1.   Just as Devil ... the Mother, hegemonically ascendant over the Antison of Antigod, is the metachemical enemy of Man ... the Father, whom She indirectly subverts via Antiwoman the Antimother towards a church-subordinate  integrity vis-à-vis the Son of Man, so God ... the Father, hegemonically ascendant over the Antidaughter of the Antidevil, is the metaphysical enemy of Woman ... the Mother, whom He indirectly subverts via Antiman the Antifather towards a state-subordinate integrity vis-à-vis the Daughter of Woman.

2.   Therefore just as Devil ... the Mother can only have Her way at the expense of Man ... the Father, subordinating him to the Son ... of Man via Antiwoman the Antimother, so God ... the Father can only have His way at the expense of Woman ... the Mother, subordinating her to the Daughter of Woman via Antiman the Antifather.

3.   In other words, if Devil ... the Mother is to have Her metachemical way in somatic freedom, Man the Father cannot be allowed to have his physical way in untempered psychic freedom, but must have such freedom subordinated to somatic binding of a secondary order via the bound antichemical soma of Antiwoman the Antimother, whose own psychic freedom, conditioned by the nominally physical hegemony of man over antiwoman, becomes the primary manifestation of psychic freedom within an ecclesiastical context that is ever subordinate to state-hegemonic criteria on both primary and secondary, antichemical and physical, terms.

4.   Contrariwise, if God ... the Father is to have His metaphysical way in psychic freedom, Woman the Mother cannot be allowed to have her  chemical way in untempered somatic freedom, but must have such freedom subordinated to psychic binding of a secondary order via the bound antiphysical psyche of Antiman the Antifather, whose own somatic freedom, conditioned by the nominally chemical hegemony of woman over antiman, becomes the primary manifestation of somatic freedom within a political context that is ever subordinate to church-hegemonic criteria on both primary and secondary, antiphysical and chemical, terms.

5.   At least this is ideally the case, though in practice what has been described, in previous texts, as the axis diagonally ascending from phenomenal sensuality to noumenal sensibility in church-hegemonic and state-subordinate vein is rarely if ever completely independent of the axis diagonally descending from noumenal sensuality to phenomenal sensibility in state-hegemonic and church-subordinate vein, least of all these days, when those who correspond to phenomenal sensuality are preyed upon and commercially exploited by a synthetically artificial manifestation of noumenal sensuality financially aided and abetted by phenomenal sensibility in what becomes a conspiracy by the state hegemonic against the remnants of church-hegemonic society that precludes them from achieving salvation and/or counter-damnation from the world of phenomenal sensuality to the omega-oriented overworld of noumenal sensibility, thereby effectively isolating them from God the Father and the Antidaughter of the Antidevil on the one hand, that of church-hegemonic salvation, and from the Son of God and Antidevil the Antimother on the other hand, that of state-subordinate counter-damnation, so that, to all intents and purposes, noumenal sensibility remains 'beyond the pale' and is if not sarcastically derided then cynically ignored from a standpoint rooted in Devil the Mother and the Antison of Antigod as far as the state-hegemonic aspects, corresponding to metachemical and antimetaphysical free soma, of noumenal sensuality are concerned, and the Daughter of the Devil and Antigod the Antifather as far as the church-subordinate aspects, corresponding to metachemical and antimetaphysical bound psyche, of such sensuality are concerned.

6.   Thus those who are traditionally of the diagonally ascending axis find themselves, as Roman Catholics, under secular siege from that which appertains, in both noumenal sensuality and phenomenal sensibility, to the diagonally descending axis that derives its contemporary state-hegemonic freedom and binding from a Protestant tradition which, as we all know, by flying in the face of Catholicism paved the way for state-hegemonic criteria, not least in Britain, where the excommunication of Henry VIII for his want of papal deference and marital fidelity led to the establishment of Anglicanism as the subordinate church corollary of a state-hegemonic reality that set Britain - and England in particular - on course for a crusade not only against Catholics, but against the entire ethos of church-hegemonic criteria in a partnership of free and bound state, royalist and parliamentary opposites, that not only survived a Civil War but went on, once the parliamentarians had secured certain rights and privileges, to forge the greatest Empire the world has ever known, an Empire forged from the co-operation of science and economics in the subjugation and exploitation of natural resources, both human and non-human, to the greater glory - and profit - of Great Britain.

