26. Forget this nonsense about God being Love!  It is germane to the pseudo-noumenally sensible fudge of metaphysical and antimetachemical elements that dovetails the former into the latter and makes soul synonymous with heart rather than the core of the self in the spinal cord.  It is the Sacred-Heart-of-the-Risen-Christ-type shortfall from a Sacred-Lungs-of-the-Risen-Christ-type metaphysics-proper that owes more to female criteria in antimetachemistry than ever it does to anything properly male and metaphysical.  And this is not just because of that more genuine phenomenal sensuality ‘down below’ in the antiphysical/chemical depths of antiworldly shame, but also because of the extent to which the Old Testament, going all the way back to a cosmic First Mover in Jehovah, has noumenal sensibility ‘by the balls’, so to speak, thereby precluding it from attaining to its full flowering in metaphysical transcendentalism, since the Old Testament is nothing if not fundamentalist and, worse than that, materialist in its basis in metachemical primacy, the stellar-like primacy that makes a ‘fall guy’ out of solar extrapolation and holds Western civilization back from anything approaching even a Far Eastern take on Transcendentalism, as, Buddhistically, within the context of transcendental meditation and recourse, in consequence, to the lungs and breath as the means by which the godly individual attains to the bliss of perfect self-harmony in recoil from antispirit to soul, the out-flowing breath with which he has identified his ego and the attainment of the spinal cord as that which lies deeper within the true self than the brain stem and its egoistic offshoot.

27. Be that as it may, if God is not Love, nor even Beauty, but Truth, and thus the ego that desires nothing less than the joy of perfect self-harmony with the core of the self, the soul, then neither is the Son of God but, in antiwilful partnership with antispirit, the truthful approach to Beauty that makes possible the joyful approach to Love as preconditions, in large part, of the Beauty of Antidevil the Antimother and the Love of Antihell the Unclear Spirit, both of which exist as the antimetachemical bound somatic complements of anything somatically metaphysical, and which would not otherwise exist in a subordinate relationship to such soma were that soma itself not the direct product of metaphysical free psyche in God and Heaven.

28. But Beauty and Love, as conditioned by the truthful approach to Beauty and the joyful approach to Love, would not be of much consequence to God were they not the preconditions, in their turn, of the beautiful approach to Truth and the loving approach to Joy of the Antidaughter of the Antidevil and the Unclear Soul of Antihell, which constitute the secondary church-hegemonic freedom of antimetachemical psyche, the female complement to the primary church-hegemonic freedom of that psyche which, being metaphysical, is truly of God and Heaven, Truth and Joy, and must forever remain as church-hegemonically apart and distinct from the beautiful approach to Truth and loving approach to Joy as, in bound soma, the truthful approach to Beauty and joyful approach to Love from the Beauty and Love of its state-subordinate complement, a complement which wouldn’t remain subordinate for long were there insufficient incentive and pressure coming down ‘from above’ on both bound-somatic and, more importantly, free-psychic metaphysical terms.

29. For the Father precedes the Son as psyche precedes soma on the male side of life, and never more so than in metaphysics, where the ratio of the one to the other should be somewhere in the region of 3:1 rather than of, say, 2½:1½, as with man and his physical shortfall, relativistically, from the ‘absolutism’ of the divine.  And because, in metaphorical usage, the Father of Psyche precedes the Son of Soma by an effectively absolutist ratio in metaphysics, God is always of more religious significance, within church-hegemonic criteria, than his Son, who is not God but the bound somatic means by which God attains to his objective both for his self, soulfully, and indirectly through the curtailment and, ultimately, subordination of his noumenally sensible female counterpart, who will not advance a beautiful approach to Truth and a loving approach to Joy unless Beauty and Love, appertaining to Antidevil the Antimother and Antihell the Unclear Spirit, have been firmly established as bound-somatic preconditions of such a secondary order, within noumenal sensibility, of psychic freedom, the female being anything but psyche preceding soma but, on the contrary, soma preceding psyche in ratios, proportionate to class and/or elemental position, equivalent to that of the male.

30. Consequently the importance of maintaining a distinction between the male and female positions of noumenal sensibility, as indeed of other elemental contexts, cannot be overstressed, since rhetoric in relation to the desirability of free psyche for females is one thing, the underlying reality of their gender structure quite another and, even with the desirability of such rhetoric, due attention should be paid to the underlying reality in order to ensure that it is sufficiently neutralized, through somatic binding, not to be of any great threat to the prevailing psychic freedom, the emphasis upon which will always characterize a church-hegemonic and therefore male-led society.

