26. But even before that distant attainment, I can conceive of cyborgization progressing ever more universally and comprehensively, achieving a sort of developmental sophistication whereby centro-complexification assumes the dimensions of a much more communal arrangement in which the self, or in the case of females a self more dependent upon certain sensibly synthetic not-selves, is supported and sustained from a central source in any given community, the overall arrangement thereby appearing, as discussed in some of my earlier philosophical works, more like the antithesis to a tree than as a loose conglomeration of individuals still capable, in conventional cyborg terms, of independent movement and volition.

27. In short, one can envisage that even the cyborgization of the urban proletariat as post-humankind becomes self-consciously cyborg following judgement, or the paradoxical utilization of the democratic 'Achilles heel' of corporate totalitarianism for purposes of advancing religious sovereignty in the masses, will have to pass through a number of stages before it attains to anything like a level at which one can infer an antithesis to and/or antithetical equivalence with Nature, never mind, at any hypothetical space-centre stage, with the Cosmos in general, though with particular reference to those sensibly metaphysical aspects of the Cosmos which accord with God the Father/Heaven the Holy Soul, not to mention the relevant not-selves, at their least evolved and therefore least universal and least supreme manifestations.

28. However that may be, we can be confident that Man is not the end of history, that globalization and the struggle towards universality presuppose a godly ne plus ultra under an ultimate religious dispensation commensurate, if I may be so bold, with that true and ultimate form of Communism/Communalism which I have equated, all along, with Social Theocracy/Transcendentalism, and thus with the supersession, democratically achieved, of both the State and the Church by the Centre, itself divisible between (Social Theocratic) administrative aside as the focus of the Christ-like sacrifice of bearing the 'sins and/or crimes of the (politically sovereign) world' and what has been called the (Social Transcendentalist) triadic Beyond, duly subsectioned on a three-way basis in order to divide the female 'sheep' from the male 'goats' and these, in turn, from one another on the basis of intellect and soul, brain stem and spinal cord, knowledge and truth, form and contentment, as already described in previous works.

29. Thus globalization presents us with the inevitable prospect of authentic divine rights in relation to religious sovereignty and its drive towards genuine universality taking precedence over human rights and gradually replacing and/or attenuating such rights as cyborgization gathers pace, even in respect of those who would not be properly godly in metaphysical sensibility but either manly in physical sensibility or antiwomanly in chemical sensibility, not to mention antidevilish in metachemical sensibility, as germane to the administrative aside, by and large, to the triadic Beyond, albeit the less than properly godly would be 'bovaryized' orders of manliness, antiwomanliness, and antidevilishness, in accordance with their respective degrees of cyborgization under the guidance of metaphysical sensibility.

30. But Man per se is even now an anachronism hanging-on in the background, as it were, to the post-humankind synthetic artificiality of People's civilization, as characterized by the urban proletariat and their capacity for cosmopolitan universality. Even in a People's age Man has continued to shadow and rival the proletariat in their various stages and kinds of development, not specifically in bourgeois terms, since that would be (if we exempt clerical medievalism) somehow Protestant and liberal capitalist in a rather more traditional way such as I have characterized as pertaining to an earlier era that persists into the post-modern age, but as though in response to the influence of the bourgeoisie on the People-as-Folk and their incapacity, as folk, to adopt or relate to properly proletarian criteria, whether in relation to the so-called blue-collar proletariat or to their white-collar counterparts.

31. Such shadow People, often overlapping with the traditional bourgeoisie, have tended to uphold nationalism when the People proper, the urban proletariat, have been internationalist, if not supra-nationalist. And this applies not only to the more obvious contexts of National Socialism vis-à-vis International Socialism or, for that matter, of National Capitalism vis-à-vis International Capitalism, but also, if less conspicuously, to the contexts 'up above' volume and mass in the space and time, as it were, of what could be called National Fascism vis-à-vis International Fascism and, at the opposite extreme, National Communism vis-à-vis International Communism, or the sort of Communism that far from applying to one country, like in certain parts of the Far East at present, would have global aspirations, in keeping with the type of religiously-oriented universality already alluded to above.

