76.  For so long as this lie of somatic ugliness which is Devil the Mother continues to be taken for the truth, for God, and the correlative illusory approach to ugliness of the Antison of Antigod for the lie, for the Devil, there can be no prospect of explicit transcendentalism/antifundamentalism on a cyborg basis, and therefore no possibility of what is actually godly in the truth of God the Father and antidevilish in the beautiful approach to truth of the Antidaughter of the Antidevil coming to pass and saving the People not only from their democratic profanity but from the kinds of predators who prey upon them so ruthlessly from standpoints that owe more, even if in contemporary guise, to noumenal sensuality than to anything contrary to this in noumenal sensibility.

77.  For until the People are saved from their democratic profanity to religious sovereignty by Social Theocracy, by this ultimate theocracy which has universal aspirations that would distinguish it from Western and Eastern traditions alike, they will continue to languish under the kinds of exploitations which preclude true godliness and antidevilishness in metaphysics and antimetachemistry, because deriving the greater part of their ugly and pseudo-foolish inspirations from the devilishness and antigodliness of metachemistry and antimetaphysics in time-honoured or, rather, dishonoured noumenally sensual vein.

78.  Thus the exposing of autocracy posing as theocracy is crucial to the advancement of the People out of the democratic bog of divisive profanity in which they currently languish, so that they may be delivered from their exploiters to a theocracy that is not only genuine, but determined to speak its name in the form of Social Theocracy, which is or would be so much more than the implicit transcendentalism and even antifundamentalism of the New Testament-based approach to God the Father and the Antidaughter of the Antidevil which dare not explicitly speak its name because it is held back and down from genuine transcendentalism, even on the mankind or penultimate terms of transcendental meditation, by the persistence of Old Testament criteria explicitly rooted in the materialism of Devil the Mother hyped as God and in the anti-idealism of the Antison of Antigod defamed or denigrated as the Devil; explicitly rooted, in other words, in a cosmically sensual 'first mover' and 'fallen angel' which, corresponding more literally to stellar and solar so-called 'heavenly bodies', reflects the metachemical hegemony over antimetaphysics of somatic freedom which renders even the fundamentalism of the Daughter of the Devil and the antitranscendentalism of Antigod the Antifather subordinate to itself in bound psyche, and thus no more than church subordinate, as it were, to a state-hegemonic situation in which somatic objectivity is free to do its immoral utmost on both materialist and anti-idealist, primary and secondary, terms.

79.  Doubtless it is one of the great ironies of Western civilization that the implicit transcendentalism and antifundamentalism of the papal authority coupled, where applicable, to the implicit idealism and antimaterialism of Catholic monarchy should be in the shadow of the explicit materialism and anti-idealism of Protestant monarchy coupled to the explicit fundamentalism and antitranscendentalism of Episcopal authority within the Anglican Church, so that one might almost elicit a Biblical dichotomy along the lines of New and Old Testaments between the two manifestations of ecclesiastic/monarchic authority, with the representatives of noumenal sensibility, whether metaphysical or antimetachemical, having historically had to co-exist with the representatives of noumenal sensuality, whether metachemical or antimetaphysical, who are as axially antithetical to them in upper-class terms as it is possible for any such figures to be within Western parameters, and yet, despite their heretical origins in schismatic departure from the Roman Church, able to invoke scriptural justification for themselves in respect of a sensually 'once-born' approach to God and the Devil which owes more to the Old Testament than to any implicit departure from and even 'reborn' repudiation of it which, in properly Christian vein, is committed to noumenal sensibility and thus to the opposite, in every respect, of what their quasi-Judaic Anglican adversaries would have us believe was God and the Devil.

