76. Thus not only the patently bourgeois or 'classical' forms of painterly anachronism, easily recognizable in terms of their need to further compromise an already heavily-compromised art form with techniques and tendencies that no camera would be likely to reproduce, thereby seemingly justifying their continued existence in an age when anything remotely credible from a strictly painterly point-of-view had long since ceased to be so, but their folksy counterparts too, the sorts of naive or touchingly picturesque forms of painterly indulgence which constitute not a small part of the People's contribution to anachronistic art in an age when any self-respecting proletarian would have been only too keen to distance himself from anything painterly through whatever mode of electronic technology most conveniently lay to hand.

77. For if there is one thing that distinguishes urban proletarian culture and civilization from its folksy counterpart, it is its refusal to make do with conventional or traditional forms and means, but to utilize only the most up-to-date or, at any rate, credibly artificial and synthetic forms and means, so that the use of electricity with any of the arts, including literature, is virtually inevitable, and a sharp distinction can therefore be drawn between non-synthetically artificial or, better, analytically artificial and synthetically artificial products and tools, not to mention between the latter and, in respect of clerical and/or feudal precedent, synthetically natural and/or non-synthetically (analytically) natural tools and products, means and ends.

78. The People-as-Proletariat are not only, as a rule, environmentally distinct from the People-as-Folk; they are culturally and technologically distinct from them too, and thus from all who would master the folk and constrain them to parameters which, though more circumscribed than anything classical, mirror, on informal terms, the bourgeois and/or clerical formalities still at large in the traditional fields of Western culture, as also, on different terms, in the traditional fields of Eastern culture, where a like-distinction exists between Eastern convention, whether clerical/feudal or folksy, and a burgeoning proletariat for whom traditions are less important in and for themselves than as loose guides to a more universal future in which the onward march of globalization transcends East and West alike in its applicability to the urban proletariats of the world and their thirst for justice, for retribution, and, above all, for redemption in and through the ultimate absolute.

79. These proletarians of global civilization are neither interested in the defence of the West from 'Eastern barbarians' nor in the defence of the East from 'Western barbarians', but solely in the supra-dialectical advancement of globalization towards a point of genuine universality such that can only be established on an ultimate religious basis, call it transcendentalist, and not in relation to economics, still less politics or science, neither of which would have much to commend them to an age and environment conditioned by the synthetic artificiality of plastic running on an electronic basis in virtually Social Transcendentalist fashion, as though in response to the resolution of international socialism in international communism, as of a vegetative watery paradox in an airy airiness, or airy per se, which is as distinct from the fiery airiness, as it were, of national communism as vegetative wateriness from the watery wateriness, within an overall airy or proletarian age, of national socialism, not to mention from the fiery fieriness of national fascism, the airy fieriness of international fascism, the watery vegetativeness of national capitalism, and the vegetative vegetativeness of international capitalism!

80. Be that as it may, People's civilization is still primarily characterized by airiness, not by fieriness in feudal vein, wateriness in clerical vein, or vegetativeness in liberal vein, so that neither the will, the spirit, nor the ego are paramount with the urban proletariat, as people of the windy-city environments par excellence, but inevitably the soul, which takes such 'bovaryized' will, spirit, and ego as it requires and uses them to its own heavenly end, an end which cannot come to pass on anything but properly transcendentalist terms as those who were atheistically 'last' become, as it were, theistically 'first' in relation to the coming to pass, on as synthetically artificial a basis as possible, of ultimate godliness, of an order of godliness and heavenliness that is not merely more evolved than anything hitherto achieved but the most evolved manifestation of which metaphysical virtues there could ever be, and therefore the per se manifestation of godliness and heavenliness that, far from accruing to the cosmic sphere, never mind the intermediate spheres of nature and humankind, accrues solely to the cyborg sphere of a global post-humanity in process of coming to terms with its true destiny in the transcendent authenticity of genuine globalization, a destiny which will only be officially acknowledged come Judgement (as hitherto artificially conceived by me), should there be a majority mandate for religious sovereignty - an ultimate sovereignty suitable to the universal resolution of globalization - at the expense of political and correlative sovereignties in those countries in which a paradoxical election, or exploitation of the electoral process, can be brought democratically to pass in consequence of the willingness of their largely proletarian electorates to enter into a test of conscience with their selves, following due consideration of the issues at stake, as and when the time is judged ripe.

