Op. 106



The Way to the Eternal Life of Social Theocratic Truth


Aphoristic Philosophy


Copyright 2011 John O'Loughlin





Aphs. 1–111



1.   We have established, in recent texts, a clear-cut distinction between the rising axis of a church hegemonic - coupled to a state subordinate - society, as in Eire, and the falling axis of a state hegemonic - coupled to a church subordinate - society, as in Britain and, in particular, England, the land of autocracy and the plutocratic subversion of democracy par excellence.


2.   This rising axis of sin to grace on the one hand, that of meritocracy-theocracy, and of pseudo-punishment to pseudo-crime on the other hand, that of bureaucracy-technocracy, has been characterized as signifying an overall male-hegemonic situation in which theocracy effectively conditions the acceptance of sin in the meritocratic 'below' in the interests of its own grace, and therefore effectively overcomes 'the world' of what would otherwise, in the more narrowly female-hegemonic nature of water over vegetation (earth) in the sensual realms of bureaucracy and meritocracy, be characterized, in due objective fashion, by relative crime.


3.   Contrariwise, the falling axis of crime to punishment on the one hand, that of autocracy-plutocracy, and of pseudo-grace to pseudo-sin on the other hand, that of aristocracy-democracy, has been characterized as signifying an overall female-hegemonic situation in which autocracy effectively conditions the acceptance of punishment in the plutocratic 'below' in the interests of its own crime, and therefore effectively overcomes 'the world' of what would otherwise, in the more narrowly male-hegemonic nature of vegetation (earth) over water in the sensible realms of democracy over plutocracy, be characterized, in due subjective fashion, by relative grace.


4.   Therefore we have found that there are two approaches to 'world overcoming' - the omega-aspiring theocratic approach which upends the terms of reference of the sensual 'below' ... of bureaucracy and meritocracy in its own graceful interests, and the alpha-stemming autocratic approach which upends the terms of reference of the sensible 'below' ... of democracy and plutocracy in the interests of crime, albeit its interests are distinctly metachemical and fiery rather than metaphysical and airy, and therefore stand in an antithetical light to the interests of theocracy, and pretty much as the outer light to the inner light.


5.   For if you ascend from sin to grace in primary, or church-hegemonic, terms and from pseudo-punishment to pseudo-crime in secondary, or state-subordinate, terms you effectively ascend from the outer darkness to the inner light, as though from the church sinful to the church graceful, with the pseudo-punishment and pseudo-crime of the subordinate states likewise reflecting this subjective orientation of male-hegemonic criteria.


6.   But if you descend from crime to punishment in primary, or state-hegemonic, terms and from pseudo-grace to pseudo-sin in secondary, or church-subordinate, terms you effectively descend from the outer light to the inner darkness, as though from the state criminal to the state punishing, with the pseudo-grace and pseudo-sin of the subordinate churches likewise reflecting this objective orientation of female-hegemonic criteria.


7.   Clearly, to ascend from sin to grace is to ascend from a genuine church in meritocracy to a genuine church in theocracy, with the corollary of a pseudo-state in bureaucracy and a pseudo-state in technocracy which are conditioned, contrary to genuine states, by subjective criteria appertaining to the hegemonic churches, or contrary aspects of the Church, so that they remain largely pseudo-punishing and pseudo-criminal in consequence.


8.   Likewise, to descend from crime to punishment is to descend from a genuine state in autocracy to a genuine state in democracy or, rather, plutocracy, with the corollary of a pseudo-church in aristocracy and a pseudo-church in democracy which are conditioned, contrary to genuine churches, by objective criteria appertaining to the hegemonic states, or contrary aspects of the State, so that they remain largely pseudo-graceful and pseudo-sinful in consequence.


9.   Fear of the dark will not be a characteristic of the rising axis of, in primary terms, sin to grace, but of the falling axis of, in primary terms, crime to punishment, the outer light of metachemical sensuality to the inner darkness of chemical sensibility; for the outer light lives in fear of the inner darkness, whether in the primary terms of state-hegemonic autocracy-plutocracy or in the secondary terms of church-subordinate aristocracy-democracy, wherein the fear is of the devil of pseudo-sin rather than of the justice of punishment.


10.  But if fear of the sensible darkness is characteristic of the sensual light, then hope of the sensible light, the inner light, is what most characterizes the outer darkness, the sensual darkness, of both sin and, in subordinate vein, pseudo-punishment, as physical sensuality longs for the peace of metaphysical sensibility, wherein the unholiness of sin is redeemed by the grace of God and the injustice of pseudo-punishment by the pseudo-crime of the Law.


11.  Yes, no less surely than 'the unlawful' live in fear of Justice and 'the ungodly' in fear of the Devil, so, in contrary vein, do 'the unholy' live in hope of God and 'the unjust' in hope of the Law; for 'the criminal' can be sentenced down to punishment and 'the pseudo-graceful' damned down to pseudo-sin no less surely than 'the sinful' can be saved up to grace and 'the unjust' released up to pseudo-crime.


12.  Therefore hope by those in the outer darkness for the inner light is no less characteristic of the diagonally rising axis which proceeds from sin and pseudo-punishment 'down below' to grace and pseudo-crime 'up above' than ... fear by those in the outer light for the inner darkness is characteristic of the diagonally falling axis which proceeds or, rather, recedes from crime and pseudo-grace 'up above' to punishment and pseudo-sin 'down below'.


13.  Those who live in the outer light of a metachemical hegemony must ever fear the inner darkness of a sensibly chemical (antichemical) punishment which, paradoxically, has been engineered - at the expense of physics - by the metachemically criminal in the interests of power, not least their own.


14.  Those, by contrast, who live in the outer darkness of a sensually physical (antiphysical) sin should ever remain in hope of the inner light of a metaphysical hegemony the theocratic proponents of which, paradoxically, have engineered - at the expense of chemistry - such sin in the interests of grace, their own not excepted.


15.  I brought in the terms 'antichemical' as shorthand for chemically sensible and 'antiphysical' for physically sensual in the above aphorisms and, to be sure, thinking in terms of a diagonal rise from antiphysics to metaphysics and of a diagonal fall from metachemistry to antichemistry is helpful in drawing attention to the kind of paradoxes which obtain in the respective 'belows' by dint of contrary conditioning influences from 'above', not least in respect of the sidelining of chemistry in the one context and of physics in the other, so that the nominal hegemony of female over male in respect of chemistry and antiphysics, volumetric volume over massive mass, and of male over female in respect of physics and antichemistry, voluminous volume over massed mass, is overturned in 'world-overcoming' vein by the respective conditioning factors 'above', with metaphysics and antiphysics confirming the male-hegemonic prevalence of grace and sin at the expense of chemical crime in the one case, and metachemistry and antichemistry confirming the female-hegemonic prevalence of crime and punishment at the expense of physical grace in the other case.


16.  Treating each axis separately, it can be maintained that the antiphysical to metaphysical diagonally rising axis of sin and grace - to take its primary aspects alone - is equivalent to antihumanism vis--vis transcendentalism or, in slang parlance, to 'fuck*** antipricks' vis--vis 'snogg*** bums', since we are dealing with the preconditions of an approach to, or hope of, God which presupposes an antihumanist willingness to undergo self-overcoming in the interests of that enhancement of self which is commensurate with grace and is avowedly universal rather than personal or, in this instance, what could, in antiphysical vein, be called antipersonal.


17.  On the other hand it must be maintained that, in like primary terms, the metachemical to antichemical diagonally falling axis of crime and punishment is equivalent to materialism vis--vis antirealism or, in slang parlance, to 'frigg*** jerks' vis--vis 'suck*** anticunts', since we are dealing with the preconditions of an approach to, or fear of, Justice which presupposes a materialist unwillingness to undergo not-self overcoming in the interests of that reduction of not-self which is commensurate with punishment and is avowedly anti-impersonal rather than impersonal or, in this instance, polyversal.


18.  One can see from the above aphorism how important it is that the reader should have familiarized himself with preceding texts in order to understand the distinction between terms like 'polyversal' and 'universal' on the one hand, and 'impersonal' and 'personal' on the other, quite apart from their 'anti' versions which slot in subordinately to the prevailing reality and/or ideality, as the case may be; for I cannot repeat myself from text to text except in a sketchy and passing manner in order to be able to push ahead with new material or further develop such material as already exists.


