76.  Thus do they reveal themselves as the heathenistic enemies of God the Father (not to mention his antimetachemical bride the Antidaughter of the Antidevil) for whom religion is largely a closed issue and science alone worthy of respect or furtherance, particularly that aspect of science which most conforms with materialistic free enterprise, not forgetting its anti-idealistic complement in antimetaphysics, and is able to prey upon the weak and ignorant masses of what, in church-hegemonic society, would be called the meek, all the more ruthlessly and successfully so in proportion to the extents to which they have been democratized and therefore divided between various competing political interests which no longer or, rather, cannot hold the People to any degree of flock-like homogeneity vis-à-vis ecclesiastic authority because fundamentally in opposition to any such homogeneity, having come, by whatever devious or circuitous path, from that which directly stems from the manifold divisiveness of somatic freedom in Devil the Mother and has its parliamentary resolution in somatic binding, not least in respect of allegiance to the reigning monarch, but which, in republican transmutation, still manages to further political heterogeneity and to further weaken the masses in the face of the kinds of noumenally sensual exploitation stemming from somatically free enterprise which rain down upon them on a weekly if not daily basis, rendering them less capable of psychic redemption in proportion as they become more somatically deferential and merely the passive playthings of wilful licence.

77.  One has heard the Catholic Irish rather graciously and, I think, fairly described as a God's people, but, boy! are they up against it at the moment, what with all the metachemical and antimetaphysical distractions and impositions which owe little or nothing to God the Father, never mind the Antidaughter of the Antidevil, and much if not everything to Devil the Mother together with her pseudo-foolish 'fall guy' accomplice, the Antison of Antigod, and these days more than ever on a synthetically artificial basis commensurate with a sensually superficial manifestation of cyborgization.

78.  I am no blind humanist, whether bourgeois or proletarian, to have anything against the cyborgization of life in relation to the development of globalization, but I certainly believe that the sooner its sensual manifestation is augmented and even overhauled by a sensible manifestation commensurate with 'Kingdom Come' (as defined in previous texts), the better it will be for the entire globe, not just the West or the East, and the more genuinely universal life will become.

79.  For at the moment it is still pretty personal, even under a polyversal heterogeneity appertaining to the divide-and-rule principles of noumenal sensuality, and worse from a divine standpoint than its being either personal or polyversal is the extent to which the impersonal masses of what were formerly more homogeneously the meek are being exploited and deflected towards those very state-hegemonic distractions which make universality all but impossible, all but impossible because it requires a precondition that, having been influenced and exploited by external factors, is neither quasi-personal in political vein nor quasi-polyversal in scientific vein, but properly impersonal in social vein and therefore in line for the possibility - indeed inevitability - of theocratic universality.

80.  Such universality has always been more the hope of the faithful in Christ or, at any rate, the Catholic Church, than an actual fulfilment; for no matter how much they may opt for the grace of verbal absolution the meek have ever had to contend with the shortcomings of their worldly predicament in the impersonality and, for that matter, antipersonality of phenomenal sensuality, coupled to the impositions of a distractive nature which stem, by and large, from the combined class efforts of the polyversal and what shall be called the anti-impersonal, the former hegemonic over what could be called the anti-universal, the latter subversive of the personal at the behest of an overall metachemical hegemony.

81.  Therefore not simply impersonality leading to universality, or, indeed, personality stemming from polyversality, but, more gender specifically, antipersonality leading, for the antiphysical, to universality, coupled to impersonality leading, for the chemical, to antipolyversality, on both church-hegemonic and state-subordinate terms, in contrast to anti-impersonality stemming, for the antichemical, from polyversality, coupled to personality stemming, for the physical, from anti-universality, on both state-hegemonic and church-subordinate terms.

82.  But it is very difficult, if not impossible, for antipersonality to lead to universality, not least in the church-hegemonic terms of antihumanism to transcendentalism, if impersonality is being preyed upon by polyversality to such an extent that it becomes quasi-polyversal and in turn makes it all the more likely, if not inevitable, that antipersonality, preyed upon by anti-universality, will become quasi-antiuniversal and therefore as ready to defer to illusion as its female counterpart to evil. 

83.  Unless there is a new order of universality, coupled to a new order of antipolyversality, it will not be possible to bring both the antipersonal and impersonal back into line with church-hegemonic and state-subordinate criteria, and that is what has to be done if those of phenomenal sensuality are to be both saved and counter-damned from their worldly predicament to one that offers them not merely hope for a universal/antipolyversal deal in 'Kingdom Come', but the actual realization of that hope in practical and theoretical fulfilment.

