126.   However that may be, metaphysics can be subverted, as we have seen, from metachemical, chemical, or physical points of view, and in all cases we have something less than a genuine theocracy/technocracy, but a theocracy/technocracy compromised by the prevailing scientific or political or economic bias of the feudal, clerical, or liberal powers-that-be which constitute the representative class of each phase or type of civilization, be it autocratic and aristocratic, bureaucratic and meritocratic, or democratic and plutocratic, and therefore as something which falls short, in traditionally Western, not to mention Eastern, vein of People's civilization, conceived in relation to a global intent the resolution of which can only be universal and therefore properly religious, as germane to a pure, unadulterated or uncompromised theocracy and technocracy.

127.   For global civilization is that which transcends both Western and Eastern civilizations alike, in all and any of their various permutations, and such a transcendence of fundamentalism, nonconformism, and humanism can only be achieved in relation to the urban proletariat, who in their windy-city cosmopolitanism are the class par excellence of theocracy and technocracy and thus of religion, of an absolute resolution of civilization in terms of global universality.

128.   Thus it is for the proletariat to decide for themselves if they wish to come into their theocratic/technocratic own and accept their true destiny in relation to religion full-blown, as it were, rather than to remain in the ideological wilderness, subjected to criteria which in their feudal, clerical, or liberal implications, have nothing whatsoever to do with a class which is neither autocratic, bureaucratic, nor democratic but potentially if not actually, at this point in time, theocratic, and thus capable of the utmost universality of which evolutionary life is capable.

129.   With the People one cannot speak of the autocratic/aristocratic subversion of religion but, rather, of the theocratic/technocratic inversion of science, which resulted in party-political Fascism; nor of the bureaucratic/meritocratic subversion of religion but, rather, of the theocratic/technocratic inversion of politics, which resulted in State Socialism; nor even of the democratic/plutocratic subversion of religion but, rather, of the theocratic/technocratic inversion of economics, which has resulted in Corporatism, the third and effectively penultimate mode of totalitarianism within the global context of the People, a class that, in its global universality, can only be totalitarian and thus committed to a theocratic/technocratic mean such that is only fully and properly resolved in religion, not in 'bovaryized' science, politics, or economics, but in terms of a metaphysics which is loyal to itself, as and when the urban proletariat come to a realization of their true character and accept their divine/sublime destiny in God and Heaven.

130.   For no more than they are really autocratic or bureaucratic, like the feudal and clerical classes, can it be said that the urban proletariat are really democratic, like the liberal bourgeoisie; for they are beyond physics in the metaphysics of windy-city cosmopolitanism and are even now totalitarian in terms of Corporatism, the People's mode of economics par excellence, which requires a pseudo-democratic pluralism in order to safeguard itself from resurgent Fascism or Socialism, but is not commensurate with democracy per se.

131.   In fact, I have previously described this democratic pluralism as the 'Achilles heel' of economic totalitarianism; for in a free society, a society with political freedom from autocratic/aristocratic tyranny, it is there to be exploited and should be exploited by the People in the interests of religious sovereignty, and thus the possibility, in the event of a majority mandate for such an ultimate sovereignty wherever such a paradoxical election takes place, of that religious totalitarianism which is commensurate, so far as I am concerned, with 'Kingdom Come' and thus the coming of the urban proletariat into their own in respect of theocracy/technocracy and the long-term inevitability of global resolution in metaphysical universality, the beingful end to all evolutionary struggle.

132.   Thus 'judgement' is about the People, as urban proletariat, deciding whether they wish to remain democratically subordinate to their true destiny and entitlement in theocracy/technocracy full-blown, which will ultimately involve the profoundest cyborgization of life, or whether, given their totalitarian essence, their urban circumstances, they would not rather paradoxically use democracy to vote for religious sovereignty and the rights that would appertain to such an ultimate sovereignty in relation to the synthetically artificial 'overcoming of man' in the interests of godly and heavenly development.

133.   Obviously most of what I have said in previous texts still applies now, and so that must continue to be the case.  But I did not make it sufficiently evident that the proletariat are no more properly democratic, and liberal, than they are properly bureaucratic, and clerical, or properly autocratic, and feudal.  They have the potential to be properly theocratic and hence Centrist, committed in ongoing centro-complexification of psychic monism to the Centre ... conceived in relation to globalization as the absolute successor, divisible between administrative aside and triadic Beyond, to both the State and the Church, and in that and that alone will they exist in freedom and dignity as a class which has properly arrived at its true destiny and is no longer content to be satisfied with economic freedom, much as that may be subjectively preferable to political or scientific tyranny within a 'bovaryized' order of chemistry or metachemistry that, even with metaphysical vitiation, would have smacked uncomfortably of somatic freedom in objectivized relation to female values generally.

134.   But even Socialism and Fascism have to be distinguished from neo-bureaucratic or neo-autocratic forms of clericalism and feudalism which are less totalitarian, in party-political vein, than authoritarian in relation to a military dictatorship, and therefore not even 'bovaryizations' of chemistry or metachemistry from a People's - albeit objectively misguided - standpoint, but attempts to safeguard or bring back clerical or feudal criteria at the People's - and sometimes even the bourgeoisie's - libertarian expense. 

135.   Therefore much as Socialism and Fascism are to be deplored from a properly metaphysical standpoint, which, in Social Transcendentalism, would seek the communistic transcendence of socialism, as of People's bureaucracy by People's theocracy, they are not to be compared with attempts on the part of the older classes to restore their former glory or power at the expense of both form and contentment, but especially in consequence of the former's de-stabilization at the hands of what portended the latter, when liberalism seemed on the point of being vanquished by communism and such dark powers took advantage of the ensuing vacuum to re-establish their authoritarian grip on the People and prevent further progressive change.

136.   Rest assured that Social Transcendentalism, the truer and higher form of Communism that desires the People's liberation from worldly sovereignty in the interests of religious sovereignty, is not another political party, with socialistic or liberalistic implications, but an ideological philosophy which hopes to be the source of a world-wide Movement for a radical transformation in People's society from corporate economics to Centrist religion, as from what remains of man beyond the liberal bourgeois framework to what properly - and ultimately - appertains to God in terms of a more genuine approach to globalization such that cannot but culminate in the true universality of a transcendence sublime for a class that, in the windy-city airiness of its urban cosmopolitanism, deserves nothing less than complete metaphysical redemption - and ultimately transmutation - in a theocracy/technocracy supreme.

137.   Only thus will God the Father achieve Heaven the Holy Soul in psyche via the Son of God and the Holy Spirit of Heaven in soma to an extent which is commensurate with the most evolved manifestations of supreme taking and supreme being in theocracy and the least counter-devolved manifestations of supreme antidoing and supreme antigiving in technocracy, the truthful approach to beauty and joyful approach to love of the latter serving and complementing truth and joy within the  synthetically artificial context of that freedom of metaphysical sensibility which will not be compromised by the Cosmos, Nature, or Humankind, but be purely and solely of the Cyborg - the final and ultimate manifestation of Eternal Life.

LONDON 2003 (Revised 2012)

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