19.  Therefore the reader should be aware that the polyversal and the metachemical (not to mention the antipolyversal and the antimetachemical) are as intertwined as the universal and the metaphysical (not to mention the anti-universal and the antimetaphysical), while, 'down below', the impersonal and the chemical are as deeply intertwined as the personal and the physical or, for that matter, the antipersonal and the antiphysical, not to mention the anti-impersonal and the antichemical.


20.  And he will know too, if he has read as advised, that being anti-self is as contrary to being pro-self in relation to sin and grace ... as being pro-notself is contrary to being anti-notself in relation to crime and punishment, where the overall dichotomy between the theocratic struggle against chemical soma in the interests of psychic freedom and the autocratic struggle against physical psyche in the interests of somatic freedom is what chiefly differentiates the two axial contexts - that of the male-hegemonic diagonally rising axis on the one hand, in which bureaucracy is subverted by meritocracy at theocracy's graceful behest, and that of the female-hegemonic diagonally falling axis on the other hand, in which democracy is subverted by plutocracy at autocracy's criminal behest.


21.  Therefore just as being sinfully anti-self follows from the subversion of chemical not-self by antiphysical self acting under the lead of an omega-oriented  inner light of metaphysical self, so being punishingly anti-notself follows from the subversion of physical self by antichemical not-self acting under the rule of an alpha-stemming outer light of metachemical not-self, so that in the one case the antiphysical self is twisted against itself by dint of its relationship to the chemical not-self, whilst in the other case the antichemical not-self is twisted against itself by dint of its relationship to the physical self, neither of which are free to be 'true' to themselves in respect of either relatively pro-self or pro-notself behaviour but, in binding their relatively criminal and graceful antagonists of the chemical and physical planes above, function at cross-purposes with themselves in the paradoxical manners described.


22.  But such is the price of theocratically maintaining sin at the expense of crime in the one context, that of meritocracy and bureaucracy, and autocratically maintaining punishment at the expense of grace in the other context, that of plutocracy and democracy, so that each manifestation of 'the world' is overcome in diametrically opposite  fashions, whether with regard to the autocratic ideal of criminal freedom (to which is bound the pseudo-grace of the aristocratic church) on the one hand, or with regard to the theocratic ideal of graceful freedom (to which is bound the pseudo-crime of the technocratic state) on the other hand.


23.  One could characterize the descending axis of state-hegemonic criteria in respect of crime and punishment as being equivalent to the female chromosomal reality of 'XX', in which a double negativity, analogous to fire and water (photons and electrons?), exists by dint of the vacuously-conditioned objective orientation of both the autocratic state and the plutocratic state, whereas the ascending axis of church-hegemonic criteria in respect of sin and grace could be characterized as being equivalent to the male chromosomal reality of 'XY', in which something approximating to a double positivity or, at any rate, to an anti-negative and effectively pro-positive neutrality coupled to a positivity,  analogous to vegetation and air (neutrons and protons?), exists by dint of the plenumously-conditioned subjective orientation of both the meritocratic church and the theocratic church which, contrary to their axial antitheses, tend to operate in the indirect terms of a curvilinear divergence (sensuality) or convergence (sensibility) rather than in the direct terms, vacuously conditioned, of a rectilinear divergence (sensuality) or convergence (sensibility).


24.  Be that as it may, there can be no question that whereas the descending axis is characterized by female-hegemonic criteria in which anything 'XY' is dominated by 'XX', even to the extent of the 'Y' of church-subordinate pseudo-grace and the 'X' of church-subordinate pseudo-sin being consigned to an inferior status vis--vis the prevailing autocratic and plutocratic factors which proclaim the primacy of crime and punishment, the ascending axis, by contrast, is characterized by male-hegemonic criteria in which anything 'XX' is sidelined, if not exactly dominated, by 'XY', even to the extent of the 'X' of state-subordinate pseudo-punishment and the 'X' of state-subordinate pseudo-crime being consigned to an inferior status vis--vis the prevailing meritocratic and theocratic factors which proclaim the primacy of sin and grace.


25.  But no less than sin and grace cannot exist without pseudo-punishment and pseudo-crime in the shadow 'XX' to the prevailing 'XY' of male-oriented criteria in respect of a hegemonic church, so crime and punishment cannot exist without pseudo-grace and pseudo-sin in the shadow 'XY' to the prevailing 'XX' of female-oriented criteria in respect of a hegemonic state.


26.  You do not just have sin and grace on the one hand and crime and punishment on the other; for no society that calls itself civilized, however superficially or profoundly it interprets this, can exist either solely on the basis of the Church or solely on the basis of the State, but if church hegemonic will require a subordinate state characterized by pseudo-punishment and pseudo-crime, and if state hegemonic will require a subordinate church characterized by pseudo-grace and pseudo-sin, the subordinate state of the ascending axis no less 'pseudo' vis--vis the hegemonic state of the descending axis than the subordinate church of the descending axis will necessarily be 'pseudo' vis--vis the hegemonic church of the ascending axis.


27.  For no society can properly and consistently function on the basis of a genuine church and a genuine state or vice versa, as though in diagonal equilibrium, but will tend to favour either the ascending axis of church-hegemonic criteria or the descending axis of state-hegemonic criteria, depending on its overall gender orientation, an orientation in which either female crime will autocratically rule society in the interests of metachemically free soma or, contrary to this, male grace will theocratically lead society in the interests of metaphysically free psyche, the alpha and omega of things upper class or, as I have also described it in the past, noumenal, whereby time and space take precedence over volume and mass conceived, in phenomenal contrast, as lower-class actualities which require simply to be managed from 'On High', whether in terms of autocratic unlawfulness and aristocratic ungodliness, crime and pseudo-grace, or in terms of theocratic godliness and technocratic lawfulness, grace and pseudo-crime.


28.  Those who rule 'the overcome world' of plutocratically-subverted democracy from autocratically/aristocratically 'On High' necessarily fear the justice of punishment and the devil of pseudo-sin, to which one can be sentenced down in state-hegemonic vein or damned down in church-subordinate vein, falling diagonally from the outer light to the inner darkness, as from metachemistry and antimetaphysics to antichemistry and physics, wherein plutocracy and democracy have their lowly places.


29.  Those who lead 'the overcome world' of meritocratically-subverted bureaucracy from theocratically/technocratically 'On High' necessarily trust that those 'down below' will live in hope of the godliness of grace and the lawfulness of pseudo-crime, to which they can be saved up in church-hegemonic vein or released up in state-subordinate vein, rising diagonally from the outer darkness to the inner light, as from antiphysics and chemistry to metaphysics and antimetachemistry, wherein theocracy and technocracy have their exalted places.


30.  Thus there is all the difference both in the world and above it between these two axial orientations, each of which has a shadow which is not at cross-purposes with it in antithetically diagonal vein but, contrary to any such equilibrium, effectively runs parallel to it in either pseudo-state or pseudo-church terms, depending on the axis, so that one can never infer anything genuinely antiphysical, much less metaphysical, about the pseudo-churches of the descending axis, or indeed anything genuinely metachemical, much less antichemical, about the pseudo-states of the ascending axis.


31.  On the contrary, the bureaucratic and technocratic pseudo-states will be no-less far removed from anything genuinely antichemical or metachemical in their antiphysically-subverted chemical or metaphysically-subverted antimetachemical dispositions for pseudo-punishment and pseudo-crime than the aristocratic and democratic pseudo-churches ... from anything genuinely metaphysical or antiphysical in their metachemically-subverted antimetaphysical or antichemically-subverted physical dispositions for pseudo-grace and pseudo-sin.


32.  I believe I have, in a previous text, already described the state-hegemonic aspect of things on the descending axis in terms of anti-idealism vis--vis antirealism, though this was in order to emphasize the highness of the former at the expense of the lowness of the latter, descending from autocracy to plutocracy, while reserving for the state-subordinate aspect of things on the ascending axis of bureaucracy to technocracy the terms realism vis--vis idealism, so that anti-idealism stood autocratically antithetical to technocratic idealism and, in reverse order, antirealism plutocratically antithetical to bureaucratic realism.


