51.  Frankly, the traditional Catholic minority are of small historical or, rather, post-historical account, being, if anything, a Western shortfall from the steady tramp of globalization, which can also be heard in the East, to the detriment of traditional religious values, not least in respect of Buddhism.  It therefore cannot be the business of Social Theocracy to drum up support from the rural backwaters of Catholic tradition; for such people can get along relatively well with such salvation and counter-damnation - comparatively genuine on its own church-hegemonic terms - as the pseudo-righteous priesthood contrive to offer them.  For them, contemporary life is less of a problem precisely because they are not really contemporary.  But for the great majority of democratized, urbanized, Americanized, and proletarianized lapsed catholic pseudo-meek masses, contemporary life is one hell of a problem, or so it should be if they still have any self-respect or capacity for judgement!  And it is on them that Social Theocracy must focus its appeal, drawing the great urban masses towards its promise of otherworldly redemption, making them aware of just how much they need to be delivered not only from their own pseudo-worldly shortcomings, but from the netherworldly predations which rain down upon them in increasingly ruthless, merciless, and shameless fashion, elevating them, paradoxically, over their traditional faithful counterparts but leaving them stranded in an exploited secular wilderness and in dire need of such salvation and counter-damnation as would owe nothing to Roman Catholicism, still less to Buddhism, and everything to Social Theocracy!

52.  For until they come to religious sovereignty, until they become subject to the possibility of religious sovereignty and provide, via the paradoxical utilization of the electoral process, a majority mandate for it, nothing can be done to ameliorate their predicament and deliver them from those who can only prey upon them in their power-oriented obsession with fame and influence, status and wealth.  What the great Bunyan called the 'Slough of Despond' but which I shall call, in relation to the pseudo-meek, the pseudo-Slough of Despond could never be an end in itself, an ideal condition, but something to be delivered from, and for them, the pseudo-phenomenally sensual, it can be only a genuine 'Celestial City' On High which will deliver them from the somatically free Evils and pseudo-Follies of the noumenally sensual 'Vanity Fair' to something which not merely has the capacity to become an ideal condition but is of the essence of such a condition, a condition at once transcendentalist and antifundamentalist, idealist and antimaterialist, as we distinguish the male from female, divine from antidiabolic aspects of noumenal sensibility in both free psyche and bound soma of both metaphysics and antimetachemistry.

53.  Thus and only thus will the church-hegemonic/state-subordinate axis be overhauled and renewed, so that it will not merely match, genuine to pseudo, noumenal to phenomenal, the American overhaul and renewal of the largely British-based state-hegemonic/church-subordinate axis, but proceed to pull the pseudo-meek masses away from the grip of the Vain and their pseudo-just accomplices so that the co-existence of axial alternatives, whether renewed or otherwise, becomes merely a temporary  or temporal matter subject to eclipse as and when the renewed church-hegemonic axis has sufficiently 'got its act together' that it effectively puts the state-hegemonic - and schismatic - axis out of business, the deliverance of the pseudo-meek to genuine righteousness in the cyborg 'On High' removing from the Vain the pool of prey which they are accustomed to exploiting, and thus effectively invalidating state-hegemonic criteria which, as the evidence would suggest, cannot function, or remain in business, without a large pool of the pseudo-meek to exploit.

54.  However, the 'On High' of genuine noumenal sensibility cannot function independently of both an administrative aside, also effectively 'on high', and the two lower tiers of what has been called the triadic Beyond, since it will be necessary to accommodate phenomenal sensibility in relation, by and large, to persons of Protestant, and in particular, Puritan denominational descent who, together with their Low Anglican counterparts, will constitute the modified humanistic and antinonconformistic manifestations of the Beyond in question, thereby slotting in beneath that more genuine transcendentalism and antifundamentalism which will give a lead to the phenomenal as they strive to accommodate themselves, as best they can, to noumenal criteria, the kind of criteria crucial to the development of Eternity.

55.  Therefore much as Social Theocracy is about redemption of pseudo-antimen and pseudo-women in godliness and antidevilishness, it cannot ignore those who would traditionally have been more akin to men and antiwomen, but must strive to integrate them, as best it can, within the overall pluralistic parameters of the triadic Beyond, in order that the phenomenally sensible may be brought, by degrees, closer to noumenal sensibility as the world is progressively overhauled by otherworldly criteria centred in grace and pseudo-punishment, wisdom and pseudo-goodness, transcendentalism and antifundamentalism on the one hand, and idealism and antimaterialism on the other, that of the state-subordinate aspects, in bound soma, of what can only be chiefly characterized by the free psyche of church-hegemonic criteria, as germane to God the Father and the Antidaughter of the Antidevil.

