THE MEANING OF SOCIAL TRANSCENDENTALISM

1. That civilization can evolve into the omega-oriented sensibilities of 'Kingdom Come', I have no doubt whatsoever; but it will amount to nothing short of a transvaluation of existing and traditional values, as the somatic concept of freedom is eclipsed by the psychic concept of freedom, and the factual concept of sanity by its truthful antithesis, and state freedom makes way for church freedom of a sort of universality the West - and even the world at large - has not seen before, with an enhanced sense of and commitment to rationality at the expense of those unreasoning forces which spring from the free will and free spirit of, in particular, materialism and realism, and would hold the People to the unedifying spectacle of the triumph of power and glory over form and contentment, of somatic darkness over psychic light.

2. This transvaluation of a civilization currently more somatic than psychic will require that transcendentalism and humanism come to the psychic fore at the expense not merely of idealism and naturalism, their somatic counterparts, but in subjective ascendancy over fundamentalism and nonconformism, the secondary psychic freedoms of female sensibility which will not emerge into the light of ecclesiastic day until and unless males opt for salvation, according to class and denominational disposition (as already described), from idealism to transcendentalism and from naturalism to humanism, and females are obliged, in following suit, to abandon the vicious hegemonies of materialism and realism for the virtuous under-plane subordinations, in fundamentalism and nonconformism, to transcendentalism and humanism, each gender consigning to the rubbish heap of secular irrelevance all those barbarous and philistine state freedoms to which the contemporary manifestations of Western civilization are only too criminally or sinfully prone.

3. Obviously, to progress subjectively as a male from sensuality to sensibility and to regress objectively as a female from sensuality to sensibility are two entirely different things, the former diagonally up between contiguous class planes, the latter diagonally down between contiguous class planes, but they are committed to the same goal of psychic freedom and thus of salvation/blessedness, whether on primary terms in physics and metaphysics for males, or on secondary terms in chemistry and metachemistry for females, so that, at the end of the day, not barbarism and philistinism but culture and civility, not crime and sin but grace and punishment are the prevailing realities of society, and one can safely say that modern civilization, which is overwhelmingly urban on synthetically artificial terms, has at last come into its wise/holy and good/unclear own, with nothing to hold it back from infinite evolution towards some summation set in space centres in the very distant ultra-cyborg future.

4. For, ultimately, the cyborgization of mankind is the key to the future, to the coming of life into the maximizing of its evolutionary potential and ability to transvaluate from alpha to omega, from the outside to the inside, even from a concept of cyborg in which living tissue is outside machine to one in which living tissue - namely the self - is very much inside a mechanical envelope designed to protect it and grant to it a longevity completely beyond the scope of the natural or organic body upon which it still depends.

5. For the self, with especial reference to its male manifestation, does not really want to die, being too positive in the psychic precedence of soma to entertain any such negative wish, but is simply obliged to endure the decomposition and final dissolution of the body and to suffer the consequences, including a comparatively brief flare-up of afterlife experience as it is obliged to withdraw from bodily concerns and almost cannibalistically self-consume itself towards eventual extinction, nerve fibres turning upon themselves in visionary or mystical illumination, whether for better or, especially in the case of bent males, for worse!

6. The future opens up the possibility of everlasting life in an altogether more literal and potentially satisfying way than anything Christianity or kindred world religions may have envisaged, and will doubtless encourage a higher solution of the gender problem which, though fundamentally serving life from a female urge to reproduce, has also plagued it with ambivalence and indecision, uncertainty and ambiguity, to the detriment of a clear or, rather, holy moral directive, not least of all in terms of transcendentalism.

7. For one cannot risk any return, in this transvaluated future phase of modern civilization, to the somatic freedoms and negativities of the present, much less the past, but must allow that steps will have to be taken to ensure that civilization stays on course for its apotheosis in maximum psychic freedom, whether this implies the design and siting of special blocking devices in cosmic space to reduce or filter harmful incoming energies or, beyond the world, of special reproductive techniques that will be no less synthetically artificial than everything else about the coming civilization, one that will, no doubt, harness the power of certain drugs, or synthetic derivatives, to constrain the objective impulses of, in particular, females from negatively intruding into realms of enhanced subjectivity where, by their very somatic natures, they could only do subversive harm to the nurtures being psychically cultivated by manly or godly males.

8. For the distinction between soma and psyche, not-self and self, is actually between nature and nurture, appearance/quantity on the one hand, and quality/essence on the other, the hand not of will and spirit but of ego and soul, and if the latter are not merely to gain but to retain the ascendancy, then the former will have to be muzzled and effectively curbed, reduced, ultimately even eliminated on all but an intensively artificial basis such that will better serve the ends of nurture to attain to a maximum of free psyche in blissful being.