84.  That is where the Second Coming or, as I prefer to phrase it, equivalent to a Second Coming fits-in to the overall picture; for it is only through the advocate and embodiment of religious sovereignty that the people of phenomenal sensuality can ever achieve, via a paradoxical utilization of the democratic process to a profoundly theocratic/anti-aristocratic end, rights in relation to religion which will deliver them from the world more expeditiously and, ultimately, efficaciously than would otherwise be possible, and precisely because it will lead to the kind of system and moral order, broadly identifiable with Social Theocracy, in which the development of religious sovereignty will be given the sorts of synthetically artificial encouragement that would be commensurate with the attainment, later if not sooner, of global universality and, hence, global peace in unity with what has been described as the virtuous circle of noumenal sensibility.

85.  Therefore Social Theocracy is the solution to the problem not only of the world considered from a phenomenally sensual point of view, but to the problem of that which exploits the alpha world of the phenomenally sensual from the contrary state-hegemonic and church-subordinate standpoints of noumenal sensuality and phenomenal sensibility, in a sort of alpha-overworldly/omega-worldly axial conspiracy against the meek.

86.  For nothing short of a majority mandate for religious sovereignty will enable the phenomenally sensual to be delivered both from themselves and their exploiters to a system that, centred in noumenal sensibility, will dedicate most if not all of its energies to transmuting them from their lowly status in antiphysics and chemistry to the high estates of metaphysics and antimetachemistry on terms which, deriving from and pertaining to synthetic artificiality, will portend the possibility if not inevitability of global universality/antipolyversality in God the Father/the Antidaughter of the Antidevil, thereby remaining aloof from anything worldly, not to mention netherworldly, as it brings the otherworldly to its righteous culmination via the sensible cyborgization of life to an eternal end in the omega points of a space/time continuum that will constitute the virtuous circle of an ultimate yang and yin or, more correctly antiyin.

87.  That, in a nutshell, is the goal.  But it remains a possibility that I believe can be technologically and ideologically actualized in the decades and centuries to come, as was never possible in previous centuries, not least because of the want of sufficient global and technological sophistication.  In fact, it would not be exaggerating to say that, certainly in the West, there has never really been any great commitment to God the Father, not to mention the Antidaughter of the Antidevil, in the virtuous circle of metaphysics and antimetachemistry, and for the simple reason that such a noumenally sensible commitment has never really been possible for want of genuine transcendentalism/antifundamentalism in the face of other and more basic orientations.

88.  For what, in a word, was Christianity, but the death not of God, as might at first appear to be the case, but the death if not literally of Devil the Mother then certainly of the worship of Devil the Mother on the Cross, that Devil who was taken, heathenistically, for God, and made the subject of pagan sacrifice, being allegedly wrathful and something to fear.  Did not the sacrifice of man to some Devil hyped as God end with the sacrifice of Devil the Mother's Son on the Cross?  And is not the Immaculate Conception theologically justified on the basis that Mary symbolizes not an agent of God, miraculously impregnated by God as cosmic Creator, but the earthly embodiment of Devil the Mother who attests to the fact that there is nothing anterior in the Cosmos, nor even in nature or mankind, to Devil the Mother, and therefore nothing or no-one that could impregnate her from above (a metachemical position) and make her the vehicle of a conventional female conception?  What was worshipped as the Son of God by Christians was in effect the Son of Devil the Mother who, by his sacrifice on the Cross, put an end to the need of mankind to sacrifice to Devil the Mother, as the Catholic West passed beyond both cosmic and natural religion.

89.  Henceforth mankind would bear witness, in Christianity, not to the literal death of God - for something commensurate with Eternal Life can never die, nor can we accept that what died on the Cross was literally the Son of God - but to the effective death of worship of Devil the Mother,  whose earthly personification gave birth to a Son who would die that mankind could live independently of pagan sacrifice by bearing Eucharistic witness to His own sacrifice through the bread and wine of His sacramental body and blood, partaking of the death of paganism through the worship of the Crucified.

90.  Therefore Christianity does not bear witness to the death of God on the Cross but to the death of the worship of Devil the Mother which paves the way for the birth of man, for the Son of Man (or the earthly embodiment of Devil the Mother) who, following the resurrection, becomes in theological estimation the Son of God who sits on the right-hand side of the so-called Father, meaning not God the Father (in the metaphorical sense of psyche preceding soma, father preceding son, as the male actuality par excellence) but Devil the Mother, so that His ascension is akin to an implicit metaphysical omega that exists independently of an explicit metachemical alpha that His sacrifice made it possible for Christian mankind to relegate to the historical background of religious significance.

