76. For the autocratic-democratic axis proper does not permit of any such transvaluations, bearing in mind that it pertains to a different civilization, a different type of society, which has to be evaluated primarily in terms of the State and only secondarily in terms of the Church, and if one were to generalize on axial terms it would more likely entail the notion of a descent from Time to Volume rather than an ascent, as in the case of the bureaucratic-theocratic axis, from Mass to Space.

77. Be that as it may, such a descent would have more applicability to crime and punishment than to sin and grace, and we have already seen that the shift from autocratic to democratic criteria within the context of state-hegemonic societies implies a shift from 'frigg*** jerks' to 'sodd*** pricks', as from 'pus' to 'shit', and thus ties-in with negative attitudes to sex which result in the criminal and punishing corruptions of sexuality in relation to such a system.

78. But the shift from bureaucratic to theocratic criteria within the context of church-hegemonic societies implies a shift, by contrast, from 'fuck*** cunts' to 'snogg*** bums', as from 'piss' to 'gas', and thus ties-in with the redemptive elevation of sexuality from sin to grace.

79. Therefore where the former type of society obtains, there can be no Social Theocracy but only a Social Democracy if the worst comes to the worst and things degenerate from autocratic-democratic compromise to outright democratic totalitarianism - the sort of totalitarianism whose sexual parallel is explicitly homosexual, and not merely bisexual or anally heterosexual.

80. Such a society, if it 'goes to the dogs', will end up in a 'shitty' dead-end of proletarian humanism and be incapable of metaphysical progress, having regressed to a nadir of democratic stupidity in which the notion of 'sodd*** pricks' has to be interpreted solely in homosexual terms.

81. Of course, all 'pricks' are stupid in one degree or another; for they are symptomatic of an axial descent from autocracy to democracy, the criminal wickedness of the 'particular bad' to the punishing stupidity of the 'general good', and end-up in a state-hegemonic cul-de-sac of their own devising, where man plays God and defies the Devil.

82. But hope of God stems from bureaucracy, stems, one might say, from woman, and in the axial ascent from bureaucracy to theocracy, the sinful cursedness of the 'general bad' to the graceful blessedness of the 'particular good', the 'goodness' of God, there is no 'shitty' dead-end of democratic delusion but an open-ended gaseousness which stretches into eternity and the perfection of being in the transcendentalism of 'Kingdom Come'.

83. In such fashion can the limitations of 'Mother Church', the Catholic Church, be transcended, and precisely by utilizing the democratic relativity of the secondary state, the liberal republican state, to a primary church end, the church not of a Marian cursedness but of a Messianic blessedness, not of sin but of grace, not of the world but of the otherworld, not of death-in-life but of Eternal Life, so that progress from the 'general bad' to the 'particular good' can be democratically endorsed and achieve, if the People so choose, a majority mandate, and not because the People, the electorate in question, are primarily of the State and thus inveterately democratic, but rather because they are sufficiently of the Church to be desirous of deliverance from sin to grace, cursedness to blessedness, folly to wisdom, and thus of a higher destiny than the world, a destiny which stretches beyond the world to the otherworldly heights of 'Kingdom Come', in which God will reign supreme and therefore subsume all that is less than God into godliness and, more importantly, heavenliness, no matter how long it may take for this to happen to any appreciable extent, bearing in mind the complexities and pluralities which have to be 'ironed out'.

84. For, ultimately, the triumph of God/Heaven implies the transmutation of woman/purgatory and, in secondary vein, the Devil/Hell and man/earth towards a godly/heavenly end, and for this to happen woman/purgatory must become antiwoman/antipurgatory, and the Devil/Hell the Antidevil/Antihell, and man/earth pseudo-man/pseudo-earth, so that strength will take its place beneath, though to one side of, knowledge and knowledge, duly reformed, its place beneath a beauty which is deferential to truth and therefore secondarily graceful in psychic vein.

85. All such transmutations will take time, even in eternity, and will lead to excisions as well as incisions, to separations as well as amalgamations, to a whole range of cyborg-oriented developments which will impact upon evolving and/or counter-devolving life and progressively change it for ever - as described in all the previous texts which have a bearing on 'Kingdom Come'.

86. For man is, in Nietzschean parlance, something to overcome, and only in God, in the most evolved and therefore per se manifestation of God, will it be possible to engineer his 'overcoming' in such fashion that only the Cyborg prevails and the Cyborg becomes the meaning not merely of the earth but, more significantly, of Heaven, of the attainment by evolving life to its maximum of joy through maximized truth in a synthetically artificial context in which the self, the brain stem and spinal cord, is granted a more than mortal support/sustain service for the benefit of its immortal aspirations.

