51.  Well, much as a return to medieval Catholicism would be out of the question for the masses, less laity than 'People', of a post-modern state like Eire, I have never ruled out the possibility of advancement, via a paradoxical election in which religious sovereignty was chiefly at issue, to some superior religious orientation which, besides reuniting the scattered tribes of what is still fondly regarded as Christendom under a common ideological cause, would be no-less synthetically artificial than the secular liberties which currently rule a godless but far from devil-less roost, and therefore alone capable of offering a viable alternative to the secular idolatries which a majority of the People now take for granted, never supposing that things could be so turned around as to leave even the 'stars' of film and music severely in the lurch.

52.  I, however, believe they can, and it was to that end that I conceived of Social Theocracy, regarding it as commensurate with a universal approach to religion that would leave both the personal and impersonal, not to say cosmically polyversal, shortfalls or alternatives to genuine religion which characterize the West, and even much of the East, in its global wake, presuming upon its development beyond the confines not only of Eire and, for that matter, the greater part of the British Isles (as discussed in previous texts) but even continental Europe in the decades or centuries to come.

53.  For Social Theocracy is no mere nationalistic religion, nor is it intended for the West at the expense of the East, still less for the East at the expense of the West, but, conceived as transcending both West and East alike in its synthetically artificial universality, rather for the entire globe, being the solution not only to West/East division but to both Western and Eastern divisions, as in the case of Catholicism and Protestantism in the West, and Hinduism and Buddhism, not to mention Judaism and Islam, in the East, as well as subdivisions of any and all religions which are and have long been the cause of bitter controversies and even rivalries.

54.  Yet, ultimately, religion is the one thing that unites people, even if different religions have caused strife between peoples united in different ways and in respect of different deities or ideals, which is a grave misfortune but, at the same time, historically inevitable in view of the immense size of the planet and the different climates and environments and topographical circumstances prevailing upon it, something no people can be blamed for, even if some would claim that it was the handiwork of God (as of the God they worship) and not simply of a variety of factors which probably have less to do with anything metaphysically sensible - and properly appertaining to godliness - than metachemically sensual, not to mention antimetaphysically sensual, to name but the most cosmically prevalent noumenal factors.

55.  Be that as it may, the development of synthetic artificiality overrides such differences from a standpoint that can 'fly in the face' of them and achieve a more uniform end, which is precisely the sort of end the world requires if universal harmony and peace is to be established, and established in the face of whatever opposition the Cosmos or nature or even mankind may put in its way.

56.  We have seen - and I have personally argued - that democracy and theocracy are incompatible, and for that reason one cannot imagine the world being united in a common faith and religious identity while democracy prevails, even if its exploitation to a higher and more genuinely theocratic end is absolutely crucial, if the People are to become free not only of those who somatically exploit democratic disunity and division but, no less significantly, of the old gods, as Nietzsche would say, and all the traditional so-called world religions which still keep them apart and unable, with the best will in the world, to join together in a common faith.

57.  Democracy, it is true, has vitiated and undermined many an old faith, even some that were almost true, but democracy would be a blessing in disguise if it were to be paradoxically exploited to a radically new theocratic end, superior in evolutionary and religious terms to any of the existing theocracies or so-called theocracies which leave so much to be desired even in relation to antimetachemistry, never mind metaphysics.

58.  For until the People of various - and ultimately all - countries exploit their political freedom to a religious end, they will stay disunited both politically and religiously, and in no position to move on to a higher spiral of evolutionary progress in which there is only the One God, God the Father, coupled to which the One Heaven, Heaven the Holy Soul, and, for females, the One Antidevil, the Antidaughter of the Antidevil, coupled to which the One Antihell, the Unclear Soul of Antihell, in what would transpire to be a virtuous circle of noumenal sensibility in which metaphysics and antimetachemistry were united in proclaiming their synthetically artificial commitments to truth and joy in the grace of transcendentalism and to a beautiful approach to truth and a loving approach to joy in the pseudo-punishing grace of antifundamentalism, the former commensurate, for males, with a primary manifestation of church-hegemonic criteria in relation to Social Theocracy proper, the latter commensurate, for females, with a secondary manifestation of church-hegemonic criteria in relation to Social Theocracy improper or, more correctly, what could be called Social Anti-aristocracy, anti-aristocracy being as psychically antifundamentalist as theocracy is psychically transcendentalist, whilst, in state-subordinate vein, anti-autocracy would be as somatically antimaterialist as technocracy was somatically idealist, the latter of which would be the primary mode of state subordination in respect of a technocratic support of what, with the synthetic artificiality of Social Theocracy, would be the ultimate theocracy, psyche and soma holding together in terms of transcendentalism/idealism in metaphysics and of antifundamentalism/antimaterialism in antimetachemistry, the totality of sensible factors adding up, as noted, to a virtuous circle in which the genders are served according to their respective moral entitlements and ontological dispositions, though always with the implication that a male hegemony in metaphysics will encourage the antimetachemical female to emphasize psyche (in respect of both the beautiful approach to truth and loving approach to joy) at the expense of soma, and this contrary to her gender actuality of soma preceding and predominating over psyche, which is why a commitment to grace of a secondary church-hegemonic order can only be punishing to females, much as a commitment to grace of a primary church-hegemonic order (in truth and joy) would be well-nigh impossible to them and bad for transcendentalism, and hence males, were their gender differential to be underestimated in a spirit of worldly relativity.

