26.  Therefore the context of phenomenal sensuality presents us with an overall church-hegemonic distinction between the primacy of Antiman the Antifather and Anti-earth the Unholy Soul in relation to antihumanism, and the secondariness of the Daughter of Woman and the Clear Soul of Purgatory in relation to nonconformism, but with an overall state-subordinate distinction between the primacy of the Antison of Antiman and the Unholy Spirit of Anti-earth in relation to antinaturalism, and the secondariness of Woman the Mother and Purgatory the Clear Spirit in relation to realism.

27.  Where the distinction in metaphysics between free psyche and bound soma is concerned, we have to distinguish not only between transcendentalism and idealism but ... the free ego and soul of the one and the bound will and spirit of the other, as between God the Father and Heaven the Holy Soul in respect of transcendentalism, and the Son of God and the Holy Spirit of Heaven in respect of idealism, the former pairing commensurate with church-hegemonic criteria on primary terms, the latter pairing with state-subordinate criteria on such terms.

28.  Likewise, where the distinction in antimetachemistry between free psyche and bound soma is concerned, we have to distinguish not only between antifundamentalism and antimaterialism but ... the free ego and soul of the one and the bound will and spirit of the other, as between the Antidaughter of the Antidevil and the Unclear Soul of Antihell in respect of antifundamentalism, and Antidevil the Antimother and Antihell the Unclear Spirit in respect of antimaterialism, the former pairing commensurate with church-hegemonic criteria on secondary terms, the latter pairing with state-subordinate criteria on such terms.

29.  Therefore the context of noumenal sensibility presents us with an overall church-hegemonic distinction between the primacy of God the Father and Heaven the Holy Soul in relation to transcendentalism, and the secondariness of the Antidaughter of the Antidevil and the Unclear Soul of Antihell in relation to antifundamentalism, but with an overall state-subordinate distinction between the primacy of the Son of God and the Holy Spirit of Heaven in relation to idealism, and the secondariness of Antidevil the Antimother and Antihell the Unclear Spirit in relation to antimaterialism.

30.  Frankly, the above sequence of aphorisms speaks for itself; but for anyone who hasn't understood me properly, let me say that in neither male context does the concept 'Son of ...' have anything to do with church criteria, whether hegemonic or subordinate, but solely with the State, where, as described, the Son of Man corresponds to the physical, and hence secondary, mode of state-subordinate criteria, while the Son of God corresponds to the metaphysical, and hence primary, mode of state-subordinate criteria, their respective church counterparts being Man the Father on secondary subordinate terms and God the Father on primary hegemonic terms.

31.  That, I think, should suffice to illustrate the religious dubiousness - quite apart from the pitfalls of linear idolatry - of a term like 'Son of ...', not least in relation to physics, where even the free psyche of Man the Father is reduced, via the antichemical subversion of physics at the behest of an unequivocally hegemonic metachemical soma, to a secondary mode of church-subordinate criteria in what has been described as humanism, and is, in any case, a poor substitute for anything genuinely religious and, hence, transcendentalist, as primarily concerned, in church-hegemonic primacy, with metaphysically free psyche, and thus the redemption - or resurrection - of God the Father in Heaven the Holy Soul via the Son of God and the Holy Spirit of Heaven, whether in the Cosmos, nature, mankind, or, to anticipate the future, in Cyborgkind, where even transcendental meditation would have to have been synthetically overhauled on terms that were not merely penultimate but ultimate and therefore arguably commensurate with transcendentalism per se, as germane to the most evolved manifestation of universality there is or could ever be, a manifestation surpassing its least, less (compared to least), and more (compared to most) evolved manifestations in the Cosmos, nature, and mankind, and thereby bringing genuine religion to its evolutionary culmination in the most supreme being of ultimate Heaven the Holy Soul.

32.  Since I have already distinguished between the salvation and counter-damnation of the diagonally ascending axis in respect of church-hegemonic and state-subordinate criteria, it now behoves me to distinguish between the morality of the one, whether in relation to bound or to free psyche, and what should be called the pseudo-immorality of the other, whether in relation to free or to bound soma; for insofar as this axis cannot be entirely characterized by psyche it is not entirely moral but a combination, in different ways, of both morality and immorality, the light and the dark, whether on 'anti' or 'pro' terms.