87. Eventually, on this basis of life transmutation legitimized by religious sovereignty, there will be stable populations that do not arbitrarily increase and are not subject to or dependent upon sex, with all its attendant perils, for reproduction, still less for pleasure alone.

88. Such cyborg-oriented populations will simply be fine-tuned ever forwards and upwards towards the omega point of perfect God/Heaven in space centres, and all the problems which currently and have traditionally beset man will be things of the past, never to be resurrected in the future.

89. The sinfulness of woman-oriented mankind will be transcended by the gracefulness of God, of the Cyborg, and neither the criminality of the Devil nor the punishingness of man-oriented humanity will persist into eternity for ever or even to any appreciable extent at all, but be subject to ongoing modification in the interests of enhanced grace and joyfulness for all concerned.

90. Therefore the autocratic-democratic axis is doomed; for it does not lead on and up but effectively back and down, down to the nadir of a 'shitty' stupidity. Only the bureaucratic-theocratic axis can be significantly progressed; for this is the axis of life, whether of death-in-life or of Eternal Life, not the axis of the negation of life, whether in Eternal Death or life-in-death, to which both the 'frigg*** jerks' of autocratic 'pus' and the 'sodd*** pricks' of democratic 'shit' are subjected and perforce condemned through their own wickedness and stupidity.

91. They may fight on to protect their vested interests, the interests of aristocracy on the one hand and of plutocracy on the other, but they are doomed to fighting a loosing battle; for they are the born or re-born enemies of life and can only perish in the death of their own crime and punishment.

92. They have shut themselves out from life, and now they fear life as a threat to their death, the Eternal Death of 'frigg*** jerks' and the life-in-death of 'sodd*** pricks', and seek to 'save' themselves by spreading their death far and wide, by taking the battle pro-actively to the 'enemy', or anyone who is not equally or even partially democratic.

93. But the morale of life is that life cannot be defeated by death but triumphs over death to rise again re-born into eternity, the Eternal Life which is master and fate of all who would honour God and themselves and turn from the world to heavenly redemption in 'Kingdom Come'.

94. Life can use democracy, even liberal democracy, to its own higher ends, the ends of metaphysical salvation in God and Heaven, and an end to both sin and crime alike. But such a divine destiny can only transpire where the desire for grace, for an end to sin, is paramount, not in connection with the punishment of crime and an obsession with crime and punishment which bespeaks the autocratic-democratic axis of all that is inimical to life.

95. There must be at least some underlying sense of bureaucracy-theocracy, of sin to grace, before the endorsement of a society centred in grace and an end to sin can be countenanced. For the wages of sin is death, death-in-life, and where life is deemed precious because society is based in life and not in death, then the desire for Eternal Life will be all the greater, and eternity will truly come to pass.

96. But the life-in-death of the hard-line democratic, the 'sodd*** pricks' of a 'shitty' disposition, can only fear the Eternal Death, the death-in-death, so to speak, of the 'frigg*** jerks' of a scummy disposition whose autocracy either rules or has ruled the roost in criminal vein and would set things back to a world, a netherworld, characterized not by form but by power, not by ego but by will, not by knowledge but by ugliness, not by man but by the Devil.

97. Such 'sodd*** pricks' have reason to fear the Devil. But the longer they persist in fearing the 'frigg*** jerks' whose crime would demolish their world, the less possibility there is of an accommodation with God and an end to their punishing disposition, not least in respect of an ethos that, in state hegemonic vein, puts work above play in the interests, falsely conceived, of self-enrichment.

98. It may even be the case that the one reinforces the other and that as long as the autocratic-democratic axis persists there will be crime and punishment, not an end to crime or a cessation of punishment, but the persistence of crime and punishment world without 'shitty' end.

99. This is not, in truth, a world worth fighting for or defending against the perceived threat of life, including a greater respect, through church hegemonic criteria, for play. It is, rather, one that needs to come to an accommodation with bureaucracy and theocracy as soon as it can, in order to put an end to the vicious rule of crime and its virtuous punishment and step closer to the possibility of the virtuous transcendence of sin through grace, as of corporeal play through ethereal play.

100. For only theocracy, and the freeing of theocracy from both bureaucratic and, secondarily, autocratic and/or democratic constraints and subversions can lead the world towards a brighter future in which not only is there little or no sin but little or no crime and punishment as well, and heavenly criteria accordingly stand triumphant over the world, as over death.