126. Thus societies that do not recognize a democratic alternative to an autocratic mean are simply barbarous, and not even criminal. For the acceptance of the reality of crime presupposes the existence of punishment, and for punishment to be effective against crime there must be an acceptance of the legitimacy of censoring behaviour that would be judged criminal from a civilized point of view, for which read: that would be judged unduly wilful from a standpoint centred in ego. Therefore the tussle between crime and punishment presupposes an autocratic-democratic axis which in turn presupposes an end to autocratic authoritarianism and the acceptance of representative democracy.

127. Correlatively, societies that do not recognize a theocratic alternative to a bureaucratic mean are simply philistine, and not even sinful. For the acceptance of the reality of sin presupposes the existence of grace and for grace to be effective against sin there must be an acceptance of the legitimacy of censoring behaviour that would be judged sinful from a cultural point of view, for which read: that would be judged unduly spirited from a standpoint centred in soul. Therefore the tussle between sin and grace presupposes a bureaucratic-theocratic axis which in turn presupposes an end to bureaucratic authoritarianism and the acceptance of representative theocracy.

128. When a society is no longer either purely barbarous or purely philistine, purely instinctual or purely spiritual, it becomes governed by civilized or cultural criteria which censor free will as crime and free spirit as sin, making for a society which is led by either punishment or grace, as by democracy at the expense of autocracy in the one case and theocracy at the expense of bureaucracy in the other case, neither of which, however, are independent of crime and sin.

129. For there can be no independence of crime and sin so long as the world persists as a relativity divisible between autocratic and democratic alternatives on the one hand, as between crime and punishment, and bureaucratic and theocratic alternatives on the other hand, as between sin and grace. In such liberal societies, democracy presupposes the prior existence of autocracy no less than theocracy the prior existence of bureaucracy.

130. But attempts to establish the opposites of barbarous or philistine societies have been and continue to be made, and such societies aim for either civilized independence from barbarism or cultural independence from philistinism, as, one could argue, in the cases of Social Democracy and, to revert to my preferred terminology, Social Theocracy, so that an absolutism is established the other side of worldly or liberal relativity which aims to be as post-worldly as what we would now call barbarous or philistine societies were pre-worldly, and thus pre-civilized or pre-cultural, as the prevailing case may be.

131. Such post-worldly societies, on the other hand, are in effect post-civilized and post-cultural, and in the paradoxical nature of People's progress they tend to resurrect, in transmuted guise, some degree of barbarism in the one case and philistinism in the other, thereby suggesting a return to pre-worldly criteria and realities.

132. Yet, in actuality, that is the last thing that either type of society would wish to do, since they aim to establish 'paradise' either on earth or in Heaven, and for that they must be as distinct from anything criminal or sinful as pre-worldly societies were distinct from anything punishing or graceful, and precisely because such concepts had not then been invented.

133. What post-worldly societies endeavour to do is not to resurrect barbarism or philistinism but to disinvent the worldly concepts of civilization and culture in favour of something which is either civilized without being relatively punishing or cultural without being relatively graceful, so that its existence is beyond the scope of crime and sin, not concerned with either crime or sin from relatively punishing or graceful points of view, but with the transcendence, in effect, of such a relativity in the interests of an absolutism which is neither formally punishing nor formally graceful, still less neo-criminal or neo-sinful, but characterized by a degree of free ego in the one case and free soul in the other which defies categorization in relation to liberal punishment or grace, being the purest embodiment of either civilization or culture as could be imagined.

134. Such, at any rate, is what the respective utopias of the Beyond aim for and endeavour to bring to pass, irrespective of how inadequate from a properly paradisiacal point of view is 'pure civilization', the reduction of life to the lowest-common-democratic-denominator, in blue-collar proletarianism, of Social Democracy, which rather comes off an autocratic-democratic axis as the nadir of diagonal descent than stems from anything bureaucratic-theocratic as the apex of diagonal ascent.

135. For which, of course, one must have Social Theocracy, in order to ensure, in properly paradisiacal vein, that 'pure culture', not least in respect of a synthetically artificial mode of transcendental meditation, is granted the most appropriate interpretation and encouraged to flourish among, in particular, the white-collar proletariat of a suitable denominational background.

136. However, I do not believe, and have never in recent years maintained, that 'Kingdom Come', if and when it were to come literally to pass, should be either purely theocratic or purely democratic but, rather, a combination, to varying extents, of both, so that there is scope for all manner of proletarians, whether they also think of themselves as Catholics and Protestants or not, to partake of 'salvation', or deliverance from the sensual secularities of the 'heathenistic' present to the sensible idealities of the Social Transcendentalist triadic Beyond, as already discussed in a number of previous texts.

