76.  For salvation in primary terms from sin to grace and in secondary terms from pseudo-crime to pseudo-punishment is only open to the ignorant and the weak, not to the strong and the knowledgeable, and no amount of goodness or pseudo-wisdom on the part of the latter can ever compensate for a want of psychic emphasis or enable them to do more than oppose the ugliness and pseudo-folly of somatic freedom from a standpoint rooted in somatic binding, which attests to the fact of metachemistry effectively 'calling the gender shots' from diagonally backwards 'on high', and at the expense, necessarily, of the nominal male hegemony of physics over antichemistry 'down below', so that it duly falls into somatic line with antichemical strength in terms, more correctly, of a knowledgeable approach to strength which is the antithetical counterpart to the illusory approach to evil characterizing the antimetaphysical 'fall guy'.

77.  Therefore no more than the meek are to be envied from the standpoint of the just ... are the just to be envied from the point of view of the meek; for while virtuous immorality may seem morally superior to vicious morality, it is really a worldly dead-end which does not have the benefit of salvation from vicious morality to its virtuous counterpart 'on high' but, rather, remains in temporal opposition to the false and lying eternity of the viciously immoral, all those metachemical and antimetaphysical proponents of somatic freedom and, hence, of kindness to not-self.

78.  Verily, the strong and the knowledgeable are not to be envied from the standpoint of the ignorant and the weak; for strength and knowledge is no solution to the worldly problem of ignorance and weakness (or, more correctly from a bound psychic chemical standpoint, of a weak approach to ignorance), of vicious morality in sin and pseudo-crime, but simply a solution, on a temporal and intermittent basis, to the vicious immorality which rules a diabolic and antidivine roost diagonally backwards 'on high', which it strives to contain and render accountable to the administration of justice as the due retort of goodness to evil and, psychically, of punishment to crime, not to mention, in secondary terms, of pseudo-wisdom to pseudo-folly and, psychically, of pseudo-grace to pseudo-sin, without, however, ever being in a position to vanquish the vicious immorality of that to which it owes its lowly, albeit comparatively virtuous, position.

79.  But while the two axes, the ascending church-hegemonic axis of vicious morality to virtuous morality, and the descending state-hegemonic axis of vicious immorality to virtuous immorality, are in theory - and even to some extent in practice - quite separate and significant of opposite types of society, the society that sees virtue in otherworldly redemption on the one hand and the society that sees virtue in worldly opposition to netherworldly vice on the other hand, in practice there is often, not least these days, an overlap and interplay between them  which makes the weak and ignorant vulnerable to predation by what I would call the ugly and the illusory, while the strong and the knowledgeable, though in cahoots with their ethnic sisters against anything alien, contrive to curb and constrain the predatory freedoms of the viciously immoral as they prey upon the viciously moral from an evil and/or pseudo-foolish vantage-point 'on high', while simultaneously having to fear damnation, in the event of justice being brought to bear on them from the good and/or pseudo-wise should they overstep their bounds or, rather, exploit their freedom in a manner likely to prejudice the reputation of their phenomenal adversaries and bring state-hegemonic society into disrepute.

80.  Of course, such a society is already in disrepute from a church-hegemonic standpoint; for it is somatically immoral through and through and thus the product of schismatic heresy.  But it cannot be denied that there has often been collusion, in the past, between the virtuously moral and their viciously immoral counterparts as incompatible manifestations of church and state have come into conflict or been obliged to compromise with each other to the detriment of the meek, something which one would hesitate to entirely exclude from contemporary society in view of the extents to which the meek - often effectively embracing Protestants as well as Catholics - are nowadays exposed to the predatory instincts of a most ruthless technological exploitation which, unable to prevail against the strong and the knowledgeable to any appreciable extent, least of all exclusively, is obliged to cast its nets farther afield with the intention of entrapping and enslaving persons whom one might ordinarily associate with the foot of the diagonally rising axis but who, for all that, are insufficiently sinful and/or pseudo-criminal or, more significantly from the standpoint of salvation, graceful and/or pseudo-punishing to be immune to such predation, whether through some somatic defect on their own part which renders them vulnerable to the greater somatic freedoms sensually at large 'on high' or because the official religion is unable to prevail against the competing attractions of those who have managed to turn science to their economic advantage and is now reduced, in increasingly passé vein, to looking helplessly on and, in paradoxical desperation, perhaps even driven to exhorting the just, the virtuously immoral, to take more vigorous steps in their approach to curbing the noumenal forms of somatic licence.