33.  Therefore we may distinguish between the primary vicious morality of sin in relation to antiphysical bound psyche and the secondary vicious morality of pseudo-crime in relation to chemical bound psyche, contrasting each of these with the primary virtuous morality of grace in relation to metaphysical free psyche and the secondary virtuous morality of pseudo-punishment in relation to antimetachemical free psyche, each of which constitutes salvation from anti-blessedness to pro-blessedness, as from Antiman the Antifather and Anti-earth the Unholy Soul to God the Father and Heaven the Holy Soul in respect of antihumanism to transcendentalism in primary church-hegemonic terms, and from the Daughter of Woman and the Clear Soul of Purgatory to the Antidaughter of the Antidevil and the Unclear Soul of Antihell in respect of nonconformism to antifundamentalism in secondary church-hegemonic terms.

34.  Likewise we should distinguish between the primary vicious pseudo-immorality of folly in relation to antiphysical free soma and the secondary vicious pseudo-immorality of pseudo-evil in relation to chemical free soma, contrasting each of these with the primary virtuous pseudo-immorality of wisdom in relation to metaphysical bound soma and the secondary virtuous pseudo-immorality of pseudo-goodness in relation to antimetachemical bound soma, each of which constitutes counter-damnation from pro-cursedness to anti-cursedness of a 'pseudo' order, as from the Antison of Antiman and the Unholy Spirit of Anti-earth to the Son of God and the Holy Spirit of Heaven in respect of antinaturalism to idealism in primary state-subordinate terms, and from Woman the Mother and Purgatory the Clear Spirit to Antidevil the Antimother and Antihell the Unclear Spirit in respect of realism to antimaterialism in secondary state-subordinate terms.

35.  Since I have already distinguished between the damnation and counter-salvation of the diagonally descending axis in respect of state-hegemonic and church-subordinate criteria, it now behoves me to distinguish between the immorality of the one, whether in relation to free or to bound soma, and what should be called the pseudo-morality of the other, whether in relation to bound or to free psyche; for insofar as this axis cannot be entirely characterized by soma it is not entirely immoral but a combination, in different ways, of both immorality and morality, the dark and the light, whether on 'pro' or 'anti' terms.

36.  Therefore we may distinguish between the primary vicious immorality of evil in relation to metachemical free soma and the secondary vicious immorality of pseudo-folly in relation to antimetaphysical free soma, contrasting each of these with the primary virtuous immorality of good in relation to antichemical  bound soma and the secondary virtuous immorality of pseudo-wisdom in relation to physical bound soma, each of which constitutes damnation from pro-cursedness to anti-cursedness, as from Devil the Mother and Hell the Clear Spirit to Antiwoman the Antimother and Antipurgatory the Unclear Spirit in respect of materialism to antirealism in primary state-hegemonic terms, and from the Antison of Antigod and the Unholy Spirit of Antiheaven to the Son of Man and the Holy Spirit of Earth in respect of anti-idealism to naturalism in secondary state-hegemonic terms.

37.  Likewise we should distinguish between the primary vicious pseudo-morality of crime in relation to metachemical bound psyche and the secondary vicious pseudo-morality of pseudo-sin in relation to antimetaphysical bound psyche, contrasting  each of these with the primary virtuous pseudo-morality of punishment in relation to antichemical free psyche and the secondary virtuous pseudo-morality of pseudo-grace in relation to physical free psyche, each of which constitutes counter-salvation from anti-blessedness to pro-blessedness of a 'pseudo' order, as from the Daughter of the Devil and the Clear Soul of Hell to the Daughter of Woman and the Unclear Soul of Antipurgatory in respect of fundamentalism to antinonconformism in primary church-subordinate terms, and from Antigod the Antifather and Antiheaven the Unholy Soul to Man the Father and Earth the Holy Soul in respect of antitranscendentalism to humanism in secondary church-subordinate terms.

38.  Granted that the diagonally ascending axis is church hegemonic, it is primarily concerned with and committed to the salvation of selves from bound to free psyche, as from vicious to virtuous morality, anti-blessedness to pro-blessedness, anti-peace to pro-peace, but to the extent that it is state subordinate it is also concerned with and committed to the counter-damnation of not-selves from free to bound soma, as from vicious to virtuous pseudo-immorality, the 'pseudo' modes of pro-cursedness or pro-war to their anti-cursed or anti-war counterparts - morality and pseudo-immorality proceeding apace in church and state.

