51.  For if the alpha-most aspect of things is somatically wilful, or characterized by metachemical will, whether in respect of the Cosmos, nature, mankind, or Cyborgkind, then the omega-most aspect of things can only be psychically soulful, or characterized by metaphysical soul, whether in respect of the Cosmos, nature, mankind, or Cyborgkind, not forgetting the necessity of differentiating, in degrees of somatic freedom, between most devolved (in cosmos), more - relative to most - devolved (in nature), less - relative to least - devolved (in mankind) and least devolved (in cyborgkind) manifestations of metachemical free will on the one hand, and of differentiating, in degrees of psychic freedom, between least evolved (in cosmos), less - relative to least - evolved (in nature), more - relative to most - evolved (in mankind), and most evolved (in cyborgkind) manifestations of metaphysical free soul on the other hand.

52.  Be that as it may, a society characterized, in state-hegemonic fashion, by female domination will favour free will and, to a lesser extent, free antispirit, whereas its male-dominated, church-hegemonic counterpart, being sensibly orientated, will favour free anti-ego and, to a greater extent, free soul, since the autocratic-plutocratic axis is typified by free will in respect of metachemical crime and free antispirit in respect of antichemical punishment, in contrast to the free anti-ego in antiphysical sin and the free soul in metaphysical grace typifying the meritocratic-theocratic axis which, as we have seen, is as keen, in its psychic orientation, to marginalize if not neutralize free spirit, or chemical crime, in the hegemonic interests of free soul as is its somatic counterpart to marginalize if not neutralize free ego, or physical grace, in the hegemonic interests of free will.

53.  For free spirit would spell not bureaucratic binding to meritocratic freedom in the overall interests of theocratic freedom but the chemical crime, as noted, of bureaucratic freedom, while free ego would spell not democratic binding to plutocratic freedom in the overall interests of autocratic freedom but the physical grace, as noted, of democratic freedom, neither of which would serve the purposes of the respective upper-class ideals of metachemical crime and metaphysical grace.

54.  Now since neither chemical crime nor physical grace can be encouraged to exist in societies characterized by either metachemical crime or metaphysical grace, then what ensues, in respect of the prevalence of antiphysical sin and antichemical punishment is the transmutation of bureaucracy into the pseudo-punishment of a subordinate state and the transmutation of democracy into the pseudo-sin of a subordinate church, the former subordinate to church sin, the latter subordinate to state punishment, both of which are in turn freely deferential to church grace and to state crime which, to complete the overall picture, have - or should be capable of having - their own subordinate state and church parallels in terms of pseudo-crime and pseudo-grace.

55.  Hence not merely a bureaucratic subordination to meritocracy or a democratic subordination to plutocracy, but as an upper-class parallel to each of these lower-class paradoxes a technocratic subordination to theocracy and an aristocratic subordination to autocracy, making for a church-hegemonic meritocratic-theocratic axis coupled to a state-subordinate bureaucratic-technocratic axis on the one hand, and a state-hegemonic autocratic-plutocratic axis coupled to a church-subordinate aristocratic-democratic axis on the other hand, with correlative distinctions between sin and grace coupled to pseudo-punishment and pseudo-crime in the one case, and crime and punishment coupled to pseudo-grace and pseudo-sin in the other case.

56.  If sin is anti-self behaviour which takes place under phenomenally objective pressures provided there is an acknowledgement of or a commitment to noumenally subjective factors, then pseudo-sin is anti-self behaviour which is subjectively independent of such phenomenal pressures and divorced, moreover, from noumenally subjective factors; if grace is pro-self behaviour which takes place independently of noumenally objective pressures because there is a commitment to noumenally subjective factors, then pseudo-grace is pro-self behaviour which takes place under noumenally objective pressures without reference to noumenally subjective factors; if crime is pro-notself behaviour which takes place independently of noumenally subjective pressures because of a commitment to noumenally objective factors, then pseudo-crime is pro-notself behaviour which takes place under noumenally subjective pressures without reference to noumenally objective factors; if punishment is anti-notself behaviour which takes place independently of phenomenally subjective pressures because of a commitment to phenomenally objective factors, then pseudo-punishment is anti-notself behaviour which takes place under phenomenally subjective pressures without reference to phenomenally objective factors.

57.  Clearly there is as much difference between sin and pseudo-sin as between grace and pseudo-grace where hegemonic church and subordinate church criteria are concerned, whether because the subjective are subjected to objective pressures or not, just as there is as much difference between crime and pseudo-crime as between punishment and pseudo-punishment where hegemonic state and subordinate state criteria are concerned, whether because the objective are subjected to subjective pressures or not, as the case may be.

