26.  Fortunately that need not be the case!  For once God the Father has been properly attained to with cyborgization in the final stage of civilization, even the progressive reaction of totalitarian centrism to liberal centrism will not hasten the death of God but simply ensure that the birth of God the Father, coupled be it not forgotten to the Antidaughter of the Antidevil, will attain to its most perfect summation, to last for ever as the omega point of Eternity.

27.  If, then, civilization develops through five stages, each stage divisible into two phases, as described above, then it follows that a stage of birth alternating with a stage of death allows us to infer three of the former and two of the latter, pagan birth leading to Christian death, which in turn leads to the birth of humanism as the necessary precondition of the death of humanism and subsequent birth, via the Second Coming, of transcendentalism, with particular reference to the birth of God the Father.

28.  Therefore while, in broad chronological terms, the death of Devil the Mother ensues upon the birth of Devil the Mother, and the death of man upon the birth of man, there can be no death of God ensuing upon the birth of God for the simple reason that such a notion in relation to what properly appertains to God ... the Father ... would be a contradiction in terms and of no use to the historical process, which works towards Eternal Life in terms of the birth of God the Father, Who is or will be the outcome of the process in question, a truly global process which transcends both West and East alike.

29.  Obviously the contemporary age, characterized, through the lead of America, by the liberal death of man, is the secular, or humanistic, parallel to the Christian ages in which humanity, not yet having come into its own, worshipped the death of Devil the Mother through the Son of Devil the Mother whose crucifixion, or self-sacrifice (more correctly, not-self sacrifice of free soma) put paid to pagan sacrifice to Devil the Mother (duly hyped as God), as already described.  More specifically, the liberal version of the death of man could be said to parallel the liberal version of the death of Devil the Mother, which is broadly identifiable with Protestantism, and therefore the contemporary American form of secular liberalism, which takes a predominantly economic guise, could be regarded as having an historical parallel in Christian liberalism, just as its fascist precursor, identifiable with the totalitarian version of the death of man (and worship of the machine) would have been the modern equivalent of Christian totalitarianism, viz. Roman Catholicism, which came to an ideological head in the Middle Ages and was gradually eclipsed, though not eradicated, by Protestantism, its liberal successor.

30.  Therefore if one can imagine American economic liberalism superimposed upon Protestant Christian liberalism, it is no less tempting, and indeed feasible, to conceive of fascist economic totalitarianism superimposed upon, or requiring for backdrop, Catholic Christian totalitarianism, since the death of man in either of its civilized phases can only parallel the historical death of (pagan worship of) Devil the Mother, which is fundamentally the essence of Christianity, a religion which, strictly speaking, not only falls short of God, no matter how much either Devil the Mother or the Son of Devil the Mother may be theocratically hyped, but, in the strictly humanist sense, of man as well, whose own stages of civilization were to transform the world in such fashion that, for those most characterizable as humanists, whether positively or negatively, what had passed for God would no longer dominate life or dictate the course of human events but remain in the background as testimony to an earlier stage of civilization which man-proper had simply outgrown, even if, short of Messianic instruction or intervention along the lines of the envisaged Second Coming, he hadn't de-mystified the hype of Devil the Mother as God or of Her Son as the Son of God but continued, in varying fashion, to pay lip service to it, as though man were the end or goal of history as ordained by God!

31.  In point of fact, nothing, however, could be more untrue, or, at any rate, more removed from the truth of God the Father, which owes nothing to Devil the Mother, whether or not hyped as God, but stands beyond man as that which exposes the lie of both Devil the Mother hyped as God and the half-lie of the Son of Devil the Mother hyped as the Son of God, so that, left in little doubt as to what mankind actually overhauled, there can be no excuse for people to regard man as the end of the historical process but, rather, to see in both the birth and, subsequently, death of man the humanistic precondition of the birth of God in due course, a birth that will not come without a struggle against the world of those who see man as the outcome of God rather than God as the outcome of man, because they dare not or cannot de-mystify Christianity and see it in its true light, a light falling well short of anything genuinely religious and God-centred because more concerned with negating, if unconsciously, the pagan rule of Devil the Mother.