9. For, eventually, the chemical, physical, and metaphysical tiers of the triadic Beyond to which all world-overcoming points will tend to blend towards a synthetic unity favouring metaphysics, there being no reason for lesser or contrary realities to have their own way in defiance of the prevailing reality, namely that of a metaphysical hegemony in truth and joy, albeit some differentiation will still prove necessary in the interests of structural stability in elemental comprehensiveness, a purely metaphysical outcome to evolution being no less unlikely of attainment than an income, as it were, based solely upon metachemistry, the Cosmos being both metachemical and more than metachemical, even if still predominantly metachemical in its stellar roots.

10. For at the end of the day metaphysics is about air, but to have air you need the physics of vegetation, to have vegetation you need the chemistry of water, and to have water you need the metachemistry of fire, without which, in whatever transmuted guise any or all of these may subsequently exist, nothing genuinely metaphysical can be guaranteed at all, least of all in sensibility.

11. So we do not aim, in overly utopian fashion, for 'pie in the sky' or 'castles in the air', or any other delusory partisanship which would reduce the prospects of 'Kingdom Come', as the ultimate phase of modern civilization, a phase more than Western and less than Eastern, to absolute zero, but look forward to using the various elements that make up the totality of life in such a way that the best possible combination of them in hierarchical priorities can be developed to the end of enhanced sensibility for all, the metachemical element of what would amount to the administrative aside to the triadic Beyond not excepted.

12. For there can be no Antidevil-the-Unevil-Daughter and Antihell-the-Unclear-Spirit without God-the-Wise-Father and Heaven-the-Holy-Soul, but neither can the latter exist without the deferential assistance of the former, since metaphysical psyche is only free when metachemical soma is bound, and only when metachemical soma is indirectly bound, in sensibility, can metachemical psyche be indirectly free enough to allow metaphysical psyche to directly have its soul-oriented sensible way.

13. Similarly, if rather more in the phenomenal context of mass/volume than the noumenal one of time/space, there can be no Antiwoman-the-Unevil-Daughter and Antipurgatory-the-Unclear-Spirit without Man-the-Wise-Father and Earth-the-Holy-Soul, but neither can the latter exist without the deferential assistance of the former, since physical psyche is only free when chemical soma is bound, and only when chemical soma is indirectly bound, in sensibility, can chemical psyche be indirectly free enough to allow physical psyche to directly have its ego-oriented sensible way.

14. In the recent past I have tended to argue that females are by nature competitive in metachemistry and co-operative in chemistry, while males are by nurture collectivistic in physics and individualistic in metaphysics, thereby distinguishing metachemical and chemical norms on the one side of the gender fence from their physical and metaphysical counterparts on its other side.

15. Certainly I still hold that competition and co-operation are more female than male in their objectivity and, conversely, collectivism and individualism more male than female in their subjectivity, but now perceive the ascription of each tendency to a separate element to have been too liberal or comprehensively facile.

16. For, if we recall the respective particle/wavicle ratios of females and males, the former characterized by a particle predominance and the latter by a wavicle predominance in either relative or absolute terms, it would seem that females are both competitive and co-operative irrespective of their class, and males likewise both collectivistic and individualistic irrespective of elemental differences.

17. In other words, females will be competitive in primary free soma but co-operative in secondary free psyche, whereas males will be collectivistic in secondary free soma and individualistic in primary free psyche, so that in the sensual contexts of free soma competition and collectivism will be the respective female and male realities, whilst in the sensible contexts of free psyche individualism and co-operation will be the respective male and female realities - competition and collectivism pertaining to the alternatives modes of nature, individualism and co-operation to the alternative modes of nurture, the former pair respectively evil and foolish, criminal and sinful, the latter pair, by contrast, wise and good, graceful and punishing.

18. Therefore we can contrast the competitive absolutism of upper-class females in the most particles/least wavicles of sensual metachemistry with their co-operative absolutism of least wavicles/most particles in sensible metachemistry, noumenal females always likely to be much more competitive by nature in metachemical sensuality than co-operative by nurture in metachemical sensibility, which means that special pressures have to be applied by noumenal males to the latter context if a sensibly metaphysical hegemony on their part is to be maintained.

19. Likewise we can contrast the competitive relativity of lower-class females in the more (relative to most) particles/less (relative to least) wavicles of sensual chemistry with their co-operative relativity of less (relative to least) wavicles/more (relative to most) particles in sensible chemistry, phenomenal females always likely to be more competitive by nature in chemical sensuality than co-operative by nurture in chemical sensibility, which again entails the application of special pressures by phenomenal males to the latter context if a sensibly physical hegemony is to be maintained.

