative crime, not of secondary relative soul but of primary relative spirit, not of relative fiction but of relative fact, not of secondary relative contentment but of primary relative glory, etc., etc.

71. Consequently the desirability of a society in which psychic freedom is the norm is beyond dispute from a male point of view, since the absence of such a norm betrays a want of male self-respect and entails, as we have seen, the domination of society, as of the civilization of which any such society is a part, by female criteria in which soma is free to bind psyche to its criminal impulses or instincts and ensure that males are reduced, when not gender bent, to a sinful order of freedom, an order or, rather, unholy disorder in which they are the illusorily insane victims of the clear rule of factual sanity the basis for which is not rational or reasonable but, on the contrary, superficially unreasonable and, indeed, irrational, bearing in mind the instinctive and impulsive natures of free will and spirit, those sworn enemies of everything psychically grounded in reason.

72. For where ego and/or soul are no longer free or not yet free, as the case may be, then reason ceases to have any meaning or to function as a psychic principle quite independent of nature, with such psyche as is permitted being rendered quasi-natural, that is, quasi-somatic in relation to both the id and the superego of an instinctively undermined soul and an impulsively undermined ego which can only kowtow, in eccentric vein, to the will and/or spirit of free soma, as to the unquiet darkness of a cursed peace.

73. Such a negative peace, however, is more than capable of waging war on a much more general basis than simply in relation to psyche, whether directly or indirectly, and for its purposes the free state, as the mirror image on scientific and political terms of its own somatic freedom, is the most historically proven vehicle for such a criminal undertaking.

74. Therefore the civilization that is based in free soma is martial and therefore partial to violence both internally and externally, utilizing police or soldiery to war on somatic competition which is not of the same elemental or class composition as itself, as well as on any legacy or persistence of psychic individualism. In such fashion, the People's State wars on other People's States of a different character and contrives to crush whatever opposition there may be both to its peculiar type of somatic freedom and to the actuality of such freedom in general.

75. But People's civilization is historically more advanced than bourgeois or earlier types of civilization, being the final type of civilization in the development of civilizations from ancient to modern times, whether one takes an overview in terms of non-synthetic naturalism, synthetic naturalism, non-synthetic artificiality, and synthetic artificiality, as one perceives a devolution from the Cosmos to Nature and conceives of an evolution from Man to the Universal, as, in Spenglerian parlance, with regard to a sort of development from 'Historyless Chaos' to 'Second Religiosity' via 'Culture' and 'Civilization', the development between 'Civilization' and 'Second Religiosity' characterizing the penultimate and ultimate types of civilization as bourgeois artificiality is superseded by proletarian artificiality, suburban and town criteria by urban and city criteria, and one finds a distinction, in consequence, between a waning psychic freedom and a burgeoning somatic freedom, distinguished, however, by non-synthetic and synthetic manifestations of artificiality.

76. Be that as it may, the inevitability of People's civilization in relation to urban criteria and of the development, within largely scientific and economic parameters, of synthetic artificiality has meant that everything criminal and sinful, evil and foolish, within these terms has been furthered and experienced, and that the People have become accustomed to the rule of vice and immorality whether in association with war or peace; though a gradual progression from absolutism to relativity, as from totalitarianism - and not least the warring clash of competing totalitarianisms - to liberalism, has made for compromise between conflicting points of view on the basis of an acceptance of pluralistic choice and a corresponding reduction in militancy and large-scale violence such as characterized the birth pangs, as it were, of contemporary civilization.

77. But the conflict persists nonetheless, for it is endemic to contexts of free soma, in which the restlessness of cursed peace for females in sync with their gender and for males at cross-purposes with their gender persists and fuels dissatisfaction and general unease throughout society as a whole. Contemporary civilization may not be as evilly criminal or as foolishly sinful as it was in its philistinely barbarous inception, but it is still far from being civilly cultural in relation to wisely graceful and modestly punishing alternatives of a more than traditional order, for which a rejection of somatic freedom is required and thus deliverance from vice and immorality to virtue and morality in connection with free psyche.

78. For mankind is more than simply somatic; it is also psychic, and until the mankind which is properly germane to contemporary civilization opts for the virtuous alternatives to the vicious norms of the somatically free present, it will not cease to toss and turn in the discomfiture of cursed peace, but continue to suffer the same grievances and dissatisfactions as before - males even more than females, given that they are the ones who are at cross-purposes with their gender reality in the upended emphasis upon soma which follows from a female hegemony in sensuality, and thus lose the most from being somatically free and psychically bound.