81.  Be that as it may, there can be no doubt that many if not most Catholics, or nominal Catholics, now face a temptation, in our secular age, which is worse than merely sinful or pseudo-criminal but downright evil and pseudo-foolish, as they languish under the state-hegemonic rapprochement, like Eire vis-à-vis Britain and America, between economics and science for control of people's minds and bodies, their very souls, and overall lifestyles.

82.  For the economic subversion of politics at the behest of a hegemonic science over religion is precisely what most characterizes the descending axis of state-hegemonic criteria, in which the female side of life dominates its male side, and nothing that the political subversion of economics at the behest of a hegemonic religion over science can do, on the ascending axis of church-hegemonic criteria, is of much avail, seemingly, in reversing this trend and preventing the worldly meek from being diverted from their rightful path and delivered not simply from their own psychic bindings but from the somatic freedoms which shamelessly parade before their hypnotized eyes and ears in a display of vanity the likes of which the world has never before witnessed, even though vanity has, in every age, been the foundation of civilization and the eternal scourge of the peoples.

83.  For this vanity will not hear it said that it is ugly and illusory or, rather, given to an illusory approach to ugliness, the twin scourge of Devil the Mother and the Antison of Antigod, but everywhere parades itself as though it were beauty or, rather, the beautiful approach to truth ... and truth, the Antidaughter of the Antidevil and God the Father, with special claims to recognition and reverence.

84.  But nothing, alas, could be further from the case!  For truth and beauty or, more psychically, the beautiful approach to truth, that antimetachemical corollary of the loving approach to joy, could never be 'out there' in the metachemical/antimetaphysical realms of a noumenal sensuality dominated by objectivity, but always so intensely sensible and subjectively biased, on noumenal terms, as to be not merely incompatible with but diametrically antithetical to anything viciously immoral and, hence, merely ugly and hateful or, in secondary somatic vein, of an illusory approach to ugliness and a woeful approach to hate, the pseudo-folly that plays 'second fiddle' to the evil of ugliness and hatred as it tramples the world underfoot in the name of freedom, whilst all the time being no more than the somatic manifestation of freedom which wears a hegemonic female face and sits barbarously atop an antimetaphysical 'fall guy' who doesn't even have the possibility of salvation from sensuality to sensibility but is fated to remain grossly at cross-purposes with his gender reality in a spirit of perpetual resentment and thwarted revolt.

85.  Therefore the struggle towards what is genuinely truthful and beautiful by the meek is rendered all the more difficult of lasting attainment by the counterclaims which the vanity of the ugly and the illusory, the metachemical and the antimetaphysical, make on behalf of such ideals, and the worldly meek find themselves torn between conflicting claims on their attention, all the more poignantly ironic in respect of the encouragement which Scripture, not least in the Old Testament, provides to the netherworldy vain to adopt an image for themselves which is in no sense commensurate with their ruling positions but, all the same, highly convenient diplomatically.

86.  But we who know the truth know well enough that it is never to be found in the antimetaphysical context of the somatic rebel and 'fall guy', still less in the hegemonic metachemical context of the somatic 'first mover' whose power is absolutely ugly, but only in the antithetical noumenal context of metaphysical sensibility, together with not simply beauty but the beautiful approach to truth (and loving approach to joy) which is the antimetachemical complement, in secondary psychic freedom, to the primary order of psychic freedom which is the sole attribute of God, whether conceived in relation to the Cosmos, nature, mankind, or, to anticipate the future, Cyborgkind, where such ego-centred truth that is only too ready to achieve its redemption - and vindication - in the soul-centred joy of Heaven is not merely in a least or less evolved stage of Eternal Life, or even in a more (compared to most) evolved stage of it, but germane to the most evolved stage of Eternal Life which is commensurate with God and/or Heaven per se, and not merely in some formative stage that has to co-exist with other types of per se, be they diabolic in the Cosmos, feminine in nature, or masculine in mankind.

87.  When I spoke in my last text about 12 being an inadequate number compared to the 16 basic divisions that I had come up with, I forgot to add that the probable reason religion had settled for 12 was that, when once everything metaphysical and/or antimetachemical has been arrogated by and subsumed into things metachemical and antimetaphysical, there is bound to be a want of at least four factors, whether these be germane to what properly appertains to metaphysics in truth and joy or to what properly appertains to antimetachemistry in beauty and love or, more probably, to the mysterious absence or denial, despite copious evidence to the contrary, of ugliness and hatred in relation to metachemistry and of illusion and woe in relation to antimetaphysics, each of which would be only too willing, in the hands of their devotees, to pose as the sole guarantors of those positive values one would prefer, in my case at least, to associate with their sensible counterparts, whether truth precedes beauty or beauty truth or, indeed, truth and beauty are rolled into the 'first mover' and ugliness and illusion partially if not completely fobbed off onto the 'fallen angel' and effective antimetaphysical 'fall guy' for diabolic denigration.