33.  In reality, however, anti-idealism and antirealism could be more conventionally described as materialism and naturalism, so that the descent from anti-idealism to antirealism is equivalent to a descent from materialism to naturalism, and is in that respect antithetical to the ascent from realism to idealism which we have characterized as typifying the diagonally rising axis of bureaucracy-technocracy. 


34.  Yet there is also, I maintain, a distinction between materialism and anti-idealism on the one hand, and between antirealism and naturalism on the other; for materialism is, it seems to me, the female aspect of autocracy and anti-idealism its male aspect, the aspect that stands closer, in a manner of speaking, to aristocracy without, however, being properly aristocratic (and church subordinate), whereas antirealism is the female aspect of plutocracy and naturalism its male aspect, the aspect that stands closer, in a manner of speaking, to democracy without, however, being properly democratic (and church subordinate).


35.  Contrariwise, I believe I have elsewhere described the church-subordinate aspect of things on the descending axis in terms of antitranscendentalism vis--vis humanism, in order once again to emphasize the highness of the former at the expense of the lowness of the latter, descending from aristocracy to democracy, while reserving for the church-hegemonic aspect of things on the ascending axis of meritocracy to theocracy the terms antihumanism vis--vis transcendentalism, so that antitranscendentalism stood aristocratically antithetical to theocratic transcendentalism and, in reverse order, humanism democratically antithetical to meritocratic antihumanism.


36.  In reality, however, antitranscendentalism and antihumanism could be more conventionally described as fundamentalism and nonconformism, so that the descent from antitranscendentalism to humanism is equivalent to a descent from fundamentalism to humanism, and is in that respect antithetical to the ascent from antihumanism, or nonconformism, to transcendentalism which we have characterized as typifying the diagonally rising axis of meritocracy-theocracy. 


37.  Yet there is also, in a sense, a distinction between antitranscendentalism and fundamentalism on the one hand, and between humanism and antinonconformism on the other hand; for it seems to me that antitranscendentalism is the male aspect of aristocracy and fundamentalism its female aspect, the aspect that stands closer, in a manner of speaking, to autocracy without, however, being properly autocratic (and state hegemonic), whereas humanism is the male aspect of democracy and antinonconformism its female aspect, the aspect that stands closer, in a manner of speaking, to plutocracy without, however, being properly plutocratic (and state hegemonic).


38.  However that may be, what anti-idealism is to materialism and naturalism to antirealism, namely the male side of a diagonally-descending autocratic-plutocratic state-hegemonic integrity, so, in gender reverse, realism is to antinaturalism and antimaterialism to idealism, namely the female side of a diagonally-ascending bureaucratic-technocratic state-subordinate integrity; for realism is the female aspect of bureaucracy and antinaturalism its male aspect, the aspect that stands closer, in a manner of speaking, to meritocracy without, however, being properly meritocratic (and church hegemonic), whereas antimaterialism is the female aspect of technocracy and idealism its male aspect, the aspect that stands closer, in a manner of speaking, to theocracy without, however, being properly theocratic (and church hegemonic).


39.  Conversely, what fundamentalism is to antitranscendentalism and antinonconformism to humanism, namely the female side of a diagonally-descending aristocratic-democratic church-subordinate integrity, so, in gender reverse, antihumanism is to nonconformism and transcendentalism to antifundamentalism, namely the male side of a diagonally-ascending meritocratic-theocratic church-hegemonic integrity; for antihumanism is the male aspect of meritocracy and nonconformism its female aspect, the aspect that stands closer, in a manner of speaking, to bureaucracy without, however, being properly bureaucratic (and state subordinate), whereas transcendentalism is the male aspect of theocracy and antifundamentalism its female aspect, the aspect that stands closer, in a manner of speaking, to technocracy without, however, being properly technocratic (and state subordinate).


40.  In general theoretical terms, one can distinguish the nonconformism and transcendentalism of the church-hegemonic axis from the fundamentalism and humanism of the church-subordinate axis, but in overall practical terms what transpires in the one case is an antihumanist subversion of nonconformism at the behest of transcendentalism and, in the other case, an antinonconformist subversion of humanism at the behest of fundamentalism, so that sin and grace become no less characteristic of the diagonally-rising meritocratic-theocratic axis than pseudo-grace and pseudo-sin of the diagonally-falling aristocratic-democratic axis.


41.  Yet, even then, one should distinguish nonconformism from antihumanism in relation to meritocracy as one would distinguish a female commitment to meritocracy, always closer to bureaucracy without being state-subordinate, from a male commitment to it which is not only properly meritocratic but the principal conditioning aspect, within a church-hegemonic context characterized by authentic sin, of meritocracy.


42.  Likewise one should distinguish antifundamentalism from transcendentalism in relation to theocracy as one would distinguish a female commitment to theocracy, always closer to technocracy without being state-subordinate, from a male commitment to it which is not only properly theocratic but the principal conditioning aspect, within a church-hegemonic context characterized by authentic grace, of theocracy.


43.  In similar, if contrary vein, one should distinguish fundamentalism from antitranscendentalism in relation to aristocracy as one would distinguish a female commitment to aristocracy, always closer to autocracy without being state-hegemonic, from a male commitment to it which though properly aristocratic is not the principal conditioning aspect, within a church-subordinate context characterized by pseudo-grace, of aristocracy.


44.  Finally, one should distinguish antinonconformism from humanism in relation to democracy as one would distinguish a female commitment to democracy, always closer to plutocracy without being state-hegemonic, from a male commitment to it which though properly democratic is not the principal conditioning aspect, within a church-subordinate context characterized by pseudo-sin, of democracy.


45.  In sum, the male aspect of a church integrity tends to take  precedence over its female aspect when the Church is hegemonic but is subverted and compromised by the more general prevalence of crime and/or punishment in society when subordinate to the State; for sin and grace are genuine male attributes when subjective but become pseudo-sinful and pseudo-graceful when compromised by female objectivity in relation to state-hegemonic criteria which render the self subordinate to the not-self, whether as air compromised by fire in the antimetaphysical context of aristocratic pseudo-grace or as vegetation compromised by water in the physical context of democratic pseudo-sin.


46.  Reverting to the State, one can, again in general theoretical terms, distinguish the materialism and naturalism of the state-hegemonic axis from the realism and idealism of the state-subordinate axis, but in overall practical terms what actually transpires in the one case is an antirealist subversion of naturalism at the behest of materialism and, in the other case, an antinaturalist subversion of realism at the behest of idealism, so that crime and punishment become no less characteristic of the diagonally-falling autocratic-plutocratic axis than pseudo-punishment and pseudo-crime of the diagonally-rising bureaucratic-technocratic axis.


47.  Yet, even then, one should distinguish anti-idealism from materialism in relation to autocracy as one would distinguish a male commitment to autocracy, always closer to aristocracy without being church-subordinate, from a female commitment to it which is not only properly autocratic but the principal conditioning aspect, within a state-hegemonic context characterized by authentic crime, of autocracy.


48.  Likewise one should distinguish naturalism from antirealism in relation to plutocracy as one would distinguish a male commitment to plutocracy, always closer to democracy without being church-subordinate, from a female commitment to it which is not only properly plutocratic but the principal conditioning aspect, within a state-hegemonic context characterized by authentic punishment, of plutocracy.


49.  In similar, if contrary vein, one should distinguish antinaturalism from realism in relation to bureaucracy as one would distinguish a male commitment to bureaucracy, always closer to meritocracy without being church-hegemonic, from a female commitment to it which though  properly bureaucratic is not the principal conditioning aspect, within a state-subordinate context characterized by pseudo-punishment, of bureaucracy.


50.  Finally, one should distinguish idealism from antimaterialism in relation to technocracy as one would distinguish a male commitment to technocracy, always closer to theocracy without being church-hegemonic, from a female commitment to it which though properly technocratic is not the principal conditioning aspect, within a state-subordinate context characterized by pseudo-crime, of technocracy.


51.  In sum, the female aspect of a state integrity tends to take precedence over its male aspect when the State is hegemonic but is subverted and compromised by the more general prevalence of sin and/or grace in society when subordinate to the Church; for crime and punishment are genuine female attributes when objective but become pseudo-criminal and pseudo-punishing when compromised by male subjectivity in relation to church-hegemonic criteria which render the not-self subordinate to the self, whether as water compromised by vegetation in the chemical context of bureaucratic pseudo-punishment or as fire compromised by air in the antimetachemical context of technocratic pseudo-crime.