56.  Be that as it may, Social Theocracy is not about the building of castles in the air or pie in the sky, at least not initially!  For even if it is gradually destined to evolve towards a transcendent omega point, we must see to it that its interpretation of the Beyond is based on firm structures which extend down as well as up, and which therefore do not seek the immediate eradication of pluralism but, rather, utilize such pluralism as it is necessary to utilize in order to create a viable and lasting structure capable of indefinite extension and modification in the course of time or, more correctly, that manifestation of time commensurate with Eternity.

57.  Thus one might speak of a pluralistic approach to the religious totalitarianism of Social Theocracy which, as described in previous texts, will take over from where antihumanist pluralism, or liberalism, leaves off and only very gradually develop towards anything more monistic and hence properly totalitarian in character, as what remains of a 'new earth' is transmuted towards the 'New Heaven'.  For while a noumenally sensible totalitarianism is the goal of Eternity, it is not and cannot be its means, which rather require to be firmly based in a pluralistic approach to Social Theocracy, something which, in my weaker moments, I have occasionally thought of as Liberal and Social Theocracy, though the term 'Liberal' should not be taken out of context to mean anything other than a pluralistic approach to Social Theocracy, the sort of approach which should eventually be overhauled, as and when circumstances permit, by a less pluralistic and possibly more puristic approach to the theocracy in question, thereby bringing globalization to a totalitarian head.

58.  However that may be, Social Theocracy is the theocracy which, centred in the People once they opt for religious sovereignty, takes the 'God building' process and its antidevilish corollary to its ultimate stage, a stage beyond anything godly or, for that matter, antidevilish to be found in mankind, as already described, and therefore destined to culminate in the utmost cyborgization of life towards a truly universal end, which is the only reasonable and desirable end from a post-historical and thus effectively eternal point of view.  For nothing else can save and counter-damn the pseudo-meek to genuine righteousness, and thus deliver them from the predatory clutches of the Vain and their financial backers, the pseudo-just.

59.  And much as we cannot underestimate the existence of the meek and the pseudo-Righteous, much less of the just and the pseudo-Vain, we should not be fooled into treating them as anywhere near as relevant to the post-historical scene of contemporary civilization as their American and Americanized counterparts, a scene which is less Western than global, less phenomenal than noumenal, less worldly than overworldly, and therefore antithetical to the pre-historical East in all of its traditional permutations.

60.  If the West is a problem for global civilization, how much more so is the East, with its more inveterate Creator-based religious traditions and even, in some sense, primitivity, traditions stretching back behind mankind and even nature into the Cosmos, the very throne and root foundation, in somatic licence, of Devil the Mother and the Antison of Antigod!

61.  Globalization will not reach its desired end of universal fulfilment without an ongoing struggle with all that would stand in the way of the transcendentalization, the cyborgization of life from standpoints, whether Eastern or Western, rooted in some primitive Godhead associated with the Cosmos.  Such a Godhead, besides being a metachemical lie, is the enemy of religious progress, the first tyranny, and until the coming of religious sovereignty to democratically sovereign peoples who freely elect to be delivered from secular sovereignty to the sovereignty in question, the sovereignty of sovereignties, it will also be the last, the one to hold out even in the face of democratic progress, as the West clearly proves.

62.  For you can be as democratically sovereign as you like, even to a republican degree, and still be subject to the oldest of all tyrannies, a tyranny stretching all the way back to Jehovah and behind, and thus be in want of true freedom, of that ultimate deliverance from subjection of the worst and most insidious kind, a kind that wears a mask, through its priestly acolytes, of theocracy, but is fundamentally aristocratic and even autocratic in its noumenally sensual foundation in metachemistry.