32.  Thus Christianity, seen in this less than properly religious light, is more a quasi-religious rejection of cosmic science than an affirmation of religion per se, a precondition, in its way, of the political and economic concerns of humanism, and thus of the World, which today has attained to its liberal maturity in respect of the death of man, just as formerly the liberal birth of man paved the way for such a worldly downturn without in the least realizing it, and simply by synthetically backing off the liberal death of Devil the Mother which made the World humanistically possible.

33.  But even if the residue of the liberal birth of man is still politically extant in certain countries, not least Great Britain, in many ways the harbinger of and catalyst for humanistic change, it is somewhat in the shadow of the liberal death of man which rules an American roost and is at the cutting-edge of the world-historical process, having overhauled and effectively defeated both fascist and communist totalitarianism, the former of course closer to itself in respect of economic corporatism, the latter effectively closer to British and, indeed, French political liberalism, being in many respects the social democratic offshoot of liberal democratic precedent.

34.  Clearly there is more to Anglo-American relations than at first meets the eye, and in partnership these two international nations are a formidable adversary to any power that may have delusions of grandeur as to the value of political or economic totalitarianism in the contemporary world, a world that, thanks in the main to America, has effectively overhauled humanistic totalitarianism and now stands in the vanguard of civilized development (I nearly said evolution but, in reality, America signifies a devolutionary regression from fascist totalitarianism), a vanguard fast approaching the cross-roads, it seems to me, between the liberal death of man and the coming liberal birth of God, when history will permit us to infer a positively synthetic attraction backing off economic liberalism which will signify stage five in the overall development of civilization towards a civilized peak owing more to genuine religion than to anything that may previously have passed for religion but was really, when not worldly and quasi-political or economic, either a pseudo-religious affirmation or a quasi-religious negation of cosmic science.

35.  Certainly one can infer from our previous theorizing about the five stages of civilization that the coming liberal birth of God the Father in what I have termed a pluralist manifestation of centrism would have as its historical parallel the liberal birth of man in parliamentarianism, just as this latter positivity can be superimposed upon the even more historical liberal birth of Devil the Mother in pagan polytheism, whether of a Hindu provenance or otherwise.  And if the eventual tightening-up and centro-complexification of liberal centrism, contingent upon its diastolic efficacy in respect of globalization, leads to the totalitarian form of centrism, to Social Theocracy proper, commensurate with a progressive reaction to its ideological precursor, then that worthy outcome to the historical process will be to the future what Social Democracy was to the humanistic past - namely the more evolved mode of theocracy which would not only parallel the totalitarian manifestation of Social Democracy in strictly chronological terms, but parallel, in its own context, the monotheistic theocracy or, more correctly, autocracy which signified a progressive reaction to the polytheistic autocracy of the liberal inception of civilization in respect of cosmic science.

36.  Therefore a line of parallel descent from, say, Judaism (Social Autocracy?) to Social Democracy (Communism) to Social Theocracy (monistic Centrism) would be the totalitarian successors, in each case, to the parallel descents from Hinduism (Liberal Autocracy?) to Liberal Democracy (Parliamentarianism) to 'Liberal' Theocracy (pluralistic Centrism), in respect of civilized positivity, just as we noted such descents, in respect of the negative stages of civilization, from Roman Catholicism to Fascism on the one hand, that of totalitarian death, and from Protestantism to American-style Corporatism on the other hand, that of liberal death.

37.  Of course, birth and death are both part of life in respect of civilized development, since although, in biological terms, birth is the gateway to life and death the exit from life as we generally understand it, the distinction between stages of civilization characterized by 'birth' and those characterized by 'death' is, as we have argued, between positive and negative approaches to life, approaches which either affirm freedom in one of a number of possible ways, or which, in turning against such freedom, deny it, substituting, instead, some bound approach to either soma or psyche, as the case may be.