80.  Therefore while the traditional upholders of a certain stage - identified with mankind in respect of Christianity as a New Testament phenomenon - of noumenal sensibility in relation to the apex of the diagonally ascending axis of church-hegemonic and state-subordinate criteria have no choice but to be metaphysically and antimetachemically implicit about God and the Antidevil or, at any rate, about transcendentalism and antifundamentalism, bearing in mind the extent to which Christianity-proper flies in the face of Old Testament criteria, their heretical counterparts at the apex of the diagonally descending axis of state-hegemonic and church-subordinate criteria can be as explicitly frank about what passes with them for God and the Devil as they like, because they are the ones who, in typically Old Testament vein, are living the primary lie, or ugliness, of Devil the Mother as God and the secondary lie, or illusory approach to ugliness, of the Antison of Antigod as the Devil, and that is what officially still prevails over anything more genuinely religious and affiliated not to materialism and anti-idealism in state-hegemonic freely somatic vein, much less to fundamentalism and antitranscendentalism in church-subordinate unfreely psychic vein, but to transcendentalism and antifundamentalism in church-hegemonic freely psychic vein, with its correlative unfreely somatic state-subordinate idealism and antimaterialism, something to which one would imagine a Catholic monarch would have been more royally attached than his papal leader and, in some sense, master, whose divine privilege it was to ensure that the State remained subordinate to the Church, whether on primary (idealist) or secondary (antimaterialist) terms.

81.  Yet with the upper-class figures at the apex of the diagonally descending axis of state-hegemonic and church-subordinate criteria, it is the other way around; for the monarch is the master if not, in the case of females, mistress of the Anglican Church, the Head - Episcopalian exceptions to the rule notwithstanding - of both State and Church alike, with the Archbishop of Canterbury, the leading archbishop of the Anglican community, reduced to an advisory role which rather confirms the church-subordinate position of established religion in countries like England where, since Henry VIII, state-hegemonic criteria have been paramount and both fundamentalism and antitranscendentalism have had to bow their psychically bound heads to the somatic freedom of materialism and anti-idealism, with disastrous consequences not only for religion on both anti-Catholic Anglican and, subsequently, multi-denominational Puritan levels but, more pertinently, for the course of politics in respect of the factional divisiveness of parliamentary democracy issuing from what is, in fact, not a godly-over-antidevilish situation in noumenal sensibility but a devilish-over-antigodly one in noumenal sensuality, the devilishness of Devil the Mother in metachemical hegemony over the antigodliness of the Antison of Antigod, neither of which, incidentally, have any bearing on fundamentalism or antitranscendentalism, as would the Daughter of the Devil and Antigod the Antifather, but purely and simply on materialism and anti-idealism, as already noted.

82.  Therefore whereas it is only implicitly that the Truth, coupled to the beautiful approach to truth, exists in traditionally loyal Catholic countries like Eire, it is in traditionally loyal Protestant or, rather, state-hegemonic secular countries like Great Britain - and England in particular - that the Lie, coupled to the illusory approach to ugliness, exists explicitly, albeit, as in every such context, the upholders of both the primary and secondary manifestations of somatic freedom in noumenal sensuality are quick to proclaim, in typically Old Testament fashion, that the one is commensurate with God (Jehovah) and the other with the Devil (Satan), never mind any natural, human, or superficially cyborg parallels to each which may be said to constitute successive devolutionary regressions from cosmic precedence.

83.  Thus antimetaphysics becomes 'fall guy' for denigration of a diabolic nature from the female-hegemonic vantage-point of metachemistry, and no matter how much it may proclaim its twisted innocence of original ugliness, of prime evil, it will be adjudged guilty of revolt against the so-called 'heavenly order' by every representative of a metachemically sensual 'first mover' and condemned to 'fallen-angel' status for all sensual   eternity, just as, though in contrary fashion, anything that is too transcendental, and thus genuinely theocratic in sensible eternity, is condemned from such an alpha position as likely to detract from somatic freedom from a standpoint centred in psychic freedom and even prove detrimental to the standing of such freedom as a claimant, nay, as the sole claimant to the throne of God. 