7.   Would it be stretching the point too far to contend that, fundamentally, imperialism is always the product of a somatic bias in society which stems from freedom tempered by binding in such fashion that while the means of exploitation are in the hands of representatives of the former attribute, the ends are firmly determined by representatives of the latter one, since it is they who, as parliamentarians or democrats, control the purse strings via taxation.

8.   Consequently there can be no question that British imperialism owed much if not everything to a state-hegemonic precondition and even tradition that made the acquisition of material and commercial wealth of paramount importance for a people who had long since ceased to believe in or relate to church-hegemonic criteria, having come, via schismatic rulers such as Henry VIII and, later, charismatic parliamentarians like Oliver Cromwell, to repudiate what are generally termed 'spiritual values' in favour of material gain, and thus effectively to turn against the world-denying position of the Roman Catholic Church from a standpoint rooted in the female domination and subversion of society in what has been described as an axis diagonally descending from noumenal sensuality to phenomenal sensibility, Devil the Mother and the Antison of Antigod to Antiwoman the Antimother and the Son of Man as far as state-hegemonic criteria in primary and secondary manifestations are concerned, the Daughter of the Devil and Antigod the Antifather to the Antidaughter of Antiwoman and Man the Father as far as church-subordinate criteria in primary and secondary manifestations are concerned.

9.   How this contrasts with the Catholic Irish reality on the axis diagonally ascending from phenomenal sensuality to noumenal sensibility, as in salvation from Antiman the Antifather and the Daughter of Woman to God the Father and the Antidaughter of the Antidevil in primary and secondary manifestations of church-hegemonic criteria, coupled, be it not forgotten, to a counter-damned ascent from the Antison of Antiman and Woman the Mother to the Son of God and Antidevil the Antimother in primary and secondary manifestations of state-subordinate criteria! 

10.  Why, the British reality is with effect to damnation from noumenally sensual free soma to phenomenally sensible bound soma in the state-hegemonic context, and with effect to counter-salvation from noumenally sensual bound psyche to phenomenally sensible free psyche in the church-subordinate context, as it becomes the duty of the free Few to resist damnation into the bound Many no matter how subordinately free the latter may psychically be, since somatic freedom is the ideal from a female standpoint rooted, diabolically, in metachemistry, and bound soma therefore something to resist except insofar as it can be utilized, at the expense of physical males, in partnership with the antichemical antiwomen to a state-hegemonic end which delivers the benefit of axial consistency in continuity with somatically hegemonic and subversive criteria.

11.  Therefore for the sake of worldly stability in the sphere of phenomenal sensibility and to the hegemonic advantage of axial continuity as favouring metachemically free females, bound soma must be tolerated and even, to a limited extent, encouraged; for without it there can be no state-hegemonic consistency and therefore no guarantee of somatic freedom at all which, from a noumenally sensual point of view, is the primary ideal, even if such a fundamentally immoral and evil ideal is only possible on the basis of female control and domination of society in what amounts to a matriarchy and - irony of ironies! - good, or goodness, is no more than the bound somatic counterpart to such freedom which applies, in typically antichemical vein, to the antifeminine females who constitute the subversive aspect of the phenomenally sensible Many, and who, in sartorial terms, would be more likely to favour a tight-fitting centripetal skirt than a loose-fitting centrifugal dress, unlike their diabolically female counterparts.

12.  Of course, one mustn't forget that the axis diagonally descending from noumenal sensuality to phenomenal sensibility is not just female in character, even if its metachemically hegemonic and antichemically subversive aspects happen to correspond, whether literally or effectively, to what constitutes its primary state-hegemonic and church-subordinate manifestations, primary state hegemonic in respect of the damnable descent from evil to good, free soma to bound soma, primary church subordinate in respect of the counter-salvational descent from crime to punishment, bound psyche to free psyche.  

13.  For along with its metachemical and antichemical components go the antimetaphysical and physical components which, whether strictly  subordinate or nominally hegemonic, happen to correspond to what constitutes its secondary state-hegemonic and church-subordinate manifestations, secondary state hegemonic in respect of the damnable descent from pseudo-folly to pseudo-wisdom, free soma to bound soma, secondary church subordinate in respect of the counter-salvational descent from pseudo-sin to pseudo-grace, bound psyche to free psyche.