31. For if the female is not turned into the ‘antilion’ of our proverbial metaphor she will remain a ‘half-lion’, and such a creature, while remaining equivocally hegemonic over the ‘half-antilamb’ of her phenomenally sensual male counterpart, will be fatally attracted, almost heliotropically, towards the greater somatic freedoms of the ‘lion’ of noumenal sensuality, the metachemical ‘lion’ who rules over both an ‘antilamb’ and, indirectly, the ‘half-antilion’ of antichemical sensibility, enabling the latter to turn the tables, emphatically, upon the ‘half-lamb’ of physical sensibility and thereby render his psychic freedom subordinate to bound soma.

32. Thus in the distinction between war and peace or even half-war and half-peace, the ‘lion’ and ‘half-lion’ are most definitely on the one side and the ‘half-lamb’ and ‘lamb’ on the other, and this despite appearances to the contrary.  For the female, bearing witness to a XX-chromosomal structure that distinguishes her from the XY of the male, is closer, by nature, to war than to peace, and will continue to war on the male until either she gets her way, which is the way of the world, or the male becomes wise enough to thwart and effectively subordinate her, making her accountable to his will rather than vice versa.

33. Ordinarily the spirit of phenomenal sensuality will war on the ego of phenomenal sensibility, turning it into the anti-ego of phenomenal sensuality, while, ‘up above’, the will of noumenal sensuality will war upon the soul of noumenal sensibility, turning it into the antisoul of noumenal sensuality, so that in the one case the spirit triumphs over the ego and in the other case the will is triumphant over the soul, albeit this is only equivocally so in the former case and highly unequivocally so in the latter.  But the male fights back by neutralizing the spirit in the equivocal ascendancy of ego over antispirit in phenomenal sensibility and by neutralizing the will in the unequivocal ascendancy of soul over antiwill in noumenal sensibility, thereby turning the tables on the philistinism and barbarism of the female side of life in the interests of the civility and culture of its male side.

34. Where the relativity of the phenomenal positions are concerned, however, the triumph of spirit over anti-ego in the one case and of ego over antispirit in the other is compromised, in Western civilization, by the axial interplay of noumenally sensible and sensual factors, the soul and antiwill of the former linking, male to male and female to female, with the anti-ego and spirit of the phenomenally sensual positions, the will and antisoul of the latter linking, female to female and male to male, with the antispirit and ego of the phenomenally sensible positions, so that, in the one case, one finds a link between God (roughly speaking) and antiman on the male side of the gender divide and the Antidevil and woman on its female side, while, in the other case, one finds a link between the Devil and antiwoman on the female side of the gender divide and Antigod and man on its male side, the side not of primary but of secondary state-hegemonic and, in parallel terms, church-subordinate criteria.

35. Therefore, in the axially subverted phenomenal positions, the anti-ego of antiman becomes a pre-condition, in primary salvation, of the soul of God and the spirit of woman a pre-condition, in primary or, rather, secondary counter-damnation, of the antiwill of the Antidevil, while, across the axial divide, the antispirit of antiwoman becomes a post-condition, in primary damnation, of the will of the Devil and the ego of man a post-condition, in primary or, rather, secondary counter-salvation, of the antisoul of Antigod.

36. For despite the underlying gender differentials such that favour soma in the female case and psyche in the male, we should allow for parallel primacy between the male positions in church and state on the ascending axis, so to speak, of church-hegemonic/state-subordinate criteria and, conversely, between the female positions in state and church on the descending axis, as it were, of state-hegemonic/church-subordinate criteria, in order not to encourage friction between any given church and its corresponding state or vice versa, much as, in practice, a degree of friction will arise precisely on account of such gender differentials!

37. However that may be, the equivocal tempered by the unequivocal prevents chaos or tyranny from wreaking havoc upon each of the phenomenal positions, whether sensual or sensible, and ensures that stability is assured in consequence of the partial overturning of each phenomenal hegemony, be it chemical and of the spirit, or physical and of the ego, by its subversion from below at the behest of the unequivocally hegemonic position above, be it metaphysical and of the soul, or metachemical and of the will, thereby enabling the emphasis to be switched from spirit to anti-ego in the phenomenally sensual case and from ego to antispirit in the phenomenally sensible case, this latter no less the antifeminine post-condition of devilishness than the former is antimasculine and therefore a pre-condition of godliness.