20. Contrariwise we can contrast the individualistic relativity of lower-class males in the more (relative to most) wavicles/less (relative to least) particles of sensible physics with their collectivistic relativity of less (relative to least) particles/more (relative to most) wavicles in sensual physics, phenomenal males always likely to be more individualistic by nurture in physical sensibility than collectivistic by nature in physical sensuality, which means that special pressures have to be applied by phenomenal females to the latter context if a sensually chemical hegemony is to be maintained.

21. Similarly we can contrast the individualistic absolutism of upper-class males in the most wavicles/least particles of sensible metaphysics with their collectivistic absolutism of least particles/most wavicles in sensual metaphysics, noumenal males always likely to be much more individualistic by nurture in metaphysical sensibility than collectivistic by nature in metaphysical sensuality, which again entails the application of special pressures by noumenal females to the latter context if a sensually metachemical hegemony is to be maintained.

22. Consequently I think it is fairly safe to conclude that females will always, in general terms, be more competitive by nature than co-operative (with male individualism) by nurture, whereas males will always be more individualistic by nurture than collectivistic (vis-à-vis female competitiveness) by nature, since in the one case soma predominates over psyche in the particle-based precedence of psyche by soma in either absolute (3:1) or relative (2½:1½) ratios according to whether metachemistry or chemistry is the prevailing element, whilst in the other case psyche predominates over soma in the wavicle-centred precedence of soma by psyche in either relative (2½:1½) or absolute (3:1) ratios according to whether physics or metaphysics is the prevailing element.

23. Collectivism is the secondary mode of somatic freedom in notself-oriented nature which tends to defer to the competitiveness of its primary mode, wherein the will and/or spirit are objective rather than subjective and free soma is accordingly either barbarous or criminal, evil or clear, in female vein, rather than either philistine or sinful, foolish or unholy, in male vein.

24. By contrast, co-operativeness is the secondary mode of psychic freedom in self-oriented nurture which tends to defer to the individualism of its primary mode, wherein the ego and/or soul are subjective rather than objective and free psyche is accordingly either cultural or graceful, wise or holy, in male vein, rather than either civil or punishing, good or unclear, in female vein.

25. Therefore we can sensibly equate the secondary virtue of co-operation for females with the primary virtue of individualism for males, and contrast each of these positive realities with the secondary vice, in sensuality, of collectivism for males and the primary vice of competitiveness for females, so that, in the one case, co-operation and individualism testify to the virtues of psychic freedom, while, in the other case, collectivism and competitiveness attest to the vices of somatic freedom, the former pair moral and the latter pair immoral, the former pair rational (reasonable) in self and the latter pair irrational (unreasonable) in not-self, the former religious and the latter irreligious, the former positive and the latter negative, the former of nurture and the latter of nature, the former only possible in societies upholding the free church, the latter in societies upholding the free state - all the difference between the light and the dark, enlightenment and unenlightenment, sensibility and sensuality, inner and outer, private and public, cross and star (in whatever permutation).

26. Social Transcendentalism identifies itself with a society in which females co-operate with male individualism, in which the secondary virtues of goodness and punishment have their subordinate place under the primary virtues of wisdom and grace, whether on the relative terms of chemistry under physics, woman or, rather, antiwoman under man, or on the absolute terms of metachemistry under metaphysics, the Antidevil or, rather, Antihell under Heaven, so that we can imagine the metachemical aside to the triadic Beyond in which chemistry, physics, and metaphysics would be brought to a sensible resolution and the psychic co-operation of both antiwoman and Antiheaven with the psychic individualism of both Man and God or, rather, Heaven (to focus on the main metaphysical attribute) guarantees society a Social Transcendentalist, or socially transcendent, eternity, 'kingdom come' without otherworldly end.

27. That is what my philosophy points to, and it understands that while the truthful sanity of the primary moral freedom, in physical or metaphysical psychic nurture, of individualism in either ego or soul will more suit males than the fictional insanity of the secondary moral freedom, in chemical or metachemical psychic nurture, of co-operation with that in terms of the clamping-down on will and spirit from a standpoint centred in the goodness and punishment, civility and unclearness of a psychic emphasis, contrary to gender reality, will suit females, it nevertheless maintains, without any equivocation, that it is better that males should have their truthfully sane way at females' fictional expense, pretty much as genuine philosophers at the expense of fiction writers, than that females should have their factually sane way, pretty much as dramatists, to extend the metaphor, at the expense of the illusory insanity of males in the folly and unholiness, philistinism and sin, of a poetic disposition, and that a free society centred in the light of psychic nurture is incomparably preferable, not to say morally superior, to a free society rooted in the darkness of somatic nature, in consequence of which no self-respecting male should shirk responsibility not only for bringing such a society to pass, but maintaining it in the face of reactionary or devolutionary threats from, in particular, females and bent males of a secular disposition, not least of all in relation to the objective literary arts of drama and poetry vis-à-vis their subjective counterparts.

