401. There can be no free literature while journalistic freedom continues to be the norm!

402. The Second Coming, being partial to heavenly evaluations, would not endorse a free press, but would strive, with all the means at his disposal, to curb and muzzle it!

403. Societies which struggle towards Heaven will have scant regard for journalistic freedoms, preferring to curtail and transmute them in accordance with their omega-oriented subjectivity.

404. When journalists invade literature, as they frequently do in open societies, the result tends to be a crude subversion of fiction along tediously factual lines.

405. A society dominated by the philistine can only produce a correspondingly philistine literature, in which the journalist poses as an artist.

406. The bulk of modern British literature, both fictional and nonfictional, is journalism-in-disguise, the journalist, and often enough his political and/or professorial counterpart, decked out as an artist.

407. When philistinism passes for art, as it often does in Britain, the possibility of genuine literature is rendered all the more remote, since its subversion is everywhere manifest, and the bogus article will be taken for the 'real McCoy'.

408. It is not that genuine literature cannot be written in a philistine age or society; rather is it a case of such literature not being published by the philistine powers-that-be.

409. No self-respecting artist would ever deign to become a journalist, much less a professor of literature, just to secure himself, or some publisher, a guaranteed reading public.

410. One is either an artist, and moral, or a journalist, and immoral, and the one can no more become the other than God and the Devil can change places.

411. The great thing about fiction is that it is subjective, not dependent on factual objectivity, like science (or, for that matter, journalism), but an art form purely and simply.

412. The finest and most genuine artists are not only subjective, but celibate moreover.

413. When subjective beauty is stepped up to its full we get the finest art; but when such beauty is transcended by and in the truth we get philosophy, which is more than the product of celibates: it is the product, effectively, of literary saints.

414. The artist, no matter how celibate, does not entirely abandon the World; for to do so would be to abandon beauty, and hence art.

415. Only the philosopher-saint can truly be said to have abandoned the World (assuming he was ever partial to it in the first place); for his genius operates on the level of God, and thus in relation to the heavenly Beyond.

416. The Second Coming is the ultimate philosopher, the 'philosopher-king', whose conceptualized perception of truth is so profound that he has become effectively omniscient, and hence divine.

417. In England, which has no respect for the pursuit of truth, only the pursuit of power or, rather, of power through wealth is admired.

418. America has even more respect for the pursuit of power through wealth than Britain, outdoing even the old imperial powers in immorality.

419. America is if not truly the 'Great Satan' then, at any rate, the great Antichrist, for whom the pursuit of wealth as a means to power is the cardinal ideal.

420. Bad societies do not become good and holy just because one would like them to; on the contrary, they tend to become progressively worse.

421. When freedom is interpreted not in terms of release from sin but, rather, in regard to unrestrained freedom-of-action in whatever sphere, then such freedom breeds not morality but the grossest immorality, and the corruption that is its sordid corollary.

422. A society which upholds the 'freedom' of the individual to pursue wealth and power is fundamentally immoral, since rooted not in Christ, still less in the Holy Spirit, but in the Antichrist of capitalist materialism.

423. Such 'freedoms' tend to corrupt the individual from the path of righteousness, which is deliverance from sin and the attainment, thereby, of spiritual salvation.

424. The pursuit of wealth may not be rooted in the Devil as such, but it can quickly degenerate from the negative God of Antichrist capitalism to either the negative Devil of Antimother debauchery or the negative Superdevil of Antifather tyranny, or both.

425. Hence wealth, corresponding to a purgatorial alpha, blocks one off from the omega and exposes its victims to the alphas of contiguous spectra, including power and fame.

426. Fame is power in the World rather than power over or above it, in the contexts of wealth and political influence.

427. Because fame is worldly power, it has close associations with debauchery and other kinds of mortal sin, being fundamentally feminine.

428. Fame is merely apparent, but glory is essential, being the prerogative of men of genius, whether artistic or holy.

429. Christ rose up in transcendent glory and is accordingly worshipped (rather than simply admired) by his faithful followers.

430. Devotion to art is the worldly equivalent of religious worship, and such devotion is never more justified than when the art is genuine and the artist worthy of respect in consequence.

431. From devotion to beautiful things to worship of the truth, whether through beauty or, preferably, in spiritual contemplation.

432. When the truth is actually lived rather than simply respected, worship is transcended by self-realization in the joyful salvation of the Holy Spirit of Heaven.

