It is tragically ironic that the people who most identified, through the symbolism of St George and the Dragon, with the defeat of metachemical evil (free soma) by metaphysical grace (free psyche), namely the English, should have unleashed the Dragon with the apostasy of Henry VIII and the ensuing rejection, following his excommunication, of Roman Catholicism in favour of a heresy that, in the guise of Anglicanism, pays homage to state freedom from religious interference, guaranteed by the fact that the reigning monarch is also head of the Anglican Church (the Church of England), thereby tying the Church in question to the royalist interests of the state.
This, unfortunately, is a repudiation of the ethos symbolized by St George and the Dragon (even though the defeat of metachemistry cannot be directly achieved by metaphysics), and the English have had to live with the metachemical consequences ever since.
In England, the monarchy does not bow before the papacy, as head of the ‘one true church’ in Christendom. On the contrary, each individual monarch rules over what could, in relation to Catholicism, be called the ‘one most false church’, the church axially furthest removed from Catholicism and polar to the plethora of so-called ‘free churches’ that constitute the puritan-inspired alternative, in England, to anglican rule, standing to the Established Church like parliament to the monarchy.
Yet even they are false churches appertaining to state-hegemonic/church-subordinate axial criteria which, even by Western standards, have ‘gone to the dogs’ (decadence) of female dominion in the guise of the legitimacy of female vicars – the nearest (bourgeois) equivalent to the outright barbarism of feminist proletarianism within the ensuring global context.
Since state-hegemonic axial criteria, rooted in metachemistry, implies the dominion of what is female, as of women, through the acceptance and even encouragement of somatic licence, it is small wonder that male vicars are allowed to marry and effectively commit to family life and values, which they do with evident relish and few if any exceptions.
This invalidates any pretension to spiritual leadership on their part. For you cannot be the victimized evidence of female dominion through familial reproduction and represent those male-oriented values at the heart of Christianity which have to do with the ability of the male to live independently of women – and thus of female dominion – from a standpoint centred in a rejection of the world and, hence, of worldly ties.
Only the Catholic priesthood, adhering to celibacy in spiritual aloofness from familial ties, have traditionally represented the essence of the Christian ethos to the lay, thereby serving as exemplars of both worldly rejection and, correlatively, otherworldly aspiration, an aspiration not incompatible with a love of heavenly ‘things’ or, more correctly, values, including otherworldly symbols and the translucent riches of the inner paradise.
That is another reason, quite apart from axial orientation, why the Catholic Church can rightly be described, in relation to the Western tradition, as the ‘one true church’, even if it leaves something to be desired from a post-Western and, more specifically, more advanced global standpoint, the standpoint of a church to end all churches, so to speak, in ‘Kingdom Come’.
It is interesting to note the extent to which ‘decadent’ Protestant writers, from Huysmans and Wilde to Gide and Huxley, affirm the otherworldly properties of gems, symbols, jewels, fabrics, vestments, scents, drugs, etc., in what could be described as a pro-Catholic about-face from puritanical rejection of the otherworldly which, incidentally, should not be confused with any netherworldly affinity having largely cosmic implications, not least in respect of stars and the perceived role of stars in religion, as germane, I contend, to a disposition closer, like Anglicanism, to the Judaic hinterland of the Judeo-Christian tradition, and therefore axially at variance with what properly appertains, via transcendent visionary experience, to the otherworldly.