14.  In fact, so much is the diagonally descending axis state hegemonic that I have not aped the phrase applied to the diagonally ascending one in respect of 'Catholic Irish' reality, but simply stuck to the phrase 'British reality' as though to emphasize the extent to which, in a state-hegemonic society, it is difficult if not impossible to describe such an axis in religious terms, especially since those terms, applying to Protestantism on both Anglican and Puritan class levels, are manifestly church subordinate and therefore symptomatic of a sort of shadow Christianity vis-à-vis Catholicism.

15.  But the Catholic Irish reality, in complete contrast, is with effect to salvation from phenomenally sensual bound psyche to noumenally sensible free psyche in the church-hegemonic context and with effect to counter-damnation from phenomenally sensual free soma to noumenally sensible bound soma in the state-subordinate context, as it becomes the duty of the bound Many to embrace salvation via the free Few no matter how subordinately bound the latter may somatically be, since psychic freedom is the ideal from a male standpoint centred, divinely, in metaphysics, and bound psyche therefore something to reject except insofar as it can be utilized, at the expense of chemical females, in partnership with the antiphysical antimen to a church-hegemonic end which delivers the benefit of axial consistency in continuity with psychically hegemonic and subversive criteria.

16.  Therefore for the sake of worldly stability in the sphere of phenomenal sensuality and to the hegemonic advantage of axial continuity as favouring metaphysically free males, bound psyche must be tolerated and even, to a limited extent, encouraged; for without it there can be no church-hegemonic consistency and therefore no guarantee of psychic freedom at all which, from a noumenally sensible point of view, is the primary ideal, even if such a profoundly moral and graceful ideal is only possible on the basis of male control and domination of society in what amounts to a patriarchy and - irony of ironies! - sin, or sinfulness, is no more than the bound psychic counterpart to such freedom which applies, in typically antiphysical vein, to the antimasculine males who constitute the subversive aspect of the phenomenally sensual Many, and who, in sartorial terms, would be more likely to favour loose-fitting centrifugal pants or trousers, like bellbottoms or flares or turned-up jeans, than tight-fitting centripetal one-piece suits, i.e. zippersuits and/or velcro-suits, unlike their divine male counterparts (if one may be permitted to anticipate a fully metaphysical future).

17.  Of course, one mustn't forget that the axis diagonally ascending from phenomenal sensuality to noumenal sensibility is not just male in character, even if its metaphysically hegemonic and antiphysically  subversive aspects happen to correspond, whether literally or effectively, to what constitutes its primary church-hegemonic and state-subordinate manifestations, primary church hegemonic in respect of the salvational  ascent from sin to grace, bound psyche to free psyche, primary state  subordinate in respect of the counter-damnable ascent from folly to wisdom, free soma to bound soma.  

18.  For along with its metaphysical and antiphysical components go the antimetachemical and chemical components which, whether strictly subordinate or nominally hegemonic, happen to correspond to what constitutes its secondary church-hegemonic and state-subordinate manifestations, secondary church hegemonic in respect of the salvational ascent from pseudo-crime to pseudo-punishment, bound psyche to free psyche, secondary state subordinate in respect of the counter-damnable ascent from pseudo-evil to pseudo-good, free soma to bound soma.

19.  Male or female, there is all the difference in the world, and even above it, between church-hegemonic/state-subordinate society, in which the male has the better of the female, and state-hegemonic/church-subordinate society, in which, by contrast, the female has the better of the male, whom she rules from a metachemical vantage-point in Devil the Mother, coupled, in the church subordination of bound psyche, to the Daughter of the Devil.

20.  Genuine matriarchies are heathenistically rooted in Devil the Mother, genuine patriarchies, by contrast, are moralistically centred in God the Father, whether in respect of the least evolved manifestation of psychic freedom as appertaining to metaphysical sensibility in the Cosmos, the less (compared to least) evolved manifestation of psychic freedom as appertaining to metaphysical sensibility in nature, the more (compared to most) evolved manifestation of psychic freedom as appertaining to metaphysical sensibility in mankind, or, to anticipate the future, the most evolved and therefore arguably per se manifestation of psychic freedom as appertaining to metaphysical sensibility in Cyborgkind, as the ultimate destiny of Godliness in the timeless age of Eternity to come.