79. But one cannot look upon the prospect of this alternative approach to contemporary civilization as though its coming - presumably via some paradoxical election for religious sovereignty in countries which were not too partial to state freedom or its corollary of church binding - were inevitable, the product of a straightforward progression from alpha to omega, sensuality to sensibility, soma to psyche, not-self to self, darkness to light; for that would be a gross oversimplification of the reality of life as a gender struggle in which one side vanquishes the other through waging merciless war on what most characterizes its opponent - psyche in the case of males, soma in the case of females.

80. We have to allow that even contemporary civilization, the People's civilization of synthetic artificiality premised upon an urban environment conducive to the development of technology under economic patronage, is not likely to progress to virtue and morality of its own accord when it is in the grip of vice and immorality, not least under commercial pressures, to such an alarmingly impressive extent, but, rather, that what has come to pass signifies a devolutionary regression, globally forwards, from Western civilization conceived in relation to bourgeois progress, as from withering (non-synthetically artificial) flower to vigorous (synthetically artificial) roots, and that only because it has now devolved so far, stalk-like, from its original criminal roots can one begin to seriously think in terms of positing the desirability and credibility of an evolutionary progression, ideologically forwards, as from somatic freedom to psychic freedom, stalk to flower, and precisely on the basis of a rejection, democratically mandated, of the former in favour of the latter, so that society at such a time is at a cross-roads or, better, bridge between the present, sited in a more intensely somatic recent past, and a near future in which, contrary to what now objectively passes in devolutionary vein for freedom, justice, sanity, sovereignty, rights, etc., an entirely contrary order of freedom, justice, sanity, sovereignty, rights, etc. comes into play on the evolutionary hegemonic basis of subjective criteria, such that permits People's civilization to graduate from the barbarity and philistinism of its female-dominated alpha to the culture and civility of its male-oriented omega, and for it to abandon the somatic darkness for the psychic light.

81. This bridge of a humanity at the cross-roads is the way in which I conceive of Judgement; for the politically sovereign People will have to decide for themselves whether to remain on the dark side of the bridge or to cross it, via a majority mandate for religious sovereignty and a leap of faith, towards the light on the far side, the side not of 'the world', but of the otherworldly 'Kingdom' towards which the ideology of religious sovereignty points, and thus a self-oriented alternative to such concern with the 'here and now' as typifies any society, any civilization, which lacks or has not yet grown mature enough to embrace, through a defiant rejection of its past, sufficient respect for mind, for that peace of mind premised upon psychic freedom, and a future in which concern with the 'Afterlife', with Eternity, supersedes the more mundane and profane concerns, in notself-oriented vein, of the female hegemonic present.

82. For a society based around soma will have as much respect for eternal values as its psychic counterpart for those temporal values which betray the absence of mind, of egocentric and/or psychocentric expression, through the presence, the overwhelming presence, of matter, and concern, through somatic impressiveness, with matters of fact, not least of all in relation to materialism and realism, the metachemical and chemical modes of sensuality, which tend to dominate, on alternative class bases, what could be called the matters of illusion pertaining, for males, to idealism and naturalism.

83. But a society which has opted for free psyche in terms of religious sovereignty will be primarily concerned with matters or, rather, issues of truth, not least in regard to transcendentalism and humanism (duly modified), as the metaphysical and physical modes of sensibility which would have a right, even a duty, to subordinate fundamentalism and nonconformism to their respective norms, a strong approach to knowledge taking an overall subordinate position to a beautiful approach to truth, though knowledge, itself modified by the lead of truth, would remain subordinate to what pertained, in transcendentalism proper, to the practice of transcendental meditation by godly males and was alone of God the Father in its metaphysical scope.

84. One could say that the triadic Beyond and administrative aside which I have outlined as the structural blueprint for 'Kingdom Come' would reflect, excluding for the moment subsectional considerations in respect of each tier, the indirect rule of God the Father in the top tier of the Beyond in question over the service, in the administrative aside, of Antidevil the Antidaughter, while the middle and bottom tiers were equivalent to the rule, suitably modified by godliness, of Man the Father over Antiwoman the Antidaughter, the emphasis for females being on psychic freedom under hegemonic male commitments to such freedom in respect of truth and knowledge, but their approach to it being through the objective distorting lens, so to speak, of beauty and strength, as more properly pertaining to bound soma, since they will remain characterized, as a gender, by metachemistry and chemistry, fire and water, not by physics and metaphysics, vegetation (earth) and air, and can only paradoxically approach being from the standpoint of antidoing and taking from the standpoint of antigiving - factors which more than justify their segregation, as females, from males in the triadic Beyond, as already discussed in previous texts.