32. Now obviously, one could stigmatize this dichotomy in each phase of People's civilization as one between 'bourgeoisie' and 'proletariat', but such would be to undervalue the revolutionary character of the national forms of Fascism, Socialism, Capitalism, and Communism which rival, whether violently or not, their international and even supra-national counterparts, as though from different gender standpoints which pit a more conventional 'bourgeoisified' People, often stigmatized as 'folk', against a more radical and somehow freer People who, in their left-wing libertarianism, push the boundaries of proletarianism towards a truly classless or, rather, ethnic futurity which can only be realized on the basis of the extensive cyborgization of the People under the aegis of global universality in 'Kingdom Come', when once the Social Transcendentalist mode of Communism, avowedly internationalist, achieves a supra-national summation under the utmost centro-complexification destined to culminate, so I believe, in the space-centre omega point(s) of the most evolved manifestation of God there could ever be, bringing Eternity to its universal peak.

33. That is a dream which remains to be fulfilled, but it is possible and would condemn the remnants of nationalism, whether bourgeois or people's, to the rubbish heap of world history, as that which was supra-national, because beyond the State/Church dichotomies of the world, came into its Centrist own as the true face of Communism, a Communism that took the urban proletariat beyond Corporate Capitalism as the ideological aspirations of International Socialism were given their psychological superstructure in the guise of Social Transcendentalism and People's civilization inexorably progressed towards its apotheosis in 'Kingdom Come', a 'Kingdom' lying beyond International Capitalism, Socialism, and Fascism, as religion lies beyond economics, politics, and science, or, for that matter, ethnicity beyond vocation, class, and race (not to mention, in proletarian musical terms, progressive rock beyond hard rock, soft rock, and heavy metal).

34. Thus the aspirations of Socialism towards Communism, of a class-obsessed politics towards an ultimate religion centred in a common, or Social Transcendentalist, ethnicity, would be encouraged to unfold on an ever-more internationalist basis that could not but culminate in a supra-national framework of federated Centres, as spirit gave way to soul and the control of spirit by soul ensured the coming to pass of Eternity, of a soulful redemption of ego, and thus the heavenly resurrection of God.

35. But contrasted to this one has what could be called the exasperations of Capitalism with Fascism, of a vocationally obsessed economics with a science of race whose free will leaves something to be desired from the standpoint of that mode of People's civilization which values the egocentric control of will above all else, and considers it its moral duty to both monitor and challenge blatant abuses of will wherever they may occur.

36. Yes, Capitalism is drawn towards Fascism, but not in the aspirational guise of Socialism towards Communism, of a spiritually freaked-out ego longing for the freedom to seek its own redemption in soul, but in the proscriptive sense of an ego that is, in some sense, true to itself in egocentricity finding it difficult to admire societies in which the will is too free and able, in consequence, to freak-out soul, that fellow-male attribute of the self which those committed to the ego for its own sake are nonetheless unable to completely discard or ignore, no matter how much their own mode of soul may reflect, in pleasure, the 'bovaryization' of soul from the standpoint of ego, of spinal cord from the standpoint of brain stem.

37. No, the Physical are not drawn as positively to the Metachemical as the Chemical are, or should be, when internationalist and male, towards the Metaphysical, and therefore they see themselves as fighting a battle against evil and crime from a standpoint if not exactly graceful and wise, then certainly partial, in paradoxical vein, to goodness and punishment.

38. Thus contemporary life increasingly comes to resemble a kind of crossed diagonals between Socialism and Communism on the one hand, that of spirit and soul, and Capitalism and Fascism on the other hand, that of ego and will, as between motion and light on the one diagonal axis and heat and force on the other, a watery reality drawn towards an airy reality and a vegetative reality drawn towards a fiery reality, albeit from very contrary points of view.

39. But the distinction between the national and international modes of any given ideology, being reducible to gender, suggests that whereas the national forms of Fascism and Socialism will have a female bias for free will and free spirit respectively, their international counterparts will be rather more given to the freaked-out forms of soul (id) and ego (superego) at the hands of the free forms of will and spirit respectively, though this is only, of course, in comparative terms.

40. Contrariwise, we may believe that whereas the national forms of Capitalism and Communism will have a female bias for constrained will (natural will) and constrained spirit (subnatural spirit) respectively, their international counterparts will be rather more partial, in hegemonically male vein, to the free forms of ego and soul respectively - at any rate, comparatively speaking.