137. For something that was unduly heavenly, and in a sense 'fascistic', would be no more feasible, in the long run, than its unduly earthly, or 'communistic' counterpart against which it was in revolt, and in that respect Social Theocracy, as I have outlined it, is not another type of 'pie-in-the-sky' utopia but the means whereby the schismatic divergence of Catholics and Protestants, not to mention various other denominations, may be rectified in terms of a restoration to a unitary faith based upon the teachings of Social Transcendentalism, so that, whatever they may have been in the past or consider themselves to be in the present, all persons may become Social Transcendentalists living under a Social Theocratic dispensation which would be there to protect and serve their religiously sovereign interests, presuming upon a majority mandate for religious sovereignty come that paradoxical election, or series of elections, which has been artificially - and appropriately - identified, in my writings, with Judgement, as though People's civilization were at the cross-roads between time and the timeless, the world and 'Kingdom Come', democracy and some more authentic theocracy.

138. Consequently Social Theocracy, whilst it may be centred in a new order - synthetically artificial - of metaphysical sensibility, is open, and must remain open for as long as necessary, to modified orders of physical sensibility, not to mention their female counterparts in both antimetachemical and antichemical sensibility, the latter of which could well be instrumental in constituting a not-inconsiderable aspect of the administrative aside to the said triadic Beyond of 'Kingdom Come', if one conceives of it, as I now do, as a largely antibureaucratic context that would have the service of modified democratic, anti-autocratic, and theocratic tiers, duly subsectioned, to grapple with in view of the necessity of maintaining an overall theocratic hegemony in respect of what properly accords with matters Social Theocratic.

139. Else one could risk, in the event of an anti-autocratic administrative aside, a return to English-type axial criteria, in which a sort of modified autocratic-democratic mean took precedence over things bureaucratic-theocratic - something that would be completely unacceptable in a salvationist context like 'Kingdom Come', where the lead factor can only be theocratic and the administrative aside of an order of responsibility which is more Messianic than dictatorial, or more akin to a 'God Kingship' than to a 'Devil Kingship', as one might call anything with an autocratic bias which, no matter how godly or god-fearing it may think itself, is rooted, Old Testament-wise, in an untransvaluated concept of 'God as First Mover' in what transpires, Hebrew-like, to be a sensual 'take' on the Cosmos - something of which, on the European and thus more temperate side of the Mediterranean, even the Jupiterian Romans cannot be accused.

140. However that may be, the overall structure of 'Kingdom Come', conceived in respect of an administrative aside to the triadic Beyond, is not commensurate with either type of People's utopia, the 'pie-in-the-sky' utopia of an overly white-collar orientation or the so-called 'heaven-on-earth' (though actually 'hell-on-earth') utopia of an overly blue-collar orientation but, rather, seeks to appeal to all proletarians, all urban dwellers and workers, of whatever informally secular or formally religious status to join together in the building of this new world, which will not be just another world but ultimately so otherworldly as to transcend the earth altogether in favour, at that more totalitarian evolutionary point in eternity, of some space-centre heaven which will be considerably more evolved than anything already pertaining metaphysically to space in respect of the Cosmos. So evolved, as already noted, as to be perfectly universal, and thus at the opposite extreme from anything cosmic.

141. For the cosmic, remember, is dominated by Devil the Mother/Hell the Clear Spirit, by metachemically free soma in stellar-like vein, and is not, and never could be, a context in which God the Father/Heaven the Holy Soul could exist to anything like a most evolved, or per se, degree of metaphysically free psyche but, rather, in terms of its least evolved degree in contrast to the most devolved (as that, paradoxically, which is furthest removed from an evolutionary possibility) degree of Devil the Mother/Hell the Clear Sprit, for which read: metachemical 'first mover' in cosmic sensuality.

142. Therefore it is only in the universal cyborg, in that which is not only antithetical to the polyversal cosmic but distinct from both impersonal natural and personal human stages of life, that God and Heaven attain to a per se manifestation in the synthetic artificiality of a God the Father/Heaven the Holy Soul, not to mention their bound somatic corollaries of a Son of God/Holy Spirit of Heaven, which are not merely least evolved, never mind less (relative to least) or more (relative to most) evolved, but most evolved in a universality which is beyond any subversive vitiation stemming from either cosmic, natural, or human influences - always more polyversally, impersonally, or personally prevalent than universality in relation to cosmic, natural, or human contexts - in the fully universal independence from such a vitiation which is alone possible to the cyborg as the epitome of universality per se.

143. Having theoretically established the pluralistic structure of 'Kingdom Come' along lines likely to protect the theocratic hegemony and soulful freedom which is theocracy's chief raison d'être, I should like briefly to return to the divergent axes of autocracy-democracy on the one hand, by and large English and therefore Anglo-Saxon, and bureaucracy-theocracy on the other hand, by and large Irish and therefore Celtic, with the original autocratic or, rather, bureaucratic (for autocratic independence of ecclesiastic hegemony came via Henry VIII rather later to the British Isles than the bureaucratic control of politics, as of the State, in relation to 'Mother Church') and autocratic positions arguably more Norman French than either Celtic or Anglo-Saxon, and restate the distinction between a hegemonic state and subordinate church in respect of the one axis, and a hegemonic church and subordinate state in respect of the other axis, as between concern, one way or another, with the not-self, and concern, one way or another, with the self.

