51.  For on the ascending axis of phenomenal sensuality to noumenal sensibility, the church-hegemonic and state-subordinate axis typifying countries which, like Ireland (and Eire in particular), are overwhelmingly psychic, whether on the free terms of the controlling graceful, the metaphysical, or on the bound terms of the subversive sinful, the former the principal manifestation of the righteous, the latter the principal manifestation of the meek, neither the antimetachemical pseudo-punishing nor the chemical pseudo-criminal are anything more than secondary manifestations of church-hegemonic criteria, while their pseudo-good and pseudo-evil counterparts, ever subordinate to themselves, are no more than secondary manifestations, likewise, of state-subordinate criteria compared with those for whom wise and foolish  orders of bound and free soma are more typical, not least in relation to the republican idealism and antinaturalism which, following a church-hegemonic lead, cannot help but put anything antimaterialist and realist in its divine-led antidiabolic and antimasculine-subverted feminine place.

52.  That said, there could be no such thing, strictly speaking, as a 'suck*** prick' but only, as we have logically discovered, either 'antifuck*** antipricks' or 'suck*** antipricks', primarily bound psychic or subordinately free somatic in respect of antiphysics, with its 'antifucking' in antihumanism and its 'sucking' in antinaturalism, the former church hegemonic and the latter state subordinate on primary terms, and they exist in subversive complementariness to both 'antifuck*** cunts' and 'suck*** cunts', secondarily bound psychic and subordinately free somatic in respect of chemistry, with its 'antifucking' in nonconformism and its 'sucking' in realism, the former church hegemonic and the latter state subordinate on secondary terms.

53.  There can be no question that in general or relative terms, heterosexuality is germane, if with a different emphasis, to both the ascending axis of church-hegemonic criteria and the descending axis of state-hegemonic criteria; for there is always a coital relativity between 'antipricks' and 'cunts' on the one hand, that of the meek, and 'anticunts' and 'pricks' on the other hand, that of the just, the difference being that in the one case there will be more openness to the possibility of pregnancy through unprotected sex than in the other case where, by contrast, 'antisucking' is more the somatic norm and there can only be a greater emphasis on contraception, whether from a male or a female point of view, than on conception, in typically puritanical fashion.

54.  But the combination of 'antisucking' and 'fucking' in relation to 'anticunts' and 'pricks' will tend to encourage sex for pleasure and as a sort of worldly end-in-itself rather than as a means to a reproductive end, which is what it is more usually encouraged to be by the 'antifucking' and 'sucking' combination which tends to characterize 'antipricks' and 'cunts' in what amounts to a viciously moral context governed by ignorance and weakness, pain and humility, rather than one in which strength and knowledge, pride and pleasure, are more ethnically representative of a virtuous immorality in typically antichemical/physical fashion.

55.  Certainly there is also the disparity between the circumcised and the uncircumcised to bear in mind, and many a male Catholic must look upon condoms as somewhat at loggerheads with his phallic reality and consequently more suited to males whom he would probably classify, in their uncircumcised condition, as 'roundheads', meaning Protestants of, in particular, a puritan cast.  Again, in this worldly dichotomy between the meek and the just, there is all the difference between a vicious morality that lives in hope of salvation to virtuous morality 'on high' and, by contrast, a virtuous immorality which is a source of fear and repugnance for those who are viciously immoral and anxious to avoid either damnation or counter-salvation to something 'down below' their own necessarily upper-class, and somatically free, dispositions.

56.  This is a subject I believe I touched upon in a previous text, and once again it is evident that the chasm of the world cannot be bridged, because it is indicative of two incompatible ethnicities which, though equally lower class, have contrary views of the world and antithetical places in it, whether in respect of vicious morality or of virtuous immorality, bound psyche coupled, for the meek, to a subordinate free soma or, in the case of the just, bound soma coupled to a subordinate free psyche, thus rendering them ethnically incompatible; for there is no way that bound psyche and bound soma can see eye-to-eye.