38. Nevertheless axes, as we have seen, can be phenomenally oriented or noumenally oriented, and this is largely a distinction between Western and Eastern civilizations in traditional terms and between Western civilization and the developing global civilization in contemporary terms, the noumenal bias of which renders it antithetical to Eastern civilization, since, despite antihumanist appearances to the contrary, the transcendentalist destiny of global civilization puts it at loggerheads with the fundamentalist and even materialist basis of the traditional East, where Devil the Mother hyped as God is much more unequivocally prevalent thanks to the cosmic origins and orientation of Eastern traditions, and what properly appertains to God … the Father somewhat ‘beyond the pale’ in consequence of its omega-oriented sensibility as deriving from a post-worldly context in which the cyborgization of life is the logical outcome of both antipagan and humanist Western traditions, an outcome which, at this point in time, still takes a largely antihumanist stance but which, in the decades and centuries to come, is destined, I believe, to become increasingly transcendentalist and therefore less technologically independent of human beings and more technologically integrated with them, becoming cyborgistically indistinguishable from them as they transcend their manhood or, more correctly, antimanhood and womanhood through an acceptance of the moral and social necessity of godly and antidevilish alternatives to the world or, in this instance, antiworld.

39. This returns us, at length, to the desirability of ‘world overcoming’, of the deliverance of the phenomenally sensual or, rather, pseudo-phenomenally sensual to noumenal sensibility of a more genuine, because globally universal, order in order that godliness and antidevilishness may triumph over the antiworld of antimen and women to such an extent that their devilish and antigodly predatory exploiters in noumenal sensuality are left with little or nothing to prey upon and come crashing down their own axis into the judgemental damnation and counter-salvation of the pseudo-phenomenally sensible, who will feel obliged to ‘make them over’ in their own manly and antiwomanly image as a precondition of their own entitlement to being ‘made over’ in the antimanly and womanly image of the pseudo-phenomenally sensual and saved and counter-damned up to noumenal sensibility in due course, a procedure that would also apply to the recently damned and counter-saved as they too were eventually swivelled across to the church-hegemonic/state-subordinate axis and duly ‘made over’ in like unsaved and counter-undamned fashion as a precondition to following their ex-Protestant co-religionists up the said axis to join the multitude of lapsed Catholics who, hopefully, would have been the first to climb that axis on revolutionary terms in the wake of a majority mandate for religious sovereignty come the paradoxical election in certain countries which I have all along equated with a special kind of Judgement, a primary kind of Judgement, such that, in the event of divine and antidiabolic justice having been done, would pave the way for the secondary, or indirect, kind of Judgement which would befall the pseudo-phenomenally sensible generality as they felt it incumbent upon themselves to judge the noumenally sensual ‘fallen’ (from somatic licence) in the event of their having been indirectly damned and counter-saved in consequence of radical godly and antidevilish success vis-à-vis the pseudo-phenomenally sensual.

40. This, after a not inconsiderable period of time, allows for the possibility of virtually everyone and everybody being saved and counter-damned up the church-hegemonic/state-subordinate axis, which, in consequence, would cease to exist as the omega point and anti-alpha point of noumenal sensibility acquired something approaching a conclusive ascendancy over the antiworld; the netherworld and world of state-hegemonic/church-subordinate criteria having already passed away as the slow but gradual transformation to pseudo-phenomenal sensuality characterized the generality of those who had been noumenally sensual or pseudo-phenomenally sensible.

41. In such fashion God and the Antidevil indirectly triumph over the Devil and Antigod through having directly triumphed over the antiworld of antiman and woman, the preconditions, in pseudo-phenomenal sensuality, of that more genuine noumenal sensibility ‘On High’, which will only begin to come to pass following a majority mandate for religious sovereignty among those peoples whose traditions are sufficiently church-hegemonic/state-subordinate as to permit of any optimism in respect of the likelihood of such a paradoxical election, and this despite the gains made by noumenal sensuality at their expense.

42. Such peoples – and the Southern Irish are not least among them – are less than strictly contemporary in the state-hegemonic/church-subordinate axial sense; for their traditions stretch back to pre-schismatic times, and, exceptions to the rule notwithstanding, they have tended to fight shy of the liberal democratic and social democratic humanistic offshoots of Protestantism, that proto-humanist form of antipaganism.  They have lived less for humanism, in either of its chief manifestations, than for antipaganism, and in that they signal their faith in a post-resurrectional Saviour who dwells ‘On High’ and grants them hope of what they would regard as divine redemption, both institutionally, within the parameters of Catholic tradition, and in relation to the possibility of divine intervention of a Messianic, or Second Coming, order which would involve the coming of Judgement and the possibility, thereafter, of ‘Kingdom Come’.

