76. For 'Kingdom Come' is no mere figment of the imagination, nor need it be confined to the restricted afterlife - more usually visionary rather than unitive - of Christian burial, as though that alone were commensurate with the 'reign of Christ on or over the earth', but can and should be interpreted in relation to the prospect of a more genuinely heavenly orientation which stems from a metaphysically upper-class control and lead of society that, whilst allowing for vegetative and watery shortfalls from metaphysical airiness (duly reinterpreted in synthetically artificial terms), would be determined to advance a transcendent mean as that which was alone commensurate with Truth and the prospect of heavenly redemption in Joy, the most essential aspect of the self, namely the soul, requiring to be intimately associated, one way or another, with the most essential element, namely the breathy transmutation of air, if any harmonious correlation between the two, manifesting in perfect self-harmony, is forthcoming.

77. Consequently only that which is metaphysically sensible can lead society, in perfect psychic freedom, towards God and Heaven, and thus uphold the ultimate or supreme ideal, the omega ideal which has nothing whatsoever to do with the primal ideal, the alpha ideal of Devil the Mother and Hell the Clear Spirit as germane to metachemical sensuality, and hence the rule of somatic freedom, but is as far removed from such crime as it's possible to be, being all about grace and thus the advancement of God the Father and Heaven the Holy Soul as the form and contentment of such psychic freedom, a freedom which would not be possible without the bound power and glory, the antipower and antiglory, of that soma according with metaphysical sensibility which we have equated, in earlier texts, with the Son of God and the Holy Spirit of Heaven, not least at the highest human level in terms of lungs and breath, which are the modes of not-self necessary to the self in question as it strives to transcend ego in soul and thus depart, no matter how temporarily or intermittently, the sphere of God the Father for the deeper and more genuinely metaphysical sphere of Heaven the Holy Soul, having passed through, in a manner of speaking, the Son of God and the Holy Spirit of Heaven en route to that sublime End, the goal of all genuinely religious aspiration.

78. All of this will be given more encouragement within a context characterized by religious sovereignty than ever it would outside the parameters of such a context, and therefore it will be necessary that the peoples of those countries which would be capable, in their antihumanist and nonconformist religious integrities, of aspiring towards enhanced grace, in the transcendent rejection of sin, should be granted the opportunity to vote for religious sovereignty and enter the institutional framework of what has provisionally been called 'Kingdom Come'.

79. But such a 'Kingdom' should not be taken too literally; for it is not to set up a Kingship, in the conventional monarchic sense, that I have fashioned a Social Theocratic solution to 'the world', always bearing in mind just what that is and what, in comparison to plutocracy/democracy down the descending diagonal axis, it is not! No such Kingship would be relevant to a context in which the People were religiously sovereign and therefore masters - and mistresses - of their own religious fate and destiny. On the contrary, if I have used such a term in deference to the Christian tradition, it is to be taken metaphorically rather than literally.

80. For I have already stated, in a previous text, that the implications of a majority mandate for religious sovereignty would be a change, in Eire for example, the country of my birth and nationality, from the titular presidency characterizing the existing Republic to an executive presidency which would be held responsible, in administrative aside-like terms vis-à-vis our projected triadic Beyond, for bearing the fobbed-off sins and pseudo-punishments of 'the world' that the People, as electorate, had surrendered of their own volition in return for the rights accruing to religious sovereignty in respect of the said Beyond, not the least of which would be the right to experience grace to a higher and altogether more genuine degree than had previously been the case, and largely through the development, by the relevant authorities, of a more synthetically artificial approach to transcendentalism, commensurate with transcendentalism per se, such that took religion beyond human limitations and into the post-human or, rather, cyborg realm of universal evolution that has been characterized as constituting its most evolved, and therefore definitive, realization, a realm in which God and Heaven would surpass anything previously characterizing the godly and the heavenly whether in the Cosmos (least evolved/supreme), in nature (less - relative to least - evolved/supreme), or in man (more - relative to most - evolved/supreme), since in the Cyborg, as in the cyborgization of the post-humanist urban proletariat, being would have the capacity to become most supreme and therefore of an order that was definitively universal, beyond anything previously achieved by and in contexts of metaphysical sensibility.

81. Be that as it may, the 'Kingdom' that Social Theocracy would institute and advance in the event of the People as electorate in Eire and similar religiously-oriented countries paradoxically opting for the possibility of deliverance from 'the world' of sin and pseudo-punishment, meritocracy and bureaucracy, antiphysics and chemistry, to the heavenly 'otherworld' of enhanced grace and pseudo-crime, theocracy and technocracy, metaphysics and antimetachemistry, would be one in which a presidential executive, representative of the Law, presided over the administrative aside of pseudo-criminal state responsibility to the triadic Beyond of enhanced church grace as signified by 'the Centre', or context of a religiously sovereign People.