52.  Therefore as far as the principal conditioning aspects of church integrities are concerned, antihumanism takes precedence over nonconformism in relation to meritocracy and ... transcendentalism over antifundamentalism in relation to theocracy, as we progress in diagonal ascent from sin to grace in the church-hegemonic contexts of meritocracy-theocracy, whereas fundamentalism takes precedence over antitranscendentalism in relation to aristocracy and ... antinonconformism over humanism in relation to democracy as we regress in diagonal descent from pseudo-grace to pseudo-sin in the church-subordinate contexts of aristocracy-democracy, wherein the Church is pseudo rather than genuine, and it can become  one's fate not to be saved up by God, but damned down to the Devil.


53.  As far, on the other hand, as the principal conditioning aspects of state integrities are concerned, antinaturalism takes precedence over realism in relation to bureaucracy and ... idealism over antimaterialism in relation to technocracy, as we progress in diagonal ascent from pseudo-punishment to pseudo-crime in the state-subordinate contexts of bureaucracy-technocracy, whereas materialism takes precedence over anti-idealism in relation to autocracy and ... antirealism over naturalism in relation to plutocracy as we regress in diagonal descent from crime to punishment in the state-hegemonic contexts of autocracy-plutocracy, wherein the State is genuine rather than pseudo, and it can become one's fate not to be released up by the Law, but sentenced down to Justice.


54.  For that which rises diagonally in church-hegemonic vein rises, in salvation, from antihumanism and nonconformism to transcendentalism and antifundamentalism, as from sin to grace in primary and secondary  (according to gender) manifestations, whereas that which falls diagonally in church-subordinate vein falls, in damnation, from  antitranscendentalism and fundamentalism to humanism and antinonconformism, as from pseudo-grace to pseudo-sin in primary and secondary (according to gender) manifestations, wherein not God but the Devil has his throne.


55.  Contrariwise, that which rises diagonally in state-subordinate vein rises, in releasing, from realism and antinaturalism to idealism and antimaterialism, as from pseudo-punishment to pseudo-crime in primary and secondary (according to gender) manifestations, whereas that which falls diagonally in state-hegemonic vein falls, in sentencing, from materialism and anti-idealism to antirealism and naturalism, as from crime to punishment in primary and secondary (according to gender) manifestations, wherein not the Law but Justice has her throne.


56.  Such contrary fates have been outlined in the previous text, so I shall not further elaborate on them here!  Suffice it to say that those who are saved and released must ever contrast with those who are sentenced and damned, as a rising progressive disposition with a falling regressive one; for their fates are so contrary as to be incompatible, and we may be sure that just as the diagonally descending axis can descend, or regress, all the way to Social Democracy, so the diagonally ascending axis can ascend, or progress, all the way to Social Theocracy, the heavenly retort to anything so hellish as to be the lowest possible form of earthly regression.


57.  Fortunately for autocracy-plutocracy and aristocracy-democracy the existence of a well-entrenched autocracy/aristocracy tends to preclude plutocracy/democracy from regressing beneath a liberal parliamentary/puritan level to anything radically Social Democratic and effectively communistic in a Marxist or economic way.  For the opposition to the plutocratic subversion of democracy at autocracy's behest tends to make for a democratic orientation which is anti-plutocratic and hence socialistic, scorning capitalism as contrary to the interests of the People conceived, by and large, in relation to a physical or democratic disposition, which is of course male in a masculine and if not humanistic then, in state terms, naturalistic way; albeit the religious aspect of such a position, which more typifies males in any case, will tend to take precedence over its political aspect by dint of the greater significance attaching to humanism from a male point of view (antinonconformism being subversive of humanism in relation to the bound church, antirealism subversive of naturalism in relation to the free state), so that a tendency towards a religious interpretation of physical freedom from antichemical and metachemical subversive constraints can be read into terms like 'proletarian humanism', even when it operates, falsely and contrary to its own interests, within a political and/or economic framework determined by the State.


58.  But that is the dilemma for males at the foot of the descending axis of autocracy-plutocracy and aristocracy-democracy; for no matter how much they may strive for freedom within the context of a 'People's state', these masculine males, these 'pricks' as one might colloquially call them, are fighting a losing battle vis--vis a context that can only be state-hegemonic by dint of its broadly female nature in which physics alone is insufficient to guarantee anything but a kind of radical puritan commune, or communalism, which embraces both humanism and, to a lesser extent, naturalism in the interests of relative grace, the sort of grace which has escaped from the antinonconformist (antichemical) subversion, pseudo-sinfully, of humanism at the behest of fundamentalism in the aristocratic 'above' but which, in its man-centred knowledgeableness, is merely a humanistic shortfall, held back by naturalism, from anything transcendentalist and therefore properly godly, whether Catholic or Buddhist or, to anticipate the future, beyond both in a post-human order of transcendentalism (neither transcendentalized humanism nor humanized transcendentalism) commensurate, in its cyborg orientation, with transcendentalism per se, and thus with the most evolved manifestation of God/Heaven in a truly universal religion.


59.  However that may be, even radical puritanism cannot escape its humanistic limitations and climb beyond and above the sphere of relative grace towards the transcendent grace which is metaphysically absolute and properly germane to God/Heaven, and hence religion.  It remains a victim of its own physical limitations in respect of masculine males who, with the best intentions in the world, remain fundamentally earthly and besotted, in their physical dispositions, with an overvaluation of knowledge which, like the earth hyped as Heaven, they hype as Truth, confounding physics with metaphysics!


60.  All that, however, is by way of a puritan exception, the communal dropping out of a minority of physically-oriented persons from the generality of puritan experience in the state-dominated, so-called free churches which, ever subject to the subversion of humanism by antinonconformism at fundamentalism's behest, revolves around the damnable reality of pseudo-sin, in which the physical are not free but decidedly bound (not least in male contraceptive terms) by the antichemical acting under a religious guise at the behest not only of fundamentalism but, on the other side of the aristocratic gender fence, the more aristocratically representative, or primary, form of pseudo-grace which has been called antitranscendentalism.


61.  Nevertheless, even if male freedom necessarily takes a physical turn or is subject to such an interpretation by masculine - as opposed, for instance, to divine - males, the prospects of Social Democracy taking a radical puritan line and trying to go it alone independently of the State can only be pretty slim; for radical democrats wish to take over the State in order to run it, in the interests of physical freedom, from a masculine point of view, and therein lies the contradiction and paradoxical fatality which results from having, once again, to reinstate those female attributes and influences which, whether diabolic or antifeminine, are always going to condition such a State by dint of its inability to be other than state-hegemonic for want of proper and adequate religious guidance and control - something that applies, after all, to the theocratic aspect of the diagonally rising axis of meritocracy-theocracy and not at all to the plutocratic, much less democratic, aspect of the diagonally falling axis of autocracy-plutocracy out of which the regressive drive towards Social Democracy tends to emerge in the somewhat male-oriented paradoxical vein we have outlined above.


62.  Unfortunately, Social Democracy is a delusory dead-end which promises paradise and delivers only a corruption of the earth which becomes, compared to any radical puritan 'heaven on earth' of relative grace achieved independently of society in general, a sort of earthly hell in which the People are punished under the criminal auspices of a socialistic dictatorship posing as democratic while behaving in a neo-autocratic fashion in the interests of that collectivized plutocracy which is identifiable with state capitalism and which comes to pass when once the anarchy of physical idealism - call it Marxist or whatever - has been supplanted by that state-hegemonic stability which requires not only an antichemical subversion of physics, as of democracy, from below but that some form of metachemistry should be autocratically in place to legitimize such a subversion in its own criminal interests, thereby reinstating a disguised form of plutocracy - state capitalist - at the expense of those who yearn, no matter how self-deceivingly, for physical freedom in overly humanistic vein.


63.  Outside the narrow parameters of radical puritan sects who drop out  of 'the world' of the plutocratic subversion of democracy in favour of some more narrowly democratic orientation which, being humanistic and to a lesser extent naturalistic, is neither antirealistically punishing within the bounds of an autocratically-ruled state hegemony nor antinonconformistically pseudo-sinful within the bounds of a subordinate church which exists in a damnable relationship to its pseudo-graceful aristocratic sister 'above' but, on the contrary, relatively graceful in a purer puritanical sense, such physical freedom is impossible, and therefore they yearn in vain, if yearn they do, within a Social Democratic context, for which read: anything broadly Marxist-Leninist and economically and politically communistic.