57.  But neither is there any way that free soma and free psyche can see eye-to-eye in the upper-class contexts of vicious immorality and virtuous morality, and therefore the principal representatives of those positions also remain at loggerheads or, more correctly, as distinct and alien to one another as the vain and the righteous, 'snobs' and 'nobs', with the 'snobs' anxious to control 'antislobs' in a descending axial somatic consistency typified by state-hegemonic criteria, and the 'nobs' only too anxious to control 'antiyobs' in what becomes, by contrast, an ascending axial psychic consistency typified by church-hegemonic criteria.

58.  For with 'snobs' over 'antinobs' in noumenal sensuality the way is prepared for the phenomenally sensible subversion of 'yobs' by 'antislobs', and with 'nobs' over 'antisnobs' in noumenal sensibility the way is prepared for the phenomenally sensual subversion of 'slobs' by 'antiyobs', so that, in each axial case, it is the upper-class positions which effectively determine the fate of the world, preventing it from deteriorating into that despotism and anarchy which would otherwise afflict it in the event of either 'slobs' having their gender way at the expense of 'antiyobs' in phenomenal sensuality or, across the worldly divide, 'yobs' having their gender way at the expense of 'antislobs' in phenomenal sensibility.

59.  Freedom in the world can never be primary but always subordinate to a psychic or a somatic binding which is the product, in no small measure, of either a controlling psychic freedom or a controlling somatic freedom in the overworld which is primary and thus able to have its graceful or evil way, as the case may be, at the expense of the world, which is to say, to the exclusion of worldly freedom on anything but subordinate terms to worldly binding.

60.  'The below' do not condition 'the above'.  On the contrary, 'the above' condition 'the below', whether for better, as in the case of the antiphysical subversion of the chemical to a bound-psychic church-hegemonic bias at the expense of free soma, or for worse, as in the case of the antichemical subversion of the physical to a bound-somatic state-hegemonic bias at the expense of free psyche, neither type of society being compatible with the other because appertaining to separate axes, the diagonally ascending axis from antiphysics to metaphysics and, in secondary vein, from chemistry to antimetachemistry, in which males are primary, and the diagonally descending axis from metachemistry to antichemistry and, in secondary vein, from antimetaphysics to physics, in which females are primary.

61.  And yet the ascending axis, in renewing itself in truly contemporary terms, can, I believe, bring about the downfall of the descending one, the state-hegemonic axis of somatic immorality, and it is to that end that I have conceived of my Social Theocratic alternative to Roman Catholicism and made it perfectly clear that until and unless the people of countries given to the ascending axis democratically opt for religious sovereignty, the sovereignty of an ultimate republican context, they will not be saved from the world to an extent that would considerably reduce the scope of predatory exploiters and financiers to profit at their expense;  for it is only in a society characterized by religious sovereignty that the necessary measures could be set in motion which would eventually deliver them more efficaciously from their enemies on the diagonally descending axis and thereby invalidate the viability of such a deplorably immoral and corrupt axis, the consequence, all along, of schismatic heresy and therefore of heathenistic tendencies characterized by female domination.

62.  All that will of course take time, but having the preconditions of the right kind of development in place is of considerable importance in itself, otherwise progressive radicalism will remain merely peripheral to the worldly and overworldly status quo, with no power or mandate to do anything, not least the establishment of the right kind of political and religious structures, as outlined in previous texts, and the removal, bit by bit, of obstacles in its way, traditional religious and political ones not least of all.

63.  Sometimes it is expedient and even enlightening to think in parables or metaphors, and lately I have been conceiving of modern history from a metaphorical point of view, thinking of the distinctions between sheep, black sheep, sheepdogs, shepherds and, for want of a better term, wolves.  For we live, these days, in a society in which not a homogeneous flock of sheep but disparate mobs of democratized sheep are led or, rather, misled by black sheep of one hue or another posing as shepherds, most of whom are actually wolves in sheep's clothing, and therefore hand-in-glove with the wolves in the ripping-off of sheep who, divided so cynically between disparate interest groups by the competing black sheep, are easy prey to the wolves, who profit from their disunity and want of proper leadership.

64.  Of course, proper leadership will only come when a genuine shepherd turns the disparate mobs of sheep against their phoney leaders and, having first made a homogeneous flock out of them, leads them up a mountain with the aid of his sheepdogs from which they will never again come down and from where they will be safe from wolves and all those who would rip them off in whatever manner was most expedient.

