51. But since humanism is already sensible and a kind of omega alternative within 'the world' to nonconformism, it could not be described in antihumanist terms, but would simply be the modified taking that was expected to defer to the overall hegemony of being, as to transcendentalism, in pseudo-humanist vein.

52. In this respect, the pattern of administrative aside and triadic Beyond, as germane to our projection of 'Kingdom Come', would more resemble a plurality of sensible factors in which the administrative aside would be characterized by a sort of antigiving antinonconformism of antibureaucratic strength designed to serve the taking pseudo-humanism, or modified humanism, of knowledge on the bottom tier of the triadic Beyond, while the antidoing antifundamentalism of beauty duly lined up under the beingful transcendentalism of truth, like an anti-autocracy under a pure theocracy, the latter of which would determine the overall shape and scope of the triadic Beyond in respect of psychic freedom.

53. For such freedom would ensure that a beautiful approach to truth and a loving approach to joy were the psychic corollaries of truth and joy in the relationship of antifundamentalism to transcendentalism, anti-autocracy to theocracy, with a strong approach to knowledge and a proud approach to pleasure being the psychic corollaries of knowledge and pleasure in the relationship of antinonconformism to pseudo-humanism, antibureaucracy to pseudo-democracy or, rather, the pseudo-democratic 'take' on theocracy that would pertain to the bottom tier of the triadic Beyond in suitably phenomenal, or lower-class, terms.

54. Only the transvaluation of bureaucracy in respect of antibureaucracy can guarantee, it seems to me, that the administrative aside to the triadic Beyond will be primarily of the Church rather than of the State and therefore identifiable with the serving rule of a 'God Kingship' rather than of either a 'Devil Kingship' or a secular monarchy likely to be incompatible with the lead of God.

55. Therefore, in general terms, it is as though the transcendence of bureaucracy by theocracy would ensure an antibureaucratic transmutation of bureaucracy - analogous in sexual terms to the substitution of plastic inflatables for conceptual coitus - in keeping with the enhanced sensibility that would flow down from above, making for a strong support, in the administrative aside, to the triadic Beyond, the middle and bottom tiers of which would be characterized not by chemical sensibility, still less by metaphysical sensibility, but by the metachemical and physical sensibilities of beauty and knowledge.

56. Hence a plurality of religious praxis in the triadic Beyond stretching from knowledge and beauty to truth, while the administrative aside was primarily characterized by strength, as by a determination to serve the 'good', the beautiful, and the true.

57. But all would be subsumed into and led by truth, as by joy, and therefore not be independent forms of strength, knowledge, or beauty, but modified, or 'bovaryized', forms subject to transmutation by truth and ever subordinate, in consequence, to the lead of transcendentalism, which is of the essence of Social Theocracy.

58. For only truth over beauty in the upper-class, or noumenal, contexts of metaphysics and metachemistry or, rather, antimetachemistry, and knowledge over strength in the lower-class, or phenomenal, contexts of physics and chemistry or, rather, antichemistry (as germane to the administrative aside to the triadic Beyond) can guarantee, in male hegemonic vein, a psychic monism in which not beauty but a beautiful approach to truth defers to truth, and not strength but a strong approach to knowledge defers to knowledge, together with their respective spiritual and emotional concomitants.

59. Therefore antichemistry must be behind the eternities of physics, antimetachemistry, and metaphysics, like an antibureaucracy behind pseudo-democracy, anti-autocracy, and theocracy, albeit, in all cases, that which was less than fully or properly theocratic would be deferentially subordinate to the prevailing ideal, the ultimate ideal of transcendentalism.

60. Certainly I have shifted my ground slightly from how I had formerly conceived of the administrative aside and triadic Beyond (without, however, the denominational hierarchies that would place persons of Catholic descent above their Anglican counterparts and persons of Anglican descent above their Puritan counterparts being in any way altered), but that is only because subsequent moral insights or logical gains have made such a shift possible.

61. The truth, the truly eternal virtue of metaphysical sensibility, has remained intact and steadfast, as it could only be expected to, but other and lesser concerns, not least in respect of knowledge, are often subject to re-evaluation and modification in light of how the truth is conceived, and that has proved to be the case once again.

62. Only that which is properly germane to Eternity, the Truth, can remain unchanged in the flux of time. Everything else - strength, knowledge, beauty - is subject to change and will continue to be changed as circumstances dictate, which is to say until they no longer exist independently of truth but have been subsumed into truth and effectively done away with as eternity replaces time.

63. For even if you have to start with a plurality of factors, whatever their sensible scope, the end of evolutionary progress must be the one alone, the divine factor, which would have the right, in the religiously sovereign context of 'Kingdom Come', not only to subordinate everything else to itself, but to carry on modifying and transmuting strength, knowledge, and beauty until they were no longer recognizably different, but one and indivisible with Truth.

64. Of course, we are not concerned with anything properly autocratic, even on constitutional terms, nor properly democratic, as in relation to the autocratic-democratic axis of State hegemonic civilization, whether in England or elsewhere, but with autocratic and democratic subversions of theocracy which, unlike the bureaucratic subversion of it more typifying 'Mother Church', have to do with the secondary forms of the Church which, in Ireland and even Celtic countries generally, typify Protestants and make them distinct from overly political types and affiliations.