63.  And that, after all, is what was also at the roots of Western civilization as it embraced the New Testament of Christianity, but failed, by and large, to repudiate the Old Testament of what preceded Christianity in Judaic-like vein, so that for every inch of implicit transcendentalism or, more correctly, pseudo-transcendentalism the Catholic priesthood gave to the penitential confessee of sins, imaginary or otherwise, not to mention such pseudo-antifundamentalism as may well have complemented it with regard to the female stake in anything remotely noumenally sensible, there was always a mile of explicit fundamentalism and antitranscendentalism, not to mention materialism and anti-idealism in the freely somatic and therefore state-hegemonic aspects of noumenal sensuality, in back of such relative salvation, to take its aristocratic and antitheocratic toll on the limited extent to which theocracy and anti-aristocracy could flourish in such paradoxical circumstances, circumstances in which, when push came to shove, criteria applying to the Old Testament would override whatever appertained, in New Testament fashion, to Christ, so that the focus of power remained where one would expect it to remain in any untransvaluated institution - right back with the nearest equivalent, on earth, to the Creatoresque 'First Mover', call Her Jehovah, Devil the Mother, the Almighty, the First Cause in the Cosmos, or whatever.

64.  For what is the Church hierarchy, after all, but an extrapolation from cosmic primitivity, in which solar-like bodies revolve around a stellar-like body, like cardinals around a pope, with other so-called 'heavenly bodies' waiting in the wings, like archbishops and bishops, for their elevation to positions of higher if not supreme eminence in the overall hierarchy which wears a theocratic mask, like Devil the Mother, but is really somewhat other than theocratic in its noumenally sensual disposition towards upper-class and anticlassless criteria, the criteria, it may well be, of pope and cardinals, white- and red-robbed personifications of a structure which, in its cosmic origins, is frankly antithetical to anything genuinely theocratic and anti-autocratic, classless and anti-upperclass, such that the rank-and-file priests implicitly intimate of when they grant verbal absolution to the penitential confessee, but which, as intimated earlier, is as a pseudo-theocratic 'inch' compared with or, rather, contrasted to the aristocratic 'mile' which falls-in behind the autocratic basis of freely somatic criteria in noumenal sensuality, as the slender New Testament is dwarfed by the greater bulk of the Old Testament and its ton-weight of Jehovahesque criteria, of the cosmic 'First Mover' and 'Creator' of the so-called 'Universe'.

65.  Really, this is the sort of infallible tyranny which the People, no matter how politically sovereign, are still up against, and it will not go away voluntarily or make way for a new interpretation of God and religion which flies in the face of everything it fundamentally stands for and upholds.  Devil the Mother hyped as God, which is justified in relation to the anterior want of such hype in pagan savagery, has a tendency to uphold autocratic and aristocratic criteria hyped as technocratic and theocratic criteria, by which I mean that if you dig beneath the theocratic and technocratic veil you will find autocracy and aristocracy, not God the Father and the Son of God in the free psyche and bound soma of metaphysics, but Devil the Mother and the Daughter of the Devil in the free soma and bound psyche of metachemistry; while, correlatively, if you dig beneath the anti-aristocratic and anti-autocratic veil you will find antitheocracy and antitechnocracy, not the Antidaughter of the Antidevil and Antidevil the Antimother in the free psyche and bound soma of antimetachemistry, but the Antison of Antigod and Antigod the Antifather in the free soma and bound psyche of antimetaphysics.

66.  In fact, it is actually worse than that!  For in the above I have switched across on a plane-like basis from omega to alpha, when, in point of fact, these planes do not extend from alpha to omega or vice versa but remain at sensual/sensible variance with what is immediately antithetical to any given position, be it sensual or sensible in noumenal or phenomenal terms.

67.  There is no straight progression from spatial space to spaced space or from sequential time to repetitive time, much less from volumetric volume to voluminous volume or from massive mass to massed mass.  Space exists over time in noumenal sensuality to be sure, as spatial space over sequential time, the latter a kind of spatial approach to time, but, by a converse token, time exists over space in noumenal sensibility, as repetitive time over spaced space, the latter a kind of repetitive approach to space.

68.  And what one has here is less space and time than, in noumenal sensuality, space and antitime, spatial space and sequential 'time', absolute alpha and absolute anti-omega, as in relation to metachemistry and antimetaphysics, the latter being the subordinate corollary of a metachemical hegemony in spatial space which is autocratic in its free soma and aristocratic in its bound psyche, materialist and fundamentalist, and therefore prevails over the antimetaphysical antitime of that which is antitechnocratic in its free soma and antitheocratic in its bound psyche, anti-idealist and antitranscendentalist.

