26.  For the unequal struggle between vicious morality and virtuous morality is, as we have seen, between phenomenal sensuality and noumenal sensibility, between the relativity of sin and pseudo-crime in bound psyche and the absolutism of grace and pseudo-punishment in free psyche, as between negative temporal and positive eternal values, whereas the unequal struggle between vicious immorality and virtuous immorality is, as we have also seen, between noumenal sensuality and phenomenal sensibility, between the absolutism of evil and pseudo-folly in free soma and the relativity of good and pseudo-wisdom in bound soma, as between negative eternal and positive temporal values.

27.  To get to the point, Grace (to give it its noumenal upper-case/class status) is no less eternally triumphant over the temporality of sin for the principal aspects of the ascending axis than Evil (likewise granted its noumenal upper-case/class status) over the temporality of good for the principal aspects of the descending axis; for the radical manifestations of each axis can only triumph over their conservative manifestations, which require to be led or ruled, as the case may be.  Sin can no more expect to permanently triumph over Grace than good over Evil, for the temporal will always be at a disadvantage to the Eternal, and it is the Eternal that 'calls the shots', or determines the pattern of worldly stability, whether for better, as in the case of psychic binding, or for worse, as in the case of somatic binding, where each nominal hegemony - whether chemical in sensuality or physical in sensibility - is subverted and effectively overturned in the interests of axial fidelity with either church-hegemonic or state-hegemonic, male led or female ruled, criteria.

28.  But if Grace can triumph over sin, not to mention pseudo-Punishment over pseudo-crime for the female secondary positions on the church-hegemonic axis, and Evil triumph over good, not to mention pseudo-Folly over pseudo-wisdom for the male secondary positions on the state-hegemonic axis, then it does not follow that Grace can or will triumph over Evil, as though Grace and Evil were locked in an eternal struggle, but, rather, that Evil can be made to pay for its crimes or, rather, have its vicious radicalism invalidated, if the worldly meek are sufficiently saved from sin and pseudo-crime to Grace and pseudo-Punishment for the predatory scope of Evil and pseudo-Folly over them to be proportionately restricted in its freedom of action and, ultimately, for the existence of the descending axis, the state-hegemonic axis of somatic immorality, to be called into serious question and probable, if not inevitable, eclipse and decline, virtually to the point of extinction.

29.  For Evil and pseudo-Folly will not go away while sin and pseudo-crime are vulnerable to being turned from their rightful destiny in Grace and pseudo-Punishment by the predatory seductions of that greater somatic freedom which is able to 'muscle-in' on their own (what should be) subordinate somatic freedom and lead it metachemically and/or antimetaphysically astray, superimposing that more radical somatic freedom upon their own restricted somatic freedom until they become blind to their proper destiny and succumb to the spectacular bewitchments which bedazzle and besmirch them with a seemingly never-ending show of power, to the detriment of that anti-form which properly accrues to bound psyche as the precondition, in sin and pseudo-crime, of lasting contentment in the free psyche of Grace and pseudo-Punishment.

30.  Thus until the diagonally ascending axis 'gets its act together' and is resurrected on terms which bring it fully into line with the synthetically artificial requirements of contemporary civilization, albeit from a sensible standpoint, the diagonally descending axis will continue to flourish at its expense and 'business as usual' will continue to be the predatory motto which enables it to thrive at the expense of the worldly meek, not, be it noted, at the expense of the worldly just, who rather play umpire to the predatory proceedings to which they are both somatically and, as a rule, ethnically affiliated, if from a contrary (bound) standpoint, and will only act against the Vain, the evil and pseudo-foolish, when it is politically expedient to do so; that is, when their own reputations for justice as the good and pseudo-wise would be called into question, if not undermined, were they insufficiently censorious of the more palpably ambitious or licentious somatic freedoms which, if allowed to go entirely unchecked, could backfire on them by causing undue disquiet to flourish among those upon whom their fellow immoralists prey and jeopardize the axial advantage to which both the Evil and the good are mutual beneficiaries in consequence, if, as noted, from contrary points of view, not least in respect of science and economics.