65.  But such a genuine shepherd is not to be confounded with the shepherd in wolf's clothing who, having first created a homogeneous flock of sheep, turned them against both the disparate mobs of sheep presided over by black sheep and even, in response to this threat, the occasional wolf in shepherds clothing, and those more homogeneous sheep who didn't even have the dubious privilege of the 'leadership' of a wolf in shepherd's clothing but were simply the victims of a sheepdog in wolf's clothing who claimed some kind of ideological descent from a wolf in sheepdog's clothing who was responsible for one of the most unlikely and paradoxical revolutions in the history of any flock or flocks of sheep the world has ever known.

66.  Of course, the combined efforts of the wolves in shepherd's clothing and of the sheepdog in wolf's clothing put paid to the schemes of the shepherd in wolf's clothing, and he was eventually defeated and driven from the field where the sheep, less homogenized than formerly, had to be given some new kind of 'leadership', though not, of course, in relation to the wolves in shepherd's clothing or even to the sheepdog in wolf's clothing but, when the semblance of what passes for normality had been restored, to the divide-and-rule disorders presided over by black sheep on the one hand and, where the habitually more homogeneous flocks were concerned, a new order of sheepdog who had little of the wolf about him  but rather, as time went by, a growing suspicion that sheep resented being 'led' by sheepdogs and would naturally prefer the more pretentious seductions of black sheep.

67.  Well, history is well known, and in due course a revolt of the homogeneous sheep in several fields where sheepdogs were the sole authorities resulted in the emergence of divide-and-rule disorders like those which already existed in fields to the west of their own, and before long most of the industrialized world had become democratized to an extent whereby disparate mobs of sheep roamed everywhichway or no way at all under the smug but devious 'leadership' of gangs of black sheep whose only concern was to ensure that they cut a lucrative deal with the wolves which would work out to their mutual benefit and enable them to grow fat and prosperous at the expense of those who had to be constantly preyed upon, if they were to be kept confused and bemused and in no position to flock together in order to better defend themselves from the rapacious greed of predators.

68.  Well, the prospects of that could only be pretty slim in any case, for sheep are not very good, even in a homogeneous flock, of defending themselves from wolves when their sheepdogs are either non-existent or in league with black sheep against them and in no position to do the bidding of a true shepherd, something the black sheep would be the last to encourage, insofar as they have set themselves up as shepherds, as 'leaders', and cannot bear the thought of a genuine shepherd calling their bluff and exposing their pretensions.

69.  But a day is nevertheless fast approaching when a shepherd will descend from a high place and appeal to the regular sheep over the heads of their deceivers that they should reject the shame-inducing sham that has been so cruelly inflicted upon them, to join together as a homogeneous flock and follow him back up the mountain to a high place from which they will be safe, for ever more, from the wolves and other vain creatures who, with the connivance of black sheep, have so cynically and ruthlessly ripped them off and torn them to shreds while they were weak and disunited, ignorant and in want of deliverance from their plight, mere anarchic or semi-anarchic bands of mauled and dishevelled woolly-headed quadrupeds scarcely recognizable as sheep at all, a prey to all the worst excesses of pastoral exploitation and bestial degradation.

70.  The day of the true shepherd, I repeat, is fast approaching, and this superior being, a truly god-like individual, will not waste his time with the mob-anarchy that is called democracy but, rather, will insist that if the sheep wish to be delivered from their sorry plight they will have to reject the blandishments of the various types of black sheep, with their false promises and pretence of leadership, and democratically opt to follow him to the higher pastures beyond, where, duly united into a flock worthy of the name and with the protection of well-motivated sheepdogs, they will be safe from wolves and other such predators and chew an altogether more satisfying cud, one not of black sheep or wolves' making but the product, by and large, of the true shepherd who would lead them into paradise.

