126. On the other hand, 'Mother Church' is largely female in character, and 'Father Church' largely male, so that the distinction between bureaucracy and theocracy, 'cunts' and 'bums', is rather one between a lower-class female, or chemical, context, and an upper-class male, or metaphysical, context, with feminine and divine distinctions between a 'fucking' hegemony, equivalent to sin, in the one case, and a 'snogging' hegemony, equivalent to grace, in the other, both of which are rather more play- than work-orientated, if on very different terms.

127. Therefore while the bureaucratic-theocratic axis properly accords with a female/male distinction, the autocratic-democratic axis is actually not male/female but also female/male in character, except that it signifies a situation in which the female aspect is pro-notself and the male aspect anti-notself, in criminal and punishing vein, so that it falls diagonally from a context in which there is imperfect harmony with not-self in crime to one in which there is opposition to not-self in punishment, as though from competitive individualism to competitive collectivism, in contrast to the anti-self and pro-self dispositions of the bureaucratic-theocratic axis which rises diagonally from a context in which there is abuse of self in sin to one in which there is the possibility of perfect harmony with self in grace, as though from co-operative collectivism to co-operative individualism.

128. How different are the two axes! And how important it is that Life should triumph over Death, that the world should come to a situation in which Eternal Life takes precedence not only over death-in-life, the sinful abuse of self which accords with Church bureaucracy, but over the life-in-death punishing retort to Eternal Death which accords with State democracy and thus with the reduction of the world to the lowest-common-denominator of opposition to the not-self.

129. To be punishingly against the not-self, as against death, from a stance in life-in-death in one thing, to be gracefully for the self, as for life, from a stance in Eternal Life is quite another, and it is all the difference between Social Democracy and Social Theocracy, 'hell on earth' and 'earth in Heaven'.

130. Therefore 'the world' must choose, at judgement (or the paradoxical election for religious sovereignty at the expense of political sovereignty which I have long contended to be the precondition of progress from a worldly context to the otherworldly one identified with 'Kingdom Come'), which path it wishes to take, the path that leads down to loss of self in the punishing of not-self freedom of action or the path that leads up to growth of self, to self-enhancement in the most perfect grace of which the self were freely capable, the soulful grace of Heaven.

131. But 'the world', as a context of the earth, is effectively purgatorial in its opposite ways, the antiheavenly way of being bureaucratically purgatorial and the antihellish way of being democratically purgatorial, neither of which are commensurate with paradise, but rather contrary manifestations of the earth which fight shy, in their antithetical ways, of paradise - the heavenly paradise which is theocratically pro-self and the hellish paradise which is autocratically pro-notself, the former divinely male and the latter diabolically female.

132. For that which, in Church bureaucracy, is anti-self can only be contrary to that which is pro-self, as sin to grace, and therefore will continue to fight shy of Heaven even as it proclaims its hope in the Resurrection and the correlative prospect of 'Kingdom Come', being quantitatively germane to a context in which the cursed criminality of free chemical soma conditions the ego of physics to an anti-egocentric acquiescence in the cursed sinfulness of free antiphysical soma, and therefore puts the male sex at loggerheads with their gender actuality of psyche preceding and predominating over soma.

133. And that which, in State democracy, is anti-notself can only be contrary to that which is pro-notself, as punishment to crime, and therefore will continue to fight shy of the Resurrection even as it proclaims its fear of Hell and the correlative insurrectional prospect of what could be called 'Kingdom Gone', being qualitatively germane to a context in which the moral gracefulness of free physical psyche conditions the spirit of chemistry to an antispiritual acquiescence in the blessed modesty of bound antichemical soma, and therefore puts the female sex at loggerheads with their gender actuality of soma preceding and predominating over psyche.

134. Both the above notes are, of course, constructed on a necessarily simplified basis relative to the full-gamut of class possibilities; for the triumph of 'the meek', of the world, of the earth, whether in antiheavenly or antihellish purgatorial terms, implies the sway of the collectivistic Many at the expense of the individualistic Few, of the phenomenal in mass or volume at the expense of the noumenal in time or space, and for them there is only a building from the bottom up, as co-operatively from bureaucracy-theocracy, or from the top down, as competitively from autocracy-democracy, not a building from either the top in free theocracy or from the bottom in free democracy, such as would be commensurate with Social Theocracy and Social Democracy, the former likely to culminate in Heaven, the latter in a new order of hell commensurate with the earth.

