THE MORAL DESIRABILITY OF CHURCH FREEDOM

1. The only viable solution to the problem of state freedom and the somatic negativities which accrue more naturally to it, whether in the primary contexts of materialism and realism, sensual metachemistry and chemistry, or in the secondary contexts of idealism and naturalism, sensual metaphysics and physics, is the rejection of sensuality from, in particular, a male standpoint, and the development of sensibility, the development, in a word, of culture at the expense of philistinism and, as a female corollary to this, of civility at the expense of barbarity, so that, in the one instance, grace rides in, so to speak, at the expense of sin and, in the other instance, punishment rides in at the expense of crime, and far from evil and folly being everywhere the general rule, one finds a society developing in which the individuals which compose it are more given to wisdom and goodness and thus, in complete contrast to societies oriented towards state freedom, to enjoying the positive benefits of salvation/blessedness, whether in primary or secondary, male or female, terms.

2. For state freedom is not only the enemy of culture and civility, and thus in the truest sense of the word of civilization as an impression and/or expression of moral values; it is the enemy, in power and glory, of form and contentment, and thus of the possibility of lasting peace and self-confidence, of that which only comes properly to pass under the aegis of church freedom and the lead of society by elements centred in the morality of egocentric and/or psychocentric virtue, depending on the class bias of the prevailing sensibility and its principal identification, in consequence, with either Man or God, Earth or Heaven.

3. But when Man or God have their way in physical or metaphysical sensibility, Man taking precedence over the Earth in the one context and Heaven precedence over God in the other, then the female side must lose its right to hegemonic somatic freedom and become, instead, the handmaiden of Man or God, as the case may be, no longer free to be Woman or the Devil, Purgatory or Hell, but transmuted by the hegemonic sensibility of physics from Woman to Antiwoman and Purgatory to Antipurgatory, and by the hegemonic sensibility of metaphysics from the Devil to the Antidevil and Hell to Antihell, Antiwoman and Antipurgatory lining-up under Man and the Earth, the Antidevil and Antihell lining-up under God and Heaven, so that, far from being materialist or realist in state freedom, the female aspect of things becomes fundamentalist or nonconformist in church freedom, albeit this order of female psychic freedom is no less secondary to the primary order characterized by either transcendentalism in the metaphysical case or humanism in the physical case ... than the male modes of somatic freedom are secondary in idealism and naturalism to the materialism and realism of their female counterparts.

4. Be that as it may, males can only have their way at the expense of females, and females at the expense of males. Either males become the victims of the primary orders of somatic freedom in sensuality, or females become victim to the primary orders of psychic freedom in sensibility. Either the somatic negativities of state freedom prevail at the expense of the psychic positivites of church freedom, rendering idealism subordinate to materialism and naturalism subordinate to realism or, in the event of a male domination of society, the psychic positivities of church freedom prevail at the expense of the somatic negativities of state freedom, rendering nonconformism subordinate to humanism and fundamentalism subordinate to transcendentalism.

5. You cannot have it both upper-class ways, and therefore either God and Heaven prevail over the Antidevil and Antihell in noumenal sensibility or the Devil and Hell prevail over Antigod and Antiheaven in noumenal sensuality, transcendentalism over fundamentalism in the former case, materialism over idealism in the latter, the case not of absolute church freedom but of absolute state freedom, not of the utmost psychic positivity but of the utmost somatic negativity.

6. Likewise you cannot have it both lower-class ways, and therefore either Man and the Earth prevail over Antiwoman and Antipurgatory in phenomenal sensibility or Woman and Purgatory prevail over Antiman and the Anti-earth in phenomenal sensuality, humanism over nonconformism in the former case, realism over naturalism in the latter, the case not of relative church freedom but of relative state freedom, not of a substantial psychic positivity but of a substantial somatic negativity.

7. Of course, you can have sensibility, and thus salvation/blessedness, coexisting on both lower- and upper-class terms, as germane to the lead of Man by God, of the Earth by Heaven, and the subordination to each of Antiwoman/Antipurgatory and the Antidevil/Antihell, this latter germane, in the outline of 'Kingdom Come' to which I have dedicated a not-inconsiderable part of my philosophical energies, to the administrative aside to what has been called the triadic Beyond comprising of - quite apart from subsections of each tier - a 'new purgatory' of secondary saved/blessed Nonconformists, a 'new earth' of primary saved/blessed Anglicans, and a 'new heaven' or, almost literally for the first time in Western history, a heaven per se of primary saved/blessed Catholics, all of whom would be served by those in the administrative aside who, whether as secondary saved/blessed Jehovah Witnesses or whatever, had become the focus of the bearing of the political crimes and/or sins of the world that the People had democratically fobbed off on them, during the course of a successfully fought paradoxical election, in return for religious sovereignty from the Messianic leader and effective Second-Coming equivalent, Whose teachings were adjudged true and sufficiently viable to warrant serious consideration as the basis for subsequent progress from the world to the otherworldly context, veritably a Beyond ... in that it would be beyond the worldly status quo, of 'Kingdom Come'.