41. Thus the only genuine forms of Fascism and Socialism will be nationalistic and given to free will and free spirit respectively, whereas their international counterparts, in being comparatively male, will be of the kind that would prefer soul to be free from constraints and ego likewise, were such a thing possible.

42. Contrariwise, the only genuine forms of Capitalism and Communism will be internationalistic and given to free ego and free soul respectively, whereas their national counterparts, in being comparatively female, will be of the kind that would prefer will to be free from constraints and spirit likewise, were such a thing possible.

43. Therefore there is a sense in which the international forms of Fascism and Socialism do indeed aspire towards the international forms of Capitalism and Communism, whereas the national forms of Capitalism and Communism aspire, in contrary vein, towards the national forms of Fascism and Socialism, the subordinate gender reality desiring liberation from the controlling gender reality in each and every case.

44. But that has to be matched against not only the opposition of the controlling gender reality to free the subordinate gender reality, but the opposition to the controlling gender reality that comes from the opposite controlling gender reality, be it male against female in the case of International Capitalism vis-à-vis National Fascism, or female against male in the case of National Socialism vis-à-vis International Communism, each one of which will interfere with and even preclude the desire on the part of International Fascism to seek an accommodation with International Capitalism and of International Socialism to seek an accommodation with International Communism, just as these latter preclude the national forms of Capitalism and Communism from finding an accommodation with their national counterparts in Fascism and Socialism respectively.

45. However that may be, there can be no question that the complexities of People's civilization are compounded by the gender divisions between the national and the international forms of what, in relative terms, could be described as each elementally-conditioned ideological position, and that for the international ideals of free ego and, more importantly, of free soul to flourish, the national ideals of free will and free spirit must be dealt a mortal blow from which they can never recover.

46. For only when the international forms of Fascism and Socialism are released from the controlling clutches of their national counterparts, can there be any meaningful prospect of their conversion to International Capitalism and International Communism respectively, with the latter alone entitled, in the further development of People's civilization towards its global resolution, to supersede the former ... as God in His most genuine manifestation supersedes what remains of Man.

47. Thus the accommodation of International Fascism with International Capitalism and of International Socialism with International Communism presupposes the vanquishing of the national forms of Fascism and Socialism, without which both the national forms of Capitalism and Communism will continue to yearn after their female counterparts as though in a thirst for the liberation of the will and the spirit from the controlling agencies of the ego and the soul, and the international forms of Fascism and Socialism continue to languish in the shadow of that very freedom which undermines the male aspects of life in the soul and the ego from standpoints rooted, somatically, in free will and free spirit.

48. But even International Capitalism must bow, eventually, to the lead of International Communism, as divine rights supersede human rights and religious sovereignty the political sovereignty which is the inevitable corollary of corporate totalitarianism and safeguard against the older forms of totalitarianism, whether political or scientific, socialist or fascist, from re-emerging at its expense and at the expense, needless to say, of the international forms of Fascism and Socialism, which would be prevented in all but theory from aspiring towards their capitalist and communist counterparts.

49. The reason I say that even International Capitalism, or corporate totalitarianism, must eventually bow to the lead of International Communism, or centrist totalitarianism, is that the inexorable development of globalization towards its universal resolution presupposes the supersession of Man by God, of egocentricity by psychocentricity, of knowledge by truth, form by contentment, vocation by ethnicity, earth by heaven, and therefore of 'the world' of human rights premised upon political sovereignty by 'the otherworldly kingdom' of godly rights premised upon religious sovereignty, the only sovereignty that accords with the evolution of global civilization towards a fully universal summation, in which godliness can achieve its most evolved and therefore most supreme order of beingfulness in relation to the overcoming of man on terms which bring synthetic artificiality to its logical conclusion in the utmost centro-complexification of evolving life.

50. For God is the only basis upon which the planet can be unified in view of the fact that it was always climatically and topographically more (and less) than the Man-centred temperate worldliness of Western civilization and will continue so to be, no matter how superficially democratic it may appear and subsequently become under further Western influence. But this unification of the globe under godliness can only come to pass in terms of the most evolved manifestation of metaphysical sensibility in relation to the synthetic artificiality of People's civilization tending, with the urban proletariat, ever-more progressively towards the universal resolution of globalization.