88.  However that may be, there can be no getting away from the fact that there are 16 basic divisions, as between materialism and fundamentalism in metachemistry and anti-idealism and antitranscendentalism in antimetaphysics, which constitute the four divisions of noumenal sensuality, the former most particle/least wavicle objective and the latter their least particle/most wavicle anti-subjective complements; as between realism and nonconformism in chemistry and antinaturalism and antihumanism in antiphysics, which constitute the four divisions of phenomenal sensuality, the former more (compared to most) particle/less (compared to least) wavicle objective and the latter their less (compared to least) particle/more (compared to most) wavicle anti-subjective complements; as between humanism and naturalism in physics and antinonconformism and antirealism in antichemistry, which constitute the four divisions of phenomenal sensibility, the former more (compared to most) wavicle/less (compared to least) particle subjective and the latter their less (compared to least) wavicle/more (compared to most) particle anti-objective complements; as between transcendentalism and idealism in metaphysics and antifundamentalism and antimaterialism in antimetachemistry, which constitute the four divisions of noumenal sensibility, the former most wavicle/least particle subjective and the latter their least wavicle/most particle anti-objective complements.

89.  Doubtless when these latter divisions are arrogated by the four divisions of noumenal sensuality, it must surely follow that the divisions of noumenal sensuality will be either fobbed off onto the 'fall guy' or conveniently dropped or brushed under the carpet, as we say, or maybe even reserved for the upholders of metaphysics and antimetachemistry, so that they effectively pass 'beyond the pale' and are dropped from consideration as worthy of serious discussion - just the opposite, it could be said, of what would happen to the actual metachemical and antimetaphysical attributes in the event of metaphysics and antimetachemistry coming properly and genuinely into play in their own right and, with the systematic encouragement given to truth and beauty, duly consigning every manifestation of ugliness and illusion to the 'rubbish heap of history', preparatory, one may suppose, to its being set alight and burnt out of existence!

90.  For then there would still be twelve, albeit a twelve that was posterior to the desirability of metachemistry and antimetaphysics rather than anterior to the possibility of metaphysics and antimetachemistry, with everything phenomenal being brought to some more permanent deliverance from worldly error, whether viciously moral or virtuously immoral, under the guiding light of that noumenal sensibility which is  alone commensurate with truth and beauty or, more correctly, a beautiful approach to truth in the interests of a loving approach to joy as the antimetachemical complement to metaphysical joy, the joy of joys and heaven of heavens, to which the god of gods and truth of truths is alone entitled.

91.  But, in the meantime, much must be done to unseat Devil the Mother and the Antison of Antigod from their viciously somatic thrones, and that presupposes the resurrection of the rising axis in keeping with the synthetically artificial requirements of contemporary civilization in relation to the urban proletariat and their transmutation, bit by bit, ever more sensibly forwards and upwards, upwards from out the pit of worldly sin and pseudo-crime in which the meek generally find themselves, and not simply in the interests of salvation to grace and pseudo-punishment, cardinal as that is, but in order that they may be delivered from the predatory exploitation of the vain, of the ugly and illusory, whose metachemical and antimetaphysical predilections for free soma currently rule the world and prevent the meek from attending to their true destiny, a destiny, alas, which the Church is increasingly unable to encourage, try as it might, in the face of the overwhelming noumenal power and anti-contentment being shamelessly exerted by the evil and the pseudo-foolish, a wilful power and instinctively emotional anti-contentment whose fatal attraction is at once reactive to and destructive of everything fine and noble.

92.  The Church, alas, is no match for the contemporary State, the materialist/fundamentalist state which parades its ugliness and hatred in a seemingly unending march of optical and audio barbarity, and is hand-in-glove with the antirealist/antinonconformist state whose strength and pride play no small part in providing the economic incentive for scientific technology to do its cursed uttermost to enslave the masses to its evil will. 

93.  The Church was, in effect, overhauled many centuries ago, and though it limps on, and is responsible in no small degree for the existence in certain countries of the diagonally rising axis that would elevate the sinful and/or pseudo-criminal Many to the blessings of the graceful and/or pseudo-punishing Few, still, the Church, the Roman Catholic Church, cannot hope to prevail against the state-hegemonic forces that were originally unleashed by Protestantism and which now, under New World auspices, have gathered secular momentum to a point where they are running away with themselves and seemingly unable to apply the brakes.