64.  The only context in which such masculine males could be relatively free would be one led and characterized by Social Theocratic criteria.  But then their freedom would be conditional upon an acceptance of the primacy of absolute psychic freedom for the metaphysically sensible and not independent of that ultimate freedom which, besides being godly and heavenly, would be of an order of grace that was commensurate with the overcoming of man and thus of all worldly criteria, even that which pertains, in somewhat exceptional vein, to a radical order of puritanism that would put man in the place of God and earth in the place of Heaven in the interests of a humanistic triumph over transcendentalism conducted in closer proximity, by and large, to nature, or that which was avowedly vegetative and hence - compared to the femininity of water - of a masculine disposition.


65.  That is obviously contrary to the wishes of anything genuinely godly, which, in transcending vegetation from the standpoint of air, has to be transcendentalist and requires not a humanist but an antihumanist precondition to world overcoming if 'the world' is indeed to be 'overcome' in the interests of a godly and, more importantly, heavenly outcome to life.


66.  Such an 'overcoming' typifies, in some measure, the rising meritocratic-theocratic axis of sin to grace on which the Roman Catholic Church has traditionally taken its place, and that is the same axis which Social Theocracy would be determined to utilize to the end of an enhanced kind and degree of grace which would be beyond anything even Buddhist in character, never mind Catholic, as it sought to develop transcendentalism on a more synthetically artificial basis commensurate, for the urban proletariat, the majority populations of post-humanist and post-modernist contemporary civilization, with the cyborgization of life and the more complete overcoming of man that such a procedure would inevitably entail.


67.  For if man is destined to be overcome, to revert to our Nietzschean bias, it must surely be in terms of the overcoming not only of sin by grace but, in a narrower context, of the ego by the soul which an antihumanist stance permits, albeit to a relatively limited extent as yet in relation to both verbal absolution for penitential contrition and, at a higher level, the practice of transcendental meditation to a soulful end which, in any case, is usually conducted independently of anything antihumanist in the East when once one understands the difference between a transcendentalized humanism, after the manner of the Catholic Christ, and a humanized transcendentalism in which 'man' achieves a closer relationship to God, as to godliness, by dint of having his starting point in grace rather than sin and being comparatively otherworldly not simply in relation, as a sinner, to relatively upper-class, highlander criteria, but in an actual upper-class, highlander type of lifestyle commensurate with that of, say, a Tibetan monk.


68.  Obviously the sense of overcoming man from above in relation to godliness, whether liberal or radical, needs to be distinguished from the sort of overcoming of man that takes place less on a class than on a gender basis at the behest of hegemonic female criteria as pertaining to the descending diagonal of the autocratic-plutocratic axis, where that which is masculine, and manly, is 'overcome', or subverted, by what is antifeminine, antichemical, antirealist, antinonconformist, etc., acting, more usually, at the behest of the diabolic, metachemical, materialist, fundamentalist, etc. interests of an upper-class order of female whom I have, in previous texts, identified with Devil the Mother, meaning that which is rooted, in noumenal objectivity, in the vacuum of a criminally free soma whose only psychic attribute, being bound, is evil and therefore committed to a more or less passive acquiescence in such somatic freedom.


69.  There is quite a difference, to be sure, between the male who is overcome by females in due objective subversion of subjectivity and the male who overcomes females in due subjective subversion of objectivity, and does so not in the interests of crime, as germane to Devil the Mother, but in the interests of grace, as germane to God the Father. 


70.  In truth, this latter type of male, whom we have called antihumanist and therefore recognize to be antimasculine rather than masculine, wishes himself to be overcome as far as he can be identified, in antiphysical vein, with genuine sin; for he lives in eternal hope of genuine grace and the salvation from sin that such psychic freedom promises, albeit not the mere physical grace of the radical puritan, the disillusioned with pseudo-sin who drops out of mainstream Protestant society, but that metaphysical grace which, whether mediated through a priest on behalf of what is godly or achieved independently of such an intermediary via transcendental meditation, brings one into the presence of godliness and the prospect thereby of heavenly redemption. 


71.  For God, in truth, has no other business than to acquire a taste, as it were, of heavenly joy which comes when once one passes, in metaphysics, from the ego to the soul and is resurrected to a higher and deeper level of the self which permits of perfect self-unity in universal peace, God the Father at this more - as opposed in the Cosmos and nature to least and less - evolved manifestation achieving his self-overcoming of ego and self-realization of soul in Heaven the Holy Soul. 


72.  God has no other business, at this penultimate, or humanized, stage of his evolution than to get from the brain stem to the spinal cord via the relevant meditative technique and to experience, in a timeless 'shot' of bliss, that perfect self-unity which is the reward for those who have turned away from the world and ceased to pander to or be affected by its distractions, whether for a little while or, more authentically, for ever.


73.  In previous texts I have suggested methods whereby this self-overcoming from ego to soul may be achieved on a necessarily post-human basis for those who, as urban proletariat, could be regarded as being in the vanguard of evolutionary progress and therefore as especially eligible, in their windy-city cosmopolitanism, for the kind of cyborg-oriented transcendentalism which, according with a most evolved degree and type of metaphysical sensibility, would leave even the humanized transcendentalism of transcendental meditation behind as it developed a more synthetically artificial approach to Eternity and thus the whole problem of afterlife-type experience, the solution to which may require not only a triadic Beyond, as outlined in earlier texts, but the three-way subdivision of each tier, as it were, of this projected Beyond to allow not only for gender differentiation and even segregation, as relative to the distinction between, for instance, transcendentalism and antifundamentalism, but a distinction between those males who would formerly have been more partial to the transcendentalized humanism of penitential contrition and their rather more radically transcendentalist counterparts within the universal framework of global civilization for whom the humanized transcendentalism of transcendental meditation would have been the methodology underlining the pursuit of grace on a rather more elevated and what could, in some sense, be called radically highlander basis.


74.  Be that as it may, this projected triadic Beyond and administrative aside to the said Beyond, which would have the responsibility of bearing the sins and pseudo-punishments of 'the world' (conceived in relation, be it not forgotten, to meritocracy and bureaucracy) in the event of a majority mandate for religious sovereignty in those countries where, on account of their Catholic traditions, such a paradoxical election - provisionally equated with 'Judgement' - might reasonably be entertained, would attest to the lead of transcendentalism for a context that, in its otherworldly orientations, was beyond 'the world' of the antihumanist subversion of nonconformism and thus an ultimate mode of 'world overcoming', one that not merely subverted the female hegemony or planar advantage (of bureaucratic volume over meritocratic mass) 'below' in the name of theocratic grace of a comparatively liberal, or confessional, order, but sought to reduce and eventually eliminate everything worldly and likely to hold back from God and Heaven, the first stage on the road to doing which would be to ensure that not meritocracy and bureaucracy effectively 'called the shots' at the expense of theocracy and technocracy but, on the contrary, that a new theocracy coupled to a new technocracy, commensurate with Social Theocracy, 'called the shots' at the expense of meritocracy and bureaucracy, thereby preparing the way for the more complete overcoming of 'the world' that destiny would seem to have in store for progressive humanity as otherworldly criteria gradually got the better of it, as of the urban proletariat, in the interests of its salvation to a level and type of heavenly grace that genuinely transcended man and was reflective of a godly per se.


75.  For 'the world' is not an end in itself, at least not in the sinful/pseudo-punishing context of meritocracy/bureaucracy, but a means to a higher and altogether more perfect end, or if that sounds too facile or complacent is, rather, a low and despicable thing that no self-respecting person who also happened to be pro-godly and disposed to the prospect of heavenly grace could possibly take for granted but, aware of the extent to which its existence both undermined and restricted his own orientation and even self-respect, was determined that it should be overcome in the interests of that theocracy and technocracy which is not merely liberal and relative but radical and absolute, and therefore social theocratically beyond the Roman Catholic Church and effectively the fulfilment of its Christian promise of 'Kingdom Come'. 


