51. In sum, the female aspect of a state integrity tends to take precedence over its male aspect when the State is hegemonic but is subverted and compromised by the more general prevalence of sin and/or grace in society when subordinate to the Church; for crime and punishment are genuine female attributes when objective but become pseudo-criminal and pseudo-punishing when compromised by male subjectivity in relation to church-hegemonic criteria which render the not-self subordinate to the self, whether as water compromised by vegetation in the chemical context of bureaucratic pseudo-punishment or as fire compromised by air in the antimetachemical context of technocratic pseudo-crime.

52. Therefore as far as the principal conditioning aspects of church integrities are concerned, antihumanism takes precedence over nonconformism in relation to meritocracy and ... transcendentalism over antifundamentalism in relation to theocracy, as we progress in diagonal ascent from sin to grace in the church-hegemonic contexts of meritocracy-theocracy, whereas fundamentalism takes precedence over antitranscendentalism in relation to aristocracy and ... antinonconformism over humanism in relation to democracy as we regress in diagonal descent from pseudo-grace to pseudo-sin in the church-subordinate contexts of aristocracy-democracy, wherein the Church is pseudo rather than genuine, and it can become one's fate not to be saved up by God, but damned down to the Devil.

53. As far, on the other hand, as the principal conditioning aspects of state integrities are concerned, antinaturalism takes precedence over realism in relation to bureaucracy and ... idealism over antimaterialism in relation to technocracy, as we progress in diagonal ascent from pseudo-punishment to pseudo-crime in the state-subordinate contexts of bureaucracy-technocracy, whereas materialism takes precedence over anti-idealism in relation to autocracy and ... antirealism over naturalism in relation to plutocracy as we regress in diagonal descent from crime to punishment in the state-hegemonic contexts of autocracy-plutocracy, wherein the State is genuine rather than pseudo, and it can become one's fate not to be released up by the Law, but sentenced down to Justice.

54. For that which rises diagonally in church-hegemonic vein rises, in salvation, from antihumanism and nonconformism to transcendentalism and antifundamentalism, as from sin to grace in primary and secondary (according to gender) manifestations, whereas that which falls diagonally in church-subordinate vein falls, in damnation, from antitranscendentalism and fundamentalism to humanism and antinonconformism, as from pseudo-grace to pseudo-sin in primary and secondary (according to gender) manifestations, wherein not God but the Devil has his throne.

55. Contrariwise, that which rises diagonally in state-subordinate vein rises, in releasing, from realism and antinaturalism to idealism and antimaterialism, as from pseudo-punishment to pseudo-crime in primary and secondary (according to gender) manifestations, whereas that which falls diagonally in state-hegemonic vein falls, in sentencing, from materialism and anti-idealism to antirealism and naturalism, as from crime to punishment in primary and secondary (according to gender) manifestations, wherein not the Law but Justice has her throne.

56. Such contrary fates have been outlined in the previous text, so I shall not further elaborate on them here! Suffice it to say that those who are saved and released must ever contrast with those who are sentenced and damned, as a rising progressive disposition with a falling regressive one; for their fates are so contrary as to be incompatible, and we may be sure that just as the diagonally descending axis can descend, or regress, all the way to Social Democracy, so the diagonally ascending axis can ascend, or progress, all the way to Social Theocracy, the heavenly retort to anything so hellish as to be the lowest possible form of earthly regression.

57. Fortunately for autocracy-plutocracy and aristocracy-democracy the existence of a well-entrenched autocracy/aristocracy tends to preclude plutocracy/democracy from regressing beneath a liberal parliamentary/puritan level to anything radically Social Democratic and effectively communistic in a Marxist or economic way. For the opposition to the plutocratic subversion of democracy at autocracy's behest tends to make for a democratic orientation which is anti-plutocratic and hence socialistic, scorning capitalism as contrary to the interests of the People conceived, by and large, in relation to a physical or democratic disposition, which is of course male in a masculine and if not humanistic then, in state terms, naturalistic way; albeit the religious aspect of such a position, which more typifies males in any case, will tend to take precedence over its political aspect by dint of the greater significance attaching to humanism from a male point of view (antinonconformism being subversive of humanism in relation to the bound church, antirealism subversive of naturalism in relation to the free state), so that a tendency towards a religious interpretation of physical freedom from antichemical and metachemical subversive constraints can be read into terms like 'proletarian humanism', even when it operates, falsely and contrary to its own interests, within a political and/or economic framework determined by the State.