81. Obviously, one expects something of the sort to happen in every country in the course of time, but initially it can only be in a few countries, not least the ones already considered by me in earlier texts, that this coming to terms of the urban proletariat with their true destiny in some future godly society more genuinely heavenly than any society has ever been in the past could be democratically contemplated and, presuming upon a sufficiently informative and enlightening educational process, paradoxically set in train, so that, in the event of a majority mandate for religious sovereignty, steps could be taken to establish the type of society which has been identified with 'Kingdom Come', even if only on a comparatively rudimentary basis initially, including the establishment of a triadic Beyond and administrative aside, as also described in previous texts.

82. Frankly I am not going to go over that ground again, but the terms of 'Kingdom Come' are such that only a majority mandate for religious sovereignty can bring it socially and institutionally to pass, thereby paving the way for the scaling-down and even winding-up of all that would be irrelevant to further evolutionary progress, including, not least, those more salient examples of Western (or Eastern) civilization that, in their anachronistic degeneracy and relativistic perversity, inhibited, if not obstructed, the development of globalization towards a more genuinely universal end.

83. For at the end of the day, the proletariat are neither Western nor Eastern but a global development within either the West or the East whose time, though not yet fully come, will only come fully to pass once the West and the East have been not merely politically or economically but religiously transcended by global civilization, and to such an extent that all the old gods, in Nietzsche's memorable phrase, were truly dead and the Superman or, in my preferred terminology, the Cyborg was their logical successor and effective meaning if not of the earth then certainly of heaven, since the cyborgization of post-humankind, the urban proletariat, is all about the development of life to a properly universal end in which eternity can be experienced on the synthetically artificial terms of an ultimate heaven and even, down below, of a modified earth and, for females, a modified antipurgatory and antihell, the latter paradoxes of course appertaining to the upending of chemical and metachemical realities in such fashion that unclearness becomes the fictional counterpart to the prevailing holiness of the True, whether in godliness or in some 'bovaryization' of manliness commensurate, for the vegetative, with a lower order of cyborgization.

84. Civilization hitherto has only got as far as humanity, and then not everywhere and not for everyone, since the older civilizations still worshipfully defer to Nature and even to the Cosmos in effectively primitivistic vein. What matters now is that civilization should get to the Cyborg, and thus beyond humanity, whether on Christian or Buddhist, secular Liberal or Communist, terms, and thus 'overcome' mankind through the international proletariat, who are already post-human in their synthetic artificiality, albeit such artificiality has, as yet, not developed to anywhere near its full extent or capacity but is still characterized by a comparatively superficial approach, largely sensual in nature, which owes something, though not everything, to the reactionary and conservative elements of Western (and Eastern) tradition which, in controlling 'the folk', divide and rule the People and effectively constrain the urban proletariat from coming to anything like an enlightened recognition of their true potential for god-like self-transcendence.

85. For the proletariat spend so much of their energies in resisting the anti-global pressures of both the folk and their conservative masters, whether bourgeois, clerical or feudal, or a combination of two or more, in both the East and the West alike, that they scarcely have either the time or inclination to consider their own destinies in more than a superficial light, hardly aware of their effective post-humankind status in relation to mankind more generally, and even less aware of their potential for and even entitlement to cyborgization from a properly global standpoint, a standpoint which stretches internationalism to its supra-national conclusion as the urban proletariat head towards that judgemental cross-roads in their destiny in which the overcoming of man, following the democratic endorsement of religious sovereignty, would signal their right to religious self-determination in 'Kingdom Come', the right, in short, to eternity through the soul, and even the ego, being granted a more substantially long-term support and sustain capacity than anything the human body in naturalis would or has been able to provide, thereby delivering them from the threat and grisly reality of death, not least in relation to the pain and suffering caused by organic degeneration in advancing years.

86. For what dies is not the soul, nor even the ego, but the physical body, the not-self in all of its various instinctual and spiritual permutations, and the soul and the ego are eventually snuffed-out by the ongoing decomposition of the corpse, presuming upon some kind of Christian or other burial and not the more contemporary secularity of cremation, which has the effect of destroying even the soul and the ego before they have run their respective class courses in the Afterlife and thus of prematurely snuffing out or, rather, barbarously annihilating, in patently heathenistic vein, that which has a theoretical capacity for eternity and, in more civilized communities, a right to such limited eternity as the mortality of decomposition allows to the self, whether in relation to the brain stem or to the spinal cord.

