76.  Therefore it is for the People to decide whether or not they wish to be saved from the world to the otherworldly context which has been identified with 'Kingdom Come', the project, in large conceptual part, of a 'philosopher-king', nay of the 'Philosopher King', who is about as close, in his celibacy-inspired capacity for truth of a fully universal order, to a Messianic father-figure corresponding, in Christian eschatology, to the Second Coming ... as it is logically possible to be, even though he is fully aware of the drawbacks of using conventional or traditional terminology in what will effectively correspond to a revolutionary context, a context where the term 'King' in 'Philosopher King' is to be taken as provisionally or metaphorically as the term 'Kingdom' in 'Kingdom Come', which, as noted, would rather be a radical mode of republicanism in which a religiously sovereign People were served by an executive president who was responsible, from the administrative aside that had been democratically charged by the electorate with political responsibilities, for the development and protection of a triadic Beyond, or three-tier system, which would be the framework of religious praxis in what should be called the Social Transcendentalist Centre, to differentiate it from the Social Theocratic Centre of the administrative aside, no less beyond the State of conventional worldly society than the triadic Beyond itself would be beyond the Church, and therefore each of them pertaining to the relativistic absolutism of a synthetic otherworldly society capable of global universality, in which the emphasis would always be on the religious aspect of the Centre as being germane to the focus of ultimate republicanism in the religiously sovereign People or, in due course, Cyborgs, the moral principle of church-hegemonic and state-subordinate criteria persisting, in duly transmuted guise, into the Centrist age of Eternal Life.

77.  Frankly, I have no reasonable grounds for believing that, given half a  chance, the politically sovereign People, whether meek or factious, would not wish to be delivered from the world, as from a situation which not only leaves something to be desired from its own ignorant and weak standpoints in antiphysics and chemistry but, for want of adequate salvation in relation to the traditional modes - where still applicable - of metaphysics and antimetachemistry, is constantly set upon by the more contemporary modes of metachemical and antimetaphysical vanity in such fashion that the relationship of bound psyche to free soma is undermined from a standpoint rooted, diabolically, in somatic freedom, the freedom par excellence of the New World, which, with the help of its principal ally Great Britain, has cast its death-obsessed shadow over the contemporary world and brought it to the sorry pass of worshipping the false gods of evil and pseudo-folly, of Devil the Mother and the Antison of Antigod, in what transpires to be the synthetically-artificial materialistic and anti-idealistic modes of state-hegemonic idolatry, coupled to the relevant fundamentalist and antitranscendentalist modes of church-subordinate idolatry in which, through bound psyche of a correlative noumenally sensual disposition, the false gods of crime and pseudo-sin, of the Daughter of the Devil and Antigod the Antifather, have their respective subordinate parts in the drama which constantly unfolds in superficially cyborg, or sensually synthetic, terms.

78.  For America is the land of metachemical drama par excellence, of the so-called 'American Dream' which is not just about freedom - for freedom unqualified by reference to either soma or psyche is always too vague a word - but, in the American partisanship towards noumenal sensuality, freedom of soma from binding of soma, from the sorts of parliamentary/puritan constraints which inspired a Civil War in England and gave to the descendants of the Pilgrim Fathers and original founders of the American Republic a determination to become or remain somatically free at any cost from the sorts of somatic constraints which a free anglican monarchy was still striving to impose upon its colonial offshoots. 

79.  It was not a Catholic will that inspired America, a determination to protect and advance psychic freedom from a bound-psychic base, but, on the contrary, a determination on the part of puritan settlers to escape somatic repression and become somatically free, to become the 'land of the free' in which one could do what one wanted and realize the dream of freedom in relation to free enterprise, a dream that never issued from a Catholic base, no matter how many peoples of Catholic descent may since have complicated the overall picture, but in relation to a Protestant tradition that sought what the majority of Protestants have always wanted, which is to say, freedom from if not Roman Catholic then Anglo-Catholic repression, and not simply in order to become psychically free, which after all is the Catholic ideal par excellence but, more significantly from an American standpoint, to become somatically free, to become akin to those whose somatic freedom depended on their own somatic binding, and thus not only free from enslavement to bound soma but free, if necessary, to enslave others in such fashion in due course.

80.  This, as we all know, they did, but they had to pay a heavy price, and today they are still paying that price as they fly the flag of somatic freedom in celluloid free enterprise from every cinema screen in the land and boast the most prosperous and prolific film industry in the world, an industry of synthetically artificial drama which rules over the synthetically artificial poetry which is called modern jazz, and which is to noumenal sensuality what the subversion, where applicable, of television drama by rock music is to its phenomenal counterpart, except that down below, in the antiphysical/chemical depths of phenomenal sensuality, the terms of reference are reversed, and it is the synthetically artificial poet who is generally more representative of the context in question.