135. For whilst one can build from the bottom up in bureaucracy-theocracy, one does not and cannot achieve pure grace except via someone who is already at the top independently of the bottom and who brings revelation to earth in Messianic vein, thereby signalling the possibility of 'Kingdom Come' and the resurrection of the dead-in-life, the sinful antiheavenly, to the Life Eternal, wherein not the cursedness of free spirit in Roman Catholicism, but the salvation of free soul in Social Theocracy will rule the religious roost for all eternity, elevating life to timeless bliss.

136. Contrariwise, whilst one can build from the top down in autocracy-democracy, one does not and cannot achieve pure punishment except via someone who is already at the bottom independently of the top and who brings devastation to earth in Antichristic vein, thereby signalling the blue-collar-oriented possibility of proletarian millennialism and the insurrectional counter-resurrection of the live-in-death, the punishing antihellish, to the neo-death eternal, wherein not the morality of free ego in parliamentary democracy, but the viciousness of neo-free will in Social Democracy will rule the political roost for all counter-eternity, reducing life to hateful time in social democratic vein.

137. That paradoxical scenario has already come to pass in a number of countries over the past century or two and requires no elaboration here, though the scenario for 'Kingdom Come' is an altogether different proposition which remains to be proved.

138. Suffice it to say that building from the bottom up in bureaucracy-theocracy does not uproot worldly sin but leaves it intact, as a shame to be repented of through confession to clerical representatives of the theocratic.

139. Guilt for sin is indeed appropriate to the male sex; for they are at cross-purposes with their gender actuality (of psyche preceding and predominating over soma) when they sin, and should be ashamed of the fact of somatic licence ... unlike their female counterparts, who are instrumental, through the weakness and humility of their own original somatic freedom, in criminally bringing males to sin in the first place, and thus of weakly and humbly compounding their ignorance and pain.

140. In truth, there is no original sin but only original crime which indirectly, via the evil of bound female psyche, conditions males to foolishly acquiesce in what could be called unoriginal sin, or a secondary order of somatic freedom germane to antimetaphysics and/or antiphysics which follows from the pressures indirectly being applied by the primary order of somatic freedom which, unlike its male counterparts, has reference to metachemistry and chemistry, the elemental realities which turn males from the original grace in sensibility of metaphysics or physics, depending on their prevailing class and/or elemental disposition, to the sensual corruptions of sin as an unoriginal consequence of gender subordination.

141. Thus males are not naturally sinful, but are driven unnaturally, or perhaps I should say 'unnurturally', and therefore contrary to their hegemonic nurture, to sin in consequence of criminal pressures naturally applied from above by their female counterparts - metachemical over antimetaphysical in the noumenal context of upper-class females and males in spatial space and repetitive time, chemical over antiphysical in the phenomenal context of lower-class females and males in volumetric volume and massive mass which, because of its bureaucratic associations, is the context of sin par excellence.

142. Therefore it is right and proper that males, in particular, should be made to feel guilty for their sins and be expected to repent of them in the interests of a return to grace, to their original high sensible estate in psyche preceding and predominating over soma, as nurture over nature. Such is the dictum of the self-respecting male who builds from or acquiesces in the bureaucratic-theocratic axis of things proceeding from the bottom up.

143. Yet for one who is at the top independently of the bottom, who is no liberal theocrat held in the grip of bureaucratic precedent, as by 'Mother Church', but freely theocratic in what he calls, in his Messianic wisdom, Social Theocracy, there can be no acquiescing in a system of church hegemony which defers, in bureaucratic vein, to authentic sinfulness while marginalizing grace to the inauthentic periphery of priestly absolution for penitential contrition; for such a system does not and cannot permit of authentic grace, which rather follows from a lifestyle dedicated to transcendentalism, specifically with regard to transcendental meditation, but betrays its worldly origins and want of theocratic freedom, being, in effect, the institutional embodiment of bureaucratic reaction to such freedom such as follows from an effectively lower-class premise allied to criteria which generally stem from or pertain to the sorts of temperate, verdant climates and environments especially germane to the West, and traditionally to West Europe in particular.