87. But the female-dominated barbarism of cremation is only possible in societies which are effectively under the sway of the will and/or spirit to such a freely somatic extent that the fate of the ego and/or soul is of comparatively small account, and bourgeois decadence, signified by a pretence of religiosity, joins forces with proletarian barbarism to incinerate corpses and consign them to a fate worse than death, if not for females then certainly for males, whose capacity for an afterlife experience of either ego or soul, no matter how sinfully twisted or corrupted by sensual subservience to female will and/or spirit during life, must persist well into death and succumb to the most brutal subversion and, ultimately, annihilation of which it were possible to imagine.

88. No, I do not envy these degenerate bourgeois and barbarous proletarians their moral ignorance; for it has extremely severe consequences, not the least of which results in even males being reduced to an urn of ashes when, with a more sensible gender-conscious lifestyle, they could have had some kind of earthly or even quasi-heavenly afterlife experience in the grave that would have brought them 'face to face', as it were, with either Christ or the Buddha, or something to that metaphorical effect, as visionary or unitive experience duly transpired.

89. Therefore, with decreasing prospect of burial but no decreasing prospect of cremation, the desirability of cyborgization of mankind or, rather, the post-humankind we have primarily identified with the urban proletariat, becomes of increasing importance; for the only way that a majority of proletarians can avoid crematorial annihilation, all the more excruciating, I argue, in the case of males, is by giving support, in the near future, to the concept of religious sovereignty and the rights that would accrue to it in respect, not least, of the synthetically artificial overcoming of 'man', or what remained of mankind, and their deliverance not merely from death, but from the consequences of death in both 'natural' and 'artificial' contexts, consequences that while far from perfect in either context are much more imperfect, to the self-destructive point of morally defective, in relation to cremation, the contemporary mode, par excellence, of mortuary disposal which is a tragic testimony not only to the want of genuine religiosity on the part of liberals, or bourgeois degenerates, but to the atheistic want of religion on the part of that more numerous body of persons whom we have described as the urban proletariat and wish, as much as ever one could, to deliver from the terrible error of their ways in and through the prospect of 'Kingdom Come'.

90. For a society centred in religious sovereignty, were it to come democratically to pass, could only be one in which one was expected and, more to the point, encouraged to take full responsibility for one's self, especially as a male, and thus lead as self-respecting a lifestyle as was divinely possible, whether in relation to being or, less significantly, to taking, as germane to a more intellectual - and therefore lesser - approach to truth.

91. Certainly there could be no question of a religiously sovereign proletariat being complacent, much less enthusiastic, about the self-annihilating implications of cremation; for such a proletariat, having crossed the threshold of self-awareness, would have too much self-respect to regard death in largely if not purely materialist terms, in which corpses were simply so much garbage to be disposed of in the quickest and most cost-effective way!

92. As the urban proletariat matures, so it will come to its senses or, rather sensibilities (inner senses), and grant increasing importance to self-development in both egoistic and psychic terms, terms that, whilst embracing the intellect, do not make intellect an egocentric end-in-itself, in physically sensible vein, but simply a means to enhanced psychocentric fulfilment in the emotional life of the soul.

93. Doubtless the coming of 'Kingdom Come', following a majority mandate for religious sovereignty in countries where the paradoxical election which I have equated, in suitably artificial terms, with Judgement was able to take place, would open the way for the cyborgization of post-humankind, since implicit in religious sovereignty would be a more genuine order of divine rights than anything rooted, falsely, in metachemistry, an order, I mean, which besides including self-development on the aforementioned terms, with especial reference to males, the creatures, after all, for whom self takes - or should take - precedence over not-self, as psyche over soma, would increasingly include the development of synthetically artificial not-selves and even, eventually, a sort of communal not-self designed to replace what remained of man as a creature, fundamentally, of nature and therefore of the imperfections of nature, including death and the pains attendant upon organic degeneration and disease which precede it.

94. But all that, even with the best 'man-overcoming' will in the world or, rather, otherworld ... of divine rights premised upon religious sovereignty ... would take time, much time, and be a slow and at times painfully uphill struggle, during which period people would continue to die, as now, and be subject to some method of disposal. Cremation, as I have hinted, would be frowned upon as undesirable from a self-respecting, male-oriented point of view, and therefore little encouragement could be given to it in a society which was neither liberally degenerate nor atheistically proletarian and effectively barbarous.