91.  All that mattered was that there was a Son of God 'on high' who - distinct even from the concept of a so-called Sacred Heart of the Risen Christ that, in antimetachemical bound soma, can and does get roped-in to a perpendicular triangularity of Catholic decadence in which some symbolic analogues of eyes and ears constitute its noumenally sensual components - would remain on the right-hand side of Devil the Mother until his return to earth, in the guise of the Second Coming, when He would proclaim the absence of God the Father from Heaven, of metaphysical free psyche, and of the need to establish God the Father not only at the expense of mankind but at the expense of any remaining allegiance to Devil the Mother hyped as God, so that it becomes evident that it was in fact the sacrificial rejection of Devil the Mother by the Son of the Immaculate Conception, or the earthly incarnation of Devil the Mother, that makes God the Father possible, even if, things being what they are, such a possibility can be no more than latent during the ensuing era of man, of mankind, that necessarily follows, in Western worldly vein, upon the heels, so to speak, of the cosmic and natural deaths of Devil the Mother (albeit Anglican Monarchism to some extent revived the natural form of the latter in the course of its affiliation with the apex of the diagonally descending axis of state-hegemonic criteria, one step back from Catholic mankind that was only precluded from embracing Judaic cosmic-kind in unequivocally Old Testament vein by the persisting relevance of the New Testament, in respect of Christendom).

92.  Thus must the Resurrected remain theologically peripheral to the world in anticipation of the time when His return to earth in the guise of a Second Coming is feasible by dint not only of the ensuing era of man drawing towards a close, but of the technology which man has developed being sufficiently advanced that some more genuine aspiration towards God the Father, coupled to the Antidaughter of the Antidevil for females, becomes possible - something it never was in the transcendentally implicit past when, short even of transcendental meditation in Eastern Buddhist vein, the Catholic West made do with verbal absolution for penitential contrition as its phenomenally sensual instincts went their temperate worldly way in effectively lowlander vein, the welfare of the masses as opposed to a monk-like elite being of paramount concern to a religion rooted in the many in typically Western fashion.

93.  Christianity, then, bears witness if not literally to the death of Devil the Mother - for cosmic bodies corresponding to metachemical sensuality, not to mention antimetaphysical sensuality, still persist - then certainly to the end of pagan worship thereof, even as such a noumenally sensual entity, with specific reference to metachemistry, continues to be broadly regarded, in Old Testament vein, as God.  But it bears witness to the death of paganism on both totalitarian and, later, liberal terms, broadly commensurate with Catholicism and Protestantism, just as the birth of man follows on both liberal and, later, totalitarian terms, broadly commensurate with bourgeois and proletarian forms of humanism to which first the French Revolution and then the Russian Revolution paid their respective tributes, and, indeed, the death of man follows from this on both totalitarian and, subsequently, liberal terms, broadly commensurate with Fascism (Nazism) and Capitalism, of which America is the latter-day exemplar of the liberal death of man par excellence.

94.  What must come next is the birth not of the Devil, as conventional champions of the 'death of God' theory would have us believe, but the birth, through cyborgization of a sensibly synthetic orientation, of God the Father, coupled to the Antidaughter of the Antidevil, so that, via the  Second Coming, the teacher and advocate of such a birth, it becomes possible, for virtually the first time in the West, to champion something that transcends not merely man but the Resurrection of Christ to Son-of-God status and thereby enters into global co-operation and competition with the East, overhauling such Buddhist transcendentalism as transcendental meditation signifies in a penultimate, or mankind, stage of metaphysical evolution, but also challenging and, hopefully, liberating that other and more alpha-stemming segment of the East from the still-extant adherences to Devil the Mother hyped as God (not to mention Antidevil the Antimother hyped as God from an antimetachemical standpoint which, bereft of metaphysical freedom to defer to, gets roped-in, somatically, to the cosmic mode of perpendicular triangularity characterizing civilizations unequivocally rooted in Old Testament criteria) which persist for want of that temperate environmental advantage, traditionally characterizing much of the West, that made a Christian alternative to space/time heathenistic norms dominated by noumenal sensuality religiously possible.