58.  Yet, at the end of the day, a society whose ideal is crime will not be partial to grace, or even to genuine sin, any more than one whose ideal is grace will be partial to crime, or even genuine punishment.  The criminal society, ruled by she-devils, will tolerate punishment for the sake of crime, whereas the graceful society, led by he-gods, will tolerate sin for the sake of grace. 

59.  Neither society, it goes without saying, will see 'eye to eye' but, rather, tend to disparage and ostracize one another, carrying on, as far as possible, as though the other didn't exist or was simply too contrary to contemplate.  And whilst it logically follows that the omega-oriented society will resist attempts made by its diabolic or other enemies to subvert and corrupt it, it is only to be expected that the alpha-stemming and deferring society will do its utmost to corrupt and subvert, from a want of reason, its divine antithesis, since Devil the Mother has only one agenda and that is to rule 'the world' and thwart God the Father, Her upper-class rival Whose will is to lead 'the world' towards Heaven.

60.  But, as already outlined, 'the world' that Devil the Mother rules over in the interests of crime and 'the world' that God the Father leads towards enhanced grace are not the same but two different approaches to worldly life, an earthly coupled to antipurgatorial commitment to the world in which physics stands nominally above antichemistry and therefore democracy likewise above plutocracy, and a purgatorial coupled to anti-earthly commitment to the world in which chemistry stands nominally above antiphysics and therefore bureaucracy likewise above meritocracy, albeit, as already noted, the democracy of the former context is subverted by plutocracy in the interests of autocratic freedom of crime which continues to rule the axis in question, while the bureaucracy of the latter context is subverted by meritocracy in the interests of theocratic freedom of grace which continues to lead the axis in question.

61.  Therefore 'the world', split asunder in this axial fashion, can no more be saved (from sin to grace) en bloc than damned or, rather, sentenced (from crime to punishment) en bloc, because no single type of terminology can do equal justice to both contexts of worldly reference, the rising axis of meritocracy-theocracy being one which encourages salvation from sin to grace, the falling axis of autocracy-plutocracy one which permits sentencing from crime to punishment, so that while the Saved are theocratically 'On High', having risen diagonally from sin, the Damned are plutocratically 'down below', having fallen diagonally from crime which, like grace, is an ideal, albeit the she-devil's ideal of freedom in terms of metachemical soma as opposed, like God's, to freedom in terms of metaphysical psyche.

62.  Therefore theocracy and plutocracy attest to contrary judgmental fates, the salvation of 'the sinful' in the grace of theocracy 'On High' and the sentencing of 'the criminal' in the punishment of plutocracy 'down below', which, compared to the heavenly grace of theocracy, is a sort of worldly hell compounded of the antipurgatorial subversion of the earth, as of the earthly.

63.  But if one can, as a Catholic, be saved from sin to grace, rising diagonally from meritocracy to theocracy, then it must follow that, in subordinate church fashion to a hegemonic state, one will be damned, as a Protestant, from pseudo-grace to pseudo-sin, falling diagonally from aristocracy to democracy, as though from the Anglican corollary of autocratic state freedom in monarchy to the Puritan corollary of plutocratic state freedom in parliament, so that the application of religious terminology is not in question in association with church criteria, only the relevance of a given application to a particular axial context.

64.  Likewise if one can be sentenced, as a monarchic subject, from crime to punishment, falling diagonally from autocracy to plutocracy, then it must follow that, in subordinate state fashion to a hegemonic church, one will be released, as a republican freeman, from pseudo-punishment to pseudo-crime, rising diagonally from bureaucracy to technocracy, as though from the ministerial corollary of meritocratic church freedom in Marianism to the presidential corollary of theocratic church freedom in Christ (transcendentally conceived in relation to God the Father), so that the application of political terminology is not in question in association with state criteria, only the relevance of a given application to a particular axial context.

65.  Hence it should follow that the church-hegemonic axis of meritocracy-theocracy will attest to the possibility of salvation from meritocratic sin to theocratic grace as a primary characteristic, the corollary of which, in secondary vein, will be release from bureaucratic pseudo-punishment to technocratic pseudo-crime in conjunction with the state-subordinate axis of bureaucracy-technocracy which therefore cannot - and should not - be advanced independently of church-hegemonic criteria.

66.  Likewise it should follow that the state-hegemonic axis of autocracy-plutocracy will attest to the possibility of sentencing from autocratic crime to plutocratic punishment as a primary characteristic, the corollary of which, in secondary vein, will be damnation from aristocratic pseudo-grace to democratic pseudo-sin in conjunction with the church-subordinate axis of aristocracy-democracy which therefore cannot - and should not - be advanced independently of state-hegemonic criteria.