59.  But if even antifundamentalism is to some extent bad for females, it is still preferable from a male standpoint that females should be committed to antimetachemistry under their metaphysical control than that they should be somatically free in metachemistry and able to impose a like-somatic emphasis from a noumenally hegemonic standpoint upon their male counterparts in antimetaphysics.

60.  For whereas a civilization that achieves truth and joy, coupled, for females, to a beautiful approach to truth and a loving approach to joy, achieves everything there is to be achieved by civilization, and is truly worthy of respect, one, by contrast, that is rooted in ugliness and hatred, coupled, for males, to an illusory approach to ugliness and a woeful approach to hatred, is more to be despised for its barbarism than admired as a genuine manifestation of civilization, much as it may rule the world and, having first intimidated its own people, strike fear into the souls of all, thereby cowering others into submitting to its tyrannical will.

61.  Such a barbarous civilization does not and cannot inspire hope for a better future, but only fear and loathing for its want of sensibility and moral insight, its heathenistic naiveté in respect of somatic freedom and abject lack of a sensibly male resolve to put and keep females in their proper place as moral subordinates who can never be allowed to escape from the control of hegemonic males for fear that all hell will break out and the worst come to the worst - something, in any case, which those who now languish under the predatory dominion of somatically free nations should have no illusions about!   For they are suffering the consequences of female hegemonic criteria, and thus of the most ruthless exploitation to a somatic end as could be imagined.

62.  Barbarous civilization manifestly exists and is clearly hell-bent on dominating the entire globe, a fact that makes it all the more imperative that those of us committed to civilized culture should do our utmost to provide the People of as many countries as possible with a viable alternative to the democratic morass in which they remain bogged down, even if in some countries democracy is a precondition of the ultimate theocracy, of the possibility of the most evolved manifestation of God the Father/Heaven the Holy Soul, not to mention its antimetachemical corollary in the Antidaughter of the Antidevil/the Unclear Soul of Antihell, and thus the achievement, bit by bit, of universal culture in a truly global religion, a religion that is destined to suffice for the entire planet, not just for some peoples here and there but, ultimately, for everyone, in the interests of universal peace and harmony, of concord between the peoples of this planet and a gradual reduction of class/gender rivalry and friction through a gradual elevation to the highest-common-denominator ... of noumenal sensibility on both metaphysical and antimetachemical terms.

63.  For even if one must initially also accept the inevitability - barring genocidal opposition to persons of Protestant descent - of a deferential mode of phenomenal sensibility, as of a knowledge that defers to truth and a pleasure that defers to joy, together with not merely a strong approach to knowledge or a proud approach to pleasure for the antichemical complement to physical sensibility, but a strong approach to knowledge which defers to the beautiful approach to truth and a proud approach to pleasure which defers to the loving approach to joy, it should not be forgotten that, eventually, even this, ever deferential to what exists above it and never encouraged to be independent at the risk of either an undue mundane lowness or axial subversion through a reinstatement of metachemical freedom, must be transmuted upwards towards the metaphysical/antimetachemical heights, so that what, through unavoidable moral necessity, was initially pluralistic gradually becomes more uniformly totalitarian in respect of the highest virtues, and thus ceases to embrace physical and antichemical shortfalls - no longer properly humanist or antinonconformist - from such a transcendentalist/antifundamentalist peak, the proper constituents of any space-centred  omega point eternally worthy of the name.