31.  Therefore the good and pseudo-wise are of no consolation to the meek, to the subverted and undermined sinful and pseudo-criminal ignorant and weak masses who cannot expect justice to apply to them when it is specifically germane to the descending axis as a counterweight (if subordinate) to the evil and pseudo-folly which more typically prevails as characterizing the Vain, but must look, by contrast, to those who would resurrect their own axial orientation on terms which would not only go sensibly beyond anything the Catholic Church has to offer but, in suitably progressive guise, prove of more appeal to them as the necessary guarantor of their deliverance from radical exploitation and restoration of their rightful destiny, their right to salvation from the world to the heavenly and antihellish otherworldly overworld that can alone not only preclude them from ever becoming vulnerable to predation at the hands of the hellish and antiheavenly vain, but ensure, sooner or later, the invalidation of the axis to which such metachemical and antimetaphysical predators appertain, so that it will inevitably collapse for want of justification - for want, in a word, of a suitable pool of prey to commercially exploit.

32.  For the good are of no account if they are not hand-in-glove with the Evil in the exploitation of the worldly meek to their mutual benefit, being tied up, as we have seen, with the antichemical subversion of physics at the behest of a hegemonic metachemistry over antimetaphysics in the totality of what has been called the descending axis of state-hegemonic criteria.  If the Evil perish, then the good can only perish with them; for although the Evil and their pseudo-foolish accomplices fear a fall into the damnation of bound soma, whether in connection with the good or the pseudo-wise, both alike are germane to a fallen state in relation to the diagonally ascending axis of church-hegemonic criteria, and no better than the products of schismatic heresy which, thanks in no small part to  Anglo-American endeavour, has today engineered itself into a position of seeming invincibility and world domination, a position which its chief exemplars would like us to believe was unassailable and the blueprint for global liberation.

33.  But from what?  From the diagonally ascending axis which has yet to resurrect itself in suitably contemporary terms!  From everything that is truly or genuinely God-honouring!  Not God-fearing, no, not the fear of the Vain for damnation towards a 'God' who would punish their crimes as, presumably, some would have us believe that Christ does when, in point of fact, Christ would counsel the forgiveness of sins and have little in common with the New Testament-based idol whom man worships as and when he is insufficiently Catholic to be antiphysical but all-too-physical in puritanical character, forgetting that anything physical, no matter how seemingly psychically free in knowledge, is quickly subverted by antichemical strength in its foreordained unequal struggle with the ugliness of metachemical soma and ceases to be independent of state-hegemonic criteria, as it falls somatically into line with the good in their conservative opposition to the worst form of radical freedom.

34.  It was said, I know, that man was made in God's image, but frankly that image, which can be metaphorically characterized in terms of Father preceding Son, of psyche preceding and predominating over soma as the male reality par excellence, if to a lesser extent with man, does not often escape the subversive influence of creatures for whom the opposite is precisely the case, and who usually get the better of that image as it is twisted from knowledge and pleasure in physically free psyche to a knowledgeable approach to strength and a pleasurable approach to pride in physically bound soma in consequence of a metachemical freedom which is able to condition the worldly relations of physics and antichemistry to its somatic advantage, resulting in the bound somatic emphasis that stands, whether on primary or secondary, antichemical or physical, terms in axial opposition to somatic freedom, the goodness of strength against the Evil of Ugliness, the pseudo-wisdom of a knowledgeable approach to strength against the pseudo-Folly of an illusory, or false, approach to Ugliness, the latter antithesis of which is church-subordinate in character and no better than Man the Son against the Antison of Antigod, neither of whom are, in any case, a match for the primary unequal contest taking place, in state-hegemonic vein, between Antiwoman the Antimother and Devil the Mother.