58. But that is the dilemma for males at the foot of the descending axis of autocracy-plutocracy and aristocracy-democracy; for no matter how much they may strive for freedom within the context of a 'People's state', these masculine males, these 'pricks' as one might colloquially call them, are fighting a losing battle vis-à-vis a context that can only be state-hegemonic by dint of its broadly female nature in which physics alone is insufficient to guarantee anything but a kind of radical puritan commune, or communalism, which embraces both humanism and, to a lesser extent, naturalism in the interests of relative grace, the sort of grace which has escaped from the antinonconformist (antichemical) subversion, pseudo-sinfully, of humanism at the behest of fundamentalism in the aristocratic 'above' but which, in its man-centred knowledgeableness, is merely a humanistic shortfall, held back by naturalism, from anything transcendentalist and therefore properly godly, whether Catholic or Buddhist or, to anticipate the future, beyond both in a post-human order of transcendentalism (neither transcendentalized humanism nor humanized transcendentalism) commensurate, in its cyborg orientation, with transcendentalism per se, and thus with the most evolved manifestation of God/Heaven in a truly universal religion.

59. However that may be, even radical puritanism cannot escape its humanistic limitations and climb beyond and above the sphere of relative grace towards the transcendent grace which is metaphysically absolute and properly germane to God/Heaven, and hence religion. It remains a victim of its own physical limitations in respect of masculine males who, with the best intentions in the world, remain fundamentally earthly and besotted, in their physical dispositions, with an overvaluation of knowledge which, like the earth hyped as Heaven, they hype as Truth, confounding physics with metaphysics!

60. All that, however, is by way of a puritan exception, the communal dropping out of a minority of physically-oriented persons from the generality of puritan experience in the state-dominated, so-called free churches which, ever subject to the subversion of humanism by antinonconformism at fundamentalism's behest, revolves around the damnable reality of pseudo-sin, in which the physical are not free but decidedly bound (not least in male contraceptive terms) by the antichemical acting under a religious guise at the behest not only of fundamentalism but, on the other side of the aristocratic gender fence, the more aristocratically representative, or primary, form of pseudo-grace which has been called antitranscendentalism.

61. Nevertheless, even if male freedom necessarily takes a physical turn or is subject to such an interpretation by masculine - as opposed, for instance, to divine - males, the prospects of Social Democracy taking a radical puritan line and trying to go it alone independently of the State can only be pretty slim; for radical democrats wish to take over the State in order to run it, in the interests of physical freedom, from a masculine point of view, and therein lies the contradiction and paradoxical fatality which results from having, once again, to reinstate those female attributes and influences which, whether diabolic or antifeminine, are always going to condition such a State by dint of its inability to be other than state-hegemonic for want of proper and adequate religious guidance and control - something that applies, after all, to the theocratic aspect of the diagonally rising axis of meritocracy-theocracy and not at all to the plutocratic, much less democratic, aspect of the diagonally falling axis of autocracy-plutocracy out of which the regressive drive towards Social Democracy tends to emerge in the somewhat male-oriented paradoxical vein we have outlined above.

62. Unfortunately, Social Democracy is a delusory dead-end which promises paradise and delivers only a corruption of the earth which becomes, compared to any radical puritan 'heaven on earth' of relative grace achieved independently of society in general, a sort of earthly hell in which the People are punished under the criminal auspices of a socialistic dictatorship posing as democratic while behaving in a neo-autocratic fashion in the interests of that collectivized plutocracy which is identifiable with state capitalism and which comes to pass when once the anarchy of physical idealism - call it Marxist or whatever - has been supplanted by that state-hegemonic stability which requires not only an antichemical subversion of physics, as of democracy, from below but that some form of metachemistry should be autocratically in place to legitimize such a subversion in its own criminal interests, thereby reinstating a disguised form of plutocracy - state capitalist - at the expense of those who yearn, no matter how self-deceivingly, for physical freedom in overly humanistic vein.