144. In short, 'Mother Church' is the conservative champion of the sinful lowly at the expense of the graceful elect, and thus betrays its worldly origins as something germane, in its co-operative collectivism, to the bureaucratic Many, which can only be overcome by the co-operative individualism of the theocratic Few if they determine that the world should be overcome in the interests of otherworldly criteria, in which authentic grace will take precedence over inauthentic sin, and something emerge which is closer to the best of what the East traditionally has to offer without being Eastern, and for the simple reason that it must be universal in the global unfolding of evolutionary progress towards its consummation in some transcendent omega point of timeless bliss.

145. The only way the sinful world can be overcome is if the graceful elect decide that the time has come for such an overcoming because it is no longer feasible or tolerable or permissible to carry-on pandering to the sinful 'meek' in the same old fashion year after year, decade after decade, century after century, millennium after millennium, world without 'fucking' end, but, rather, time for them, as electorate, to be granted the opportunity to throw off the yoke of their sinful habits and elect, in judgmental vein, for Eternity, elect to become an elect in their own right, who will have rights in relation to grace and even punishment (as a secondary form of grace for females pressured into psychic emphasis under a male hegemony and contrary to their gender actuality of soma preceding and predominating over psyche), commensurate with the lifting or raising of the 'earthly meek' into Heaven, and thus with the Resurrection as such, as and when a majority mandate for religious sovereignty, the sovereignty of 'Kingdom Come', paves the way for the overcoming of 'the world', as of man, and for the establishment, as its freely theocratic successor, of the otherworldly reign of God in Heaven, a reign sanctified by the Second Coming as One Who comes from 'On High' with a Messianic message of theocratic freedom which owes nothing to the bureaucratic limitations of 'Mother Church', but is rather the revelationary means to an anti-bureaucratic and pro-theocratic End.

146. Such a message is something to rejoice in; for it does away with the need for and reality of guilt in the face of behaviour which sinfully transgresses self-interest, restoring to males a freedom from guilt which is the reward for self-harmony in graceful unison with the self, not least in respect of the timeless bliss of soulful redemption of the ego which is commensurate with salvation, as of God in Heaven.

147. Therefore it is fitting and proper that people should dance and sing their way into 'Kingdom Come' and not regret the passing of 'the world', as of the sinful guilt which was not original to males but foisted upon them from a hegemonic female vantage-point in original crime, a legacy, in itself, of the 'fall' from autocracy to bureaucracy, as from vice to cursedness, free will to free spirit, aristocracy to meritocracy, the outer light to the outer darkness, ugliness and hatred to weakness and humility.

148. For what is important is that they should relish the prospect of being delivered from the outer darkness of sin to the inner light of grace, not least in respect of the soul and the prospect of Eternity, and ultimately of an eternity independent of time past, future, and present, so that it is more than simply post-historical but properly eternal.

149. For you can intermittently enter Eternity, after a meditative fashion, in life, but to enter it independently of the usual kinds of moral-saved/virtuous-blessed circles which involve both genders is to be dead to life as we ordinarily understand it and fully commensurate with the Afterlife, albeit such a definitive manifestation of Eternity will no longer pertain to the non-synthetic - and possibly analytic - artificiality of mankind but become synthetically artificial in respect of Godkind, Who will be more than post-human or post-modern or post-historical as and when circumstances permit a more sensibly extensive and intensive cyborgization, as it were, of the urban proletariat to take its rightful place at the head of the evolutionary thrust that leads to the omega point of universal consummation.

150. Therefore to live eternally is not to live as men do, nor even as godly males who meditate on penultimate heavenliness, but to live beyond life in the timelessness of Eternity whereby it was as though one were dead (to the world) and only alive to Heaven.