144. Although nominally subject to male hegemonic control in physical democracy, the autocratic-democratic axis is actually dominated, as we have seen, by female criteria in view of the extent to which metachemistry still prevails as a diabolic female reality diagonally in back and above the physical hegemony of masculine males over antichemical females in sensibility, making for a paradoxical situation in which punishment and modesty (goodness) tend, as antichemical idealities, to take precedence over grace and wisdom in an effectively antifeminine opposition to crime and evil, the opposition of democracy to autocracy.

145. By contrast, although nominally subject to female hegemonic control in chemical bureaucracy, the bureaucratic-theocratic axis is actually dominated or, rather, led by male criteria in view of the extent to which metaphysics prevails as a divine male reality diagonally to the fore of and above the chemical hegemony of feminine females over antiphysical males in sensuality, making for a paradoxical situation in which sin and folly tend, as antiphysical realities, to take precedence over crime and evil in an effectively antimasculine aspiration towards grace and wisdom, the aspiration of bureaucracy towards theocracy.

146. Therefore, from a male standpoint, the latter axis is preferable to the former in view of the extents to which an aspiration towards divine male criteria in absolute grace and wisdom from disgust with folly and sin takes precedence over an opposition to diabolic female criteria in absolute criminality and evil at the expense of relative wisdom and grace, with the male not merely functioning, in punishing vein, against the not-self of metachemical crime but functioning, in penitential vein, on behalf of self in respect of metaphysical grace.

147. It is also worth pointing out that whereas, in state-hegemonic vein, the autocratic-democratic axis is characterized by authentic crime and punishment, as germane to genuine barbarity and civility, it is also, in church-subordinate vein, characterized by inauthentic grace and sin, as germane to pseudo-culture and pseudo-philistinism - the noumenal, or upper-class, aspect of the axis arguably divisible between autocratic (Monarchic) and aristocratic (Anglican) forms of the state and church, the phenomenal, or lower-class, aspect of it divisible between democratic (Parliamentary) and plutocratic (Puritan) forms of the state and church.

148. Contrariwise, it is worth pointing out that whereas, in church-hegemonic vein, the bureaucratic-theocratic axis is characterized by authentic sin and grace, as germane to genuine philistinism and culture, it is also, in state-subordinate vein, characterized by inauthentic punishment and crime, as germane to pseudo-civility and pseudo-barbarity - the phenomenal, or lower-class, aspect of the axis arguably divisible between bureaucratic (Roman Catholic) and meritocratic (Republican) forms of the church and state, the noumenal, or upper-class, aspect of it divisible - if I may be permitted to anticipate the key elements of 'Kingdom Come' - between theocratic (Social Transcendentalist) and technocratic (Centrist) forms of the church and state.

149. Therefore it seems necessary to distinguish the pseudo-grace of aristocratic Anglicanism, rooted in the bound metachemical psyche of a hateful approach to woe, as a secondary form of the church vis-à-vis the genuine criminality of autocratic monarchism, rooted in the free metachemical soma of ugliness, as the primary form of the state (that product in England, remember, of an excommunicated monarch) from what could be called the relative grace of such theocracy as accrues, in liberal vein, to Roman Catholicism as reward for penitential confession of sin, and which needs to be distinguished from the more elevated grace, the absolute grace, as it were, that would attend the practice of transcendental meditation as a properly metaphysical mode of sensibility, a grace that, in the context of 'Kingdom Come' and thus of a Social Theocratic supersession of Roman Catholicism, would require a synthetically artificial inducement to lift it beyond the merely human stage of metaphysical sensibility such that accords, for instance, with a Buddhist disposition and religious tradition.

150. And in that respect there would no longer be a dichotomy, highlighted by the divergence of Jung from Huxley in respect of the distinction between transcendental meditation as the 'slow' and in effect proper path to paradise and recourse to synthetic hallucinogens as the 'quick' and somewhat superficial path to paradise, but, rather, two equally synthetic approaches to the Afterlife that were intended to cater for the inevitable distinction between males capable of a metaphysical commitment and their more physical counterparts who would be less soulful than egotistic, and therefore more open to visionary experience as a sort of earthly reincarnation of ego which would parallel the Christian expectation of 'meeting Christ' face to face in eternity, and therefore stand lower, in the hierarchy of possible afterlife-type experience, than anything centred, transcendentally, in unitive experience of Heaven as germane not to the brain stem but to the spinal cord, and thus to those whose religious conditioning prior to death ran somewhat deeper than their, for example, Christian, or praying/reading, counterparts.