THE NATURE OF DEMOCRACY

1. Obviously the sort of peoples whom I have in mind above are not, so far as I can determine, hard-line democrats but, for the most part, those for whom God and the Church or, indeed, Man and the Church come first, and who consequently identify primarily with the Church and only secondarily with the State, especially, be it said, in the case of Catholics, given the male ratio of more (relative to most) wavicles/less (relative to least) particles which actually obtains with the physical context of humanism/naturalism and which is only upstaged in the metaphysical context - not yet sensibly evident in the West - of most wavicles/least particles, with a corresponding ratio of transcendentalism to idealism.

2. Protestants, as we have seen, tend to be either fixated on naturalism at the expense of humanism in the case of Anglicans or fixated on realism at the expense of nonconformism in the case of Nonconformists, because the ratio-conditioned emphasis on humanism at naturalism's expense can hardly flourish in contexts where, under hegemonic female pressures from the watery Nonconformist dichotomy above the vegetative masculinity of Anglicanism, Anglicans are driven towards naturalism in response to the ratio of realism to nonconformism conforming to a more (relative to most) particle/less (relative to least) wavicle situation in terms of the precedence of psyche by soma on the female side of life, the side which is either chemical, as here, or metachemical, as in those contexts where the somatic darkness of materialism can be said to prevail over the quasi-dark acquiescence in evil of fundamentalism or, at any rate, of quasi-materialist psyche in the ratio of at least 3:1, viz. most particles/least wavicles, and any identification with the psychic aspect of the equation, bound and determined as it is by free soma, can only lead to religious insincerity and hypocrisy in view of its inevitable subordination to secular criteria emanating from the somatic freedom below.

3. It was because of this that Protestant societies, despite their pretence of religiosity, of Nonconformism and/or Fundamentalism, inevitably 'went to the dogs' of secular freedom in the guise of either realism in the one case or materialism in the other, with Anglo-American like consequences for either freedom of parliamentary speech or freedom of the camera-besotted press. Nonconformism, whether Puritan or Presbyterian, cannot help being subordinated to realism and materialism, the dominating secular realities of the state-oriented present. For the Church that is acquiescent in secular freedom is no church at all, but the accomplice, wittingly or unwittingly, of those crimes which the State barbarously commits in defence of its own somatic interests.

4. Such has been the case for those churches which either wilfully reversed the ratio of psyche to soma in the physical context, where humanism should prevail over naturalism, or opposed the masculine reality of psychic precedence of soma from a female point of view, instituting the rule of soma over psyche in relation to the precedence of psyche by soma in chemical and metachemical contexts, with, in the one instance, a realist hegemony over nonconformism and, in the other instance, a materialist hegemony over fundamentalism, neither of which were guaranteed to assist the more conservative Christian traditions remain loyal to their psychic freedom but, rather, encouraged their decadence vis-à-vis the secular fatality of Protestant countries and societies in terms of either a naturalist emphasis, as with the decadent French, or an idealist emphasis, as with the decadent Germans, other Catholic peoples following suit after their own fashions until, as with the British Isles at present, triangular sensuality is pretty much the mean for all, whether Protestant or Catholic, if on different class and elemental terms.

5. But that said, there are still people, especially in the nominally Gaelic countries and even among some Protestants, for whom the Church is somehow more important and significant than the State, and who would not, I feel confident, much regret the passing of state hegemonies and freedoms in the event of a majority mandate for religious sovereignty, come that paradoxical election which I have identified with Judgement and the prospect, thereafter, of 'Kingdom Come'.

6. For what is democracy, after all, but a symptom of secular freedom, a confirmation of state hegemony in somatic darkness. Yes, there are democracies and democracies, and some, like the Irish, still have to be considered in relation to the Church, to a humanistic resolve which, even now, has not been completely extinguished or eclipsed by naturalism, never mind the decadent sensual realities of triangular materialism and idealism, but which somehow shines on, if with ever-diminishing brightness, despite the secular gloom which the somatic shadow of republicanism has cast over the Irish nation, like a shroud over the corpse of psychic freedom, not yet identifiable with the denser darkness of parliamentary freedom, no, but still far from the beacon of enlightenment that its secular apologists would have us believe.