95. But neither, on the other hand, would it be feasible to give much encouragement to burial, as though in a continuance of Christian tradition, when the society in question was neither clerical nor folksy, liberal nor folksy, feudal nor folksy, but proletarian on - at the risk of sounding anachronistic - both blue- and white-collar terms, and therefore too urban and city-oriented to be partial to suburban and rural traditions or criteria. Besides, land would be in increasingly short supply, and the price of burial would doubtless prove prohibitive to all but a minority of urban dwellers.

96. On the other hand, burial at sea would still be possible but even less desirable than burial on land, insofar as the sea, being watery, would correspond to a kind of purgatorial environment one step back from the earthly environment of land burial and therefore be even less satisfactory, from a male standpoint, than the latter. No, the only alternative to earthly burial that would do any justice to an urban proletariat - the vast majority of the electorate in countries judged ripe for 'Kingdom Come' - that had opted to put their heathenistic ways behind them and vote for religious sovereignty would be the development of facilities in space which could store hundreds if not thousands of corpses in special pods, where they could experience a more elevated order of afterlife, commensurate with a gravity-defying sealed environment, than would have been possible to them on earth in the event of a conventional Christian-style burial.

97. For our ability to cyborgize life to any appreciable extent would, as I intimated earlier, probably take so long to develop and be so selective at first, in view of the technological difficulties and expenses involved, that, even without impedimenta from humanitarian obstructionists to consider, some alternative method of respectfully dealing with the deceased than that traditionally available would have to be developed, especially since cremation would not, in a religiously sovereign society or people, be considered appropriate in that respect, bearing in mind its brutal disregard for self-survival in the Afterlife premised, it seems to me, upon a materialist interpretation of and approach to human life which owes much, if not everything, to somatic concepts of freedom attendant upon female hegemonies in societies that, in Anglo-American Protestant-derived fashion, have gone heathenistically to the liberal/atheistic dogs of Western decadence/barbarism.

98. Exceptions to the self-respecting rule notwithstanding, it were better that payloads of the deceased be shipped into space, where they could be docked with the main facility - a sort of mortuary ship or 'floating graveyard' - and transferred to secure pods or special cubicles for the duration of their afterlife, presumably for all eternity, which, in space, would more likely be more soul- than ego-oriented and thus less visionary than unitive, less egocentric than psychocentric, in character, with a more genuinely heavenly experience such that only the coming to pass of religious sovereignty in 'Kingdom Come' would have made possible and considered desirable, in view of the more genuinely godly elevation of transcendentalism over humanism, of God over Man, that would typify the Social Transcendentalist approach to religion and to all life in general.

99. Therefore until the achievement of eternity for all on a more profoundly cyborg-oriented basis (an eternity of afterlife-type experience made possible on synthetically artificial terms for the most evolved order of life, whether literally godly or pro-godly, there could ever be), the development of mortuary stations for space storage of the deceased as the next-best-thing to the synthetically artificial eternity of the Cyborg. That, too, of course would take much time and money, be fraught with great technological and other difficulties, but be more immediately and practically obtainable for the coming generations, thereby putting an end not only to the virtual monopoly of land burial in traditional Christian and pseudo-Christian societies, with their continuing man-hype-as-God, earth-hype-as-Heaven worldly delusions and limitations, but making it unnecessary for people to consider cremation as the only proletarian alternative to the clerical-to-folksy and even liberal-to-folksy norms of Western convention.

100. For a proletariat that had become religiously aware, that had 'woken up' from the long sleep of its somatic darkness and emerging psychic light, would not be prepared to regard cremation as the only viable alternative to folksy or bourgeois/clerical/feudal traditions, but would be only too willing to support every effort that was then being made to devise superior alternative solutions to the fate of the deceased, pending a more uniformly sophisticated age in which cyborgization was the rule rather than the exception and eternity was fully and properly synthetic, in accordance with the evolution of global civilization towards a more genuinely universal resolution in which natural death would be a thing of the past, in view of the extents to which man had been successfully 'overcome' and more completely replaced by his godly successor, the brain stem and spinal cord of the self granted the utmost synthetically artificial support and sustain possible, whether individually or, eventually, in communal clusters, as cyborgization became more universal and the full implications of Social Transcendentalism began to become increasingly evident, even unto the extent of its final flowering in space centres and therefore in contexts akin to those which, transcending any form of heaven on earth, have been suggested as storage vaults for the deceased prior to all such subsequent developments.