Church versus State

The Republic of Silofais cannot comprehend itself and remains invisible, until a thinker reckons the material appearances of a church, then reconciles those against their essential sameness across times and places…across cultures, technologies, and societies. Church wears many appearances, even more costumes on unique set-stages: a church is also a synagogue, temple, shrine; a community-college, city-hall, politician’s campaign; as well as an elder’s advice-of-counsel upon the winds, the weather, and the wares. Each material appearance has in essential common with the others a peculiar atmosphere, a onetime environment, etc., wherein the participants – not necessarily human, but at least cognizant beings – socialize themselves on the question of essential purpose. The thinker shall recognize thus any church by equal measures in a baptist’s Mephisto and a vodou’s Lwa; through the ideological facsimile of rites, customs, times, and places; because a church is really, essentially any site of spiritual investigation with respect to the purpose, the functions, the bodies, the reasons of natural essence. The students at a community-college, the bishop of a Catholic diocese, and the chief-captain on an ancient Polynesian voyage are practicing ultimately the same worship, inasmuch that all churches are the time-and-place at which the Earthly essence meets surely a Heavenly relation (and vice versa).

So it is initially difficult to discern the distinct, dynamic perspectives around the question of church, and in the contraposition, around that of state. In the West a good student finds as many answers as does the Earth witness over Her ground [deren Wiese]. Each prince or president wants an opinion, for example, whereas each legislature or council needs an ideology. Every societal side competes against the others, not for natural-real dominance, but rather for social-egoistic peacocking. What one nation takes for church and state, another nation defines else so incompatibly that neither of them notices the important subtlety, the underlying sameness of their perspectives. Presidents and legislatures, princes and councils, politicians and pundits: all of them enjoy anymore to conflate the material truth for phantasmal stories, because by such conflation, they rob the other game-players of their unique and profitable personalities. No brainwashing yields a cognitive idiot; it foregrounds instead a historical idiot, insofar as the individual may not have earned duly yet the education over material human history. It is already complex to say what are a religion, a government, or a civilization—the more so, whenever such phenomena become considered over disparate times, places, and æons. Church could mean religion, but if that were true, that would leave the East no space in the flow of Western perspectives. In fact do Eastern civilizations include reciprocal dissidents like the Western, who complain that their peoples have lost the historical ways of the Tao, Dharma, Ru, Po, and so forth. Western peoples know this for a debate on ‘individualism,’ whether too much or too little; and Eastern peoples know this for a debate on ‘spirituality,’ whether aligned or misaligned with the Heaven and His play [dessen Spiel]. Both sides bespeak the same essential coin, no matter which relative face they want to behold. When in 1567 the Roman-Latin Pope has reformed the superficial hypocrisy out from Catholic tithings, indulgences, etc., the modern European civilization has comprehended so the unique distinction of church and state…of Earth and Heaven, Equity and Law, Yin and Yang. Although the real concepts may wear uniquely relative costumes [Trachten], it was always true that a church is intention and a state is action. In the Republic of Silofais, thus, the church means Her Will whereas ever the state means His Act.

That the human civilization has set itself in vast, ubiquitous diasporas over 12.000 years, and that the human religions and governments have remained essentially the same despite their multitudinous faces, are two paths onto a singular revelation. Whether the critical object were an economy of decisions, a system of laws, a paradigm of hermeneutics, or the bilateral corpus‑callosum of the brain, etc., in everything exist exactly two reciprocal and dual-constraining forces…functions, feasances, fungible fiducial impulses, etc. This pertains still not to the 2025 struggles for social ‘gender;’ for now the topic is more universal than that. Real gender sits beyond the bounds of material genitals, rational theories, or faith-focused genocides. Yin is the ‘black’ side of the Tao, but is likewise Gretchen from Johann W. Goethe; bears on Wall Street; south on a sea-captain’s compass; and, inter alia, the church [Geist] of the society, so that the people know themselves liberally, enjoy peace, and pay moral tithings. Yang is the ‘white’ side; it is Henrich, bulls, north; it is the state [Staat] of a society wherein the people pay taxes, enjoy security, and realize themselves liberally—but in such manner as would Martin Luther (1517/1968) validate and promote, if he were alive to administer it. The famous story in the Garden is a false product of falser ideologies. In fact has Eve willed for the human experience only, merely the gift of liberal knowledge, like did Prometheus, or did Mary Shelley’s dæmon; and, in turn, Adam has acted only, merely upon the human realization, in order to epitomize the wrong, the right strategies during the game of nature. The woman stands never under, behind or above the man, but always near him. She witnesses him, and likewise, he inspires her. They are the equals of a reciprocal process, yet their products are greater than their respective sums. That the third is greater, better, smarter than the first two is not only a bizarre gift of Her Earth, but is furthermore the burden which distinguishes Sisyphus from Hercules. The monsters are never the outcasts. The monsters are the heroes who have forgotten the Christ’s Cross, thence, who have denied themselves the natural insight of the Two, which becomes the Four, then the Eight. The Flag of Silofais declares therefore unto the human world a new nation – at least, a new constitution – wherewith the people are materially, rationally, happily autonomous to carry the Chains of Knowledge, in order to wield the Flames of Liberation for their commercial, cultural, historical castles [Burgen].