38.  For if pagan freedom is to be equated, under the aegis of Devil the Mother, with free soma, then the negation of such freedom, broadly stigmatized as sinful, will be overwhelmingly associated with bound soma, with the binding of soma, as symbolized by the Crucifixion, and thus with Christian criteria that stand for the effective death of Devil the Mother, of pagan freedom, in consequence of the sacrifice of Her Son, the so-called 'Son of God', on the Cross, so that mankind, not yet entered into humanistic maturity, could be delivered from pagan sacrifice and simply worship its death via the Eucharistic paradox of the Saviour's own body and blood.

39.  Yet if the death of Devil the Mother is commensurate, in its somatic binding, with a negative approach to life, then the ensuing birth of man has less to do with eternal negativity than with temporal positivity, with affirmation of free psyche on relative terms, such that unleash the potential of humanity to develop independently of Christian interference or restrictions, since less concerned with somatic binding than with psychic freedom in accordance with the knowledgeable dictates of reason in what was to become increasingly known as an Age of Reason.  But such freedom, being temporal, could not last for ever, not even as long as its pagan precedent, but was challenged and overhauled, in due course, by a new negative approach to life that, synthetically backing off the overly totalitarian version of psychic reason, the version more to be associated with social democracy than parliamentary democracy, took the form of psychic binding, the form, in other words, of subordination of the individual - and thus of the individual's reasoning powers - to the State, to dictatorial tyranny, to the nation, the national destiny, economic revival, and other such historical abstractions, which had the effect of stifling initiative, and thus life, and encouraging the emergence of obedient automatons who would reflect the worship of the machine, of machine culture, which the birth of man had initially made possible, if more in the service of man than against him.  Even the liberal version of the death of man which emerged triumphant at the expense of its totalitarian precursor was not averse to restricting psychic freedom in the interests of a neo-pagan-like insistence on somatic freedom, the 'body beautiful', the 'survival of the strongest', the 'muscular superman', which is a characteristic, ironically, of this second negative attitude to life that worships death, if not exactly the death of Devil the Mother (which latter it nevertheless has something in common with) so much as of humanism itself, as it succumbs to the power of the machine and finds its appointed place in temporal subordination to machine culture.

40.  The corporate form of death, whether totalitarian or liberal, is no friend of free psyche but, rather, the enemy of psychic freedom, not least in respect of a sort of fundamentalist adherence to the so-called Divine Creator at the expense of a more evolutionist approach to Creation not incompatible with atheism, even as it seeks to distance itself from an outright avowal of somatic freedom in pagan vein.  Rather, it is torn between psychic binding and somatic freedom in antithetical vein to how the liberal birth of man, rooted in positivity, approached such freedom and binding, with an emphasis on the psyche at the expense of the body, on human rights and justice and equality for all, irrespective of their physical or social standing.  Thus humanism ends in antithetical fashion to how it began, with a denial of psychic freedom and thus the sort of rationalism that led to a rejection of both superstition and ecclesiastical tyranny, as it proclaims its faith in the Old Testament and Creationism in what amounts to a psychic deference to somatic freedom which owes more to paganism than ever it does to anything genuinely Christian.

41.  But if the negative attitude to life of liberal corporatism is the end of the road of death as far as humanity is concerned, a humanity still officially rooted in Creationism, then the beginning of the road of life as far as true divinity is concerned lies in a repudiation of such Creationism, of Biblical superstition and scriptural pedanticism, and in the coming to pass of an age, under Messianic auspices, in which psychic freedom achieves its absolute and eternal sanction, its apotheosis one might say, in what will be the ultimate stage of civilization, a stage not of Devil the Mother, still less of man, but of God the Father, in which the psyche will attain to heights of transcendental freedom that will be as far above the rational psyche of the Age of Reason as Truth is above knowledge, or Joy above pleasure, and contrary to any pagan or neo-pagan affirmation of soma, whether directly or indirectly, absolutely or relatively.

