26. Frankly, metaphysics in connection with philosophy is something of a hype; for if you are genuinely metaphysical you will be a theosophist or, as I prefer to say, theosopher, whose 'love' of God leads to Heaven no less surely than 'love' of human knowledge, as of man, keeps one pegged to the earth in consequence of one's want of divine prospects and besottedness with what the Bible calls 'the forbidden tree of knowledge', and with good reason!

27. But how could the theosopher not be a theologian, or someone concerned with knowledge of God, so that such divine knowledge can bear theosophical fruit in respect of heavenly redemption, the sort of joyful praxis that stems from a truthful theory.

28. Likewise, how could the philosopher not be a philologian, or someone concerned with knowledge of man, so that such human knowledge can bear philosophical fruit in respect of earthly redemption, the sort of pleasurable praxis that stems from a knowledgeable theory.

29. There will be societies who, overly earthly and lower-class, will prefer to hype philology and philosophy in consequence of a want of theology and theosophy; for they have put man on the throne of life and, to the extent that they acknowledge religion at all, have allowed man to pass muster as God, and knowledge to be hyped as truth, with a consequence that what passes for Heaven is really only the earth.

30. Such human-all-too-human societies and peoples make a heaven out of the earth, and therefore reduce life to the parameters of earthly criteria, content that they have done their duty and achieved all that is necessary when once they have sufficiently 'got on in the world' to have created a sort of earthly paradise for themselves from which anything more genuinely heavenly, or paradisiacal, is rigorously excluded, as a subversive threat to the earthly status quo.

31. For they will not hear it said, these apologists of the earthly paradise, that they are merely worldly and have reduced everything, including God and Heaven, to the parameters of man and the earth, allowing philology to eclipse theology and, as a practical reward for that, philosophy to eclipse theosophy.

32. And when they are unequivocally so, these earthly apologists, they will not even speak of God in terms of man or Heaven in terms of the earth, much less theology in terms of philology or theosophy in terms of philosophy, but will eschew all mention of God and Heaven, theology and theosophy, in favour of secular values appertaining to man and the earth alone, so that only philology and philosophy will be countenanced by them, and these will be encouraged to develop along their own necessarily physical lines independently of metaphysics, which will simply be excluded as irrelevant or even fanciful.

33. One might say that these unequivocally manly and earthly souls are of the democratic Left, whether in liberal terms or, beyond parliament, in the social democratic terms of the extreme Left, for whom such philological and philosophical absolutism will, however, be complicated by neo-autocratic tendencies symptomatic of state totalitarianism and the resurrection, in modified form, of centralization.

34. A philology and philosophy complicated, then, not by sociological and what could, on analogical terms, be called sociosophical factors, in neo-bureaucratic vein, but by psychological and what we shall call psychosophical factors in neo-autocratic vein, such that seek to 'brainwash' the People to conform to social democratic criteria by bombarding them with a plethora of ideologically-motivated facts and figures doctored to suit the cause, in this case of a triumphant proletarian humanism premised upon blue-collar participation.

35. In short, through propaganda, which is to the ideological Left what commercial advertising is to the liberal Right and even, in somewhat ambiguous vein, liberal centre, albeit that exists within a largely de-centralized context of non-participatory democracy which seeks further de-centralizing measures, to counter the centralizing threat from the Left.

36. Be that as it may, the sort of human-all-too-human societies which strive to make a heaven out of the earth and even, on the Left, to exclude heaven from the earth altogether, are run by 'pricks' for the 'sodding' advantage of 'pricks' to reduce everything to 'shit', their sexuality not excepted, and have no bearing on the elevation of life to anything heavenly, not least in respect of metaphysics.

37. On the contrary, by excluding heaven from their earthy partisanship, the extreme Left pave the way for the subversion of the earth by hell and turn their secular paradise into a sort of hell on earth in which the 'sodding' advantage of 'pricks' becomes compromised by the disadvantages accruing to a neo-'frigging' recrudescence of 'pus', as the centralizing of power resurrects the need for a psychological control of the masses which will counter any pluralism stemming from liberal democracy and ensure that they conform to the totalitarianism which strives to sugar-coat the bitter pill of democratic 'shit' in the 'pus' of its neo-'frigging' propaganda.