82. It would not be an autocracy, and thus conventional monarchy, but an elevation of the existing republican framework from that in which the Many held the political balance of power in what is effectively a theocratic republic to that in which the Few took greater political responsibility in the graceful interests of the Many in what would become a republican theocracy, in the interests of the gradual transmutation of the masses, cyborg-wise, from the human-all-too-human limitations characterizing 'the below' to the divine and sublime possibilities that would come to typify 'the above' of a religiously sovereign People who had opted for salvation from 'the world' in the name of otherworldly redemption.

83. Now obviously it will take time to both institute and develop the framework of a religiously sovereign People such as has been provisionally identified with 'Kingdom Come', but only on that basis can any such otherworldly framework be substantially developed, not merely as a radical-puritan retort to the worldly mean, but as the characteristic structure and ideal of a society that has become social theocratically aware, and which requires to be served, in executive vein, from a state aside that would be both antimaterialist and idealist, determined, in its antimetachemical pseudo-criminality, to uphold the Social Theocratic Law and both protect and advance the metaphysical grace of God and Heaven within the religiously sovereign People for ever more, a grace that would be their divine right and not something characterizing those who, as priests, had been empowered to absolve from sin in the name of God - ranged, in post-resurrectional vein, transcendently above the antihumanist and/or nonconformist limitations of the confessee - without being in a position to do away with the causes of sin - not excepting the part played by theocratic grace in maintaining it at the expense of relative crime - by overcoming man to a degree and in a way that made him or, rather, what emerged from him truly godly and in no need of external guidance from priestly intercessors.

84. Therefore if 'the world' is to be overcome in this more radical way than anything pertaining to the subversion of bureaucracy by meritocracy, of feminine females by antimasculine males, of nonconformism by antihumanism, at theocracy's divine behest, it will not be in order that the priestly Few may continue to have a premium on grace at the expense of the sinful Many, but that the Many themselves may, in the elevation of state republicanism from bureaucracy to technocracy-fullblown in response to the extension of church ecclesiasticism from meritocracy to theocracy-fullblown, come into the fullness of a grace which surpasses anything Christian and prayer-centred, never mind Buddhist and breath-centred, as it is developed in conjunction with the cyborgization of mankind in its post-humanist and post-modernist urban permutation to ever-greater synthetically artificial extents, culminating, one may believe, in the omega point of the most perfect and definitive universal cyborgization of life some centuries or millennia hence, when 'the Centre' will have long since departed the earth to take up its rightful place in space, to become the definitive manifestation of Heaven.

85. For Heaven is nothing if not transcendent and, hence, intended for a space-centre omega point, an omega point that, though sited in space, would be anything but spatial, in the stellar-based cosmic sense, but the home of that which was most spaced-out and therefore characterized by psychic freedom of a metaphysical order. And because Social Theocracy has the salvation of the sinful/pseudo-punishing 'world' as its principal concern and task, it will be determined that 'the meek', the worldly masses, should be elevated to Heaven and inherit Heaven as their rightful destiny when once they have turned against their worldly shortcomings and democratically opted, at 'Judgement', for religious sovereignty and the rights accruing to it in respect of an entitlement to enhanced grace of a revolutionary new order.

86. It is not the earth that this manifestation of ‘the meek’ has inherited; for they are anti-earthly in their antihumanist subversion of purgatorial nonconformism. Nor should we regard the inheritance of the earth by 'the meek' as anything but a humanist damnation which more typifies the Many of that other 'world', the plutocratic/democratic 'world' which some would like to take further down the diagonally descending axis of autocracy-plutocracy to a Social Democratic nadir commensurate with 'hell on earth'.

87. Therefore I do not, myself, see the inheritance of the earth by 'the meek' as constituting anything likely to lead up and forwards towards Heaven but, rather, as signifying what happens when state-hegemonic criteria take precedence over religion, and democracy is accordingly subverted by plutocracy at autocracy's criminal behest, with the inevitable corollary of humanism being subverted by antinonconformism at fundamentalism's pseudo-graceful behest, with pseudo-sinful consequences which we have equated with damnation and regard as paralleling, in religious terms, the principal form of axial descent in regard to the hegemonic State as a sentencing down from crime to punishment, unlawfulness to justice, the autocratic outer light to the plutocratic inner darkness.