84.  For what is the context of noumenal sensuality, after all, but that in which female dominion ensures that somatic objectivity takes precedence over every other consideration, including what may be called the antisubjectivity of psychic binding, so that psychic freedom, coupled to somatic binding, will therefore be 'beyond the pale' and something to dismiss or belittle or otherwise rubbish in such fashion that one might be forgiven for supposing that the proverbial beam in the eye of the one caused the apperceived mote in the eye of the other to be magnified out of all proportion to its actual size, until it became conveniently  synonymous with some unspeakable threat to the status quo which needed to be averted, if not nullified, in the interests of what passes for Truth; though in point of fact the psychic freedom of God the Father is as completely antithetical if not indifferent to any somatically free entity commensurate with Devil the Mother as it is possible to be, notwithstanding more pedantically parallel antitheses between what could be called the antitruth of noumenally sensual bound psyche and the truth of noumenally sensible free psyche in respect of church criteria on the one hand, and the lie of noumenally sensual free soma and the antilie of noumenally sensible bound soma in respect of state criteria on the other hand, or something to that strictly antithetical effect.

85.  However that may be, the sensual remit of Devil ... the Mother does not extend so far that she can, with impunity, muscle in, so to speak, on God the Father's sensible patch and do away with it; for the soul is ever beyond the reach of the will when the one is free and the other no less free but powerless, for all that, to seduce it from self-contemplation to a worship of evil or even pseudo-folly, as in the case of the antimetaphysical 'fall guy' who is compelled to emphasize free soma under female hegemonic pressure, and at the cost, needless to say, of bound psyche, his soul in Antiheaven in a most unholy, or woeful, predicament, but still antitranscendentally distinct from the metachemically bound psyche whose soul is clearly hateful both to itself and to those who have to live under its fundamentalist influence in secondary church subordination while state-hegemonic criteria pursue their freely somatic courses.

86.  No, God the Father is not a direct threat to Devil the Mother the way the somatic modesty of goodness in antichemistry can be a threat to the vaingloriously somatic immodesty of evil in metachemistry, and punishment a just requital for crime.  God the Father can only save the antiphysical from the folly of sin to the wisdom of grace, as the Antidaughter of the Antidevil, duly subordinate to God, would save the chemical from the pseudo-evil of pseudo-crime to the pseudo-goodness of pseudo-punishment, but Devil the Mother is an indirect threat to God the Father to the extent that she is able to prey upon the meek, not least in respect of the chemical, and divert them from bound psyche to free soma, the antimetaphysical arguably doing likewise vis-à-vis the antiphysical where a male-gender parallel is concerned, so that neither of the modes of phenomenal sensuality are as fashioned in the reverse psychic images of God the Father and the Antidaughter of the Antidevil as would otherwise be the case, but are wrenched away from church-hegemonic criteria to an extent that renders them idolatrously deferential to state-hegemonic criteria and in no position, scorning psyche, to be saved, being, to all intents and purposes, quasi-damned to a worship of the prevailing metachemical and antimetaphysical factors which, as the reader will recall, are barbarously identifiable with evil and pseudo-folly.

87.  In such fashion Devil the Mother and her subordinate accomplice the Antison of Antigod are indirect threats to God the Father and his subordinate accomplice the Antidaughter of the Antidevil; for neither of the latter can save the meek from their sins and pseudo-crimes if they, the meek, are so put upon by the vainglorious representatives of evil and pseudo-folly as to be not merely subordinately foolish (to sin) and subordinately pseudo-evil (to crime) but given to 'quasi' manifestations of pseudo-folly and evil in effectively state-hegemonic terms, free soma having been wrenched asunder from bound psyche to an extent whereby it becomes quasi-hegemonic and unqualified to play a state-subordinate role in relation to church-hegemonic criteria.