71.  Such, in simple metaphorical or allegorical terms, is what will have to happen if the meek are to be delivered from the bog of their own worldly shortcomings and, no less significantly, from the exploiters of their ignorance and weakness who seduce them, with false promises and vain productions, to glory in all that is ugly and false.  For until the coming of Social Theocracy and the democratic endorsement of religious sovereignty by the People, they will continue to be divided and ruled at their expense, and in no position to escape from exploitation at the hands of the viciously immoral to a realm where virtuous morality will be the order of the day, and their own vicious morality no more than a faint memory, likely to recede ever further into the distance of worldly profanity, of sin and pseudo-crime, folly and pseudo-evil.

72.  The 'mountain' up which the People are to be led will, of course, correspond to what in previous texts has been described somewhat colloquially as 'Kingdom Come', or the context of a triadic Beyond and administrative aside in which religious sovereignty will be the norm and the saved People have rights in relation to such a sovereignty, not least the religious self-determination which, in delivering them from the bog of worldly profanity, would also ensure that never again will religious falsity in the form of Devil the Mother hyped as God ... rule religion to the detriment of Truth, which, being metaphysical, is antithetical to everything metachemical and rooted, through free will, in power and, hence, the hideously barbarous concept of 'The Almighty'. 

73.  Therefore the religiously sovereign People would be freed from the tyranny of Jehovah, as of anything analogous to such a noumenally objective sensual entity that would hold them back not only from what properly pertains to God, not to mention its antimetachemical complement, the Antidevil, but keep them chained to what, in suitably contemporary guise, is the source of their exploitation and somatic undoing, the devilish and antigodly vanities which prey upon them from a synthetically artificial metachemical and antimetaphysical height as germane to the apex of the diagonally descending axis and would seduce them to the worship of false gods, of evil and pseudo-folly, which, unlike folly and pseudo-evil or, more pertinently to bound psyche, sin and pseudo-crime, are not means to a higher and altogether more desirable free-psychic end but the born enemy of such a divine and antidiabolic end, having to do with a diabolic and antidivine beginning which, in the vanity of its somatic licence, likes to hype its own religious worth at the expense of what properly appertains to religion and, contrary to this beginning, has no bearing whatsoever on anything somatically free in noumenally sensual terms.

74.  Obviously, it is necessary to expose such a falsehood before it becomes possible to defeat it, though only the People can do that, as and when they elect to turn their back on the world and opt for religious sovereignty, thereby putting themselves in a position which, with the requisite ideological will, can be developed ever more progressively and perfectly over the coming decades and even centuries, developed to such a level or stage of transcendentalism and antifundamentalism, not to mention idealism and antimaterialism for the state-subordinate corollaries of a church-hegemonic context, that the People themselves will have been transmuted from an effectively post-human phase of existence in the temporal proletarian present to an advanced cyborg stage of eternal life in which they will truly remain 'up the mountain' and not come down or, rather, fall back down, as from some lesser grace, to be preyed upon all over again by the vain, the metachemical and antimetaphysical, not to mention their antichemical and physical counterparts down the diagonally descending axis, whom we have described as the just and know, for all their good vis-à-vis evil rhetoric, to be ethnically in league with the vain in the exploitation, to their mutual somatic benefit, of the meek, of the ignorant and weak Catholic masses who are of the world in a way antithetical, in virtually every respect, to those for whom, in virtuous immorality, the world is falsely construed as an end-in-itself.

75.  But that urbane world of the just, of the good and pseudo-wise who are somatically bound, will not long survive the salvation of the meek, of the sinful and pseudo-criminal (to do them bound-psychic justice), if they do indeed opt for religious sovereignty and for an altogether higher order of republicanism than that to which they have been accustomed in the worldly profanity of their compromised meekness.  For even before the new system is properly up and running, it will be possible to serve a religiously sovereign People in such fashion that they will no longer be exposed, to anything like the same extent, to the exploitations of the vain, and before long both the vain and the just will begin to feel the pinch, as we say, when once their taken-for-granted pool of prey is no longer quite as vulnerable to predation as, in the context of political sovereignty, had formerly been the case, a context, remember, in which the People suffer the indignities of 'divide and rule' and are akin to disparate mobs of sheep which, lacking homogeneity through proper leadership by a genuine shepherd, are easily conned and ripped-off by their predatory enemies, now fatter and richer than ever before.