94.  For nothing that is characterized by female hegemonic domination and subversion can possibly cease but to be on a perpetual war-footing and, as far as the just retort to criminal evil is concerned, anti-war footing, as germane to either a 'pro' or an 'anti' approach to soma, to not-self, and such a predicament, ever at loggerheads with itself and fundamentally in opposition to anything psychic, can only persist in its objective aggression and counter-aggression, its evil and good, to the exclusion of peace and the possibility of lasting contentment, but with an Eve-like agitative fatality to egg-on and coerce and rush in 'where angels fear to tread' not merely like a bull but more like a bully 'in a china shop', goaded-on by unreasoning instinct and lust for power, by greed and concupiscence - in a word, by vanity.

95.  Therefore this bulwark of immorality which bears the stamp of state-hegemonic secular society will continue to wreak havoc in pursuit, ever more relentlessly and restlessly, of economic gain from scientific expertise; for science has ensured that politics is in no position to interfere with its freedom and put a halt to its frantic struggle for world dominion, economics of an antichemical nature having turned the tables on the nominal political hegemony of the physical and ensured that knowledge is never encouraged to break away into self-contentment or complacency but must ever remain the servant of strength and a restless quest both to curb and abet the ugliness of metachemical power as it pursues its unreasonable course at the expense of religion, both false and true, and to the detriment if not exclusion of the soul.

96.  Much less detrimental to the life of the soul is the anti-peace of sin and pseudo-crime, the psychic binding in antiphysics and chemistry, that attests to an 'anti' approach to psyche, to the self, and which requires only contrition and repentance on the part of those who have succumbed to it for salvation to be forthcoming in the form of grace and pseudo-punishment, metaphysics and antimetachemistry, as germane to that which is pro-peace and capable, in everlasting psychic freedom, of lasting contentment, thanks, in no small part, to the lead and control of society that follows from a male ascendancy in church-hegemonic vein.

97  For those who are psychically bound in the anti-peacefulness of sin and/or pseudo-crime are psychically in line for the pro-peacefulness of grace and/or pseudo-punishment, and can be saved up from the worldly bog of anti-self shame to the heavenly heights of pro-self blessedness, wherein only truth and joy on the one hand and a beautiful approach to truth and a loving approach to joy on the other are the metaphysical and antimetachemical manifestations, according to gender, of psychic freedom.

98.  This is effectively what the Church has to offer, but the Catholic Church, as we have seen, is no match for the freely secular State which exists on a pro-war footing of somatic licence which makes war on the People, not least in terms of the Catholic meek, and seduces them from their true interests, exploiting their moral vices to the end of imposing upon them as much of that vicious immorality as is commensurate with the further development of scientific power through economic gain, so that the world may be made 'safe' not for the triumph of peace over it through God the Father and the Antidaughter of the Antidevil in the metaphysical and antimetachemical modes of free psyche, but for the eternal perpetuation of war over it through Devil the Mother and the Antison of Antigod in the metachemical and antimetaphysical modes of free soma, and most especially, where these latter entities are concerned, in a contemporary and therefore effectively synthetically artificial, or cyborg-like, guise; one necessarily still bereft of soul and in the grip of an implacable will which drives it to ever greater extremes of barbarity and pseudo-philistinism, and this in spite of the just retort posed by civility and pseudo-culture as, devoid of any real conscience, they prefer to let the ruling factors take their toll on the worldly meek in the interests both of their own economic security and of the displeasure which that toll must surely cause those who would save the meek from such an exploitative predicament were they in a position to do so, which, to judge by the results, would not appear to be the case.

99.  For the Church, as was noted, has been overhauled, and what has been superseded and effectively eclipsed by a raging bully in a china shop cannot expect to redress the balance and restore the meek to their rightful destiny in salvation.  Besides, the Church was never able to do more, even at the best of times, than deliver the worldly meek from their sins and/or pseudo-crimes on an intermittent and temporary basis, verbal absolution for penitential contrition hardly being sufficient to lift them out of their lowly predicaments on anything approaching a permanent basis, which would presuppose, after all, an effective change of class on the part of the Catholic Many, so that they became more akin to those who, corresponding to the Catholic Few, claimed to be interceding on behalf of God the Father and/or the Antidaughter of the Antidevil as representatives of metaphysical and/or antimetachemical blessedness, their own ecclesiastical varieties notwithstanding.

100.   That, you might say, was the inevitable result of a human stage of religion, a stage which, whilst indubitably beyond cosmic and natural stages of it, like the Christian New Testament beyond the contrastingly Judaic Old Testament, was still short of the sort of stage which I have been advocating in my texts for many a long year, a post-mankind and effectively cyborg stage of religion in which things godly and antidevilish would be not merely more evolved, in penultimate vein, but most evolved and therefore antithetical to anything less and, in particular, least evolved, as befitting a cosmic approach to such metaphysical and antimetachemical entities.