85. But the fictional insanity in unclearness of females at cross-purposes in sensibility with their gender reality (of soma preceding and predominating over psyche) that defers to the truthful sanity in holiness of males in sensible sync with their gender reality (of psyche preceding and predominating over soma) will inevitably meet with resistance if pushed too far too fast, since the blessed peace that accrues to psychic freedom will have less appeal to a female than to her male counterpart, granted that it will be less truthful or less knowledgeable, according to class, in any case, and therefore far from graceful. It will in truth be punishing, punishing to approach psychic subjectivity from an objective standpoint in beauty or strength, especially since modesty in relation to beauty or strength in somatic binding would be in consequence of a male-conditioned psychic emphasis and not something that could be openly encouraged for its own sake, shifting the focus of attention from mind to matter, psyche to soma, self to not-self.

86. Therefore while beauty and strength in moderation would be permissible for females within a psychically-oriented free society, such ideals would be unlikely to acquire much encouragement independently of psychic concerns, since not only would a somatic emphasis run contrary to the sensible norm, it would herald the approach of disillusionment with psychic freedom and a return, artfully disguised, to free soma which, far from being beautiful or strong, would be the epitome, in sensuality, of everything ugly and weak, not to mention male-dominating in its devolutionary objectivity!

87. Consequently the cultural and civil society, or sensible manifestation of contemporary civilization, to which I allude would have to take pains to ensure that no encouragement was given to beauty or strength in females for their own sake but only, through the paradox of psychic emphasis, in relation to truth and knowledge, so that females were ever subordinate to males and in no position to 'turn the tables' and take society back to the sort of somatic darkness which still characterizes contemporary civilization in its philistine deference to barbarity.

88. A civil deference to culture is the only way in which the synthetic artificiality of contemporary civilization can leap from impression to expression, from a devolutionary regression from Western civilization to an evolutionary progression towards the full flowering of global civilization, in which not matter and quasi-matter, free soma and bound psyche, but mind and quasi-mind, free psyche and bound soma, are the principal attributes, with the subordinate gender mirroring, on secondary terms, the prevailing ideals, of which truth will be the most prevalent in view of its association, for those who are entitled to it, with the godly devotion of transcendental meditation.

89. For it is with such a devotion that God the Father acquires egoistic definition in the self, affiliated to the brain stem, which is into the will of the lungs to breathe and of the spirit of the breath to rise in exhalation, from the outflowing of which the identifying self must recoil, as from a self-denying extension, to self more profoundly, and thereby attain to its soulful manifestation in the spinal cord, the true 'heart' of the self, which is the redemption of God the Father in that momentary self-transcendence in which the focus of self shifts from ego to soul, God to Heaven, and full realization of the self is accordingly achieved.

90. With masculine males, on the other hand, no such self-transcendence is ever achieved, for the focus tends to remain pretty much on the brain stem in consequence of the brain-utilizing egocentricity of thought, including its religious manifestation in prayer. But with divine males, as we may call those who are capable of metaphysical sensibility and, more to the point, denominationally entitled to it (as described more fully in previous texts), ego is not, egocentrically, the 'measure of all things' but simply that aspect of psyche which must be transcended if full psychic realization is to transpire, no matter how intermittently in the ongoing process of transcendental meditation, of returning to the metaphysical ego in order to plunge anew into the relevant will and be borne outwards by its spirit, to recoil inwards to self more profoundly ... in terms of the metaphysical soul, the soul of souls, since while the soul is always situated in the spinal cord, the true 'heart' of the self, it is not attained to or experienced to anything like the same beingful extent on any other basis than transcendental meditation, least of all on bases, the other side of the gender fence, which do not even involve the intellect, in prayerfully taking fashion, but are either spiritual, and therefore giving, or, worse from an emotional standpoint, instinctual, and therefore partial to doing, so that being is vitiated by taking, giving, or doing to extents which render it progressively less authentic and/or regressively more inauthentic, according to gender, and thus no more than a 'bovaryization' of soul commensurate with pleasure, pride, or love, as the case may be.