64.  I spoke a moment ago of barbarous civilization being something quite apart from the kind of civilized culture we are endeavouring, through Social Theocracy, to both establish and advance; though it should not be forgotten that the barbarism we are alluding to is synthetically artificial and thus the superficially cyborg-like post-human precondition of the kind of sensibly synthetic artificiality that has been identified with culture of an ultimate metaphysical/antimetachemical order.  

65.  Therefore to the extent that the People can be prevailed upon to reject such barbarism, ever the fruit of somatic licence, and turn instead towards enhanced self-respect through religious sovereignty, they can be delivered from the democratic pit of worldly profanity in which they are divided and misled, as also from those who, exploiting the sensual manifestations of synthetic artificiality, prey upon them in such fashion that they become virtually hypnotized and bewitched by what their predatory exploiters have to offer and in no position to renounce secular idolatry from a traditional Catholic or religious point of view.

66.  For what claimed to represent God the Father, Who is One and Indivisible, no longer has much authority over them when they are patently not fashioned in His image, albeit from the antithetical moral standpoint of psychic binding, but divisible and divided by the democratic pluralism with which they identify, however much or little, as a politically sovereign people, and therefore as a people who no longer - if ever they did - exist in God's image but closer to that which stems from the Devil's image, Devil the Mother being fundamentally Manifold and Divisible and therefore the precondition of democracy to the extent that we identify the one with the apex of the diagonally descending axis and the other with that which stands in parliamentary opposition to it, without however being anything remotely Social Democratic and thus determined, in Marxist fashion, to take humanism to its proletarian nadir.

67.  But neither the one nor the other manifestation of what has been identified with a state-hegemonic society has any bearing on the diagonally ascending axis of church-hegemonic criteria, and therefore the existence of democratic pluralism in relation to that is somewhat paradoxical and almost obliquely perverse, insofar as we would normally expect to find a more homogeneous people at the foot of such an axis who, far from being democratic, were subjects of a Catholic monarch who, with due deference to the Papacy, did his utmost to keep them fashioned in the image of God the Father as One and Indivisible.

68.  The Irish people, as already noted, did not have the good fortune, if I may put it that way, to be ruled by an indigenous Catholic monarch in such fashion, and therefore the irrelevance - not excepting from their standpoint that of English Catholic monarchs prior to Henry VIII - of an Anglican monarchy ruling them via first English and later British imperialism was the source of much grief and struggle, though not to the extent that what subsequently resulted could be said to owe nothing to what properly stems, in democratic pluralism, from such a monarchy when it is identified, as I believe it should be, with Devil the Mother as the manifold source of divisibility and hence parliamentary strife, in which all, whether rich, poor, or intermediate, may claim representation without such representation having the slightest shred of moral justification in view of the moral unacceptability of distinctions in the People between rich and poor in the first place, something that is only likely to open-up under the divisive rule of somatic freedom.

69.  That said, it should be evident that the Irish people are not, under the lead of papal infallibility in respect of God the Father at a Christian, or mankind-based New Testament, stage of religious evolution, as suited to democracy as their British counterparts; for whereas it is easy for a people who live under the rule of a certain manifestation - whether cosmic or natural - of Devil the Mother to accept parliamentary division, with its democratic pluralism, it must be far less easy for a people who still live under the leadership of a specific manifestation of God the Father to accept such a fate, though always depending on the extents to which they are loyal to the Church or effectively indifferent if not hostile towards it in what amounts to an age which is less than sympathetic to medieval criteria but beholden to the twin influences of parliamentary democracy and elected presidential autocracy, this latter having closer links to the American spirit of somatically free enterprise than to the British spirit of somatically bound enterprise where the alternative approaches - scientifically productive and economically reproductive - to soma are concerned.

70.  However that may be, I do not doubt that the Irish people are not as keen on democracy as their British counterparts, and that can only reflect creditably upon them, insofar as we understand that a people fashioned in God's image can only be One and Indivisible in spirit if not necessarily in body, in complete contrast to whatever has been fashioned in the Devil's image to be somatically Manifold and Divisible, ever torn by factional or sectarian strife, after the manner of the various parliamentary parties and Protestant church denominations which are their subordinate corollaries.

71.  God wants One and Indivisible in His psychic image, that the People (though this is scarcely the most appropriate religious term) may be led the more efficaciously to the higher sensible realms where, duly transmuted or transfigured, they will be safe from such predatory exploiters as owe their somatically manifold and divisible existences more to the likes of Devil the Mother than to anything godly, even when they are closer, in antimetaphysical guise, to the Antison of Antigod than to anything properly metachemical and ... somatically hegemonic.