The Kansa have known once the spirits of Her Wiese, as much as the term Jayhawker has struck once the Jesuit, Jovian fear into the petty souls of Bushwhackers. John Brown has shown the nonbelievers already the economic costs of unchristian atrocities (1854–1859). Malcolm X has disproved Mahatma Gandhi; and has demonstrated more practicably that socialist justice does not begin at the tragically ironic hatred of Black cocitizens (1913), but instead, prerequires the spiritual base of communist self-reappropriation [Persönlichkeitsdurchsetzung] (1867/1965). These terms are not randomly chosen. The ancients have taught, passed down that human autonomy is identical with individual self-actualization. In effect, personal sins comprise more than ecclesiastical taxes, private confessions, or studious moral preachings; they comprise also every obstacle that thwarts a personal alignment of Earth and Heaven. That autonomy means paradoxical personalities is a message which Aristotle, Luther, Hegel, Marx – inter alia – have repeated many times, no matter how many students, successors, flagbearers rob them of this, then convince the world that ‘communism’ could mean the overthrow of rich, wealthy elites. That is almost the case, but still Marx and Engels are turning in their graves meanwhile over the categorical, genocidal error. Indeed, Marxian communism cannot function without spiritual socialism, and therefore, the Silofaisan Coat of Arms displays that the whole is forever greater than the sum of its parts…as long as the society shall be wholly equal, free, and just through its Wills and its Acts. The people [Volk] are the domain, the third, the synthesis of those two forces. Their governments are at any echelon the tangible practice [Praxis] of the people’s theory-of-nation. The æther, that binds there the People and the Government, consists of their common hermeneutics, to which every person is free by Her to experience unencumbered. As all humans deserve a just society, so the Republic of Silofais constitutes itself for His free and equal happiness of those who evolve, change, trade; are capable, not only smart to swear themselves unto a promise; choose willingly, wittingly to be humbly gracious, loyally true; and permit for themselves the feminine wisdom onto masculine languages, technologies and societies, in order to uptrade the absolute, the relative human commons [Allmenden]. Above all, the Coat of Arms demands that ideology must churn history, and that history must sublate ideology. The Kansa have lived many times through Christian believers in Kansas, their Spirit lives hence onward, and it epitomizes the Silofaisan way-of-heart.

In this Republic the laws have no separation of ‘church and state,’ because in this Republic those become seen at their actual essence, whence the church and the state are phenomenally identical. Whether or not Constantine the Great should have synthesized the Empire and the Temple together (circa 312), it is self-evident in the Aquarian Aeon that the two must be sundered, remain distinct, but function harmonically for the human reasons of dignity [Würde] (after 1987). The church belongs to all persons, all peoples, especially to the denizens of a society who pay statal taxes, moral tithings, and personal sacrifices. The Constitution of Silofais shall be thereby available for everyone, independent of citizenship. The state depends on the church, so it is nonsense to discriminate the people by their origins, languages, faiths, races, etc. However, what costs nothing is worth nothing. Denizenship may be easy for a common person, but citizenship must be earned, or else the church should succumb to its own indulgences. The state belongs therefore to the citizens, those who have suffered a commensurate private sacrifice for a certain public benefit. The execution of a cost achieves one human rank, but the respected success of a merit secures the societal promise that improves the common welfare. The citizens ought to enjoy some lucrative perquisites and franchises, because they have to promote the lots of everyone. The few compose the state, and the many compose the church, insofar as everyone is individually powerful while nobody is societally outcast. The church ensures that those few elevate the many, or else that the many overthrow the few. Most importantly, the church removes statal actors who forget their grace, their humility before the burdens of power. The state reigns because the church rules, and vice versa. As long as each citizenship be granted by equal opportunity and free merit, by no other laws; as far as no denizen were denied the due justice by the statutes and rights per the Constitution; and while clean hands and fair dealings govern the courts of public opinion, of Law and Equity: so the Priestess and the President-Prince shall serve a citizenry, who shall serve a denizenry, and altogether they shall adjudicate the balance of church and state…heart and hammer, sugar and saber, bears and bulls, deaths and libidos, duties and powers, etc., etc., etc.

The state exists at all, because the church lets its pews take on new names, appearances, stories, and words. ‘Patriarchy’ is actually not the perpetual condition of the Pope’s genitals or his spiritual practices, but is surely the fact that certain individuals let themselves take advantage of the fearful folks who do not enjoy the loving liberation of knowledge under the chainful burdens of evolution…who prefer convenient perspectives over real truthful answers. The United States of America was thus always a so-called “Christian nation,” if that term means Father Time’s gracious humility before Mother Nature. Otherwise the U.S.A. is indeed a Mephisto’s nation, because its people have had many wills but never enough acts…too many promises, and too little followthrough (1775–2025).

The Seal of the State in the Republic of Silofais is the most unique symbol, whereby its political-moral values comprehend themselves and become finally visible. It is not some coincidence that the Aquarian Internet counts its quarter-century on the contraposition from Donald J. Trump, whose Ascendant lies in Leo, against Pope Leo XIV. As le Roi-Soleil has had a Parisian empire, so Napoléon 1er has imploded a Parisian temple (1643–1873). This is to say: the lesson of the Aquarius-Leo dichotomy consists in the personal self-actualization of Wills and Acts. The 1st becomes the 2, then the 3, the 4, the 5, and the 6. They are all the 7. Consequently the Eight Trigrams unveil the latent potentials of Odds and Evens, so that the Flag, the Coat, and the Seal compose the Earthly essence that meets surely a Heavenly relation (and vice versa).

The devil is in the details, whereas the goddess is in the reasons. A nation must be an ally of both sides, or else its imbalance should ruin its history. This clarifies the Silofaisan motto: “Only Together We Flourish.”