67.  Therefore salvation and damnation are no more germane to the same axial context than releasing and sentencing, since the rising diagonals of the primary approaches to sin and grace and, as their state shadow, the secondary approaches to punishment and crime will be characterized by salvation and release, salvation from sin to grace in meritocracy-theocracy and release from pseudo-punishment to pseudo-crime in bureaucracy-technocracy, whereas the falling diagonals of the primary approaches to crime and punishment and, as their church shadow, the secondary approaches to grace and sin will be characterized by sentencing and damnation, sentencing from crime to punishment in autocracy-plutocracy and damnation from pseudo-grace to pseudo-sin in aristocracy-democracy.

68.  Therefore whereas the rising diagonals of church-hegemonic meritocracy-theocracy and state-subordinate bureaucracy-technocracy lead to graceful salvation from sin and to pseudo-criminal release from pseudo-punishment, the falling diagonals of state-hegemonic autocracy-plutocracy and church-subordinate aristocracy-democracy lead to the punishment of sentencing from crime and to pseudo-sinful damnation from pseudo-grace.

69.  Consequently one can only be saved and/or released from 'the world' when 'the world' is meritocratic/bureaucratic and thus indicative of sin and pseudo-punishment, neither of which have anything much to commend them to the otherworldly criteria of grace and pseudo-crime which require a theocratic/technocratic partnership between church and state such that reflects a subjectively-hegemonic upper-class orientation in which the metaphysical/antimetachemical Few take sensible precedence over the sensuality of the antiphysical/chemical Many.

70.  Consequently one can only be sentenced and/or damned to 'the world' when 'the world' is plutocratic/democratic and thus indicative of punishment and pseudo-sin, neither of which have anything much to commend them to the netherworldly criteria of crime and pseudo-grace which require an autocratic/aristocratic partnership between state and church such that reflects an objectively-hegemonic upper-class orientation in which the metachemical/antimetaphysical Few take sensual precedence over the sensibility of the antichemical/physical Many.

71.  Therefore whilst one is saved and/or released from 'the world', conceived in relation to meritocratic and bureaucratic criteria, to an overworld characterized, in otherworldly vein, by theocratic and technocratic criteria, one will be sentenced and/or damned to 'the world', conceived in relation to plutocratic and/or democratic criteria, from an overworld characterized, in netherworldly vein, by autocratic and aristocratic criteria.

72.  Being saved and/or released from 'the world' implies coming to terms with upper-class criteria such that progressively supersede lower-class criteria in relation to the rejection of sinful meritocracy in favour of graceful theocracy on the one hand, that of salvation as a characteristic of church-hegemonic criteria, and to the rejection of pseudo-punishing bureaucracy in favour of pseudo-criminal technocracy on the other hand, that of release as a characteristic of state-subordinate criteria, so that one effectively climbs from antiphysical sin to metaphysical grace, antimasculine maleness to divine maleness in the primary context, and from chemical pseudo-punishment to antimetachemical pseudo-crime, feminine femaleness to antidiabolic femaleness in the secondary context.

73.  Being sentenced and/or damned to 'the world' implies coming to terms with lower-class criteria such that regressively supersede upper-class criteria in relation to the ejection from criminal autocracy to punishing plutocracy on the one hand, that of sentencing as a characteristic of state-hegemonic criteria, and to the ejection from pseudo-graceful aristocracy to pseudo-sinful democracy on the other hand, that of damnation as a characteristic of church-subordinate criteria, so that one effectively falls from metachemical crime to antichemical punishment, diabolic femaleness to antifeminine femaleness in the primary context, and from antimetaphysical pseudo-grace to physical pseudo-sin, antidivine maleness to masculine maleness in the secondary context.

74.  If one is saved from 'the world', as defined above, by God, with a view to heavenly redemption in grace, then one is damned to 'the world', as also defined above, by the Devil, with a view of hellish perdition in pseudo-sin. 

75.  Thus whilst one is saved in church-hegemonic society from sin to grace, rising diagonally from meritocracy to theocracy, one is damned in church-subordinate society from pseudo-grace to pseudo-sin, falling diagonally from aristocracy to democracy.  The God of theocracy saves up from antihumanist (nonconformist) sin to transcendentalist grace, being commensurate, in his upper-class highness, with such grace; the Devil of democracy damns down from  antitranscendentalist (fundamentalist) pseudo-grace to humanist (antinonconformist) pseudo-sin, being commensurate, in his lower-class lowness, with such pseudo-sin.