88.  That is how noumenal sensuality becomes a threat to noumenal sensibility, and the only solution from the standpoint of noumenal sensibility, of metaphysics and antimetachemistry, is not to rely on phenomenal sensibility to neutralize such a threat - which in any case it does not have the power to do in view of its lower-class extrapolative standing vis-à-vis the upper-class metachemical prime mover in state-hegemonic criteria which, besides being elementally more powerful, calls the evil shots to which the good can only respond (just as its antimetaphysical accomplice calls the pseudo-foolish shots to which, in secondary state-hegemonic vein, the pseudo-wise can only respond) - but, on the contrary, to get its own act together to such a freely radical and, in relation to synthetic artificiality, evolutionary progressive extent that phenomenal sensuality, the context of antiphysics and chemistry, becomes freshly interested in religion and can be prevailed upon to accept the advantages of church-hegemonic salvation from sin and pseudo-crime to grace and pseudo-punishment, not to mention the advantages of state-subordinate counter-damnation from folly and pseudo-evil to wisdom and pseudo-goodness, in order to be delivered not only from its own worldly shortcomings but from the netherworldly exploitations which afflict it and would enslave it to idolatrous worship of the 'false gods' of metachemistry and antimetaphysics, to what has been described as Devil the Mother and the Antison of Antigod, whose manifold modes of divisive freedom are somatic and therefore, being fundamentally state hegemonic, completely antithetical to the freedom which is of God the Father and, in secondary terms, the Antidaughter of the Antidevil - the freedom that, being transcendentally church hegemonic, is centred in psyche as One and Indivisible with the Self, which is nothing less than the resurrection of God the Father in Heaven the Holy Soul and the resurrection of the Antidaughter of the Antidevil in the Unclear Soul of Antihell, the former commensurate with the vindication of Truth in Joy, the latter with the vindication of the beautiful approach to truth in the loving approach to joy which is to antimetachemistry what Joy is to metaphysics.

89.  Therefore until the People, as electorate, opt for religious sovereignty in the paradoxical election, or series of elections, which I have equated with Judgement, with a choice between this world and a synthetically artificial manifestation of the Next, effectively commensurate, from a radically republican standpoint, with 'Kingdom Come', they will continue to be preyed upon and ripped off by that which corresponds to the antithesis of anything noumenally sensible, being the corrupter not only of the phenomenally sensual but the cause of the phenomenally sensible and their qualified opposition to noumenal sensuality, not to mention their worldly antipathy towards the phenomenally sensual, whom they falsely despise for being antithetical to themselves and seemingly bereft of their sensibility, no matter how fundamentally immoral, in state-hegemonic terms, such sensibility, more usually negatively virtuous, may happen to be.

90.  The phenomenally sensible will not rush to the assistance of their phenomenally sensual counterparts, for that is not their brief.  On the contrary, they are hand-in-glove with the noumenally sensual in the exploitation of the phenomenally sensual, if rather more from an economic than a scientific standpoint in view of their bound somatic status vis-à-vis a freely somatic control.  And they are part-and-parcel of the same state-hegemonic axial set-up which makes for worldly stability on a female-subverted basis stemming from female domination, no less than the diagonally ascending axis of church-hegemonic criteria makes for worldly stability on a male-subverted basis tending towards male liberation and ensures that the two manifestations of worldly phenomenality remain ethnically distinct, not capable of being reconciled to one another because antithetical in virtually every respect.

91.  But should those of the diagonally ascending axis get their act together, with the phenomenally sensual being more efficaciously saved up to and by the noumenally sensible than ever before, thanks to an evolutionary change in the terms of salvation, then their class/gender counterparts of the diagonally descending axis will be thrown into confusion, if not crisis, as the axis upon which they exist and function from a predatory standpoint gradually or suddenly finds itself without prey to exploit and therefore without the possibility of an exploitative   livelihood.  What would happen after that, I prefer not to speculate upon.   But one thing I am confident of is that the axis in question would not long be able to survive the loss of the meek! 