42.  I spoke at the beginning of this text about civilization alternating between devolution and evolution in respect of de-centralization and centralization, but one can see, now, that this alternation between liberalism and totalitarianism, pluralism and monism, is less a manifestation of devolution or evolution than of a diastolic and systolic alternation within either evolutionary or devolutionary stages of civilization, and that as civilization starts out positively, in somatic freedom, so it ends positively, in psychic freedom, on an antithetically evolutionary basis to how it began, thereby passing from an evolutionary stage involving progressive reaction to positive action of an absolutely somatic nature, to an evolutionary stage involving progressive reaction to positive action of an absolutely psychic nature or, more correctly nurture, the alpha and omega of evolution, via a devolutionary stage involving regressive reaction to negative action of a relatively bound-somatic nature, an evolutionary stage involving progressive reaction to positive action of a relatively free-psychic nurture, and a devolutionary stage involving regressive reaction to negative action of a relatively bound-psychic nature or, rather, nurture.

43.  These stages, to repeat, are the liberal-to-totalitarian manifestations of the birth of Devil the Mother, which is evolutionary in its centro-complexification; the totalitarian-to-liberal manifestations of the death of Devil the Mother, which is devolutionary in its de-centralization; the liberal-to-totalitarian manifestations of the birth of man, which is evolutionary in its centro-complexification; the totalitarian-to-liberal manifestations of the death of man, which is devolutionary in its de-centralization; and, finally, the liberal-to-totalitarian manifestations of the birth of God the Father, which is - or will be - evolutionary in its centro-complexification.

44.  Therefore a positive thetic action in respect of the liberal birth of Devil the Mother gives rise, in due centralizing course, to a progressive antithetic reaction in respect of the totalitarian birth of Devil the Mother within the overall evolutionary confines of pagan civilization, as from cosmic polytheism to cosmic monotheism; subsequent to which a negative synthetic attraction of totalitarian like backing off totalitarian like duly becomes a negative thetic action in respect of the totalitarian death of Devil the Mother which gives rise, in due de-centralizing course, to a regressive antithetic reaction in respect of the liberal death of Devil the Mother within the overall devolutionary confines of Christian civilization, as from Roman Catholicism to Protestantism; subsequent to which a positive synthetic attraction of liberal like backing off liberal like duly becomes a positive thetic action in respect of the liberal birth of man which gives rise, in due centralizing course, to a progressive antithetic reaction in respect of the totalitarian birth of man within the overall evolutionary confines of humanistic civilization, as from liberal democracy, or parliamentarianism, to social democracy, or communism; subsequent to which a negative synthetic attraction of totalitarian like backing off totalitarian like duly becomes a negative thetic action in respect of the totalitarian death of man which gives rise, in due de-centralizing course, to a regressive antithetic reaction in respect of the liberal death of man within the overall devolutionary confines of corporate civilization, as from fascism to American-style capitalism; subsequent to which a positive synthetic attraction of liberal like backing off liberal like should duly become a positive thetic action in respect of the liberal birth of God the Father which should give rise, in due centralizing course, to a progressive antithetic reaction in respect of the totalitarian birth of God the Father within the overall evolutionary confines of centrist civilization, the coming transcendental civilization that, unlike previous stages or types of civilization, will be truly global, and hence universal, the resolution of the dialectical process which will bring civilization to an eternal peak of social theocratic purism.

45.  I spoke a little earlier of the coming positive synthetic attraction to liberal corporatism as involving a pluralistic approach to Social Theocracy, commensurate, as in previous texts, with my definition of 'Kingdom Come' as involving an administrative aside to a triadic Beyond composed of three tiers, duly subdivided three ways, which would be intended to serve persons of both Catholic and Protestant descent, as well as others of a non-Christian background provided they met the necessary criteria and were desirous of being 'saved' from political and/or economic 'sins of the world' to the said triadic Beyond in the name of religious sovereignty and such rights as would accrue to a religiously sovereign People in the event of a majority mandate for religious sovereignty in consequence of a paradoxical utilization of the electoral or democratic process specifically geared to that end, a utilization which would have to have been officially endorsed and become widely accepted in any country earmarked for such a paradox on the basis of a theocratic or, at any rate, church-hegemonic tradition which pointed in that direction and thus made the whole concept of such an election somehow feasible and credible, if not, in the nature of things, a foregone conclusion.