7. For democracy is dark, is either foolish and sinful or evil and criminal, depending on the type, and would not have materialized in its present forms without the almost Rousseauesque upending of physical reality in favour of naturalism and, following that, the outright somatic freedom of those female elemental contexts in which the particle naturally prevails over the wavicle and any pretence of adherence to the latter in the face of, in particular, wavicle-centred male traditions is soon exposed and undermined by the female reality of the precedence of psyche by soma in ratios of either 2½:1½, viz. more (relative to most) particles/less (relative to least) wavicles, or 3:1, viz. most particles/least wavicles, the evil realities of chemistry and metachemistry, with their inevitable fatality towards the somatic negativities of secular freedom.

8. No, democracy is not something that a genuinely enlightened male, a rationalist, would subscribe to or encourage but, rather, the evil or foolish offspring of somatic decadence, whereby the State all but eclipsed the Church under the morality-defying banner of secular freedom, naturalism leading to realism leading to materialism leading, even, to an idealistic reaction against materialism in its more totalitarian mode, viz. Fascism against Communism, not to mention the sort of opposition to its pluralistic mode which is quite pervasive throughout much of the Islamic world in the late-twentieth and early-twenty-first centuries, Islam not entirely or even predominantly fundamentalist but also idealistic and pseudo-transcendentalist, willing to embrace God but hamstrung by its scriptural traditions from making a break with the Cosmos and such 'first-mover' Creator primitivity as one finds in all traditional religions, the Christian not excepted, and which invariably bedevils any attempt to achieve airy universality by dint of its delusory adherence to metachemistry, the context of fiery polyversality par excellence, and the dovetailing of metaphysical attributes into a context which is completely at variance with the metaphysical possibility of universal monism.

9. Not until peoples affected by this delusory paradox are given the chance to abandon such traditions in the interests of that transcendentalism which knows no other God than that which pertains to the meditative self in its commitment, through the breath, to airy universality, will religion come into its own and, with it, the truth of God-the-Wise-Father and, more importantly, the joy of Heaven-the-Holy-Soul, the beingful vindication, in psychocentricity, of the deferential egocentricity of the former.

10. Such religion, primarily identified by me with a Social Transcendentalist concept of transcendental meditation, which completely eschews all cosmic delusion, would be the means whereby the People could achieve independence not only from God-denying metachemically-based Creatorism and/or Creationism, but from any and all sensualities that stand in the way of true enlightenment, the secular somatic freedoms of republican and parliamentary democracy not least of all!

11. For these somatic freedoms are the enemy of psychic freedom and thus of that positivity which accepts no other soma than that which is, or can be, rendered subordinate to itself, making of it a quasi-psychic reflection of its own truthful virtue, whether on the relative level of sensible knowledge/pleasure or, more significantly for the future, on the absolute level of sensible truth/joy, which would correspond to the actual top tier of our projected triadic Beyond and thus to the leading fulcrum of the 'new church', call it the Social Transcendentalist Centre, but nonetheless be such that both Catholics and Protestants could be reconciled to, after their respective fashions.

12. For until people vote for religious sovereignty and the church-like rights that would accrue to it in the triadic Beyond of 'Kingdom Come', they will remain bogged down in the political sovereignty and concomitants of the secular world, victims of a negative rule in free soma, subject to the particle-based domination of the free state, at variance with their psychic self in the somatic darkness of not-self, whether naturalistic or realistic or even materialistic, whence state freedom takes a more absolutist turn in relation to a metachemical persuasion.

13. But the majority of Gaelic peoples in the British Isles, particularly Ireland and Scotland, are beholden to either the naturalist or realist, liberal republican or parliamentary, modes of state freedom, and therefore it is with reference to the specifically worldly modes of somatic darkness, as of democracy, that one takes an anti-democratic stance in the name of religious sovereignty and the projected deliverance, through the possibility of a successfully fought paradoxical election, of the peoples in question from the rule of somatic evil and folly to the leadership of psychic wisdom and goodness, as from the world to the otherworldly context of 'Kingdom Come'.

14. Thus democracy cannot and should not be regarded as an end-in-itself, except, of course, by those especially evil or foolish people who revel in somatic darkness, whether because they are overly female or simply twisted males, but more as a means to a higher end, an end in which the sanctity of freedom of thought and of conscience takes precedence over the profanity of freedom of speech and of the press, relegating the one, in sensibility, to the strong handmaiden of genuine knowledge, and the other to the beautiful handmaiden of genuine truth, to quasi-knowledgeable and quasi-truthful accomplices to the rule of psychic freedom.

15. For such freedom is alone commensurate with cultural wisdom, and until we progressively return to cultural wisdom we shall not have the handmaiden of civilized goodness but, rather, the witch-like whore of barbarous evil under whose somatic darkness the philistine folly of subservient males will continue to fester in sinful resentment, world-without-bitter-end.