81.  For if the dramatist is in 'his' element metachemically, in fiery action, then the poet can only be in his element antiphysically, in vegetative diction, the antimetaphysical poet being no less 'pseudo' in relation to dramatic action than the chemical dramatist in relation to poetic diction, dramatic fact being primarily the preserve of metachemical freedom and poetic illusion the preserve, by contrast, of antiphysical freedom or, rather, binding, insofar as psychic binding still takes precedence over somatic freedom as a phenomenally sensual norm in relation to a metaphysically-conditioned church-hegemonic situation.

82.  But if the antimetaphysical poet is no less dramatically 'pseudo' than the chemical dramatist poetically 'pseudo', we must nonetheless avoid the tendency to oversimplification with these two elemental positions, corresponding to upper- and lower-class sensual alternatives; for in reality there is a type of drama in antimetaphysics no less than a type of poetry in metachemistry, thereby corresponding to the distinctions between state-hegemonic and church-subordinate criteria, with drama being state hegemonic in the freely somatic aspects of metachemistry and antimetaphysics, where we may distinguish between drama per se and the 'bovaryization' of poetry that is poetic drama, as between materialism and anti-idealism, and poetry being church subordinate in the bound psychic aspects of metachemistry and antimetaphysics, where we may distinguish between dramatic poetry as the 'bovaryization' of drama and pseudo-poetry, as between fundamentalism and antitranscendentalism.

83.  Conversely there is a type of poetry in chemistry no less than a type of drama in antiphysics, thereby corresponding to the distinctions between church-hegemonic and state-subordinate criteria, with poetry being church hegemonic in the bound psychic aspects of antiphysics and chemistry, where we may distinguish between poetry per se and the 'bovaryization' of drama that is dramatic poetry, as between antihumanism and nonconformism, and drama being state subordinate in the free somatic aspects of antiphysics and chemistry, where we may distinguish between poetic drama as the 'bovaryization' of poetry and pseudo-drama, as between antinaturalism and realism.

84.  Therefore we may conclude that whereas drama has to do with free soma, whether primary or secondary, in genuinely dramatic or in 'pseudo'  modes, poetry, by contrast, has closer associations with bound psyche, whether primary or secondary, in genuinely poetic or in 'pseudo' modes, and that although drama can be male no less than poetry female, strictly speaking the per se modes of drama and poetry will only be female and male respectively, the former in metachemical action, the latter in antiphysical diction, both of which have their respective secondary forms of drama and poetry in poetic drama and dramatic poetry, antimetaphysical pseudo-action and chemical pseudo-diction, together with their respective subordinate modes of poetry and drama which, as dramatic poetry and poetic drama, contribute towards the existence of poetic drama and dramatic poetry in what could, with sensuality in mind, be described as 'vicious circles' of drama and poetry.

85.  However that may be, drama and poetry, principally in the synthetically artificial terms of film and jazz, television and rock, are much more representative of our time, from a proletarian standpoint, than are the still largely bourgeois - but capable, I believe, of being developed to a sensibly proletarian, or synthetically artificial, level - art forms of prose and philosophy, which have less to do with fact and illusion, in typically objective and antisubjective sensual fashion, than with fiction and truth, their anti-objective and subjective sensible counterparts, insofar as prose fiction is a sort of sensible, or interiorized, drama, and philosophy, when truthful, a kind of sensible, or interiorized, poetry which however, unlike poetry, is strictly regulated by rules owing more to intellectual logic than to speech patterns, and differs as much, when genuine, from prose ... as poetry from drama.

86.  That said, we may contend that if the philosopher is in his element metaphysically, in airy contemplation, then the prose writer, or story teller, can only be in 'his' element antichemically, in watery description, the antimetachemical prose writer being no less 'pseudo' in relation to philosophic contemplation than the physical philosopher in relation to prosaic description, truth being primarily the preserve of metaphysical  freedom and fiction the preserve, by contrast, of antichemical binding, insofar as somatic binding still takes precedence over psychic freedom as a phenomenally sensible norm in relation to a metachemically-conditioned state-hegemonic situation.