39.  Granted that the diagonally descending axis is state hegemonic, it is primarily concerned with and committed to the damnation of not-selves from free to bound soma, as from vicious to virtuous immorality, pro-cursedness to anti-cursedness, pro-war to anti-war, but to the extent that it is church subordinate it is also concerned with and committed to the counter-salvation of selves from bound to free psyche, as from vicious to virtuous pseudo-morality, the 'pseudo' modes of anti-blessedness or anti-peace to their pro-blessed or pro-peace counterparts - immorality and pseudo-morality proceeding apace in state and church.

40.  So much for logic, and what it tells us about church and state in diametrically opposite types of society!  We can no more limit the diagonally ascending axis to morality than the diagonally descending axis to immorality.  What we can do is to acknowledge that whereas morality will take precedence over immorality in church-hegemonic and state-subordinate societies, immorality will take precedence over morality in state-hegemonic and church-subordinate societies, and in such fashion that it is as impossible for a society characterized by church-hegemonic criteria not to be pseudo-immoral as for one characterized by state-hegemonic criteria not to be pseudo-moral.

41.  Hence the moral disposition of the Roman Catholic Church in relation to the diagonally ascending axis upon which, as in Eire, church-hegemonic criteria operate, must ever be contrasted with the pseudo-moral dispositions of the Protestant churches - Anglican to Puritan - in relation to the diagonally descending axis upon which, in typically British vein, church-subordinate criteria operate in consequence of a state-hegemonic integrity which makes, in free and bound soma, for immoral dispositions in both monarchy and parliament that should be contrasted with the pseudo-immoral disposition of a state which, like that of the Irish Republic, is subordinate to the R. C. Church.

42.  Of course, even the Irish State is less subordinate, these days, to the R.C. Church than formerly, but that is partly because the People are more exposed than ever before to the sorts of freely somatic temptations and exploitations which emanate, by and large, from metachemically free states like the United States of America and even, to a lesser extent, from  Great Britain, whose commitment to somatic immorality ensures that many Irish people will be less somatically free on primary or secondary, according to gender, state-subordinate terms than on quasi-state-hegemonic terms to the extent that they defer to or idolatrously worship such false gods as are all the time raining down or being inflicted upon them from metachemical and antimetaphysical heights of state-hegemonic immorality existing abroad which they are virtually powerless to resist or reject, and all because they, like virtually everyone else, are caught-up in a global culture of sensually-based synthetic artificiality which has effectively left their religious and even political traditions severely in the lurch and is now dragging them along in the turbulent wake of its somatically free onslaught, so that they toss and turn in the vacuous gulf that has opened up between state-hegemonic freedom in countries which, like America and Britain, have the power to impose upon them, and their own state-subordinate freedom which is less subordinately associated with church-hegemonic criteria than was formerly the case, and not only because of metachemical and/or antimetaphysical temptation!

43.  One must also remember that democratic republicanism is also responsible, in some degree, for the extension of somatic freedom at the expense of psychic binding, not least to the extent that the People are divided between contending parties and rendered less homogeneous or culturally or ethnically united than before, even with an alien political and religious system to historically contend with and the absence, all along, of an indigenous Catholic monarchy such that, as in certain European countries, would have contributed to a closer binding of the People or, more correctly, laity to papal guidance than was ever possible to the Irish people, riven by internal disunity even before the Anglo-Norman invasion and partial conquest of Ireland under a Catholic monarch set about uniting the indigenous people against English rule, a process that was accelerated with the Reformation and subsequent anti-Catholic measures set in motion by Henry VIII, and which continued through the Cromwellian persecution of even Anglicans down to the historically more recent struggles against British rule and the Easter Rising of 1916, from which partial Irish independence in the form of the 26-county Free State eventually emerged.