92.  Thus - and only thus - would the People in such a context, the context of phenomenal sensuality, be delivered from exploitation.  For the vain will not take themselves away or cease being predatory just for the sake of the meek, nor, indeed, are they completely free, for all their pretences of somatic freedom, from the influence and interests of the just, the somatically bound, who have much to gain - and lose - from their mutual immoral conspiracy against the meek, a conspiracy which is not concerned about the welfare or, rather, well-being of the righteous in God ... the Father, still less of his noumenal bride in the Antidaughter of the Antidevil, but solely about their own welfare, their commonwealth in somatic partnership, and to a lesser extent about the ongoing susceptibility of the meek, the phenomenally sensual, to consume whatever is inflicted upon them without undue restiveness or revolt.  For upon that hangs the perennial success of their mutually immoral   conspiracy against that aspect of the world which, were it to be rendered or become disillusioned with consumerism via an outside agent operating with regard to divine principles of moral righteousness, could prove more of a threat to their own worldly stability than any amount of bumptious vanity from those of their own number who had opted for or been elevated to the ranks of the vain proper, and solely in response to the acquirement of a degree of fame and wealth which could no longer be confined to the negatively immoral parameters of the just, but had to be granted the vainglorious acknowledgement to which it was positively entitled.

93.  Before I close this text, I want to say something more about the overall distinctions between the four basic elemental contexts and their complementary accomplices.  For I believe I have already demonstrated that the noumenal contexts of sensuality and sensibility are not independent of their phenomenal counterparts but interact with them on a basis owing much, though not everything, to the upper-class control of the lower-class contexts of worldly societies, whether from a female- or a male-hegemonic standpoint.

94.  Whether, then, the worldly, or phenomenal, positions are controlled  from a male or a female standpoint, with respect to somatic domination or psychic liberation, controlled they effectively are, and that tells us that when it comes to the meek being diagonally saved up from phenomenal sensuality to noumenal sensibility, their readiness to accept and undergo such a salvation - not to mention counter-damnation in state subordination - owes much if not everything to the capacity of the relevant upper-class authorities to save them; for it must be self-evident that without their presence in noumenal sensibility in the first instance there would be no possibility of salvation from phenomenal sensuality at all, and therefore no world-overcoming of an order that not only saved from the world, considered as the bound-psychic context of sin and pseudo-crime, but effectively put an end to, or overcame, the context of phenomenal sensuality itself, something that no previous authority of a noumenally sensible order has, not surprisingly, been fully able to do.

95.  For such overcoming as has been achieved was either temporary, during the period of grace for penitential contrition, or, with respect to the subversion of the nominal female hegemony in chemistry by the under-plane male position (mass under volume) in antiphysics, more typifying the compromised condition of the sensual world under a metaphysical control in church-hegemonic terms.  Such a paradoxical situation is all very well, but it is hardly enough!  For the ultimate test of religious authenticity must surely lie with its ability to overcome the world more completely and lastingly, not simply in terms of the subversion of the nominal female hegemony of chemistry by antiphysics to a psychic emphasis (albeit still bound) but, rather, with reference to the saving of those in phenomenal sensuality from their worldly predicament, a predicament subject to both intrinsic and - as we have seen - extrinsic circumstances, to the otherworldly heights of a noumenal sensibility from which they will not return, having been, to all intents and purposes, transmuted or transfigured from lower- to upper-class criteria in such fashion that they become indistinguishable from noumenal sensibility and no longer beholden to the world.

96.  That, it must be said, is the cyborg-oriented challenge to come, and that alone is what will ensure that not only is the sensual world definitively overcome as a context which is not - and never could be - a viable moral end-in-itself (even if still comparatively moralistic by negative virtue of bound psyche chiefly characterizing it under church-hegemonic pressures), but that, in being overcome, it will no longer be possible, thereafter, for the secular exploiters of worldly folly and pseudo-evil - which should be subordinate, in state-like vein, to the sin and pseudo-crime of church-hegemonic criteria - to vaingloriously profit at its expense, the expense of the meek, and thereby stay in immoral state-hegemonic business in partnership with their financial backers and supporters who justly constitute the bound-somatic counterpart to their own freely somatic vanity and for whom the world (of phenomenal sensibility) most certainly has become an end-in-itself in which the concept of salvation has been twisted from religious deliverance from the world (conceived in phenomenally sensual terms) to the saving of money, with interest, in a bank, and where no-one thinks in terms of God saving them from the world but, rather, of the world preserving them from God and/or of what passes for God, though is effectively commensurate with Devil the Mother, being preserved (long to rule over them) so that they might continue to amass profits in her image, if from a somatically bound rather than free point of view, and therefore with respect to the accumulation of capital as the epitome of worldly virtue.