88. Consequently 'the meek', the Many, the People, the electorate, etc., who have inherited the earth are in no position, as already intimated, to inherit Heaven, and one cannot regard their position in 'the world' as one likely to encourage optimism or faith in the prospect of a heavenly alternative, particularly as the only alternatives to which they normally subscribe are different approaches, from a male standpoint, to the problem of earthly freedom, neither of which do anything much to advance the 'Kingdom of God' but, rather, either isolate man in radical puritanism or reintroduce Devil the Mother in the guise of socialist dictatorship, and neither of which are very popular with those who would 'hold back' the plutocratic/democratic masses, the earthly 'meek', from any such fate in the interests of their own criminal ideal of somatic freedom in respect of autocratic/aristocratic criteria.

89. I do not, in effect, object to the earthly 'meek' being held back from the pitfalls of Social Democracy in any totalitarian sense; for anything so radically regressive down the diagonally descending axis of autocracy-plutocracy is bound, sooner or later, to invite a counter-regressive backlash in the generic form of Social Autocracy, which in an earlier text I characterized as scientifically fascist, and frankly such people have a case, bearing in mind that they appertain, in their upper-class metachemical freedom, to the ideal of that axis, the alpha ideal par excellence, and will feel obliged to take action in defence of that criminal ideal against anyone so deluded as to suppose that it permits of an omega ideal, and that such an ideal is commensurate, no matter how low even in relation to liberal plutocracy/democracy, with Social Democracy.

90. Frankly, nothing could be further from the case! For such an omega ideal is only possible on the basis of grace, and for that one has need of theocracy, not democracy and certainly not the neo-autocratic subversion of democracy in plutocracy's stead which, no matter how seemingly ideal for those who practise it, can only result in state crime taking the place of state punishment and a certain correlative elitist pseudo-grace replacing such pseudo-sin as would have more prevalently, and puritanically, obtained, thereby resurrecting the alpha ideal in a modified and somewhat less credible guise.

91. It could be said that the criminality and pseudo-grace of the autocratic/aristocratic Few is entitled to exist 'On High' as long as the People are besotted with punishment and pseudo-sin, and have not turned, or been encouraged to turn, from the earth towards that anti-earthly stance in antihumanism which is the precondition of transcendentalism and thus of any graceful or heavenly alternative to 'the world'.

92. For although I do not subscribe to the descending axis of autocracy-plutocracy and aristocracy-democracy, which simply results in 'world overcoming' of a type which keeps females in somatic charge of society to the detriment of male subjectivity and hence psychic freedom, I see no advantage in its being opposed from a Social Democratic standpoint and every advantage in its being undermined in consequence of an extension of the ascending axis of meritocracy-theocracy and bureaucracy-technocracy towards a Social Theocratic apex such that not only overcomes 'the world' ... that 'the meek' might inherit the 'Kingdom of God/Heaven', but exposes the limitations and disadvantages of the descending axis in the process, so that even the earthly 'meek' come to question the justification of their position and either desist from Social Democratic agitation or do everything in their power to 'turn the tables' on the powers-that-be by democratically assisting in the struggle to do away with state-hegemonic society in the name of church-hegemonic values and a closer approximation to the kind of antihumanist, anti-earthly precondition of heavenly transcendentalism which typifies the ascending axis of meritocracy-theocracy and bureaucracy-technocracy.

93. Otherwise, without the possibility of ideological flexibility and a mood-swing, an attitude-change, from what characterizes the status quo to what stands in opposition to it, and not merely in liberal theocratic terms, one would be obliged to conclude that an inability on the part of those who might ordinarily associate themselves or be associated - as puritans and parliamentarians, mainstream protestants and democrats - with the descending axis ... to contemplate an alternative future or fate was in large measure systemic and, in some sense, tribal, with the likelihood that the one - say tribal - was in some degree responsible for conditioning the other and couldn't really be redressed without substantial changes in society at large, both socially and racially, before any prospect of an alternative and superior ideological dispensation could be envisaged such that would lead, democratically, to a dismantlement of the old order and to its replacement by something closer to what Social Theocracy has in mind for Eire and countries like Eire which, whether Celtic or Catholic, should be capable, one feels, of making the necessary adjustments without too much difficulty, and precisely because they would be closer, both tribally and systemically, to the necessary antihumanist precondition of transcendentalism which confirms 'the meek', in this other manifestation of 'the world', as potential inheritors of Heaven, as of 'Kingdom Come', rather than simple earth-grubbers who would remain content with 'the world' in liberal democratic-social democratic terms even though it remains its fate to be subverted by antichemical and metachemical agents and not - radical puritan exceptions to the rule notwithstanding - exist on a more physically democratic basis commensurate with unadulterated humanism.