76.  For 'Kingdom Come' is no mere figment of the imagination, nor need it be confined to the restricted afterlife - more usually visionary rather than unitive - of Christian burial, as though that alone were commensurate with the 'reign of Christ on or over the earth', but can and should be interpreted in relation to the prospect of a more genuinely heavenly orientation which stems from a metaphysically upper-class control and lead of society that, whilst allowing for vegetative and watery shortfalls from metaphysical airiness (duly reinterpreted in synthetically artificial terms), would be determined to advance a transcendent mean as that which was alone commensurate with Truth and the prospect of heavenly redemption in Joy, the most essential aspect of the self, namely the soul, requiring to be intimately associated, one way or another, with the most essential element, namely the breathy transmutation of air, if any harmonious correlation between the two, manifesting in perfect self-harmony, is forthcoming.


77.  Consequently only that which is metaphysically sensible can lead society, in perfect psychic freedom, towards God and Heaven, and thus uphold the ultimate or supreme ideal, the omega ideal which has nothing whatsoever to do with the primal ideal, the alpha ideal of Devil the Mother and Hell the Clear Spirit as germane to metachemical sensuality, and hence the rule of somatic freedom, but is as far removed from such  crime as it's possible to be, being all about grace and thus the advancement of God the Father and Heaven the Holy Soul as the form and contentment of such psychic freedom, a freedom which would not be possible without the bound power and glory, the antipower and antiglory, of that soma according with metaphysical sensibility which we have equated, in earlier texts, with the Son of God and the Holy Spirit of Heaven, not least at the highest human level in terms of lungs and breath, which are the modes of not-self necessary to the self in question as it strives to transcend ego in soul and thus depart, no matter how temporarily or intermittently, the sphere of God the Father for the deeper and more genuinely metaphysical sphere of Heaven the Holy Soul, having passed through, in a manner of speaking, the Son of God and the Holy Spirit of Heaven en route to that sublime End, the goal of all genuinely religious aspiration.


78.  All of this will be given more encouragement within a context characterized by religious sovereignty than ever it would outside the parameters of such a context, and therefore it will be necessary that the peoples of those countries which would be capable, in their antihumanist and nonconformist religious integrities, of aspiring towards enhanced grace, in the transcendent rejection of sin, should be granted the opportunity to vote for religious sovereignty and enter the institutional framework of what has provisionally been called 'Kingdom Come'.


79.  But such a 'Kingdom' should not be taken too literally; for it is not to set up a Kingship, in the conventional monarchic sense, that I have fashioned a Social Theocratic solution to 'the world', always bearing in mind just what that is and what, in comparison to plutocracy/democracy down the descending diagonal axis, it is not!   No such Kingship would be relevant to a context in which the People were religiously sovereign and therefore masters - and mistresses - of their own religious fate and destiny.  On the contrary, if I have used such a term in deference to the Christian tradition, it is to be taken metaphorically rather than literally. 


80.  For I have already stated, in a previous text, that the implications of a majority mandate for religious sovereignty would be a change, in Eire for example, the country of my birth and nationality, from the titular presidency characterizing the existing Republic to an executive presidency which would be held responsible, in administrative aside-like terms vis--vis our projected triadic Beyond, for bearing the fobbed-off sins and pseudo-punishments of 'the world' that the People, as electorate, had surrendered of their own volition in return for the rights accruing to religious sovereignty in respect of the said Beyond, not the least of which would be the right to experience grace to a higher and altogether more genuine degree than had previously been the case, and largely through the development, by the relevant authorities, of a more synthetically artificial approach to transcendentalism, commensurate with transcendentalism per se, such that took religion beyond human limitations and into the post-human or, rather, cyborg realm of universal evolution that has been characterized as constituting its most evolved, and therefore definitive, realization, a realm in which God and Heaven would surpass anything previously characterizing the godly and the heavenly whether in the Cosmos (least evolved/supreme), in nature (less  - relative to least - evolved/supreme), or in man (more - relative to most - evolved/supreme), since in the Cyborg, as in the cyborgization of the post-humanist urban proletariat, being would have the capacity to become most supreme and therefore of an order that was definitively universal, beyond anything previously achieved by and in contexts of metaphysical sensibility.


81.  Be that as it may, the 'Kingdom' that Social Theocracy would institute and advance in the event of the People as electorate in Eire and similar religiously-oriented countries paradoxically opting for the possibility of deliverance from 'the world' of sin and pseudo-punishment, meritocracy and bureaucracy, antiphysics and chemistry, to the heavenly 'otherworld' of enhanced grace and pseudo-crime, theocracy and technocracy, metaphysics and antimetachemistry, would be one in which a presidential executive, representative of the Law, presided over the administrative aside of pseudo-criminal state responsibility to the triadic Beyond of enhanced church grace as signified by 'the Centre', or context of a religiously sovereign People. 


82.  It would not be an autocracy, and thus conventional monarchy, but an elevation of the existing republican framework from that in which the Many held the political balance of power in what is effectively a theocratic republic to that in which the Few took greater political responsibility in the graceful interests of the Many in what would become a republican theocracy, in the interests of the gradual transmutation of the masses, cyborg-wise, from the human-all-too-human limitations characterizing 'the below' to the divine and sublime possibilities that would come to typify 'the above' of a religiously sovereign People who had opted for salvation from 'the world' in the name of otherworldly redemption.


83.  Now obviously it will take time to both institute and develop the framework of a religiously sovereign People such as has been provisionally identified with 'Kingdom Come', but only on that basis can any such otherworldly framework be substantially developed, not merely as a radical-puritan retort to the worldly mean, but as the characteristic structure and ideal of a society that has become social theocratically aware, and which requires to be served, in executive vein, from a state aside that would be both antimaterialist and idealist, determined, in its antimetachemical pseudo-criminality, to uphold the Social Theocratic Law and both protect and advance the metaphysical grace of God and Heaven within the religiously sovereign People for ever more, a grace that would be their divine right and not something characterizing those who, as priests, had been empowered to absolve from sin in the name of God - ranged, in post-resurrectional vein, transcendently above the antihumanist and/or nonconformist limitations of the confessee - without being in a position to do away with the causes of sin - not excepting the part played by theocratic grace in maintaining it at the expense of relative crime - by overcoming man to a degree and in a way that made him or, rather, what emerged from him truly godly and in no need of external guidance from priestly intercessors.


84.  Therefore if 'the world' is to be overcome in this more radical way than anything pertaining to the subversion of bureaucracy by meritocracy, of feminine females by antimasculine males, of nonconformism by antihumanism, at theocracy's divine behest, it will not be in order that the priestly Few may continue to have a premium on grace at the expense of the sinful Many, but that the Many themselves may, in the elevation of state republicanism from bureaucracy to technocracy-fullblown in response to the extension of church ecclesiasticism from meritocracy to theocracy-fullblown, come into the fullness of a grace which surpasses anything Christian and prayer-centred, never mind Buddhist and breath-centred, as it is developed in conjunction with the cyborgization of mankind in its post-humanist and post-modernist urban permutation to ever-greater synthetically artificial extents, culminating, one may believe, in the omega point of the most perfect and definitive universal cyborgization of life some centuries or millennia hence, when 'the Centre' will have long since departed the earth to take up its rightful place in space, to become the definitive manifestation of Heaven.


85.  For Heaven is nothing if not transcendent and, hence, intended for a space-centre omega point, an omega point that, though sited in space, would be anything but spatial, in the stellar-based cosmic sense, but the home of that which was most spaced-out and therefore characterized by psychic freedom of a metaphysical order.  And because Social Theocracy has the salvation of the sinful/pseudo-punishing 'world' as its principal concern and task, it will be determined that 'the meek', the worldly masses, should be elevated to Heaven and inherit Heaven as their rightful destiny when once they have turned against their worldly shortcomings and democratically opted, at 'Judgement', for religious sovereignty and the rights accruing to it in respect of an entitlement to enhanced grace of a revolutionary new order.


86.  It is not the earth that this manifestation of the meek has inherited; for they are anti-earthly in their antihumanist subversion of purgatorial nonconformism.  Nor should we regard the inheritance of the earth by 'the meek' as anything but a humanist damnation which more typifies the Many of that other 'world', the plutocratic/democratic 'world' which some would like to take further down the diagonally descending axis of autocracy-plutocracy to a Social Democratic nadir commensurate with 'hell on earth'. 