35.  There is a phrase one often hears from Americans in particular, as in relation to films - 'God damn!'  It is not a nice phrase, few American phrases of an expletive nature ever are, and one wonders to oneself what kind of a God it is that damns people as, presumably, to Hell?  There, is we know, the set-up to which America, in its secular kind of perpendicular triangularity, is especially partial, and that is an Old Testament-like precedence of Satan by Jehovah, of a Fallen Angel by a First Mover who was evidently responsible, according to scripture, for banishing the 'fall guy' from Heaven (sic) in the first place, so that the fall of Satan or Lucifer from Jehovah acquires the lineaments of a damnation, albeit more, in truth, of the Antison of Antigod from Devil the Mother, as of the Unholy Spirit of Antiheaven from Hell the Clear Spirit, than of what they would have us believe was Devil from God, or Hell from Heaven.

36.  I utterly despise this Americanized concept of 'God damn!' which accepts the lie of the precedence of the Devil by God and makes a 'fall guy' for diabolic denigration out of the antimetaphysical rebel against not metaphysics but metachemistry, be he Satanic or, in nature, Davidian, or what have you.  But I can hardly approve of the more Old World Protestant-inspired notion of damnation to God as physical Christ, as though in descent from free soma to bound soma rather than simply in terms of a secondary order of free soma to a hegemonic conditioning order which, being female, is in sync with its gender reality while the Fallen Angel isn't and isn't permitted to be and has nowhere, absolutely nowhere, to go in order to escape, in salvation, from his unenviable fate.

37.  The standard American take on 'God damn!' is obviously worse than its British counterpart; but to suppose that the physical Christ is really free in psyche when the physical cannot exist independently of antichemical subversion at the behest of metachemical freedom diagonally backward 'on high' flies completely in the face of all the state-hegemonic evidence to the contrary which reduces this 'God' of the world to a mere somatically bound Son of Man who is co-opted to Antiwoman the Antimother in her somatically modest (bound) opposition to the somatic immodesty (freedom) of Devil the Mother, and whose role is not even primary but no less church-subordinate than the Antison of Antigod to whose enforced somatic freedom he finds himself in parallel opposition.

38.  Frankly, this puritan Christ is not even worth a good goddamn, as the Americans would say, but is the representative of all that no longer exists in the psyche-over-soma image of God, of metaphysical sensibility, but has been turned away from psychic freedom by an overriding state-hegemonic concern with somatic binding.  What the somatically free are primarily damned down to is not the Son of Man but Antiwoman the Antimother, and they will do everything in their evil power to resist such a restrictive fate.

39.  God, we may be certain, is not someone who damns but someone, on the contrary, who saves, principally from sin to grace on the diagonally rising axis of church-hegemonic criteria, and therefore from bound psyche to free psyche, from Antiman the Antifather (who should take precedence over the Antison of Antiman ... as antiphysical bound psyche over its free-somatic corollary) to God the Father (who should take precedence over the Son of God ... as metaphysical free psyche over its bound-somatic corollary), and such a salvation, primarily in relation to males, is not possible until and unless there is an antiphysical subversion of chemistry at the behest of a metaphysical hegemony which is ascendant over antimetachemistry (with its secondary order of salvation for females), and able to ensure that not soma but psyche is granted due emphasis in the interests of an overall moral progression from vice to virtue, conservatism to radicalism.

40.  One could - and I'm confident many people would - identify conservatism with being right wing and radicalism with being left wing, and therefore it should be maintained that salvation from moral conservatism to moral radicalism, bound psyche to free psyche, is commensurate with a progression from the moral right to the moral left, as from the vicious morality of sin and (for females) pseudo-crime to the virtuous morality of Grace (and for females) pseudo-Punishment, all of which would diametrically contrast with damnation, on the descending axis, from immoral radicalism to immoral conservatism, free soma to bound soma, as being commensurate with a regression from the immoral left to the immoral right, as from the vicious immorality of Evil and (for males) pseudo-Folly to the virtuous immorality of good and (for males) pseudo-wisdom.