95.  But if the death of man has had to pass through totalitarian and liberal stages, the latter of which is still extant, then it cannot come as a surprise for anyone to learn that the birth of God will also pass from a liberal to a totalitarian stage as it evolves from its initial pluralism in what, in previous texts, has been described as the triadic Beyond of 'Kingdom Come' to a more noumenally sensible culmination in which metaphysics and antimetachemistry will represent the Beyond in non-triadic terms, terms closer to a monadic duality between God the Father/Heaven the Holy Soul coupled in metaphysical bound soma to the Son of God/the Holy Spirit of Heaven, and the Antidaughter of the Antidevil/the Unclear Soul of Antihell coupled in antimetachemical bound soma to Antidevil the Antimother/Antihell the Unclear Spirit, which will signify the virtuous circle of Truth and Joy coupled to a truthful approach to beauty and a joyful approach to love, together with Beauty and Love coupled, in secondary free psyche, to a beautiful approach to truth and a loving approach to joy as constitutive of the antifundamentalist complement, in antimetachemistry, to the transcendentalism of that primary free psyche commensurate with Truth and Joy in the church-hegemonic aspects of metaphysics.

96.  After the totalitarian stage of the birth of God/the Antidevil, one might speak, in space-centre vein, of the Eternal Life of God/the Antidevil as the complete antithesis, on either count, to the Eternal Death of the Devil/Antigod, the Eternal Death of that which cosmically burns in a stellar/solar, clear/unholy alliance of noumenal sensuality in which Devil the Mother/Hell the Clear Spirit coupled to the primary bound psyche of  the Daughter of the Devil/the Clear Soul of Hell rules over the Antison of Antigod/the Unholy Spirit of Antiheaven coupled, in secondary bound psyche, to Antigod the Antifather/Antiheaven the Unholy Soul, which signifies not a virtuous circle but a sort of vicious circle of Ugliness and Hatred coupled to an ugly approach to illusion and a hateful approach to woe, together with Illusion and Woe coupled, in secondary free soma, to an illusory approach to ugliness and a woeful  approach to hatred as constituting the anti-idealist complement, in antimetaphysics, to the materialism of that primary free soma commensurate with Ugliness and Hatred in the state-hegemonic aspects of metachemistry.

97.  Thus one could speak of an overall noumenal antithesis between Devil the Mother/the Antison of Antigod and God the Father/the Antidaughter of the Antidevil which would flank, on an alpha/omega basis, the death of the worship of Devil the Mother/the Antison of Antigod, the birth of man, or the worship of mankind, the death of man, or the worship of the machine, and the birth of the experience of God the Father/the Antidaughter of the Antidevil which has still to come and will make possible the definitive realization, in space centres, of noumenal sensibility, being that which logically leads on to it in the course of the synthetically artificial evolution, in 'Kingdom Come', of both metaphysics and antimetachemistry.

98.  But that is a grand overview, somewhat wishful at present, of both death and life, and before there can be any possibility of the birth of God the Father/the Antidaughter of the Antidevil, coupled to their respective somatic corollaries, the death of man must proceed apace and enter a new phase, in certain countries, which encourages the prospect of cyborg resurrection from out the worship of the machine characterizing contemporary civilization.

99.  There are, as already described, two main views of man over and above the simple generic concept of mankind (as lying somewhat in between the animal kind and cyborgkind), not only in respect of birth and death, but in terms of man as a sort of end-in-himself, which is rather humanistic and therefore physical, and man not as an end-in-himself but, rather, as an antihumanistic means to a new and higher end, what in Catholic tradition would be regarded as God in respect of a sort of implicit transcendentalism that dare not speak its name openly from fear not only of contradicting the explicit materialism - I say nothing of subordinate fundamentalism - of the Old Testament in regard to Devil the Mother hyped as God, but of revealing its shortfall in regard to transcendental meditation as the mankind stage or manifestation of God the Father/Heaven the Holy Soul, etc., that would parallel Christianity, if from a Buddhist standpoint, as the religion, centred New Testament-wise in Christ, of a people given, environmentally and for other reasons, to a mankind stage of religious evolution that necessarily overhauled anything rooted, Old Testament-wise, in either nature or the Cosmos, but just as inevitably fell short of anything centred, Social Theocratically, in the Cyborg, conceived, from a somewhat Nietzschean standpoint, as man's logical successor.

100.   Nevertheless, even if Catholic man is not capable, exceptions to the human rule notwithstanding, of attaining to God the Father on anything like an explicit and genuinely transcendentalist basis, albeit still within a penultimate context of godliness that not only falls short of the possibility of its ultimate manifestation in the coming age of cyborgization, but exists in the shadow, as it were, of man, whether in terms of his birth or death, he is still a far cry, traditionally, from being an end-in-himself, like those males for whom the world is its own reward and whom we have characterized as physical, whether on humanistic church-subordinate terms or on naturalistic state-hegemonic terms.