94. In fact, it is the extent to which the physical, the 'pricks', are subverted by both antichemical and metachemical agents of what might be called 'anticunts' and 'jerks' that makes so many of them gender-muddled and prone to cross-gender abuse of a kind which would be inconceivable in male-hegemonic societies, the proverbial 'cunt' addressed at other males who are perceived to be other than 'pricks' being a case in point.

95. Obviously the logical subtlety required to distinguish male 'antipricks' from female 'cunts' in respect of what I have called the antihumanist and nonconformist and/or antinaturalist and realist church/state modes of 'the meek' is unlikely to be found in such persons, and so they adopt the most appropriate - as they see it - generalization to hand. But the overriding reality of their situation remains subject to the fact that they have been subverted, in their masculinity, to such an antichemical extent by the antifeminine female and diabolic female autocratic-plutocratic factors to which anything physical and basically democratic is prone ... that they are grossly resentful of the female aspects of life which they regard, rightly, as responsible for their predicament, and are consequently inclined to express that resentment in colloquial or expletive terms, which are necessarily exaggerated.

96. Hence a male can be abused as 'cunt' irrespective of the fact that males are usually, in lower-class or worldly terms, either 'pricks', like themselves, or 'antipricks' and therefore effectively Catholic antihumanists who should not be confounded with - though evidently are - the sorts of antirealist and/or antinonconformist persons, avowedly antifeminine 'anticunts', who undermine their own naturalist and/or humanist gender integrities in the interests of state punishment and church pseudo-sin.

97. Be that as it may, the only way that kind of mentality can be overcome, rather than continue to exist as a symptom of male-overcoming in respect of a manifestation of 'the world' which is anything but in line for heavenly transcendence, is if the system which is in no small degree responsible for it is undermined and eventually done away with - a major undertaking, by any stretch of the progressive imagination, but not inconceivable, least of all from the standpoint of that which could advance 'Kingdom Come' in relation to the other axis, the diagonally rising axis of Catholic countries like Eire, and set about establishing the basis not only for Irish unity but, what in previous texts, I have called a Gaelic federation of Ireland, Scotland, Wales, the Isle of Man, etc., which would democratically chip away at the United Kingdom and reduce the justification of monarchy - and hence the autocratic/aristocratic control of plutocratic/democratic society - proportionately, making England rethink her position and possibly even democratically opt for a theocratic republic, the sort of republic that could conceivably be in line, within the European Union, for Social Theocratic salvation to republican theocracy in the event of a majority mandate for religious sovereignty, come 'Judgement'.

98. Of course, the prospects for the English people democratically opting for a theocratic republic, for a republic in which a disestablished Anglican Church drew closer to Rome than would otherwise be possible, are pretty slim so long as the United Kingdom remains politically intact, with Scotland and Wales very much part of the overall justification for a unitary state, a state effectively governed from Westminster. But Scottish and Welsh devolution is and can be viewed as a step along the way to greater independence from the Crown, provided the Scotch and Welsh peoples can be prevailed upon to join with Eire and Northern Ireland in a united Ireland made possible by the establishment of a new union, or federation of the respective countries, which would be the pristine manifestation, as already intimated in earlier texts, of 'Kingdom Come', a union presupposing a majority mandate for religious sovereignty and the coming to pass of a republican theocracy in which an executive presidency, commensurate with the administrative aside, served the rights and interests of such a religiously sovereign People in what has been described as the triadic Beyond of 'the Centre'.

99. Obviously, I am aware of the racial or tribal implications of such a 'Kingdom'; for all the countries initially concerned are Celtic and therefore of the sort of highlander disposition which, in rising-diagonal vein, cries out for heavenly salvation from sin and 'the world' as previously defined; although I am well aware that many Scots and Welsh would view themselves, as Protestants, in relation to the descending axis which more typifies England and what England imposed upon the Celtic countries in pursuance of her own autocratic-plutocratic interests.

100. That, however, is another matter, and one which can be addressed in due course, though it should not be forgotten that I have maintained all along that Celts in general are more likely to favour church-hegemonic criteria than state-hegemonic criteria whatever their national disposition, even when the churches to which they are affiliated would, in England, be decidedly church-subordinate to a state hegemony. I have sought to give Protestant Celts, as it were, the benefit of the ideological doubt, and nothing has changed in that respect.