69.  Conversely what one has in noumenal sensibility is less time and space than time and antispace, repetitive time and spaced 'space', absolute omega and absolute anti-alpha, as in relation to metaphysics and antimetachemistry, the latter being the subordinate corollary of a metaphysical hegemony in repetitive time which is theocratic in its free psyche and technocratic in its bound soma, transcendentalist and idealist, and therefore prevails over the antimetachemical antispace of that which is anti-aristocratic in its free psyche and anti-autocratic in its bound soma, antifundamentalist and antimaterialist.

70.  Contrariwise, what one has in phenomenal sensuality is less volume and mass than volume and antimass, volumetric volume and (contrary to how I used to think) massed 'mass', relative alpha and relative anti-omega, as in relation to chemistry and antiphysics, the latter being the subordinate corollary of a chemical hegemony in volumetric volume which is bureaucratic in its free soma and plutocratic in its bound psyche, realist and nonconformist, and therefore prevails over the antiphysical antimass of that which is antidemocratic in its free soma and antimeritocratic in its bound psyche, antinaturalist and antihumanist.

71.  Conversely what one has in phenomenal sensibility is less mass and volume than mass and antivolume, massive mass and voluminous 'volume', relative omega and relative anti-alpha, as in relation to physics and antichemistry, the latter being the subordinate corollary of a physical hegemony in massive mass which is meritocratic in its free psyche and democratic in its bound soma, humanist and naturalist, and therefore prevails over the antichemical antivolume of that which is antiplutocratic in its free psyche and antibureaucratic in its bound soma, antinonconformist and antirealist.

72.  Of course, the latter two aphorisms have been conceived in parallel vein to the previous two which, being absolute, are noumenal and therefore symptomatic of unequivocal hegemonies in both sensuality and sensibility, whereas in reality anything that is relative, and therefore phenomenal, will be made subject, sooner or later, to the interaxial integrities described in certain earlier texts, so that the hegemonies of chemistry over antiphysics in phenomenal sensuality and of physics over antichemistry in phenomenal sensibility are anything but unequivocal but, rather, subject to under-plane subversion by the upended gender as it falls into line with its unequivocally hegemonic gender-counterpart in the noumenal plane to which such a counterpart appertains, metachemistry linking with antichemistry and antimetaphysics with physics in the state-hegemonic/church-subordinate axis that descends, in worldly mode, from pseudo-noumenal sensuality to phenomenal sensibility and/or counter-ascends, in post-worldly mode, from pseudo-phenomenal sensibility to noumenal sensuality; metaphysics linking with antiphysics and antimetachemistry with chemistry in the church-hegemonic/state-subordinate axis that descends, in worldly mode, from pseudo-noumenal sensibility to phenomenal sensuality and/or counter-ascends, in post-worldly mode, from pseudo-phenomenal sensuality to noumenal sensibility - this latter eventuality rather more potential than actual or latent at present, given the current want of Messianic intervention along lines guaranteed to lead to a more genuine noumenal sensibility 'On High' commensurate with the Second Coming, and thus with criteria appertaining not to the Roman Catholic Church but to a 'Church' to end all Churches, what, in previous texts, I have termed the Social Theocratic Centre, and believe to be commensurate not only with 'Kingdom Come' as the furthermost reach of republican freedom from tyranny but, in confirmation of this, with a religiously sovereign People, whose right it would be to remain independent of all Creator-based religion - all false religion rooted in Devil the Mother - now and for ever more, and whose prerogative would be to develop, according to gender, divine being and antidiabolic antidoing to their logical conclusions, their utmost extents of transcendentalism and antifundamentalism.

73.  However, before we proceed further, let us take a closer look at each of these main axial positions - the positions of noumenal sensuality (whether pseudo or genuine) and phenomenal sensibility (whether genuine or pseudo) on the one hand, and of phenomenal sensuality (whether genuine or pseudo) and noumenal sensibility (whether pseudo or genuine) on the other hand.

74.  We found - did we not? - that although parallel planes exist they are not homogeneously or even heterogeneously of space or time or volume or mass but divisible between space and time in metachemistry and metaphysics, between antitime and antispace in antimetaphysics and antimetachemistry, between volume and mass in chemistry and physics, and between antimass and antivolume in antiphysics and antichemistry.

75.  Thus space, which is ever spatial, contrasts in hegemonic noumenal fashion with time, which is ever repetitive, no less than antitime, which is ever sequential, contrasts in subordinate noumenal fashion with antispace, which is ever spaced.  Space is not, strictly speaking, over time but, rather, over antitime, just as time is not strictly speaking over space, but over antispace.  So much for the gender antagonists of noumenal sensuality and noumenal sensibility!