63. Outside the narrow parameters of radical puritan sects who drop out of 'the world' of the plutocratic subversion of democracy in favour of some more narrowly democratic orientation which, being humanistic and to a lesser extent naturalistic, is neither antirealistically punishing within the bounds of an autocratically-ruled state hegemony nor antinonconformistically pseudo-sinful within the bounds of a subordinate church which exists in a damnable relationship to its pseudo-graceful aristocratic sister 'above' but, on the contrary, relatively graceful in a purer puritanical sense, such physical freedom is impossible, and therefore they yearn in vain, if yearn they do, within a Social Democratic context, for which read: anything broadly Marxist-Leninist and economically and politically communistic.

64. The only context in which such masculine males could be relatively free would be one led and characterized by Social Theocratic criteria. But then their freedom would be conditional upon an acceptance of the primacy of absolute psychic freedom for the metaphysically sensible and not independent of that ultimate freedom which, besides being godly and heavenly, would be of an order of grace that was commensurate with the overcoming of man and thus of all worldly criteria, even that which pertains, in somewhat exceptional vein, to a radical order of puritanism that would put man in the place of God and earth in the place of Heaven in the interests of a humanistic triumph over transcendentalism conducted in closer proximity, by and large, to nature, or that which was avowedly vegetative and hence - compared to the femininity of water - of a masculine disposition.

65. That is obviously contrary to the wishes of anything genuinely godly, which, in transcending vegetation from the standpoint of air, has to be transcendentalist and requires not a humanist but an antihumanist precondition to world overcoming if 'the world' is indeed to be 'overcome' in the interests of a godly and, more importantly, heavenly outcome to life.

66. Such an 'overcoming' typifies, in some measure, the rising meritocratic-theocratic axis of sin to grace on which the Roman Catholic Church has traditionally taken its place, and that is the same axis which Social Theocracy would be determined to utilize to the end of an enhanced kind and degree of grace which would be beyond anything even Buddhist in character, never mind Catholic, as it sought to develop transcendentalism on a more synthetically artificial basis commensurate, for the urban proletariat, the majority populations of post-humanist and post-modernist contemporary civilization, with the cyborgization of life and the more complete overcoming of man that such a procedure would inevitably entail.

67. For if man is destined to be overcome, to revert to our Nietzschean bias, it must surely be in terms of the overcoming not only of sin by grace but, in a narrower context, of the ego by the soul which an antihumanist stance permits, albeit to a relatively limited extent as yet in relation to both verbal absolution for penitential contrition and, at a higher level, the practice of transcendental meditation to a soulful end which, in any case, is usually conducted independently of anything antihumanist in the East when once one understands the difference between a transcendentalized humanism, after the manner of the Catholic Christ, and a humanized transcendentalism in which 'man' achieves a closer relationship to God, as to godliness, by dint of having his starting point in grace rather than sin and being comparatively otherworldly not simply in relation, as a sinner, to relatively upper-class, highlander criteria, but in an actual upper-class, highlander type of lifestyle commensurate with that of, say, a Tibetan monk.

68. Obviously the sense of overcoming man from above in relation to godliness, whether liberal or radical, needs to be distinguished from the sort of overcoming of man that takes place less on a class than on a gender basis at the behest of hegemonic female criteria as pertaining to the descending diagonal of the autocratic-plutocratic axis, where that which is masculine, and manly, is 'overcome', or subverted, by what is antifeminine, antichemical, antirealist, antinonconformist, etc., acting, more usually, at the behest of the diabolic, metachemical, materialist, fundamentalist, etc. interests of an upper-class order of female whom I have, in previous texts, identified with Devil the Mother, meaning that which is rooted, in noumenal objectivity, in the vacuum of a criminally free soma whose only psychic attribute, being bound, is evil and therefore committed to a more or less passive acquiescence in such somatic freedom.

69. There is quite a difference, to be sure, between the male who is overcome by females in due objective subversion of subjectivity and the male who overcomes females in due subjective subversion of objectivity, and does so not in the interests of crime, as germane to Devil the Mother, but in the interests of grace, as germane to God the Father.

70. In truth, this latter type of male, whom we have called antihumanist and therefore recognize to be antimasculine rather than masculine, wishes himself to be overcome as far as he can be identified, in antiphysical vein, with genuine sin; for he lives in eternal hope of genuine grace and the salvation from sin that such psychic freedom promises, albeit not the mere physical grace of the radical puritan, the disillusioned with pseudo-sin who drops out of mainstream Protestant society, but that metaphysical grace which, whether mediated through a priest on behalf of what is godly or achieved independently of such an intermediary via transcendental meditation, brings one into the presence of godliness and the prospect thereby of heavenly redemption.