87.  Therefore I do not, myself, see the inheritance of the earth by 'the meek' as constituting anything likely to lead up and forwards towards Heaven but, rather, as signifying what happens when state-hegemonic criteria take precedence over religion, and democracy is accordingly subverted by plutocracy at autocracy's criminal behest, with the inevitable corollary of humanism being subverted by antinonconformism at fundamentalism's pseudo-graceful behest, with pseudo-sinful consequences which we have equated with damnation and regard as paralleling, in religious terms, the principal form of axial descent in regard to the hegemonic State as a sentencing down from crime to punishment, unlawfulness to justice, the autocratic outer light to the plutocratic inner darkness.


88.  Consequently 'the meek', the Many, the People, the electorate, etc., who have inherited the earth are in no position, as already intimated, to inherit Heaven, and one cannot regard their position in 'the world' as one likely to encourage optimism or faith in the prospect of a heavenly alternative, particularly as the only alternatives to which they normally subscribe are different approaches, from a male standpoint, to the problem of earthly freedom, neither of which do anything much to advance the 'Kingdom of God' but, rather, either isolate man in radical puritanism or reintroduce Devil the Mother in the guise of socialist dictatorship, and neither of which are very popular with those who would 'hold back' the plutocratic/democratic masses, the earthly 'meek', from any such fate in the interests of their own criminal ideal of somatic freedom in respect of autocratic/aristocratic criteria.


89.  I do not, in effect, object to the earthly 'meek' being held back from the pitfalls of Social Democracy in any totalitarian sense; for anything so radically regressive down the diagonally descending axis of autocracy-plutocracy is bound, sooner or later, to invite a counter-regressive backlash in the generic form of Social Autocracy, which in an earlier text I characterized as scientifically fascist, and frankly such people have a case, bearing in mind that they appertain, in their upper-class metachemical freedom, to the ideal of that axis, the alpha ideal par excellence, and will feel obliged to take action in defence of that criminal ideal against anyone so deluded as to suppose that it permits of an omega ideal, and that such an ideal is commensurate, no matter how low even in relation to liberal plutocracy/democracy, with Social Democracy.


90.  Frankly, nothing could be further from the case!  For such an omega ideal is only possible on the basis of grace, and for that one has need of theocracy, not democracy and certainly not the neo-autocratic subversion of democracy in plutocracy's stead which, no matter how seemingly ideal  for those who practise it, can only result in state crime taking the place of state punishment and a certain correlative elitist pseudo-grace replacing such pseudo-sin as would have more prevalently, and puritanically, obtained, thereby resurrecting the alpha ideal in a modified and somewhat less credible guise.


91.  It could be said that the criminality and pseudo-grace of the autocratic/aristocratic Few is entitled to exist 'On High' as long as the People are besotted with punishment and pseudo-sin, and have not turned, or been encouraged to turn, from the earth towards that anti-earthly stance in antihumanism which is the precondition of transcendentalism and thus of any graceful or heavenly alternative to 'the world'. 


92.  For although I do not subscribe to the descending axis of autocracy-plutocracy and aristocracy-democracy, which simply results in 'world overcoming' of a type which keeps females in somatic charge of society to the detriment of male subjectivity and hence psychic freedom, I see no advantage in its being opposed from a Social Democratic standpoint and every advantage in its being undermined in consequence of an extension of the ascending axis of meritocracy-theocracy and bureaucracy-technocracy towards a Social Theocratic apex such that not only overcomes 'the world' ... that 'the meek' might inherit the 'Kingdom of God/Heaven', but exposes the limitations and disadvantages of the descending axis in the process, so that even the earthly 'meek' come to question the justification of their position and either desist from Social Democratic agitation or do everything in their power to 'turn the tables' on the powers-that-be by democratically assisting in the struggle to do away with state-hegemonic society in the name of church-hegemonic values and a closer approximation to the kind of antihumanist, anti-earthly precondition of heavenly transcendentalism which typifies the ascending axis of meritocracy-theocracy and bureaucracy-technocracy.


93.  Otherwise, without the possibility of ideological flexibility and a mood-swing, an attitude-change, from what characterizes the status quo to what stands in opposition to it, and not merely in liberal theocratic terms, one would be obliged to conclude that an inability on the part of those who might ordinarily associate themselves or be associated - as puritans and parliamentarians, mainstream protestants and democrats - with the descending axis ... to contemplate an alternative future or fate was in large measure systemic and, in some sense, tribal, with the likelihood that the one - say tribal - was in some degree responsible for conditioning the other and couldn't really be redressed without substantial changes in society at large, both socially and racially, before any prospect of an alternative and superior ideological dispensation could be envisaged such that would lead, democratically, to a dismantlement of the old order and to its replacement by something closer to what Social Theocracy has in mind for Eire and countries like Eire which, whether Celtic or Catholic, should be capable, one feels, of making the necessary adjustments without too much difficulty, and precisely because they would be closer, both tribally and systemically, to the necessary antihumanist precondition of transcendentalism which confirms 'the meek', in this other manifestation of 'the world', as potential inheritors of Heaven, as of 'Kingdom Come', rather than simple earth-grubbers who would remain content with 'the world' in liberal democratic-social democratic terms even though it remains its fate to be subverted by antichemical and metachemical agents and not - radical puritan exceptions to the rule notwithstanding - exist on a more physically democratic basis commensurate with unadulterated humanism.


94.  In fact, it is the extent to which the physical, the 'pricks', are subverted by both antichemical and metachemical agents of what might be called 'anticunts' and 'jerks' that makes so many of them gender-muddled and prone to cross-gender abuse of a kind which would be inconceivable in male-hegemonic societies, the proverbial 'cunt' addressed at other males who are perceived to be other than 'pricks' being a case in point. 


95.  Obviously the logical subtlety required to distinguish male 'antipricks' from female 'cunts' in respect of what I have called the antihumanist and nonconformist and/or antinaturalist and realist church/state modes of 'the meek' is unlikely to be found in such persons, and so they adopt the most appropriate - as they see it - generalization to hand.  But the overriding reality of their situation remains subject to the fact that they have been subverted, in their masculinity, to such an antichemical extent by the antifeminine female and diabolic female autocratic-plutocratic factors to which anything physical and basically democratic is prone ... that they are grossly resentful of the female aspects of life which they regard, rightly, as responsible for their predicament, and are consequently inclined to express that resentment in colloquial or expletive terms, which are necessarily exaggerated.


96.  Hence a male can be abused as 'cunt' irrespective of the fact that males are usually, in lower-class or worldly terms, either 'pricks', like themselves, or 'antipricks' and therefore effectively Catholic antihumanists who should not be confounded with - though evidently are - the sorts of antirealist and/or antinonconformist persons, avowedly antifeminine 'anticunts', who undermine their own naturalist and/or humanist gender integrities in the interests of state punishment and church pseudo-sin.


97.  Be that as it may, the only way that kind of mentality can be overcome, rather than continue to exist as a symptom of male-overcoming in respect of a manifestation of 'the world' which is anything but in line for heavenly transcendence, is if the system which is in no small degree responsible for it is undermined and eventually done away with - a major undertaking, by any stretch of the progressive imagination, but not inconceivable, least of all from the standpoint of that which could advance 'Kingdom Come' in relation to the other axis, the diagonally rising axis of Catholic countries like Eire, and set about establishing the basis not only for Irish unity but, what in previous texts, I have called a Gaelic federation of Ireland, Scotland, Wales, the Isle of Man, etc., which would democratically chip away at the United Kingdom and reduce the justification of monarchy - and hence the autocratic/aristocratic control of plutocratic/democratic society - proportionately, making England rethink her position and possibly even democratically opt for a theocratic republic, the sort of republic that could conceivably be in line, within the European Union, for Social Theocratic salvation to republican theocracy in the event of a majority mandate for religious sovereignty, come 'Judgement'.


98.  Of course, the prospects for the English people democratically opting for a theocratic republic, for a republic in which a disestablished Anglican Church drew closer to Rome than would otherwise be possible, are pretty slim so long as the United Kingdom remains politically intact, with Scotland and Wales very much part of the overall justification for a unitary state, a state effectively governed from Westminster.  But Scottish and Welsh devolution is and can be viewed as a step along the way to greater independence from the Crown, provided the Scotch and Welsh peoples can be prevailed upon to join with Eire and Northern Ireland in a united Ireland made possible by the establishment of a new union, or federation of the respective countries, which would be the pristine manifestation, as already intimated in earlier texts, of 'Kingdom Come', a union presupposing a majority mandate for religious sovereignty and the coming to pass of a republican theocracy in which an executive presidency, commensurate with the administrative aside, served the rights and interests of such a religiously sovereign People in what has been described as the triadic Beyond of 'the Centre'.