433. The difference between worshipping Christ for his divine achievement and being free to be the Holy Spirit of Heaven is nothing less than that between Christianity and Social Transcendentalism.

434. It is the will of the Second Coming to liberate the World from its worship of the truth and grant it the privilege, through Social Transcendentalism, of actually experiencing truth.

435. Hence the Second Coming desires nothing less than to set the Christianity of the World, viz. Catholicism, free from its worship of Christ in order that the Holy Spirit of Heaven may come absolutely to pass.

436. When philosophy is most true to itself it is aphoristic, because aphorisms, being subjective, are the best means of conveying space.

437. When philosophy is least true to itself it is monologuistic, because monologues, though still subjective, are quasi-prosodic, and hence closer to mass.

438. When philosophy is most false to itself it is dialoguistic, because dialogues, being objective, are quasi-dramatic, and hence closer to time.

439. When philosophy is least false to itself it is essayistic, because essays, though still objective, are quasi-poetic, and hence closer to volume.

440. Hence one could speak of the division of philosophy between the most and least true genres of aphorisms and monologues on the one hand, and between the least and most false genres of essays and dialogues on the other hand.

441. This division effectively establishes a subjective/objective distinction in which true philosophy, whether noumenal and divine or phenomenal and feminine, has to struggle against false philosophy, whether phenomenal and masculine or noumenal and diabolic.

442. Such a struggle is effectively two-fold, with aphorisms against dialogues in the noumenal context, and monologues against essays in the phenomenal one.

443. The aphorism is essentially a classless approach to philosophy which mirrors the heavenly.

444. The dialogue is fundamentally an upper-class approach to philosophy which mirrors the hellish.

445. The essay is essentially a middle-class approach to philosophy which mirrors the purgatorial.

446. The monologue is fundamentally a lower-class approach to philosophy which mirrors the mundane.

447. When the 'Kingdom of Heaven' comes absolutely to pass, there will be neither dialogues and essays nor monologues, but only aphorisms, in accordance with the divine will.

448. To distinguish the absolutely heathen from the relatively heathen on the basis of a cosmic/worldly dichotomy, with the former noumenal and the latter phenomenal.

449. Hence the noumenal objectivity (objectivism) of the absolutely heathen vis-à-vis the phenomenal subjectivity of the relatively heathen.

450. To distinguish the relatively Christian from the absolutely Christian on the basis of a purgatorial/heavenly dichotomy, with the former phenomenal and the latter noumenal.

451. Hence the phenomenal objectivity of the relatively Christian vis-à-vis the noumenal subjectivity (subjectivism) of the absolutely Christian.

452. Absolute heathens are rooted in the Clear Light of the Void, whereas absolute Christians are centred in the Holy Spirit of Heaven.

453. Relative heathens are rooted in the Clear Darkness of Mass, whereas relative Christians are centred in the Holy Mind of Purgatory.

454. There is a sense in which, while Protestantism is relative Christianity, Catholicism is both heathen and absolute Christianity, the World and an aspiration towards the heavenly Beyond.

455. When absolute Christianity is liberated from heathen Christianity, the result will be Social Theocracy.

456. Social Theocracy is the absolute Christianity of the Holy Spirit of Heaven.

457. Hence Social Theocracy is the next logical step beyond Roman Catholicism, the deliverance of the World from its sin and correlative elevation to perfect grace.

458. Such perfect grace can also be achieved within the divine spectrum itself, when Jews are delivered from Judaic guilt and abandon the light for the lightness of air.

459. Abandoning fundamentalist transcendentalism, Jews will achieve Social Transcendentalism, which is their equivalent of Social Theocracy.

460. Social Theocracy and Social Transcendentalism are thus two approaches to the same divine end - the indirect approach of Catholics and the direct approach of Judaists.

461. Either way, one is not dealing with the absolute heathenism of the Clear Light of the Void, but with the absolute Christianity/Judaism of the Holy Spirit of Heaven.

462. Heathen peoples live under the star, whether the star is absolute, and unbounded, or relative, and bounded.

463. The absolute star is noumenally objective, and the relative star phenomenally subjective.

464. Hence a distinction between diabolic fundamentalism and feminine humanism.

465. Christian peoples live under the cross, whether the cross be relative, and unbounded, or absolute, and bounded.

466. The relative cross is phenomenally objective, and the absolute cross noumenally subjective.

467. Hence a distinction between masculine nonconformism and divine transcendentalism.

468. To distinguish between the hell of diabolic fundamentalism and the heaven of divine transcendentalism, as between the Devil and God.