44.  Today, of course, Eire is a republic, but a titular republic within the 26-county boundaries, and one that, born out of the Easter Rebellion and subsequent War of Independence and Civil War, exists in a sort of limbo between past and future, medieval servitude and full republican independence, without the medieval benefit of a homogeneous Catholic flock vis-à-vis both monarchy and papacy, but rather fated to endure a heterogeneous liberalism within democratic pluralism that not only renders the masses, as 'People' rather than 'laity', less susceptible to papal guidance from a strictly Catholic point of view but correspondingly more susceptible to being misguided by apostles of free enterprise and effectively ruled, under pretence of leadership, by powers hostile to the spirit of genuine religion and anxious to enslave them to the scientific audacities and antireligious sentiments so characteristic of both metachemical and antimetaphysical impositions from the likes of state-hegemonic countries like Britain and America.

45.  Catholic in ethnicity, the People are nevertheless torn asunder from any possibility of Christian homogeneity by the competing vanities which prey upon them and, with the aid of democratic pluralism, keep them divided and confused, theoretically committed to a church-hegemonic situation as laity but, in practice, exposed on an ever-more ruthless commercial basis to the immoral antics and products of state-hegemonic societies whose false god is free somatic enterprise, and from whose merciless predations there is seemingly no escape.

46.  Christianity is, frankly, dead and finished; for whatever appearances to the contrary might suggest the brute reality of the situation is that only secular and heathenistic values are able to prevail and to deceive the People as to their true interests.  Ireland never did have an indigenous Catholic monarchy that would have kept the masses, as laity, united in allegiance to Rome, Celtic Christianity having been largely tribal and parochial, and when they did eventually unite as the Irish nation it was largely against the British foe and oppressor, the Protestant alien criteria which had tried to wipe out both the Catholic Irish and Catholicism (just as Roman Catholicism had formerly set about stamping out Celtic Christianity, under Anglo-Norman auspices, from the tribal Irish), but only succeeded in uniting the Irish people against Britain.

47.  But Irish people united against Britain soon became disunited at home, not only in respect of Northern Ireland, which has seen what may be called native Irish struggling with Irish of British descent in a Catholic/Protestant antagonism, but more specifically to Eire in respect of democratic republicanism and the pluralistic state-of-affairs which emerged out of the independence struggles and now exists as the political norm for a people who, overwhelmingly Catholic, still pledge official allegiance to Rome.

48.  But, of course, the Papacy and republican democracy are quite incompatible, as incompatible as medieval Christendom, in which papacy and Catholic monarchy worked together, when and where possible, for the common good of the Christian flock, and post-modern barbarism or, perhaps I should say, globalism, in which democracy is the precondition for commercial exploitation of the proletariat by such somatically free powers as have the means to seduce them from the bound-psychic orientation of traditional church-hegemonic criteria to the free-somatic orientation of contemporary state-hegemonic criteria, and thus to the consumerist acceptance of secular values and to the idolatrous worship of a plethora of 'stars', from film and music to sports and fashion.

49.  In such a paradoxical predicament the proletariat are ruthlessly exploited by the wolf-like predators that are able to prey upon them all the more efficaciously in consequence of their disunity under democratic pluralism and want of flock-like homogeneity as a Christian or, better, Catholic people, and a people, moreover, who can always rely on the right sort of spiritual guidance from monarch and pope, something which, though still theoretically possible from the standpoint of ecclesiastic authority, is rendered all but impossible to adhere to for any practical length of time in view of the sort of political system under which they live, which not only keeps them divided and confused but all the more vulnerable to the predatory exploitations of the apostles of secular freedom and consumerism, thereby invalidating their religious hopes by exposing the limitations of traditional religion to do anything much for them at all.

50.  Thus the People become all the more fatalistically resigned to the secular status quo, and in no position to reject it either for a return to Christian values - a much misused phrase which is here intended to imply a Catholic homogeneity of purpose under the guidance not only of a pope but of a Catholic monarch (something, as we have seen, which was never particularly characteristic of Ireland in any case) who would preclude the sorts of political divisions which cause flocks to break up and no longer be susceptible to the guidance of an overall shepherd - or for an advancement to some superior religious orientation such that would reunite the masses under a common faith and lead them to higher pastures, if I may be permitted an additional agricultural metaphor, from which they would be safe, for ever more, from the predatory exploitations of those who, in metachemical and/or antimetaphysical freedom, would rip them off and simply use them to their own somatic advantage, becoming increasingly rich and famous, not to say powerful and glorious, at their financial and moral expense.