28. For until the concept of a free society is transvaluated from that which upholds state freedom in somatic darkness to that which upholds church freedom in psychic light, not to mention lightness, there can be no prospect of the positivity accruing to the latter and no likelihood, in consequence, of a reduction in the negativity which characterizes the former and makes words like virtue and morality seem devoid of meaning and only fit subject for mockery from a dramatic or poetic point of view, one necessarily more disposed to free will and spirit either directly, in drama, or indirectly through a turning against ego and soul from a standpoint rooted in a secondary order of free soma, one necessarily naturalistic or idealistic rather than realistic or materialistic.

29. The justification of morality in the virtues of psychic freedom will only become fully evident when people are free to be co-operative and individualistic after their respective gender fashions, and have accordingly been delivered from the immoral vices of somatic freedom, which in evil and/or criminal competition and foolish and/or sinful collectivism continue to cast a pall of life-denying darkness over contemporary civilization, to the will- or spirit-denying virtues of fictional insanity, as of genuine fiction, and the ego- or soul-affirming virtues of truthful sanity, as of genuine philosophy, so that both the secondary orders of free psyche in nonconformism and fundamentalism and the primary orders of free psyche in humanism and transcendentalism serve, whether indirectly or directly, on female or male, co-operative or individualistic, terms, the same moral end, in which the psychic freedoms and positivities of salvation and blessedness are everywhere virtuously prevalent.

30. Only the promise of religious sovereignty can deliver mankind from the dark beast of a synthetically artificial nature to the angelic light of a synthetically artificial nurture in 'Kingdom Come', and for that promise to be fulfilled the People will have to judge for themselves and act accordingly, act, that is, within the parameters of an alternative approach to democracy such that would make the ultimate sovereignty possible.

31. For in hegemonic nature, as in free soma, there is only work. In hegemonic nurture, as in free psyche, there is only play, and those who want a society led by play rather than ruled by work, led by self-affirming taking and being rather than ruled by self-rejecting doing and giving, must heed the message of Social Transcendentalism and opt, democratically and methodically, for salvation/blessedness from the damnation/cursedness of selfless work, as of the free star, to a world in which, under the guiding light of a new cross (the Social Transcendentalist subcross of that which more symbolizes the psychocentrically subconscious aspect of the self in harmony, through the lungs, with the subnatural element of air, than the egocentrically conscious aspect of the self in harmony, through the brain, with the natural element of vegetation), self-oriented play would be the norm, both co-operatively and, especially, individualistically.

32. For the ultimate freedom of the ultimate church can only take psychic play further than any free church has ever taken it before and thus ensure that somatic work - at any rate in its free guise, not necessarily in the quasi-playful guise of bound soma - is consigned to the rubbish heap of an immoral history from which, barring the unlikely return of state freedom, it can never arise again.

33. For until we reject the work ethic of somatic darkness we shall never come into the full flowering of our civilized development in the play ethic of psychic light, the virtuous ethic of moral freedom on both primary (individualistic) and secondary (co-operative) terms.

34. Verily, civilization is at the cross-roads, and its transvaluation is just a matter of passing, in the British Isles, from one 'Kingdom' to another, the 'Kingdom of Work' to the 'Kingdom of Play', the 'Kingdom' ruled by metachemistry to the 'Kingdom' led by metaphysics, the 'Kingdom of Darkness' to the 'Kingdom of Light', the 'Kingdom' of somatic sovereignty to the 'Kingdom' of psychic sovereignty, a 'Kingdom' in state devolution to a 'Kingdom' in church evolution, with all due respect to the Irish Republic as the most suitable base, with its traditional deference towards the Roman Catholic Church, for such a divine 'Kingdom' - verily a transvaluation of the concept 'Kingdom' - to begin, the otherworldly sovereignty, beyond the worldly secularities of parliamentary and republican freedom alike, of 'Kingdom Come', in which, under the wise guidance of the 'Philosopher-King', the Church attains to its maximum free development in Social Transcendentalism and ultimately becomes truly universal, the universal church of evolving life's psychic omega point in the metaphysical soul, the soul-of-souls and being-of-beings.

LONDON 2002 (Revised 2012)

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