101.   Thus true truth, which is above and beyond knowledge and really quite contrary to fact, especially in its metachemical manifestation, cannot be encouraged within the parameters of a democratic society, and no self-respecting purveyor of truth, a genuine philosopher, could possibly wish it to be subsumed into or compromised by a system which makes a god out of economics and allows man to play God, to the exclusion of what really is or would be God, such that follows from a bureaucratic premise in 'Mother Church' which allows not only for a theocratic outcome but, ultimately, for theocratic freedom from bureaucratic subversion and an alternative, in Social Theocracy, to such democratic freedom as everywhere - and not only in Social Democracy - opposes God-building from the lowly, albeit inflated, standpoint of man.

102.   For man is physically low even when he hypes himself as God and plays God for the sake of seeming to be doing justice to religion and the full-gamut of human possibility, and hard-line democratic types are effectively lowlifes in their incapacity to conceive of a theocratic alternative to their own sense of freedom, but rather to ensure that everything, even a democratically-twisted approach to theocracy, is subsumed within the physical parameters of their own limitations and rendered accountable to them.  

103.   For they will not have it said that there is a higher way which is above them!  They defy such a higher way; for it is not part of their agenda, unlike the extension of democracy at autocracy's expense.  They are simply a different racial ideal, a different people, a different worldview, which will have no other worldview than their own, not only in relation to themselves but, wherever possible, at the expense of other peoples as well, irrespective of whether the latter may not wish to partake of the democratic freedom which to the apologists of democracy for its own sake is the only kind of freedom and therefore inevitable destiny of the human race, as of the entire planet.

104.   Perish the thought!  And yet the experience of people like the Catholic Irish under British imperial domination in the past and to a diminished extent in the present, both in Britain and Northern Ireland, is such as to confirm that their racial adversaries really do believe that democracy is the only freedom and that those who cleave to theocracy are simply superstitious anachronisms.  Little do they realize, these democratic bigots, to what extent their anti-Catholic history, stemming in large part from Henry VIII, has conditioned them to believe that there is only one path to freedom and that they are the ones who are treading it, even if not to a radical, or Social Democratic, extent.

105.   But a falling autocratic-democratic axis of metachemical free soma to physical free psyche is one thing, a rising bureaucratic-theocratic axis of chemical free soma to metaphysical free psyche quite another, and never the twain shall meet!  Theocrats can be nominally democratic, as in the Republic of Ireland, and democrats nominally theocratic, as in England, but the immense gulf between the metaphysical freedom of theocracy and the physical freedom of democracy, between Celtic and Anglo-Saxon ideals persists and can only, in the nature of these things, continue to persist until the world is brought, democratically, to a theocratic head in global universality and everything pertaining to man duly submits to the lead of God, not least in terms of the gradual supersession of human rights by divine rights as religious sovereignty replaces political sovereignty in the judgmental process of bringing the world, bit by bit, country by country, to 'Kingdom Come', and thus to the overcoming of worldly shortcomings in the name of otherworldly values, of which truth and joy are the chief.

106.   But you do not get truth and joy in the context of physics, of democratic freedom, but only knowledge and pleasure; neither do you get it in the context of chemistry, of bureaucratic freedom, but only weakness and humility; still less do you get it in the context of metachemistry, of autocratic freedom, but only ugliness and hatred. 

107.   Obviously, neither ugliness and hatred nor weakness and humility are desirable from the male standpoint of psychic freedom, but only either knowledge and pleasure in physics, or truth and joy in metaphysics, the former appertaining to democratic freedom, to the molecular-wavicle 'general good' of a co-operatively collectivistic psychically free context, the latter to theocratic freedom, to the elemental-wavicle 'particular good' of a co-operatively individualistic psychically free context, so that it is either in respect of the democratic Many at the expense of the autocratic Few in State-oriented vein, as in mature democracies, or in respect, from a Church-oriented standpoint, of the theocratic Few at the expense of the bureaucratic Many, as in mature theocracies.

108.   Both types of freedom are 'good', but they are not equally 'good'.  The theocratic, being metaphysical, is higher, for it is designed to further the subjectively individual 'good' of the godly Few in terms of a unitary absolutism rather than to pander, in democratic vein, to the subjectively collective 'good' of the manly Many, an ungodly Many, to be sure, but not the only ungodly Many!

109.   However that may be, the 'general good' of the ungodly can never be attractive to the godly; for it excludes all that is true and joyful and metaphysically superior from existing, thereby ensuring that society never ventures far from the earth in its mundane concerns with the here-and-now in egocentrically physical vein.  Such a society may be relatively fair or equal in relation to itself (though not of course to those perceived as a subversive threat from an alternative ideological standpoint), but it will never transcend its own democratic limitations and achieve anything eternal, anything meant to last, to prevail as testimony to the unitary well-being of the godly Few. 