65. Therefore the transmutation of autocracy into anti-autocracy for Anglicans in respect of the middle tier of the triadic Beyond and the transmutation of democracy into if not antidemocracy then pseudo-democracy for Puritans in respect of the bottom tier of the triadic Beyond does not imply the transmutation of their political counterparts but, rather, only of the autocratic and/or democratic subversions of theocracy with which Irish Protestants - and Celtic Protestants in general - could be identified in shadow-church vein to the bureaucratic subversion of theocracy characterizing their Catholic counterparts, most of whom, released from bureaucratic constraint, would soar into the airy heights of the top tier of our projected triadic Beyond and thus achieve the nearest thing, where applicable, to a transcendentalist per se.

66. Hence the pluralism of 'Kingdom Come' does not imply that the autocratic-democratic axis of British and, in particular, English civilization dissolves itself in order to fit in, albeit on subordinate terms, with such changes as might be in store for the bureaucratic-theocratic axis typifying Irish civilization but, rather, that only Irish Protestants and their Celtic counterparts in Scotland and possibly Wales could be expected to vote for religious sovereignty and, in the event of a majority mandate, take up predetermined positions in the triadic Beyond of 'Kingdom Come', insofar as their relationship to autocracy and/or democracy had been primarily religious and secondarily political, and this in spite of the state primacy accruing to autocratic and democratic affiliations in countries like England where, not God and the Church, but what could be called either the Devil and the State or Man and the State come first.

67. Hence the possibility of an anti-autocratic accommodation of theocracy in beauty and love for Irish and Celtic Anglicans, together with the possibility of a pseudo-democratic accommodation of theocracy in knowledge and pleasure for Irish and Celtic Puritans should not be confounded with the fanciful notion of either an autocratic accommodation of theocracy or a democratic accommodation of theocracy, since state-hegemonic autocracy and democracy are two entirely different and separate issues which cannot be reconciled to a theocratic hegemony.

68. But a transmuted autocratic subversion of theocracy that becomes an anti-autocratic deference to a freer theocracy within Ireland and such countries is certainly within the bounds of plausibility, as is a transmuted democratic subversion of theocracy that becomes a pseudo-democratic deference to such a freer theocracy within a framework of religious praxis that is served by an antibureaucratic deference to pure theocracy in what has been termed the administrative aside to the triadic Beyond.

69. But in order for 'Kingdom Come' to actually come to pass, there must first be a paradoxical election, effectively pertaining to Judgement, which has the aim of bringing the world to the gates of the otherworldly context alluded to above, and for that to transpire a majority mandate for religious sovereignty would be necessary - something which is only likely to materialize in countries where, whether in Catholic or Protestant or some other form, God and the Church come first and a majority mandate for such a revolutionary sovereignty can reasonably be inferred and even expected.

70. Clearly this would not be the case in royalist-parliamentary England, where the autocratic-democratic axis ensures that God and the Church, to the extent we may recognize anything religious in the autocratic and democratic 'bovaryizations' of theocracy, take a secondary place in the overall hierarchy of hegemonic values, and that far from God and the theocratic Church or even Woman and the bureaucratic Church, much less their fundamentalist or humanist counterparts, it is if not the Devil and the State then, in democratic freedom, Man and the State that come first, and would reduce everything to the aforementioned 'frigging' and/or 'sodding' corruptions.

71. One cannot save or deliver from sensuality to enhanced sensibility a corrupt people, and therefore it can only be left to such a people to deliver themselves from corruption and make themselves more amenable to the possibility of theocratic liberation, whether in relation to theocracy per se or to some deference to it on the part of other factors which, duly transmuted, will no longer prove subversive of and detrimental to anything sensibly transcendentalist.

72. But one can deliver from sensuality a Church people, a Christian people, a people who are primarily bureaucratic-theocratic, as in the case of Irish Catholics, and only secondarily, if on religious grounds, autocratic-democratic, as in the case of Irish Protestants. This people and other such peoples can certainly be saved from sensuality to sensibility, as from crime and sin to punishment and grace, and it is for them to decide for themselves whether or not to endorse the concept of religious sovereignty and, in the event of a paradoxical election, vote accordingly, abandoning both primary bureaucracy and secondary autocracy and/or democracy for the prospect of 'Kingdom Come', in which the Church will exist on a Social Transcendentalist basis led by an enhanced, or freer, theocracy truly reflective of metaphysical sensibility to an ultimate degree.

73. For if bureaucracy is sinful, then theocracy is its graceful redemption, as things proceed from weakness and humility (if not humiliation following the exposure of weakness) to truth and joy, Woman and Purgatory to God and Heaven, water to air, the world of the 'general bad' to the otherworld, so to speak, of the 'particular good', the objective Many to the subjective One.

74. Likewise the subversions of theocracy from autocratic and democratic points of view can be delivered from ugliness and hatred to beauty and love, as from the Devil and Hell to the Antidevil and Antihell, the netherworld of the primary 'particular bad' to the otherworld of the secondary 'particular good', whilst its democratic counterpart can be delivered from ignorance and pain to knowledge and pleasure, as from Antiman and the Anti-earth to Man and the Earth, the world of the secondary 'general bad' to the otherworld of the primary 'general good', albeit a good that, duly transmuted, defers to the 'particular good' of truth and joy, God and Heaven.

75. In general terms, it could be argued that the deliverance from bureaucracy to theocracy is equivalent to a leap from massive mass to spaced space, as from sin to grace, whereas the deliverance from the autocratic subversion of theocracy to an anti-autocratic deference to theocracy is from spatial space to a repetitive time deferential to spaced space, and the deliverance from the democratic subversion of theocracy to a pseudo-democratic deference to theocracy is from massed mass to voluminous volume, neither of the latter being quite axial progressions but simply transmutations of basically autocratic and democratic positions in relation to religion.