99.  Obviously, I am aware of the racial or tribal implications of such a 'Kingdom'; for all the countries initially concerned are Celtic and therefore of the sort of highlander disposition which, in rising-diagonal vein, cries out for heavenly salvation from sin and 'the world' as previously defined; although I am well aware that many Scots and Welsh would view themselves, as Protestants, in relation to the descending axis which more typifies England and what England imposed upon the Celtic countries in pursuance of her own autocratic-plutocratic interests.  


100. That, however, is another matter, and one which can be addressed in due course, though it should not be forgotten that I have maintained all along that Celts in general are more likely to favour church-hegemonic criteria than state-hegemonic criteria whatever their national disposition, even when the churches to which they are affiliated would, in England, be decidedly church-subordinate to a state hegemony.  I have sought to give Protestant Celts, as it were, the benefit of the ideological doubt, and nothing has changed in that respect.


101. Therefore I do not regard the formation of a Gaelic federation as a fanciful aspiration which religious divisions could only obstruct, because although I fully acknowledge the existence of such divisions - and have allowed for them in the overall structural integrity of our projected triadic Beyond - it is important, it seems to me, to distinguish the Celts from their Anglo-Saxon neighbours, as one would, in topographical terms,  distinguish highlanders from lowlanders, and to grant them the benefit of the doubt that, when push comes to shove, they would rather cooperate with one another in a new order that ideologically did away with Catholic/Protestant divisions than continue to be divided and ruled by the English from Westminster, the seat not only of Her Majesty's Government but of the Monarchy itself.


102. Such a new order would of course be Social Theocratic, and it would have to take the form of a Gaelic federation which was fundamentally republican, though of a new elevated order of republicanism compared to that which exists in the current Irish Republic, capable of adequately serving the religiously sovereign People should the electorates so elect, in the paradoxical election or series of elections we have equated with 'Judgement', and thereby acquire rights in relation to religion which would not only absolve them from worldly sin and deliver them from all forms of religious tradition and primitivity, but ensure, where applicable, that such pseudo-grace and pseudo-sin as some of them might alternatively have been partial to would find a redemptive niche in the triadic Beyond of 'Kingdom Come', in reality a republican theocracy with an executive presidency responsible to the religiously sovereign People and their future spiritual (or, rather, antispiritual), intellectual, and emotional well-being.


103. Therefore if 'Kingdom Come' is not really a 'Kingdom', neither would the Gaelic federation be a monarchy, even under a sort of Messianic 'Philosopher-King' or 'God-King', the nearest equivalent to a Second Coming, but a new type of republic which is able to address the heights as well as the depths, with a bias for the heights in true Celtic, highlander fashion.  Strictly speaking, I guess a term like Federation of Social Theocratic Centres would make more sense within the ideological context of 'the Centre'; though it should not be forgotten that before any such Centrist federation could be forged, the Celts themselves, particularly in Ireland, must be persuaded of the desirability and even moral necessity of it, in order that it can develop from there to the other proposed countries of the federation and, hopefully thereafter, even abroad, not least in respect of the European Union, or certain countries thereof, like France and Germany, which might initially be more enthusiastic about such a prospect and desirous that Europe in general should become more civilized, which is to say, sensibly orientated.


104. But in England, even in the not altogether implausible event of a truncated England following regional devolution, there would be opposition to such a development, not least in terms of the extent to which monarchy still persisted and either prevented or inhibited, through its executive government, any democratic move by the People to vote for a republic. 


105. Frankly, even in the event of England democratically losing Scotland, Wales, etc., to a Gaelic federation (which in any case might initially be under legal constraints in respect of the position of monarchy vis--vis the Scots and Welsh and the position of the Scots and Welsh, as subjects of the Crown, vis--vis the monarchy), there would still be those in power who would resist the threat, as they saw it, of republicanism and maintain that the People, as electorate, had no right to vote to get rid of the Monarchy when they were subjects of the reigning monarch and had voted, in the General Election, for a specific HM Government which, as a manifestation of the overall state-hegemonic integrity of Great Britain, would be unable, if not unwilling, to put forward meaningful legislation in that regard, the acting Government not being in a position to 'bite the hand that feeds it', so to speak, but being an executive instrument of the monarch's reign.


106. Therefore short of the Monarchy opting to wind itself up, with the People's consent, it is difficult if not impossible to foresee a situation (even in the event of England being threatened with the loss of Scotland, Wales, etc., should the peoples of those countries succeed in democratically ridding themselves of monarchic constraints in the interests of religious freedom), in which the English people could just vote, at parliament's behest, to get rid of the monarchy. 


107. It will, I think, be necessary for the Monarchy to make a gesture to that end before any meaningful prospect of republican change can be entertained in England, never mind Scotland, Wales, and Northern Ireland.  And if the Monarchy, or leading members of the Royal Family, do come to any such decision in the interests of the English or British people, it would not be independently of what has been outlined in this and other texts concerning the desirability, if true progress is to be achieved, of 'Kingdom Come' as here interpreted, but in relation to confidence in both the logical necessity and moral desirability of such a 'Kingdom', both as an alternative to the sinful/pseudo-punishing 'world' of the existing Irish Republic and as a means of making amends for the heretical aberration of Henry VIII which, subsequently reinforced 'down below' by Cromwell, led to the schismatic autocratic-plutocratic diagonally descending axis in the first place and ensured that the Church, whether Anglican or Puritan, would ever afterwards remain subordinate to the State, whether monarchic or parliamentary, with pseudo-graceful and pseudo-sinful consequences, not least in terms of damnation from the fiery ungodliness of the one to the he-devil earthly profanity of the other.


108. It is, I think, for the monarchy, for the reigning British Monarch, to decide at the end of the day whether or not the time has come to right the wrongs of the past and assist in the dismantlement of the system which has barred the greater percentage of the British people from any prospect of salvation from authentic sin to authentic grace, as from unholiness to God, and politics itself of any likelihood of release from pseudo-punishment to pseudo-crime, as from injustice to the Law, as germane to the diagonally rising axis of meritocracy-theocracy and, in state-subordinate vein, bureaucracy-technocracy. 


109. It is for the Monarchy, I maintain, to admit of its own responsibilities in relation to this heretical situation which an English monarch foisted, through his own wilful perversity, upon England and subsequently the peoples of the British Isles in general, at a terrible cost to peace and stability, and for both it and the Royal Family in general to take the necessary steps to facilitate the rectification of this heathenistic aberration which, several centuries later, still leaves a majority of the people of these islands in want of true self-respect and an end to the female-hegemonic freedoms of pro-notself - wrongly identified with selfishness to the detriment of the true self - and anti-notself which twist the male against himself, as against his self, and render him physically subordinate to the reign of crime and punishment in state-hegemonic vein.


110. Only when the majority of people on these isles - and not only on the island of Ireland - are in a position to vote for religious sovereignty at the expense of such worldly sovereignty as, contrary to what punishingly and pseudo-sinfully obtains on the other side of the worldly fence, holds them to sin and pseudo-punishment at the expense of enhanced grace and pseudo-crime ... will there be any prospect of true self-respect, and such self-respecting selfishness, no longer compromised or eclipsed by a false concept of self owing much if not everything to the somatic not-self, will bring them the grace not simply of God but, more importantly, of that resurrection of metaphysical ego in metaphysical soul which is commensurate with Heaven the Holy Soul and thus with the universal goal of life in the bliss of perfect being, transcendent and supreme for ever and ever and ever ... eternity-without-sublime-end. 


111. So be it!  May history provide and leave the People to decide for themselves in what will be the biggest turning point, the greatest decision in their lives.  For afterwards, if judgement favours Heaven, there will be no more history but simply ... eternal being of an ever-more perfect and summational order, a beingful supremacy destined to culminate in the 'space-centre' omega point of our projected ultimate universality.



LONDON 2003 (Revised 2011)






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