110.   They have reduced life to a relativistic mediocrity, these well-meaning democrats, not, to be sure, directly at the expense of the theocratic, who have still to come into their own, but primarily at the expense, within their own cultural complex, of the autocratic; yet such a mediocrity, in contrast to the metachemical negativity of the autocratic, at least has the virtue of positivity, if only in respect of knowledge and pleasure.

111.   Thus they represent an ideal, but it is the lesser of the two ideals possible to evolving life as it either descends from the 'particular bad' of the ungodly, or devilish, Few to the 'general good' of the ungodly, or manly, Many, as from autocratic somatic freedom to democratic psychic freedom, elemental-particle competitive individualism to molecular-wavicle co-operative collectivism, or, in diagonal contrast, ascends from the 'general bad' of the ungodly, or womanly, Many to the 'particular good' of the godly Few, as from bureaucratic somatic freedom to theocratic psychic freedom, molecular-particle competitive collectivism to elemental-wavicle co-operative individualism.

112.   If we attempt a generalization where these four main alternatives are concerned (excluding for the moment the more complex gender hegemonic and subordinate relationships which have hitherto characterized my mature philosophy), we shall find that the 'particular bad' of autocratic freedom coupled, in bound psyche, to aristocratic binding can be characterized in terms of crime and evil, whereas the 'general good' of democratic freedom coupled, in bound soma, to plutocratic binding would have to be characterized in terms of punishment and modesty, which is what happens when a metachemically hegemonic female reality is opposed from a sensibly physical standpoint and duly turned around.

113.   By contrast, the 'general bad' of bureaucratic freedom coupled, in bound psyche, to meritocratic binding can be characterized in terms of sin and folly, whereas the 'particular good' of theocratic freedom coupled, in bound soma, to technocratic binding would have to be characterized in terms of grace and wisdom, which is what happens when a chemically hegemonic female reality is opposed from a sensibly metaphysical standpoint and duly turned around.

114.   Therefore the crime and evil of the autocratic/aristocratic sensuality has to be contrasted with the punishment and modesty of the democratic/plutocratic sensibility which, although nominally embracing a hegemonic male sensibility in the guise of the relative grace and wisdom of knowledge and pleasure, is paradoxically subject to the devolution or, rather, counter-devolution of female values in punishing and modest vein, so that the emphasis tends to fall not on knowledge and pleasure, despite the rhetoric, but on strength and pride, or at least it would in the absence of a more complete democratic freedom which shifted things, in evolutionary vein, back up to knowledge and pleasure in effectively Social Democratic terms.

115.   Contrariwise the sin and folly of the bureaucratic/meritocratic sensuality has to be contrasted with the grace and wisdom of the theocratic/technocratic sensibility which, although nominally embracing a hegemonic male sensibility in the guise of the absolute grace and wisdom of truth and joy, is paradoxically subject to the counter-devolution of female values in punishing and modest vein, so that the emphasis tends to fall not on truth and joy, despite the rhetoric, but on beauty and love, or at least it would in the absence of a more complete theocratic freedom which shifted things, in evolutionary vein, back up to truth and joy in effectively Social Theocratic terms.

116.   Therefore the relativity of the worldly positions of a compromise between autocracy and democracy on the one hand and bureaucracy and theocracy on the other hand does not permit of full male hegemonic virtues in terms of either knowledge and pleasure in the former or truth and joy in the latter, but tends to substitute for the outright dominance of negative female values in sensuality the covert dominance of positive female values or, rather, antivalues in sensibility, with counter-devolutionary consequences as described above.

117.   For although physical sensibility might suggest that knowledge and pleasure were hegemonic over strength and pride, in actuality it tends to be strength and pride which call the shots in the absence of a more complete democratic freedom which is not compromised, in worldly vein, by autocratic traditions rooted in a female hegemony.  So long, on the other hand, as those traditions are still extant, a nominal male hegemony in knowledge and pleasure will be vulnerable to the covert dominance of strength and pride, and these female antivalues, rooted in soma, will tend, as often as not, to be confounded with knowledge and pleasure, as antiwoman/antipurgatory with man/the earth.

118.   Likewise, although metaphysical sensibility might suggest that truth and joy were hegemonic over beauty and love, in actuality it tends to be beauty and love which call the shots in the absence of a more complete theocratic freedom which is not compromised, in worldly vein, by bureaucratic traditions rooted in a female hegemony.  So long, on the other hand, as those traditions are still extant, a nominal male hegemony in truth and joy will be vulnerable to the covert dominance of beauty and love, and these female antivalues, rooted in soma, will tend, as often as not, to be confounded with truth and joy, as the Antidevil/Antihell with God/Heaven.