87.  But if the antimetachemical prose writer is no less philosophically 'pseudo' than the physical philosopher prosaically 'pseudo', we must nonetheless avoid the tendency to oversimplification with these two elemental positions, corresponding to upper- and lower-class sensible alternatives; for in reality there is a type of philosophy in antimetachemistry no less than a type of prose in metaphysics, thereby corresponding to the distinctions between church-hegemonic and state-subordinate criteria, with philosophy being church hegemonic in the freely psychic aspects of metaphysics and antimetachemistry, where we may distinguish between philosophy per se and the 'bovaryization' of prose that is prosaic philosophy, as between transcendentalism and antifundamentalism, and prose being state subordinate in the bound somatic aspects of metaphysics and antimetachemistry, where we may distinguish between philosophic prose as the 'bovaryization' of philosophy and pseudo-prose, as between idealism and antimaterialism.

88.  Conversely there is a type of prose in physics no less than a type of philosophy in antichemistry, thereby corresponding to the distinctions between state-hegemonic and church-subordinate criteria, with prose being state hegemonic in the bound-somatic aspects of antichemistry and physics, where we may distinguish between prose per se and the 'bovaryization' of philosophy that is philosophic prose, as between antirealism and naturalism, and philosophy being church subordinate in the free-psychic aspects of antichemistry and physics, where we may distinguish between prosaic philosophy as the 'bovaryization' of prose   and pseudo-philosophy, as between antinonconformism and humanism.

89.  Therefore we may conclude that whereas philosophy has relevance to  free psyche, whether primary or secondary, in genuinely philosophic or in 'pseudo' modes, prose, by contrast, has closer associations with bound soma, whether primary or secondary, in genuinely prosaic or in 'pseudo' modes, and that although philosophy can be female no less than prose male, strictly speaking the per se modes of philosophy and prose will only be male and female respectively, the former in metaphysical contemplation, the latter in antichemical description, both of which have their respective secondary forms of philosophy and prose in prosaic philosophy and philosophic prose, antimetachemical pseudo-contemplation and physical pseudo-description, together with their respective subordinate modes of prose and philosophy which, as philosophic prose and prosaic philosophy, contribute towards the existence of prosaic philosophy and philosophic prose in what could, with sensibility in mind, be described as 'virtuous circles' of philosophy and prose.

90.  In relation to the 'vicious circle' of noumenal sensuality, by contrast, it can be maintained that genuine drama conditions dramatic poetry in metachemistry as pseudo-poetry conditions poetic drama in antimetaphysics, and pretty much as the ugliness and hatred of materialism conditioning the ugly approach to illusion and hateful approach to woe of fundamentalism, prior to the illusion and woe of antitranscendentalism conditioning the illusory approach to ugliness and woeful approach to hatred of anti-idealism, with consequences for evil and crime in the case of what should be called drama proper and dramatic poetry, but pseudo-sin and pseudo-folly in the case of what could be called poetry improper and poetic drama.

91.  Similarly, in relation to the 'vicious circle' of phenomenal sensuality, it can be maintained that pseudo-drama conditions dramatic poetry in chemistry as genuine poetry conditions poetic drama in antiphysics, and pretty much as the weakness and humility of realism conditioning the weak approach to ignorance and humble approach to pain of antinonconformism, prior to the ignorance and pain of antihumanism conditioning the ignorant approach to weakness and painful approach to humility of antinaturalism, with consequences for pseudo-evil and pseudo-crime in the case of what could be called drama improper and dramatic poetry, but sin and folly in the case of what should be called poetry proper and poetic drama.

92.  Conversely, in relation to the 'virtuous circle' of phenomenal sensibility, it can be maintained that pseudo-philosophy conditions philosophic prose in physics as genuine prose conditions prosaic philosophy in antichemistry, and pretty much as the knowledge and pleasure of humanism conditioning the knowledgeable approach to strength and pleasurable approach to pride of naturalism, prior to the strength and pride of antirealism conditioning the strong approach to knowledge and proud approach to pleasure of antinonconformism, with consequences for pseudo-grace and pseudo-wisdom in the case of what could be called philosophy improper and philosophic prose, but goodness and punishment in the case of what should be called prose proper and prosaic philosophy.

93.  Finally in relation to the 'virtuous circle' of noumenal sensibility, it can me maintained that genuine philosophy conditions philosophic prose in metaphysics as pseudo-prose conditions prosaic philosophy in antimetachemistry, and pretty much as the truth and joy of transcendentalism conditioning the truthful approach to beauty and joyful  approach to love of idealism, prior to the beauty and love of antimaterialism conditioning the beautiful approach to truth and loving approach to joy of antifundamentalism, with consequences for grace and wisdom in the case of what should be called philosophy proper and philosophic prose, but pseudo-goodness and pseudo-punishment in the case of what could be called prose improper and prosaic philosophy.