8. For until the truths of Social Transcendentalism are acknowledged and people sincerely desire to repent of their worldly shortcomings, their democratic profanities, there can be no salvation from the damnable triangular realities of the secular present to which state freedom, in one guise or another, has brought the peoples concerned, and therefore no promise of that church freedom which the triadic Beyond would, in the course of eternity, be destined to become the living embodiment or, rather, epitome of - a freedom led by the truthful sanity of sensible metaphysics and constraining to fictional insanity those sensibly metachemical and, through the lesser sanity of sensible physics, chemical females who were destined to practise somatic constraint from the vantage-point of a free psyche in which civility and punishment, goodness and unclearness, were the female counterparts to the culture and grace, wisdom and holiness of psychically free males, whether metaphysically in Centrist (Social Transcendentalist) transcendentalism or physically in Centrist humanism (not to mention, to a lesser extent, chemically in Centrist nonconformism for those males of Nonconformist descent who were yet eligible for either quasi-humanist or quasi-transcendentalist orders of Centrist nonconformism in the male subsections of the bottom tier of our projected triadic Beyond).

9. All that may, I realize, seem somewhat complicated, but it will become clear or, rather, self-evident in the course of time, provided people do elect for salvation from the damnable realities of the state-besotted present and put an end, in consequence, to the reign of somatic negativity of one type or another, with its correlative moral darkness and opposition, in secular freedom, to the moral light of psychic positivity such that only the Church, and the New Church of 'Kingdom Come' which I have customarily identified, in my mature works, with the Social Transcendentalist Centre, can properly bring to pass.

10. For the Christian Church, meaning principally the Roman Catholic Church, failed to halt the degeneration of Western civilization, initially in regard to the failure of humanism vis-à-vis naturalism in a religious context paradoxically fated to emphasize the Son at the expense of the Father, or, as one could put it in my terminology, the somatic not-self at the expense of the psychic self (psyche preceding soma on the male side of life), but also, and more markedly, in respect of those churches which were never properly Christian but, in their heretical rejection of and departure from phenomenal sensibility, either pseudo-Christian, as in the case of naturalistic Anglicanism, or anti-Christian, as in the case of realistic Nonconformism, whether dispassionately or passionately, and fated, in consequence, to defer to the realism and even materialism of state freedom as a kind of psychically bound adjunct to free soma, soma preceding psyche on the female side of the gender divide and predominating over it in either relative (2½:1½) or absolute (3:1), chemical or metachemical, ratios, with the quasi-realist transmutation of nonconformism and the quasi-materialist transmutation of fundamentalism as certain in sensuality as would be, to reverse the argument, the quasi-humanist transmutation of naturalism and the quasi-transcendentalist transmutation of idealism in sensibility, neither of which would have anything to do with philistinism and sin but secondarily with culture and grace, the opposite of the barbarity and crime attaching, in secondary vein, to the aforementioned female contexts which, far from being somatically deferential to free psyche, are psychically deferential to the primary barbarism and crime of free soma, and thus quite bereft of that civility and punishment typifying their sensible counterparts.

11. Therefore unless the Church is truly free, as it will be in sensibility, there can be no constraining of the State or, alternatively, of the transmuted state to the lead of free psyche but, rather, the subordination of what amounts to a transmuted church to the rule of somatic freedom, in which the State, depending on the prevailing female element, is either relatively or absolutely free, with all due negative consequences, not the least of which may, in some instances, be a narrowly ethnic- or race-based concept of the nation - something which no self-respecting church can possibly condone; for the Church that is true is universal and therefore supra-nationally open to peoples of all ethnic backgrounds and racial dispositions, whereas the Church that is false to psyche, and therefore bound to free soma, will condone if not champion the nationalistic and even internationalist interests of the State to which it is attached in time-honoured ethnically-divisive fashion, turning away from the brothers or sisters in Christ, etc., to condone imperial struggle with other so-called Christian nations or, alternatively, those who may be accounted infidels in respect of their non-Christian traditions.

12. This transmuted church is not sensible and Catholic but sensual and Protestant, and therefore paradoxical from the standpoint of psychic freedom, as paradoxical, on its own terms, the terms of either quasi-realist nonconformism or quasi-materialist fundamentalism, as must be the transmuted state that defers, in sensibility, to church freedom, whether from a standpoint centred in quasi-humanist naturalism or, from a higher class of religious commitment, one centred in quasi-transcendentalist idealism, the mark of a state that primarily defers not to Man but to God or, more correctly, Heaven, not to knowledge but to joy, not to ego but to soul, not to form but to contentment, not to peace but to confidence.

13. I value the paradox of the deferential state, of which the Irish Republic is traditionally a case in point, because there is no alternative to church freedom if the positive benefits of wisdom and holiness, culture and grace, are to characterize society and the, in particular, male individuals of which it is composed.

14. But I advocate a church freedom that takes these male virtues to the heights of truth and joy, godliness and heavenliness, and therefore requires not simply a higher type of church but a higher type of deferential state, one that will serve truth and joy as well as allow for enhanced modes of knowledge and pleasure, coupled to strength and pride, in the lower tiers of what I have called the triadic Beyond.

15. For only the coming to pass of 'Kingdom Come' will deliver those who are most entitled to it, on these islands, from the triangular darknesses of state freedom to which, directly or indirectly, the greater proportion of so-called Christians are now subject, secularized victims of the march of immoral history which only their democratically expressed will can paradoxically overcome ... in the event of the judgemental otherworldly alternative to the worldly, or secular, status quo acquiring the green light, so to speak, and advancing the cause of psychic supra-nationalism at nationalism's and even internationalism's somatic expense.