119.   Of course I have purposely simplified the above accounts in order to give a general impression or explanation of what tends to happen in the absence of either Social Democratic or Social Theocratic alternatives to the worldly relativities alluded to in the text.  Males are not and cannot be properly hegemonic when the sensual traditions, rooted somatically in female hegemonies, have not been uprooted.  For what existed as a norm in the past persists, no matter how transvaluated, into the present, and males will continue to bow to disguised female hegemonies in which strength and pride are mistaken for knowledge and pleasure or beauty and love for truth and joy, or, more pragmatically, in which strength and pride are regarded as manly virtues and beauty and love as godly ones, contrary to the actual cases.

120.   Therefore if this paradox is to be defeated and both knowledge and pleasure and, more importantly from a metaphysical perspective, truth and joy emerge into properly hegemonic positions where they are equated with manly/earthly or godly/heavenly virtues of free psyche, you have to engineer a system where either Social Democratic or Social Theocratic criteria are paramount, and in the interests of future global unity in ethnic universality it makes more sense to create such a system on the basis of Social Theocracy, which is not merely post-worldly in hard-line democratic vein but otherworldly in what could be called hard-line theocratic vein, so that it is the metaphysical rather than the physical which ultimately wins out and brings the globe to a universal resolution in God/Heaven, gradually refining life towards a co-operatively individualistic peak which transcends the co-operative collectivism of 'the Many' in what, for 'the Few', would be the true unity of a Oneness Supreme, an Absolute Perfection.

121.   Such a resolution to life in the absolute perfection of a Oneness Supreme, more congenial, I wager, to Celts than to Anglo-Saxons, means that democracy is regarded not as an end-in-itself, in lowland vein, but as a means to a higher end - in short, as something to be exploited, from a bureaucratic-theocratic point of view, in the interests of enhanced theocracy, and an end to the subversion of God and Heaven by the Antidevil and Antihell, as of truth and joy by beauty and love, so that, for the first time in the religious history of the West, things become subject to properly male hegemonic control and the female elements, not least in respect of beauty and love in whatever psychic/somatic permutations, are subordinated to the pursuit, for metaphysical males, of truth and joy, which are alone to be identified with God and Heaven.

122.   And not, as may formerly have been the case in some cultures, in relation to the least evolved manifestations of metaphysical sensibility in the Cosmos, nor to the less (relative to least) evolved manifestations of metaphysical sensibility in Nature, nor even - across the worshipful/devotional divide, to the more (relative to most) evolved manifestations of metaphysical sensibility in Humankind, in Mankind, where they take the form of transcendental meditation, but, for the dehumanized post-humankind 'humanity' of the effectively atheistic urban proletariat, the most evolved and therefore per se manifestations of metaphysical sensibility in relation to the progressive cyborgization of life to ever-greater heights of godly/heavenly absolute perfection.

123.   For it is with the gradual cyborgization of post-humankind that the terms of life can be changed not only in respect of the subversion of male values in traditions, no matter how professedly democratic or theocratic, rooted in female hegemonies but in respect, no less importantly, of the transmutation, in analytic to synthetic vein, of binarism into monism and of relativity into absolutism, as a more totalitarian perfection is engineered out of the pluralistic imperfections with which Social Theocracy, if granted its majority mandate, was initially saddled. 

124.   And all, be it not forgotten, to an enhanced godly/heavenly end, an end in which all that is not metaphysically sensible, whether antimetachemically antidevilish/antihellish in the administrative aside or antichemically antiwomanly/antipurgatorial or physically manly/earthly in the lower tiers of our projected triadic Beyond is reduced to a minimum, if not entirely superseded, eventually, by what is sensible on the utmost metaphysical terms.

125.   And what is metaphysically sensible on such terms is not what does or gives or takes, primarily, but what subordinates doing as antidoing and giving as antigiving to its raison d'être of the redemption of taking in being, of truth in joy, of metaphysical form in metaphysical contentment, of absolute grace in absolute holiness, of a moment of time in timeless eternity, of the brain stem in the spinal cord, of ego in soul, of quality in essence, of molecular wavicles in elemental wavicles, of consciousness in subconsciousness - in short, of God in Heaven.

126.   There can be no higher or better destiny than that, and that is the destiny which awaits the urban proletariat if they choose to heed my words and vote, when the opportunity presents itself, for religious sovereignty and an end, in consequence, to the worldly relativity which, falling well short of windy-city cosmopolitanism, would hold them back from God and Heaven. 

127.   Democratic freedom, provided it is not too absolutist, can be a fine thing, even though, in practice, it tends to result in the substitution of an inner darkness for an outer light; but the theocratic freedom that could emerge into inner light at the expense of both the outer darkness of bureaucratic freedom and the inner-darkness subversion of theocracy via the paradoxical exploitation of relative democratic freedom by those who democratically opt for religious sovereignty will be a good deal finer - so fine, indeed, as to permit of mankind's overcoming and of the emergence, in its wake, of Godkind as the sole beneficiaries of evolutionary progress towards the omega point of heaven in space, where the universal transcendence of time in timeless bliss will achieve its sublime apotheosis from out the divine gnosis of godly resolve!

LONDON 2003 (Revised 2012)

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