91. Only in joy is the soul beingfully most itself, most essential, and therefore of a per se order of contentment such that accrues, for those who are 'up to it', to metaphysical sensibility. Physical, chemical, and metachemical sensibilities vouchsafe respectively more (relative to most) essence, less (relative to least) essence, and least essence, as germane to pleasure, pride, and love, but then one cannot deny the justification of such sensibilities in the totality of class and gender comprehensiveness which must inevitably characterize any viably structured society, avoiding the pitfalls of undue lowness or highness, being 'bogged down' and too 'down to earth' or fancifully entertaining 'castles in the air' and 'pie in the sky' - the former tendencies fated to 'suck up', in quasi-heliotropic fashion, to any tyrannical diabolism; the latter ones, allegedly too 'stuck up', likely to crumble for want of adequate structural support.

92. Social Transcendentalism, the ideological philosophy I have developed in conjunction with the notion of religious sovereignty and the overcoming of man, is not partial to 'the low' at the expense of 'the high' or vice versa, but appeals to both phenomenal and noumenal humanity, those affiliated as Protestants to the inverted triangle of volumetric volume over massive mass, tongue, duly forked, over phallus, and those affiliated as Catholics to the perpendicular triangle of spatial space, aided and abetted by a paradoxical manifestation of repetitive time, over sequential time, eyes coupled to heart (of the so-called Risen Christ) over ears, to reject the sensual crimes and/or sins of the female-dominated world to which they are perforce committed through both religious degeneration and democratic rights and to opt, under Messianic guidance, for religious sovereignty and thus the regeneration of religion in terms of the triadic Beyond to which Social Transcendentalism aspires.

93. For only the establishment of a religion designed to replace all existing religious denominations can deliver the People not only from the bogs of worldly sin and/or crime to which parliamentary and republican democracy perforce condemn them, but, no less importantly, from the religious crimes and/or sins of adherence to a Mother over an Antison on both noumenal (Catholic) and phenomenal (Protestant) terms, the perpendicular triangularity of the former signifying the metachemical and metaphysical manifestations thereof in Devil (coupled to a paradoxical Antidevil in the so-called Sacred Heart ... ) and Antigod of such an upper-class female-hegemonic heathenistic situation; the inverted triangularity of the latter signifying the chemical and physical manifestations thereof in Woman (duly split between dispassionate and passionate, Puritan and Presbyterian orders of so-called Nonconformism) and Antiman of such a lower-class female-hegemonic heathenistic situation.

94. And deliverance from Christianity of one denominational persuasion or another would also entail deliverance from the worse, from a Christian standpoint, situation of adherence, through the New Testament, to the Old Testament, and the rather more Judaic situation of Jehovah over Satan, not to mention of Saul over David, and the blatant lie, amounting to an original crime, of the First-Mover-in-Cosmos as God! For when one retreats in parallel vein from the so-called Risen Virgin over the so-called Father, in reality Devil the Mother over Antigod the Antison in relation to the eyes and ears of human nature, one finds that Saul over David and Jehovah over Satan are even more Devil the Mother over Antigod the Antison, albeit in relation to what I contend to be the blossom/fruit aspect of mundane nature in the case of Saul and David, and to the stellar/solar aspect of cosmic nature in the case of Jehovah and Satan, as already discussed.

95. Therefore things go from bad to worse, and that situation must persist so long as the Bible has not been officially consigned to the rubbish heap of history, as it were, but still features as a major tool in religious usage. Only, on the contrary, when it has been removed from religion, following a majority mandate for religious sovereignty and the rights appertaining to what I hold to be the ultimate sovereignty, would things be any different. For not only would the People be delivered from the religious equivalent of absolute monarchy and tyranny, going all the way back to the Creator in the Book of Genesis, the so-called God of the Old Testament, but from any need to worship what was outside the self through some idolatrous departure from soul in which either the ego, the spirit, or the will, duly anthropomorphized, played the major part.