41.  Hence a progression from the viciously moral conservative right to the virtuously moral radical Left on the ascending axis would have to be contrasted with a regression from the viciously immoral radical Left to the virtuously immoral conservative right on the descending axis, the axis not of church-hegemonic but, as we know only too well by now, of state-hegemonic criteria.

42.  But what happens on each axis when the 'classical' forms of phenomenal/noumenal or noumenal/phenomenal class interdependence are succeeded, revolution-wise, by the attempt to establish either an upper-class noumenal absolutism on the ascending axis or a lower-class phenomenal absolutism on the descending axis, by alternative kinds of totalitarianism, call them, with due respect to initial pluralistic shortfalls, Social Theocratic in the one instance and Social Democratic in the other?

43.  It happens - does it not? - that the progression of vicious moral right to virtuous moral left, psychic conservative to psychic radical, in respect of church-hegemonic criteria, is transposed into a progression or, rather, into a synthetic unity in which, unlike before, the Many become radical in free psyche and the Few, the administrators or servants of a religiously sovereign People, become conservative in a sort of ideologically bound-psychic commitment to the advancement of free psyche among the People, since the terms of reference would then be reversed from conservatism in the Many and radicalism in the Few to conservatism in the Few and radicalism in the Many, as the Many were liberated from worldly binding and encouraged to be as psychically free as was compatible with their religiously sovereign rights and responsibilities in what, under Social Theocracy, would become the highest form of republic, a republic in which Grace and pseudo-Punishment were to be found principally in the Many rather than, as traditionally, in the Few who towered over the Many as metaphysics and antimetachemistry over antiphysics and chemistry, albeit only, outside Buddhist circles, to a Roman Catholic ecclesiastical extent, commensurate with their role as priestly intercessors.

44.  In such fashion, which as explained in previous texts presupposes a commitment on the part of both the Few and the Many alike to the development of cyborgization towards a sensible goal, the world would be positively overcome and the Many delivered, definitively, from the sorts of predatory exploitations which the metachemical and antimetaphysical Few are able to inflict upon them to the detriment of their true destinies in the metaphysical sensibility of God the Father/Heaven the Holy Soul and, for females, in the antimetachemical sensibility of the Antidaughter of the Antidevil/the Unclear Soul of Antihell.

45.  As for what happens on the descending axis of noumenal/phenomenal class interdependence when subjected to the revolutionary regress of lower-class phenomenal absolutism, it happens - does it not? - that the regression of vicious immoral left to virtuous immoral right, somatic radical to somatic conservative, in respect of state-hegemonic criteria, is transposed into a regression or, rather, into an analytic disunity in which, unlike before, the Many become radical in free soma and the Few, the administrators or servants of the politically sovereign People, become conservative in a sort of ideologically bound-somatic commitment to the advancement of free soma among the People, since the terms of reference would then be reversed from conservatism in the Many and radicalism in the Few to conservatism in the Few and radicalism in the Many, as the Many were liberated from worldly binding and encouraged to be as somatically free as was compatible with their politically sovereign rights and responsibilities in what, under Social Democracy, would become the lowest form of republic, a republic in which evil and pseudo-folly were to be found principally in the Many rather than, as traditionally, in the Few who towered over the Many as metachemistry and antimetaphysics over antichemistry and physics, albeit only, outside Oriental-style despotism, to a degree commensurate with a constitutional monarchy.