38. Thus the informing of 'shit' by 'pus' ensures that the 'pricks' continue to be 'jerked off' in a manner guaranteed to lead from psychology to psychosophia, or complacent acceptance of the centralized retort to democracy which paradoxically has the effect of resurrecting notions of paradise in terms of heaven on earth, albeit it is really hell on earth by dint of the neo-autocratic ingredients typifying all social democratic revolutions, which kow-tow, in untransvaluated vein, to the conservative equation of the Devil and Hell with God and Heaven, by which I mean to the equation of anything metachemical with metaphysics, as of autocratic and aristocratic criteria with their theocratic and technocratic counterparts.

39. And this despite a formal rejection of autocracy and aristocracy, as of authoritarianism, in the name of the extension of democracy to the most radical level of the hard-line proletarian blue-collar left.

40. Of course, metachemistry and metaphysics are two entirely different, one might feasibly say antithetical, things, and whenever and wherever metachemistry is sensually triumphant, there can be only antimetaphysics in subordinate paradox of the Antison of Antigod to Devil the Mother and the Unholy Spirit of Antiheaven to Hell the Clear Spirit, taking the more representatively somatic factors in each context alone.

41. Conversely, wherever and whenever metaphysics is sensibly triumphant, there can be only antimetachemistry in subordinate paradox of the Antidaughter of Antihell to God the Father and the Unclear Soul of Antihell to Heaven the Holy Soul, taking the more representatively psychic factors in each context alone.

42. For no less than hegemonic metachemistry tends to make for a psychic binding in subordination to free soma, on both primary (metachemical) and secondary (antimetaphysical) terms, a hegemonic metaphysics, by contrast, tends to make for a somatic binding in subordination to free psyche, on both primary (metaphysical) and secondary (antimetachemical) terms.

43. And what applies to metachemistry and metaphysics, as to antimetaphysics and antimetachemistry, also applies to chemistry and physics, as to antiphysics and antichemistry - their lower-class counterparts, wherein we are not concerned with the Devil or God, Hell or Heaven, but with woman and man, purgatory and the earth, as with their respective anti-manifestations.

44. Therefore whenever and wherever chemistry is sensually triumphant, there can be only antiphysics in subordinate paradox of the Antison of Antiman to Woman the Mother and the Unholy Spirit of Anti-earth to Purgatory the Clear Spirit, taking the more representatively somatic factors in each context alone.

45. Conversely, wherever and whenever physics is sensibly triumphant, there can only be antichemistry in subordinate paradox of the Antidaughter of Antipurgatory to Man the Father and the Unclear Soul of Antipurgatory to Earth the Holy Soul, taking the more representatively psychic factors in each context alone.

46. For no less than hegemonic chemistry tends to make for a psychic binding in subordination to free soma, on both primary (chemical) and secondary (antiphysical) terms, a hegemonic physics, by contrast, tends to make for a somatic binding in subordination to free psyche, on both primary (physical) and secondary (antichemical) terms.

47. Where there is doing, as in metachemical objectivity, there is antibeing, as in antimetaphysical subjectivity, and, conversely, where there is being, as in metaphysical subjectivity, there is antidoing, as in antimetachemical objectivity.

48. Where there is giving, as in chemical objectivity, there is antitaking, as in antiphysical subjectivity, and, conversely, where there is taking, as in physical subjectivity, there is antigiving, as in antichemical objectivity.

49. Consequently, it follows that where Devil the Mother is hegemonic in metachemical doing, there will be a subordinate Antiheaven the Unholy Soul in antimetaphysical antibeing, and, conversely, where Heaven the Holy Soul is hegemonic in metaphysical being, there will be a subordinate Antidevil the Antimother in antimetachemical antidoing.

50. Likewise it follows that where Purgatory the Clear Spirit is hegemonic in chemical giving, there will be a subordinate Antiman the Antifather in antiphysical antitaking, and, conversely, where Man the Father is hegemonic in physical taking, there will be a subordinate Antipurgatory the Unclear Spirit in antichemical antigiving.