96. Certainly ego, spirit, and will would persist in 'Kingdom Come', but they would be subordinate to the soul and in no position to stake out independent claims for themselves after the multi-denominational fashions of humanism, nonconformism, or fundamentalism, never mind their naturalist, realist, or materialist degenerations in the overly secular realities of decadent bourgeois and contemporary People's civilization. For Social Transcendentalism aspires to religious monism on the basis of its principal commitment being to the universality of the metaphysical soul, as evidenced by transcendental meditation, and it would replace all Christian denominations, sensible or sensual, true or false, with the post-denominational unitary integrity of its ideological comprehensiveness, an element-conditioned comprehensiveness allowing, on a subdivisional basis, for nonconformist, humanist, and transcendentalist approaches to Social Transcendentalism as one ascended from bottom to top tiers of the triadic Beyond, as well as for a fundamentalism, tempered by transcendentalism, peculiar to the administrative aside to the Beyond in question, so that far from the contemporary reality of Mother and Antison as the principal manifestations of primary and secondary somatic freedom on either class basis, one had the converse situation of Father and Antidaughter as the principal manifestations of primary and secondary psychic freedom on either class basis - phenomenally of Man and Antiwoman in voluminous volume over massed mass in the lower-class contexts; noumenally of God and Antidevil in spaced space over sequential time in the upper-class contexts.

97. Therefore, despite its subdivisional complexities, Social Transcendentalism is primarily about ethnic monism, of a unitary ethnicity which accords with universal culture and civility within the mature phase, opening towards Eternity, of global civilization, the synthetic artificiality of which would achieve a sensible peak and effectively outgrow, via rejection, the sensual norms of its secular past.

98. Race, class, and profession are of less concern to Social Transcendentalism than ethnicity, for it is, after all, a religious ideology primarily, not a scientific, a political, or an economic ideology, even though it will have to embrace each of these concerns in order to be able to deal with them as they deserve and thus subordinate science, politics, and economics to the overriding religious priority, thereby precluding the possibility of society returning to or being taken over by ideologies partial, in fascist, socialist, or liberal fashion, to one or other of these alternative concerns, the metachemical concern of race, the chemical concern of class, and the physical concern of vocation, none of which should be allowed to prevail at the expense, from a religious standpoint, of the metaphysical concern with ethnicity which must be the principal concern of Social Transcendentalism if the world is to be united in one soul in consequence of a desire for global universality.

99. Thus would scientific, political, and economic concerns increasingly come to characterize the administrative aside to the triadic Beyond, itself duly subsectioned on a three-way basis of nonconformist, humanist, and transcendentalist approaches to religious self-determination, whether with an emphasis on truth and knowledge for males or, indeed, a beautiful approach to truth or a strong approach to knowledge from the standpoints, by and large, of females - for whom constraints on not-self, on soma, would follow from a male lead and permit, if on secondary terms, the punishing freedoms of a psyche deferential, via beauty or strength, to truth or knowledge, according to class.

100. Thus would the best of all possible worlds, a world centred in and characterized by mind, come sensibly to pass, in which virtue was hegemonic over morality, as free psyche over bound soma, on both primary and secondary, male and female, terms, and culture and civility were no longer the preserve, on a non-synthetically artificial basis, of the Western bourgeoisie of Christian tradition, but very much the preserve, on a synthetically artificial basis, of global humanity, of a self-overcoming humanity capable of embracing, to different extents and in dissimilar ways, divinity, and thus of coming to terms, on various levels of post-human development, with the truth that leads to the ultimate peace of mind in the joy of definitive soul.

101. What I have said in this text has, of course, been said in many previous texts of mine, but not always as well or with such complete confidence as is evidenced by many of the passages here. Yet to properly understand me, one has to read all or most of my works; for one cannot say everything in any given text, some things already having been said, some things in the process of being said, some things not yet said, and therefore awaiting their turn in the slow progression of thought from text to text, with all due modifications and extensions, not to mention contractions, of what has gone before. Most if not all of what really needs saying has now, I am confident, been said, and I have accordingly brought my art, my philosophy, to a peak of insightful and enlightening knowledge about truth and lesser concerns from which it would be difficult, if not impossible, substantially to progress.

102. Nevertheless one is always discovering new thoughts and new insights, no matter how true or comprehensively exacting one's philosophy may happen to be, and I dare say that this process will continue long after I have wound up this text and said all I really want to say, at this time, about truth and knowledge and God and man and all the rest of my principal concerns. I am, as you will have realized, a self-professed Social Transcendentalist, and therefore neither a practising Protestant nor a practising Catholic, still less a committed Socialist or Communist or Fascist or Nazi or Liberal, or what have you, in modern to post-modern vein.

103. My attitude to Christianity is not intrinsically anti-Christian, like Nietzsche's, and my attitude to democracy far from being intrinsically or even extrinsically anti-democratic, like Hitler's; though for me democracy is simply a means to a higher end, the end of 'Kingdom Come' and the voluntary exchange of political sovereignty for religious sovereignty by an electorate anxious to make paradoxical use of the democratic process in the interests of deliverance from worldly sin and/or crime.