71. For God, in truth, has no other business than to acquire a taste, as it were, of heavenly joy which comes when once one passes, in metaphysics, from the ego to the soul and is resurrected to a higher and deeper level of the self which permits of perfect self-unity in universal peace, God the Father at this more - as opposed in the Cosmos and nature to least and less - evolved manifestation achieving his self-overcoming of ego and self-realization of soul in Heaven the Holy Soul.

72. God has no other business, at this penultimate, or humanized, stage of his evolution than to get from the brain stem to the spinal cord via the relevant meditative technique and to experience, in a timeless 'shot' of bliss, that perfect self-unity which is the reward for those who have turned away from the world and ceased to pander to or be affected by its distractions, whether for a little while or, more authentically, for ever.

73. In previous texts I have suggested methods whereby this self-overcoming from ego to soul may be achieved on a necessarily post-human basis for those who, as urban proletariat, could be regarded as being in the vanguard of evolutionary progress and therefore as especially eligible, in their windy-city cosmopolitanism, for the kind of cyborg-oriented transcendentalism which, according with a most evolved degree and type of metaphysical sensibility, would leave even the humanized transcendentalism of transcendental meditation behind as it developed a more synthetically artificial approach to Eternity and thus the whole problem of afterlife-type experience, the solution to which may require not only a triadic Beyond, as outlined in earlier texts, but the three-way subdivision of each tier, as it were, of this projected Beyond to allow not only for gender differentiation and even segregation, as relative to the distinction between, for instance, transcendentalism and antifundamentalism, but a distinction between those males who would formerly have been more partial to the transcendentalized humanism of penitential contrition and their rather more radically transcendentalist counterparts within the universal framework of global civilization for whom the humanized transcendentalism of transcendental meditation would have been the methodology underlining the pursuit of grace on a rather more elevated and what could, in some sense, be called radically highlander basis.

74. Be that as it may, this projected triadic Beyond and administrative aside to the said Beyond, which would have the responsibility of bearing the sins and pseudo-punishments of 'the world' (conceived in relation, be it not forgotten, to meritocracy and bureaucracy) in the event of a majority mandate for religious sovereignty in those countries where, on account of their Catholic traditions, such a paradoxical election - provisionally equated with 'Judgement' - might reasonably be entertained, would attest to the lead of transcendentalism for a context that, in its otherworldly orientations, was beyond 'the world' of the antihumanist subversion of nonconformism and thus an ultimate mode of 'world overcoming', one that not merely subverted the female hegemony or planar advantage (of bureaucratic volume over meritocratic mass) 'below' in the name of theocratic grace of a comparatively liberal, or confessional, order, but sought to reduce and eventually eliminate everything worldly and likely to hold back from God and Heaven, the first stage on the road to doing which would be to ensure that not meritocracy and bureaucracy effectively 'called the shots' at the expense of theocracy and technocracy but, on the contrary, that a new theocracy coupled to a new technocracy, commensurate with Social Theocracy, 'called the shots' at the expense of meritocracy and bureaucracy, thereby preparing the way for the more complete overcoming of 'the world' that destiny would seem to have in store for progressive humanity as otherworldly criteria gradually got the better of it, as of the urban proletariat, in the interests of its salvation to a level and type of heavenly grace that genuinely transcended man and was reflective of a godly per se.

75. For 'the world' is not an end in itself, at least not in the sinful/pseudo-punishing context of meritocracy/bureaucracy, but a means to a higher and altogether more perfect end, or if that sounds too facile or complacent is, rather, a low and despicable thing that no self-respecting person who also happened to be pro-godly and disposed to the prospect of heavenly grace could possibly take for granted but, aware of the extent to which its existence both undermined and restricted his own orientation and even self-respect, was determined that it should be overcome in the interests of that theocracy and technocracy which is not merely liberal and relative but radical and absolute, and therefore social theocratically beyond the Roman Catholic Church and effectively the fulfilment of its Christian promise of 'Kingdom Come'.