43. In general terms, I respect this faith and hope, while also seeing through and beyond it, but I also know that what pertains to God, or godliness, is less of the Son than of the Father, and that the Father is consequently the true beginning of a properly transcendental civilization, of the universal resolution of globalization.  For psyche precedes soma on the male side of life, and therefore before there can be any bound soma, corresponding to the Son, free psyche must have come to light in relation to the Father, whose Word, if sufficiently divine, is truly at the beginning of such a civilization, taking the form of psyche-over-soma in metaphysical sensibility. 

44. Consequently you cannot have the Son without the prior establishment of the Father, who paves the way, in his free psyche, for the somatic binding of the Son, which in turn paves the way, as noted above, for the somatic binding of the Antimother and, via that, the secondary free psyche of the Antidaughter, the female complement to God the Father.  Therefore ‘In the beginning is the Word’ and the Word is of God and not the Son of God, who is simply an adjunct to God and means for God to achieve his divine or, rather, sublime end in Heaven … the Holy Soul.  A Second Coming who was simply an extrapolation from the Son, in Christ-like vein, would not be commensurate with God but more akin to the anomaly of putting the cart before the horse or, worse still, even excluding the horse altogether, seeking to reign in the place of God as a usurper of godliness.

45. God is, in truth, no Second Coming of Christ, a type of the Son of God, but someone who stands aloof from bound soma as the epitome of free psyche, whose Word is true and therefore germane to what properly appertains to God and, more importantly, to the raison d’être of God, which is nothing less than the attainment of Heaven.  Outside this, God has absolutely no immediate concern or business whatsoever; though he would obviously be determined to overcome obstacles to his will, his raison d’être, in order that the sphere of godliness – and antidevilishness for females – might be expanded at their expense, thereby making it easier for the divine mandate to be fulfilled.

46. For so long as the noumenally sensual are able, aided and abetted by the pseudo-phenomenally sensible, to exploit and somatically mesmerize the pseudo-phenomenally sensual, what pertains to noumenal sensibility will remain ‘beyond the pale’ and the pseudo-phenomenally sensual be deprived of their entitlement to deliverance from such exploitation to the otherworldly peace and antiwar of godliness and antidevilishness.  But once noumenal sensibility is able to establish itself and firmly and officially appeal to the pseudo-phenomenally sensual (to vote for religious sovereignty), then the necessary steps can be taken to begin the long and difficult, but intensely necessary, process of saving and counter-damning them from their antiworldly plight and of thus delivering them from the netherworldly predators who so callously exploit them.

47. Only once what properly appertains to God and the Antidevil has been firmly established will it be possible to deliver what should really be called pseudo-antiman and pseudo-woman from the clutches of devils and antigods, and to set the process in motion which will indirectly damn and counter-save the devilish and antigodly to the judgement of pseudo-man and pseudo-antiwoman, who will be all the more ready and inclined to accept the salvation and counter-damnation of God and the Antidevil once they have brought justice to their fallen Protestant co-religionists and ‘made them over’ in their own pseudo-phenomenally sensible likeness.

48. For salvation and counter-damnation is not possible to the pseudo-phenomenally sensible until, no longer having to defer to noumenally sensual criteria, they are in a position to be swivelled across to the foot of the opposite axis to take the places vacated by the already saved and counter-damned pseudo-phenomenally sensual proper, who, as lapsed Catholics, would have been entitled to prior deliverance from their inherently antiworldly position to the otherworldly peace of noumenal sensibility, which is also, in a sense, an anti-netherworldly antiwar as far as its antimetachemical, and therefore properly female, elements are concerned.

49. However that may be, everyone and everybody will be involved in this slow but inexorable process; for the righteousness of God and the pseudo-justice of the Antidevil cannot be evaded or spurned for ever, nor need we underestimate the desirability of deliverance from exploitation at the hands of the vain and the pseudo-meek, the devilish and the antigodly, who turn the pseudo-vain and meek into quasi-vain and quasi-pseudo-meek lesser images of themselves the more their noumenally sensual will and antisoul prevails at the expense of the spirit and anti-ego of the pseudo-phenomenally sensual, now become quasi-wilful pseudo-women and quasi-pseudo-antisouful pseudo-antimen respectively.

50. Nevertheless, a vestige of their phenomenally sensual tradition persists in relation to the persistence of pseudo-noumenal sensibility, and they remain axially distinct, for all the noumenally sensual pressure being brought to bear on them, from anything demonstrably state-hegemonic and church-subordinate in British or American representative vein.  Lapsed Irish Catholics they may be, but they are a far cry from being Protestants and thus germane to a church-subordinate tradition which defers - and in the nature of things cannot but defer - to the steady tread of state-hegemonic secularity.