104. Much as I can admire Nietzsche for his anti-humanist doctrine that man should be overcome ... in the name of what he called the Superman, I deplore him for his heathenistic ranting and barbarous belittling of morality, virtue, grace, wisdom, and all the rest of the positive factors which he saw fit to castigate in his insane opposition to what could be called the sensibilities of evolutionary progress. Likewise Hitler was in many respects the political embodiment of Nietzsche's will to power and power-affirming Heathenism, and even more to be deplored for the criminality which he barbarously unleashed upon the world, glorying in state freedom as in some super-Hegelian ne plus ultra of historical progress.

105. Christianity may have been a god that failed, in Koestlerian parlance, but it was at least a major evolutionary step in the right direction, a rejection of the predatory instincts and impulses of paganism and the radical state freedoms that tend to accompany it, to the detriment of the self and all that is virtuously and morally positive.

106. In recent history, the state freedoms unleashed by Hegel and Marx bore ample testimony to the moral undesirability of any society rooted, godlessly, in the State, for the State is the instrument par excellence of soma, and somatic freedom always spells the end of psychic freedom whether in connection with Man or with God. The Church is indispensable to the safeguarding and, indeed, advancement of psychic freedom in society; for it alone is responsible for encouraging peace of mind, not peace of body, in society at large and the individuals, in particular, of which it is composed. And such peace of mind, whether of ego or soul, is blessed, is everything, in its positivity, that bodily peace is not. Therefore it is the one true peace that guarantees freedom from sin and from crime, freedom from the cursed peace of somatic negativity in both male and female terms, the former conditioned, as a rule, by the latter.

107. Only when the Church is re-enthroned, reconstituted as 'the Centre' in relation to 'Kingdom Come' and its ideal of a religiously sovereign People, no longer primarily of this or that race, of this or that class, of this or that profession, or even of this or that ethnicity but all, without exception, brothers and sisters in the universal ethnicity to which Social Transcendentalism aspires, with subordinate commitments to profession, class, and race duly deferential to the prevailing ideal, will there be a guarantee of lasting peace both within the individual, not least in respect of males, and within society and indeed civilization as a whole.

108. For the Church that is truly free and ultimate, not just this or that Church in this or that ethnicity, but universally sacrosanct in its overriding respect for total truth, will be the best guarantor of blessed peace, of peace of mind, for which one could ever hope, and the State will be so bound to it, both scientifically, politically, and economically, as focused in the administrative aside to the triadic Beyond, that it could never again wage war on other states or societies independently of church sanction, but only defend the Church from the possibility of outside subversion or opposition, defend the right of a religiously sovereign People to blessed peace in the free psyche of ego and/or soul, in both primary and secondary terms, for all eternity.

109. For such a society, such a civilization, is beyond the struggle for material or social gain, being the rejection of all alpha-stemming devolutionary regress in the omega points of evolutionary progress, wherein even doing, giving, and taking defer to Being, as to the true end of life in the heaven of metaphysical soul.

110. As the advocate of the One True God, the Father of a sensibly metaphysical ego, I know that God psychically evolves from cosmic and mundane nurtures to human and, eventually, universal nurtures, and that He has yet to peak in the final phase, as it were, of His psychic evolution, which will only come to pass within 'Kingdom Come' on the basis of transcendentalism being universally acknowledged in relation to the sensible development of synthetic artificiality.

111. But God, remember, is not there to be worshipped, like the Devil hyped as God, or like males deferring, in sensuality, to a female hegemony, but is simply redeemed by Heaven through devotion to transcendental meditation, so that the metaphysically sensible ego of God the Father, affiliated to the brain stem, consciously identifying with the breathing will of the Son of God and breathy spirit of the Holy Spirit of Heaven, is obliged to transcend itself as it recoils from the threat of self-annihilation with the out-breath to self more profoundly in and as Heaven the Holy Soul, and thereby comes to realize self more perfectly, realize it in relation to the joy that comes upon Him who returns to His essence in the spinal cord and is temporarily at one with what is most profoundly of the self.

112. Thus even the One True God must transcend Himself, His egoistic self, in relation to the One Joyful Heaven, the psychocentric Heaven of the Holy Soul which is the redemption and resurrection of God the Father for all Eternity, and justification, in ultimate being, of Truth, the reasonable sanity of the godly male.

LONDON 2002 (Revised 2012)

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