21.  But where there is the least evolved manifestation of psychic freedom, one can be under no doubt that the most devolved and therefore arguably per se manifestation of somatic freedom as appertaining to metachemical sensuality in the Cosmos will exist in respect of Devil the Mother, whilst in nature the less (compared to least) evolved manifestation of God the Father will be up against the more (compared to most) devolved manifestation of Devil the Mother, after which in mankind the more (compared to most) evolved manifestation of God the Father will contrast with the less (compared to least) devolved manifestation of Devil the Mother, and in Cyborgkind the most evolved manifestation of God the Father duly contrast with the least devolved manifestation of Devil the Mother, and therefore have an even greater advantage over Her than His mankind counterpart, whether Christian or Buddhist.

22.  But it isn't Devil the Mother, remember, who is God the Father's most pressing enemy or principal rival; for somatic freedom in chemistry in respect of Woman the Mother will be most devolved and therefore arguably in its per se manifestation in nature, being or becoming less (compared to least) devolved in the Cosmos, more (compared to most) devolved in Cyborgkind, and least devolved in mankind, while psychic freedom in physics in respect of Man the Father will be most evolved and therefore arguably in its per se manifestation in mankind, being or becoming more (compared to most) evolved in Cyborgkind, less (compared to least) evolved in the Cosmos, and least evolved in nature.

23.  Where there is the least evolved manifestation of physical psychic freedom, one can be under no doubt that the most devolved and therefore arguably per se manifestation of chemical somatic freedom, as appertaining to phenomenal sensuality in nature, will exist in respect of Woman the Mother, whilst in the Cosmos the less (compared to least) evolved manifestation of Man the Father will be up against the more (compared to most) devolved manifestation of Woman the Mother, after which in Cyborgkind the more (compared to most) evolved manifestation of Man the Father will contrast with the less (compared to least) devolved manifestation of Woman the Mother, and in mankind the most evolved manifestation of Man the Father contrast with the least devolved manifestation of Woman the Mother, and therefore have an even greater advantage over her than his cyborg counterpart in the future, presuming upon a transformation of life along Social Theocratic/Transcendentalist lines, as outlined in previous texts.

24.  Be that as it may, it should be evident that in an age or context, necessarily cosmic, when Devil the Mother is most devolved, and therefore most somatically free in relation to noumenal sensuality, neither Woman the Mother, Man the Father, nor God the Father have as yet come into their respectively naturalistic, humanistic, or cyborgistic own but exist in the shadow of Devil the Mother, who rules a cosmic roost at the expense of the more (compared to most) devolved, and therefore more (compared to most) somatically free, manifestation of Woman the Mother in phenomenal sensuality; of the less (compared to least) evolved, and therefore less (compared to least) psychically free, manifestation of Man the Father in phenomenal sensibility; and of the least evolved, and therefore least psychically free, manifestation of God the Father in noumenal sensibility - most and more devolved manifestations of Devil the Mother and Woman the Mother respectively co-existing with less and least evolved manifestations of Man the Father and God the Father in the cosmic context.

25.  Likewise it should be evident that in an age or context, necessarily naturalistic, when Woman the Mother is most devolved, and therefore most somatically free in relation to phenomenal sensuality, neither Devil the Mother, God the Father, nor Man the Father have as yet come into or been encouraged to return to their respectively cosmic, cyborgistic, or humanistic own but exist in the shadow of Woman the Mother, who rules a natural roost at the expense of the more (compared to most) devolved, and therefore more (compared to most) somatically free, manifestation of Devil the Mother in noumenal sensuality; of the less (compared to least) evolved, and therefore less (compared to least) psychically free, manifestation of God the Father in noumenal sensibility; and of the least evolved, and therefore least psychically free, manifestation of Man the Father in phenomenal sensibility - most and more devolved manifestations of Woman the Mother and Devil the Mother respectively co-existing with less and least evolved manifestations of God the Father and Man the Father in the natural context.