46.  Life is always more complicated than any one philosophy would allow, even if it is arguably the greatest philosophy in the history of the world, and therefore one cannot take it for granted that a majority mandate for religious sovereignty would automatically follow upon the legitimizing of such a paradoxical election - long identified by me with Judgement - either because the People were ill-prepared for it or were dissuaded from pursuing it or for some other reason not unconnected with political or economic tradition.  I cannot automatically anticipate a majority mandate for religious sovereignty even in countries which I would consider most likely to endorse such a sovereignty or to be most entitled, if you will, for such a paradoxical outcome to any electoral process, even though I am as convinced as one can possibly be, as a reasoning being, a philosopher, that there is not and never could be any other way to 'Kingdom Come', to a society structured around religious sovereignty, than via such a paradoxical election, since it is the only way or means by which a people can be delivered from political sovereignty to an altogether higher type of sovereignty in a superior type of society, it neither being feasible nor desirable that a people should be 'divided and ruled', like so many disparate mobs of sheep, by black sheep posing as shepherds who, in excluding genuine shepherds, or theocratic leaders, make it easier for various types of wolf-like predator to prey upon them and effectively rip them off from a standpoint rooted in commercial vanity and having as its raison d'être the financial and social aggrandisement of the vain, for which read: 'the noumenally sensual' (as discussed in other texts).

47.  Democracy is not and never can be, from a genuinely theocratic standpoint, a standpoint that towers above the world from a posterior (the Beyond) rather than, like the predatory autocratic, anterior (the Behind) position, an end-in-itself, but, given the consequences attending the divide-and-rule splintering and fragmenting of the People, rather something that should be utilized to a higher end, an end that liberates the People not only from the world of their own phenomenally sensual shortcomings, but, no less significantly, from the predatory exploitations to which they are perforce subjected through being confined to a phenomenally sensual position at the base of what, in other texts, has been described as the diagonally ascending axis of church-hegemonic criteria that culminates in some form or degree of noumenal sensibility.

48.  Unfortunately the traditional mode of noumenal sensibility, which in the West tends to take a Roman Catholic form, is not much good, these days, for delivering the masses - less ecclesiastic laity than politicized  'People' - from the synthetically artificial exploiters that prey upon them from heights of commercial vanity, and neither are the proletarianized masses greatly or permanently saved from their sins and/or pseudo-crimes in bound psyche, not to mention counter-damned in state-subordinate vein from their follies and/or pseudo-evils in free soma, when salvation, short of a monk- or nun-like dropping out of society, merely has reference to verbal absolution for penitential contrition and is even less metaphysically efficacious in this regard than transcendental meditation, its mankind-level counterpart in parts of the Far East, much as that also leaves something to be desired from a truly godly standpoint - namely the coming cyborg stage of life which would have reference to global universality in 'Kingdom Come' and be metaphysically, and therefore transcendentally, beyond not only anything religiously at the level or stage of mankind but, for other and effectively less-favoured types of environment, religiously at the stage of nature and/or the Cosmos as well.

49.  The reader will, I trust, have read my previous texts, and therefore know what I am talking about here.  Nothing short, in other words, of Social Theocracy can possibly suffice to deliver the People more efficaciously from their worldly predicament and thus, with the prospect of more attention directed at the development of a sensible alternative to what currently rules the synthetically artificial roost, elevate them above their lowly position to one destined to become increasingly commensurate not only with genuine but with definitive godliness, not to mention, where their female counterparts are concerned, antidevilishness, the antimetachemical complement to anything properly metaphysical.

50.  But Social Theocracy is not, and never could be, liberal in the sense of wanting to co-exist with political parties on a democratically pluralistic basis.  The pluralism to which it subscribes in respect of a triadic Beyond and the administrative aside to such a Beyond has nothing whatsoever to do with political pluralism, since democracy is perceived as a problem from which the People as electorate ought to be saved, or delivered, bearing in mind that their division at the hands of politicians posing as leaders, of 'black sheep' masquerading as 'shepherds', only plays into the hands of the wolf-like exploiters of their weakness, their

confused status within the pluralistic context, and prevents them from uniting against both exploiters and deceivers alike.