469. To distinguish between the purgatory of masculine nonconformism and the world of feminine humanism, as between man and woman.

470. It is always harder to 'take up' the cross than to follow the star.

471. The relative cross was established at the expense of the absolute star, the Son against the Father.

472. The absolute cross will be established at the expense of the relative star, the Holy Spirit against the Mother.

473. The absolute cross, or supercross, will replace the cross, as Christian humanity gravitate from Christ to the Holy Spirit of Heaven via the Second Coming.

474. With the coming of the supercross, the absolute star, or superstar, will finally be cast down from the world, as God advances at the Devil's expense.

475. For the world of the supercross, which is the 'Kingdom of Heaven', can have no place for the world of the superstar, which is the 'Kingdom of Hell'.

476. The Holy Spirit of Heaven can only come into its universal glory at the expense of the Clear Light of the Void, which is its fundamentalist enemy.

477. The 'Star of David' is no superstar but a sort of paradoxical supercross formed by the crossing of two triangles.

478. Such a paradoxical supercross reflects the fundamentalist transcendentalism of Judaism, whose God is not the Clear Light of the Void, but Jehovah.

479. When Israel achieves Social Transcendentalism through the True World (global) Messiah, it will abandon Jehovah for the Holy Spirit of Heaven, modifying its emblem (the 'Star of David') accordingly.

480. Likewise, when Ireland achieves Social Theocracy through the Second Coming, it will abandon Christ for the Holy Spirit of Heaven, modifying its emblem (the cross) accordingly.

481. The achievement of salvation can only come with the will of the respective peoples expressed democratically.

482. What applies to the above-mentioned countries also applies to a host of others, whose entitlement to salvation warrants democratic approval.

483. When democracy 'gives way' to the ultimate theocracy, then and only then will the 'Kingdom of Heaven' come to pass.

484. What the Second Coming offers his 'chosen people(s)' is the option on religious sovereignty, and thus the 'right' to self-realization.

485. Institutionalized self-realization is only possible for a people who have democratically opted to become the Holy Spirit of Heaven.

486. In democratically opting for religious sovereignty, the People would be delivered from their political sovereignty, and thus from republican 'sins of the World'.

487. The deliverance of the People from their 'republican sins' is only possible through the Second Coming, who will take such sins upon himself in a Christ-like sacrifice.

488. And taking worldly sins upon himself, the Second Coming would be politically empowered to serve the religiously-sovereign People(s) in the interests of their salvation.

489. The 'Kingdom of Heaven' can only be maintained on the basis of centralized service of a religiously-sovereign People by the political followers of the Second Coming.

490. This centralized service will of course embrace economic and judicial as well as political matters, since it is imperative that the religiously-sovereign People, viz. the Holy Spirit of Heaven, are not compromised by such 'sins of the World' themselves.

491. Were the Irish people to vote for religious sovereignty, Ireland would cease to be a Catholic Republic and become, instead, a Social Theocratic Centre.

492. The use of the term 'Centre' implies a context of religious sovereignty, and thereby contrasts, as Heaven to the World, with the context of political sovereignty generically termed a republic.

493. Unlike republicans, the Second Coming would not be hamstrung by a tricolour in his approach to Northern Ireland.

494. The Second Coming knows that there can only be one solution to Northern Ireland - a theocratic solution.

495. This context of religious sovereignty which I have termed a Centre would have its own emblem in the form of a supercross (Y), and not therefore be partial to republican emblems, like the tricolour.

496. For the tricolour symbolizes secular unity between Catholics and Protestants (Anglicans and Presbyterians), and is therefore irrelevant to the context of religious sovereignty.

497. Those entitled to religious sovereignty are either of alpha Heaven (Jews) or the World (Catholics), and are therefore effectively subjective.

498. Objective peoples, whether of Purgatory (Protestants) or Hell (fundamentalists), would not be entitled to religious sovereignty (short of converting to Catholicism if Protestant or to Judaism if fundamentalist), and would therefore be excluded from the scope of Social Theocracy and its emblematic supercross.

499. One can no more turn a God's people into a secular people than a Devil's people into a religious people.

500. The religious wheat will have to be divided from the secular chaff, in order that the 'Kingdom of Heaven' may truly (and universally) come to pass.