CYCLE THIRTY

1. FEDERAL HOPE. My hope for Social Transcendentalism is that, one day, there will not only be an Irish Social Transcendentalist and/or Theocratic Centre, but a West-European Federation of Social Transcendentalist Centres, an East-European Federation of Social Transcendentalist Centres (maybe even a pan-European Federation), not to mention North American, South American (and/or pan-American), North African, South African (and/or pan-African), Asian, Middle Eastern, Far Eastern, and Australasian Federations of the ideology in question, so that, ultimately, Social Transcendentalism encompasses the entire globe in what would eventually become a World Federation ... with legitimate claims, in consequence, to being universal. For only in its universal unfolding will 'Kingdom Come', as I understand and advocate it, truly come to pass.

2. SUPERCHRISTIAN LIBERATION. Clearly, I am as far removed from the Trotskyite delusion of a 'World State' as it is possible to be, since the State is incompatible, in its barbarous defence of nature/supernature, with the culture-advancing ideals of the Centre, and even a 'World Centre' would be a contradiction in terms, given the federal essence of Centrism (pronounced Centerism). Only the Centre can liberate humanity from the State, and thus liberate it from the natural determinism of a Heathen organism for the cultural self-determination of a Superchristian organization. But the People must want the Centre before this can happen, since if it is to happen ... it can only do so democratically, which is to say, with the express wishes of the People to be liberated from the State for the Centre, to be liberated, above all, from humanist 'sins of the World', including political sovereignty, in order that they may be saved to religious sovereignty and the right, thereby, to supercultural self-realization of both a contemplative (visionary) and a meditative (spiritual) order. No-one can force salvation upon the People. It is for them to decide, if and when the opportunity arises, whether they want to be saved from the nature/culture ambivalence of State/Church relativity for the supercultural absolutism of the Social Transcendentalist Centre.

3. DAY OF JUDGEMENT. One thing the People can be certain of ... is that the 'Kingdom of Heaven' (to resort to that jaded and, in some sense, autocratically-based phrase) will not come to pass so long as the State exists and they are accordingly 'bogged down' in worldly sin or, to be more specific, in the sins of political, judicial, and economic sovereignties, with their republican correlations. The 'Kingdom of Heaven' has not come to pass so long as the People are bereft of religious sovereignty and thus still officially worshipfully subservient to external Gods whose bureaucratic if not autocratic standing suggests a parallel with authoritarian subjection of the populace to monarchic control. Nor can it come to pass where the People are not generally religious and mindful, as Christians, of their eschatological hopes. One day those who mouth 'Thy Kingdom come, Thy Will be done ...' may have to confront themselves with the crucial question: Do I really want to pass democratically beyond the World and/or World-denial of my Republican/Catholic heritage into the 'heavenly Kingdom' that Social Transcendentalism claims to represent and promise me? For it is one thing to say the 'Lord's Prayer', but quite another thing to vote for religious sovereignty if and when the opportunity were ever to arise! Only true Christians, disdainful of worldly sin, would agree to the latter! Just as only true Christians would recognize in these and other such pages a true Messiah, whose correspondence to the concept and indeed reality of a Second Coming would be difficult if not logically impossible to refute. For it is the Second Coming who brings the possibility of 'Kingdom Come', and if such a divine eventuality does indeed imply the supersession of political sovereignty, etc., by religious sovereignty, then surely he who writes these lines is the most credible candidate there could ever be for the Messianic role in question, since it was he who invented the notion of religious sovereignty in the first place, and then coupled it to his concept of ultimate divinity in the Holy Spirit of Heaven, which is not merely antithetical to the anthropomorphic Father but antithetical, above and beyond the Holy Ghost, to the Clear Light of the Void, the actual primal being whose cosmic woe is as far removed from the supreme being of heavenly joy as it is possible to be. Verily, I have stated my case, and all that remains now is for the People to confirm or reject it, as they choose. In judging me, they will be judging themselves or, more correctly, their selves, and that is surely their Last Judgement if not, in electoral terms, democratic rite!