46.  But as soon as the Many become left and radical on an axis which, by its very somatic nature, can only be state-hegemonic, they are released into a context which requires of the conservative Few, the party operatives and People's commissars, that they monitor and censor, where necessary, the somatic freedoms of the Many who, from a party perspective, cannot be trusted but must, if necessary, be punished for their various crimes and pseudo-sins, crimes and pseudo-sins against the Party, against the State, against the People, against justice itself as enshrined in the Communist Manifesto and requiring of the conservative Few the criminal stigmatization of the radical Many, whether predominantly evil in neo-metachemical or predominantly foolish in neo-antimetaphysical terms, whenever the Many are perceived as departing too dangerously from antichemical or physical norms which, duly liberated from bourgeois and/or aristocratic constraints, are those, paradoxically, now psychically characterizing the party faithful as guardians of People's justice and freedom.

47.  Despite revolutionary rhetoric, however, such norms are less psychically free than somatically bound, and therefore Social Democracy inevitably finds itself living a contradiction in terms which, whilst encouraging freedom, not least in relation to the stability-defying worldly context of an unrestricted physical hegemony over antichemistry, simultaneously penalizes and punishes its more radical manifestations as an infringement of justice and the good of the People, and simply because you cannot encourage somatic freedom in the Many, which tends in any case to revolve around a manual or physical work ethos, without succumbing, sooner or later, to chaos and even war, a war ostensibly to liberate the proletariat from bourgeois constraints, but, in reality, a war against the principle of somatic liberation itself which, in the event of neo-metachemical and neo-antimetaphysical tendencies being resurrected (and always with the risk of returning society to an antichemical subversion of physics, as of the People's commissariat), is bourgeois justice in reverse, the criminalizing of the Many by the Few, and no more than a paradoxical testimony to the unviability of Social Democracy and to the concomitant fact that when they cannot be morally right people will still, by and large, be against what is demonstrably wrong, without having the benefit, alas, of moral freedom.

48.  For such freedom is only possible in relation to the diagonally ascending axis of what has been called church-hegemonic criteria, not in relation to a state-hegemonic context which, in its rejection of religion from the secular standpoint of proletarian humanism, falls into even graver error down the diagonally descending axis than its 'bourgeois' counterpart, where monarchic and parliamentary forms of the State have a degree of freedom in relation to anglican and puritan forms of pseudo-church, and hence religion, that would not be possible in a context characterized by church-hegemonic criteria in properly Christian, or Roman Catholic, vein, and are thus able to defy moral considerations from a standpoint rooted in immoral exploitation to a capitalist end.

49.  Therefore far from the proletariat being liberated into a progressive radicalism which, in its cultivation of Grace and pseudo-Punishment, has the capacity to open-out towards a Cyborg futurity of Eternal Life, they are liberated, with Social Democracy, into a regressive radicalism which, in its resurrection of 'neo' forms of metachemistry and antimetaphysics in contravention of anything bourgeois or aristocratic, results in their being  constantly placed under suspicion and even surveillance from the party operatives and, where necessary, subjected to repressive measures intended to prevent such freedom from getting out-of-hand; that is, from establishing 'hell on earth' to the detriment of party credibility as an instrument of People's justice.

50.  Few people believe any more in Social Democracy, least of all in its more militant or totalitarian aspects, and, having collapsed all over Eastern Europe, hitherto its most ardent hotbed, Marxism-Leninism went into general global decline, opposed as much by Islamic fundamentalism as by Western materialism.  It is to be hoped, however, that the time is fast approaching when most people will come to believe in Social Theocracy, and thus in a religious ideology which, with its gradual progression from a pluralistic base (in the triadic Beyond) towards a totalitarian goal (in the omega point of evolutionary consummation),  could overhaul not merely Christianity but Islam and Buddhism too, resurrecting and extending the diagonally ascending axis to an extent whereby it was able to draw more and more people away from netherworldly exploitation and put the welfare of the exploiters and People's enemies in jeopardy, undermining the very axis which, at this point in time, is determined to conquer the globe and reduce everyone who is not either a barbarous and/or anticultural exploiter or a financial abettor and beneficiary of scientific and/or antireligious exploitation to the humbled status of a meek consumer of whatever metachemical and/or antimetaphysical vice the rampant Vain decide to inflict upon them.