94.  Provided one realizes that the terms 'proper' and 'improper' are being used as synonymous with genuine and 'pseudo', then it will not seem unduly odd that we can distinguish, in such fashion, between drama proper in noumenal sensuality, whether per se or 'bovaryized', and drama improper in phenomenal sensuality, whether 'pseudo' or pseudo-'bovaryized'; poetry improper in noumenal sensuality, whether 'pseudo' or pseudo-'bovaryized', and poetry proper in phenomenal sensuality, whether per se or 'bovaryized'; prose proper in phenomenal sensibility, whether per se or 'bovaryized', and prose improper in noumenal sensibility, whether 'pseudo' or pseudo-'bovaryized'; philosophy improper in phenomenal sensibility, whether 'pseudo' or pseudo-'bovaryized', and philosophy proper in noumenal sensibility, whether per se or 'bovaryized'.

95.  Thus if drama and poetry stand sensually apart from prose and philosophy in this fourfold elemental way, there can be no question that, in overall axial terms, the diagonally ascending axis of church-hegemonic and state-subordinate criteria will be characterized by an ascent, on a par with salvation and counter-damnation, from genuine poetry and dramatic poetry to genuine philosophy and prosaic philosophy, as from sin and pseudo-crime to grace and pseudo-punishment in church-hegemonic terms, and from poetic drama and pseudo-drama to philosophic prose and pseudo-prose, as from folly and pseudo-evil to wisdom and pseudo-goodness in state-subordinate terms, whereas the diagonally descending axis of state-hegemonic and church-subordinate criteria will be characterized by a descent, on a par with damnation and counter-salvation, from genuine drama and poetic drama to prose and philosophic prose, as from evil and pseudo-folly to goodness and pseudo-wisdom in state-hegemonic terms, and from dramatic poetry and pseudo-poetry to prosaic philosophy and pseudo-philosophy, as from crime and pseudo-sin to punishment and pseudo-grace in church-subordinate terms.

96.  Therefore just as in the primary church-hegemonic axial ascent from the phenomenal antisubjectivity of antiphysics to the noumenal subjectivity of metaphysics one would, as a male, be saved from the antihumanism of genuine poetry to the transcendentalism of genuine philosophy, as from literary sin to literary grace, so in the primary state-subordinate axial ascent ... one would be counter-damned, as a male, from the antinaturalism of poetic drama to the idealism of philosophic prose, as from literary folly to literary wisdom.

97.  Likewise, just as in the secondary church-hegemonic axial ascent from the phenomenal objectivity of chemistry to the noumenal anti-objectivity of antimetachemistry one would, as a female, be saved from the nonconformism of dramatic poetry to the antifundamentalism of prosaic philosophy, as from literary pseudo-crime to literary pseudo-punishment, so in the secondary state-subordinate axial ascent ... one would be counter-damned, as a female, from the realism of pseudo-drama to the antimaterialism of pseudo-prose, as from literary pseudo-evil to literary pseudo-goodness.

98.  Contrariwise, just as in the primary state-hegemonic axial descent from the noumenal objectivity of metachemistry to the phenomenal anti-objectivity of antichemistry one would, as a female, be damned from the materialism of genuine drama to the antirealism of genuine prose, as from literary evil to literary good, so in the primary church-subordinate axial descent ... one would be counter-saved, as a female, from the fundamentalism of dramatic poetry to the antinonconformism of prosaic philosophy, as from literary crime to literary punishment.

99.  Similarly, just as in the secondary state-hegemonic axial descent from the noumenal antisubjectivity of antimetaphysics to the phenomenal subjectivity of physics one would, as a male, be damned from the anti-idealism of poetic drama to the naturalism of philosophic prose, as from literary pseudo-folly to literary pseudo-wisdom, so in the secondary  church-subordinate axial descent ... one would be counter-saved, as a male, from the antitranscendentalism of pseudo-poetry to the humanism of pseudo-philosophy, as from literary pseudo-sin to literary pseudo-grace.

100.   Whatever one's axial or ethnic fate, there can be no question that just as the genuine modes of poetry and philosophy appertain to the diagonally ascending axis of church-hegemonic criteria, so, by contrast, the genuine modes of drama and prose appertain to the diagonally descending axis of state-hegemonic criteria, so that there is a noumenal distinction between drama proper and philosophy proper, as between metachemistry and metaphysics, and a phenomenal distinction between poetry proper and prose proper, as between antiphysics and antichemistry.