97.  One cannot admire such a people, for they have sold their souls to the Devil and been reduced to somatic slavery, that her freedom may be preserved and continue to wreak havoc upon the meek, the phenomenally sensual, to the detriment of both their psychic well-being in the world and, more importantly, their entitlement to psychic liberation in God the Father and, for females, the Antidaughter of the Antidevil, which is to rise, in salvation, from psychic binding to psychic freedom in church-hegemonic terms and, in counter-damnation, from somatic freedom to somatic binding in state-subordinate terms, as corresponding to the Son of God and Antidevil the Antimother, that they may be delivered, as much as anything, from such immoral predation or exploitation as that to which they are perforce vulnerable in the world, and no longer give indirect succour to the barbarous enemy of God in consequence.

98.  For Devil the Mother is the epitome of barbarity in any of her several manifestations - cosmic, natural, human, and cyborg - and metachemical free soma it is that barbarously imposes upon the world, with especial reference, in gender parallel, to its chemical manifestation in Woman the Mother.  But metachemistry is not just barbarous, any more than is the context of noumenal sensuality.  It is also pseudo-philistine, as in respect of the bound psyche which directly stems from metachemically free soma and has been identified with the Daughter of the Devil, though can also be identified with the Clear Soul of Hell.

99.  Be that as it may, we can no more limit noumenal sensuality to barbarity than, say, noumenal sensibility to culture.  There is always a somatic/psychic distinction to bear in mind, and in sensuality, where female criteria are hegemonic (if not always chiefly characteristic), the objectivity of free soma gives rise to the antisubjectivity of bound psyche in primary terms for females, and this in turn induces a secondary antisubjectivity in bound psyche for males, which gives rise to a secondary objectivity in free soma - something that applies to chemistry over antiphysics no less than to metachemistry over antimetaphysics, except that the conditioning factors towards free soma and bound psyche in the former context, that of phenomenal sensuality, can be - and in Catholic societies usually are - turned from somatic primacy towards a psychic emphasis under the divine influence of an overall hegemonic metaphysics which causes the female element to take a secondary status behind the male element, in this case antiphysics, and for primacy to be recast, with respect to sin and folly, in both church-hegemonic (antihumanist) and state-subordinate (antinaturalist) terms, while the female modes of each, corresponding to pseudo-crime in church-hegemonic (nonconformist) and to pseudo-evil in state-subordinate (realist) terms, duly qualify for a secondary saved and counter-damned standing in relation to the primary modes of church-hegemonic and state-subordinate criteria in metaphysics, and therefore slot in beneath transcendentalism and idealism in the antimetachemical manner already described.

100.   That said, it is evident that there is a distinction in noumenal sensibility between the primary subjectivity of metaphysical free psyche and the secondary subjectivity of antimetachemical free psyche, as between transcendentalism and antifundamentalism, together with a distinction between the primary anti-objectivity of metaphysical bound soma and the secondary anti-objectivity of antimetachemical bound soma, as between idealism and antimaterialism, and what unequivocally applies to noumenal sensibility can also be said to apply, if on a subversively equivocal basis, to phenomenal sensuality, as between what, through metaphysical pressure of a primary church-hegemonic order, becomes the primary antisubjectivity of antiphysical bound psyche and, through antimetachemical pressure of a secondary church-hegemonic order, the secondary antisubjectivity of chemical bound psyche where the distinction between antihumanism and nonconformism is concerned, together with what, through metaphysical pressure of a primary state-subordinate order, becomes the primary objectivity of antiphysical free soma and, through antimetachemical pressure of a secondary state-subordinate order, the secondary objectivity of chemical free soma where the distinction between antinaturalism and realism is concerned.