72.  Hence God the Father wants His people to be delivered from anything that may have owed its origin, no matter how obliquely or paradoxically, to Devil the Mother; for He knows only too well that so long as those who are still capable of respecting godliness and/or antidevilishness, by dint of some traditional manifestation of noumenal sensibility still being extant, have not entirely sold-out to or been ripped-off by noumenal sensuality within a much-put-upon mode of phenomenal sensuality, there is still hope for them to change their fate and, in rejecting whatever pertains to Devil the Mother, embrace God the Father anew, albeit within the necessarily transmuted terms of a synthetic artificiality which will be as far beyond anything traditionally religious as its secular counterpart is now beyond whatever is traditionally scientific and closer, in consequence, not only to mankind but to nature and even the Cosmos.

73.  Thus we, too, speak from the standpoint of life as cyborgization, though not on the alpha terms of scientific post-modernity but on the omega terms of religious eternity, terms that, though no less global, appertain to universality as opposed to polyversality, having reference, through God the Father, to that which culminates in Indivisible Oneness as the antithesis, in every respect, to everything issuing, through Devil the Mother, in Divisible Manifoldness, and which thereby divides the masses democratically rather than unites them theocratically, divides them somatically rather than unites them psychically.

74.  Democracy, I repeat, is the enemy of People's unity as the image of God the Father; for it stems from the enemy of God whose evil disposition, in manifold divisiveness, is the autocratic precondition of People's disunity in parliamentary democracy.  Republican democracy in a so-called Catholic country like Eire may be the sugar on the bitter pill of divisive extrapolation from Devil the Mother, but it is still far from being sweet to the taste of God the Father who, in disdaining its somatically divisive influence upon the People, would counsel them to democratically reject it in favour of religious sovereignty ... that they may be reunited not merely in the psychic image of God and, for females, the Antidevil but, ultimately, as God and the Antidevil, and thus be saved from the world of phenomenal sensuality to the otherworld of noumenal sensibility from which they will be safe, for ever more, from the evil and pseudo-foolish antics of the noumenally sensual, not to mention the good (modest) and pseudo-wise deceptions of the phenomenally sensible, whose parliamentary and puritan divisiveness was the paradoxical inspiration of their own latter-day undoings as a people who if not exactly classically democratic may well be romantically so, since historically driven to democracy out of desperation with British imperialism and, because of their Catholic traditions, not as inveterately democratic as their ethnic adversaries, for ever committed, in somatic vein, to distinctions between rich and poor as opposed, in psychic vein, to indivisible unity in faith.

75.  Therefore because democracy is the spawn of the Devil, of Devil the Mother (Who, in Old Testament vein, is hyped as God), it should be rejected by those who still claim to respect Catholic theocracy, as they would respect the Pope as the manifestation, on earth, of God the Father for a mankind-stage of religious evolution, but not in order that they may return, under a Catholic monarch, to medieval homogeneity of faithful purpose, but, on the contrary, that they may be delivered from democracy to a new theocracy which not only stretches beyond Catholicism in respect of its advocacy of a sensibly radical level of synthetic artificiality but would also, in its commitment to universality, tower above it in relation to a degree of transcendentalism that would owe more to transcendental meditation, and hence Eastern religious traditions, than to verbal absolution for penitential contrition, thereby establishing truth on a higher and more genuinely godly basis, one that could afford to be explicit and, indeed, had to be explicit if all that still stands, antithetically, in the way of the ultimate development of transcendentalism, coupled to antifundamentalism, is first to be exposed as a lie and then, in the event of a majority mandate for religious sovereignty in relation to a paradoxical election which I have tended to equate with Judgement, utterly repudiated by the People and, as far as possible, removed from society by the People's leaders and protectors with the approval of the self-styled Second Coming, who is the advocate not merely of God the Father/Heaven the Holy Soul but of the most evolved and therefore per se manifestation of God the Father/Heaven the Holy Soul, not to mention the Antidaughter of the Antidevil/the Unclear Soul of Antihell, and thus of that which can only have its way at the expense of Devil the Mother/Hell the Clear Spirit coupled, in subordinate vein, to the Antison of Antigod/the Unholy Spirit of Antiheaven, not least in respect of their most devolved and therefore per se manifestations in relation to somatic freedom of a cosmic nature.