51.  All of which is not to say that one cannot have a genuinely virtuous circle of metaphysics and antimetachemistry in noumenal sensibility independently of axial control, even if its sensual counterpart requires axial control over phenomenal sensibility in order to maintain a genuinely vicious circle for itself from a standpoint rooted in noumenal objectivity; for that would be to rule out the subjectively centred possibility of a noumenally sensible transmutation in respect of some future extensive cyborgization of life that changed the terms of gender reference in such fashion that it would become less difficult, if not comparatively more easy, for antimetachemistry to accommodate itself to metaphysics independently of simultaneous phenomenal commitments, albeit still within the parameters of antifundamentalism and antimaterialism vis-à-vis transcendentalist and idealist modes of church-hegemonic and state-subordinate criteria.

52.  Be that as it may, in general terms, not least in respect of naturalistic and humanistic contexts, the noumenal positions in both sensuality and sensibility benefit from their respective types of axial control of the phenomenal world; for any inconvenience to that section of the Few who are fated to play a secondary role in the overall balance of powers can be justified in relation to the benefits accruing to the Many in terms of worldly stability, so that both the Few and the Many alike have something to gain from axial continuity in respect of either state- or church-hegemonic criteria.

53.  Until quite recently I would have characterized the noumenal Few, whether sensual or sensible, as upper class and their phenomenal counterparts in the respective types of worldly Many as lower class, but while this enables one to logically maintain a facile equation of the noumenal Few with upper-class criteria and of the phenomenal Many with lower-class criteria, a more insightful appraisal of the distinctions between the Few and the Many would allow, on an axial basis, for a distinction between upper-class criteria in respect of noumenal sensuality and middle-class criteria in respect of phenomenal sensibility, as between the vain and the just, while contrasting this appraisal of the Few and the Many with a distinction between lower-class criteria in respect of phenomenal sensuality and classless criteria in respect of noumenal sensibility, as between the meek and the righteous, so that instead of a simple upper-class/lower-class distinction between noumenal and phenomenal, we find the noumenal contexts divisible between upper-class and classless criteria, and the phenomenal contexts divisible between lower-class and middle-class criteria, with the axis diagonally descending from noumenal sensuality to phenomenal sensibility signifying a state-hegemonic orientation in relation to both upper-class  and middle-class elements, but the axis diagonally ascending from phenomenal sensuality to noumenal sensibility signifying a church-hegemonic orientation in relation to both lower-class and classless elements.

54.  Verily, just as one can be damned on state-hegemonic terms and counter-saved on church-subordinate terms from noumenal sensuality to phenomenal sensibility, upper-class criteria (in which free soma takes precedence over bound psyche) to middle-class criteria (in which bound soma takes precedence over free psyche), so, in complete contrast, one can be saved on church-hegemonic terms and counter-damned on state-subordinate terms from phenomenal sensuality to noumenal sensibility, lower-class criteria (in which bound psyche takes precedence over free soma) to classless criteria (in which free psyche takes precedence over bound soma).

55.  Thus, in overall class terms, the upper and middle classes are axially ranged against the lower class and the classless, and because they are state-hegemonic and therefore characterized by a female domination and subversion of society, it is in the somatically oriented natures of the upper class, in particular, to prey upon the lower class and ensure, as far as possible, that the latter are precluded from attaining to anything like a classless salvation in noumenal sensibility, the context of metaphysics and antimetachemistry, and thus of God the Father/Heaven the Holy Soul and the Antidaughter of the Antidevil/the Unclear Soul of Antihell as far as the free psyche of transcendentalist and antifundamentalist persuasions in what amount to primary and secondary manifestations of church-hegemonic criteria are concerned, and of the Son of God/the Holy Spirit of Heaven and Antidevil the Antimother/Antihell the Unclear Spirit as far as the bound soma of idealist and antimaterialist persuasions in what amount to primary and secondary manifestations of state-subordinate criteria are concerned.

56.  Of course, what I have written above in respect of noumenal sensibility is more comprehensively exacting, and therefore arguably much truer, than anything to be found in Catholic tradition, and consequently I could be accused of giving a fuller and more radical picture of the context in question than would be found in conventional Catholic thinking, notwithstanding the fact that Catholic clergy have rarely been genuinely classless in their Christian shortfall from a properly transcendentalist/antifundamentalist status in respect of noumenal sensibility but, while being implicitly committed to some degree of transcendentalism/antifundamentalism, have been constrained by Old Testament criteria from ever embracing God the Father/the Antidaughter of the Antidevil in a more theologically open and unequivocal manner. 

57.  Consequently there has been a degree of what could be termed quasi-upperclass vitiation of New Testament classlessness about the Catholic clergy which, varying in extent from era to era, has precluded their functioning on a more genuinely classless basis vis-à-vis the Catholic laity who, when not also quasi-upperclass or quasi-middleclass, have tended to be lower class and thus of the meek-proper, but subject, as noted, to a want of proper classless resolve on the part of the clergy,  whose ability to save and/or counter-damn them has always had to contend with their own limitations both in respect of an entrenched  ecclesiastic hierarchy and the extents to which criteria appertaining to noumenal sensuality have factored-in, Old Testament-wise, to the overall Christian equation, thereby allowing more openly upper-class and even middle-class elements to take advantage of this paradoxical situation to ends which owe nothing whatsoever to God the Father and/or the Antidaughter of the Antidevil but, in complete contrast, stem from the objective exploitations of Devil the Mother and/or the Antison of Antigod in respect of somatic freedom of a noumenally sensual order.

58.  Of course, it would also be true to say that the synthetically artificial preconditions for a more efficacious deliverance of the lower-class Many to classless salvation and/or counter-damnation in noumenal sensibility were less than evident in the Medieval and even post-Counter Reformation past, and that the Catholic clergy would have been unable, even with the best will in or, rather, over the world, to effect the deliverance of the Catholic laity on more than an intermittent and, by noumenal standards, rather imperfect basis, as confirmed by the reliance, New Testament-wise, on verbal absolution for penitential contrition in consequence of Christianity's marked predilection towards the Word, a predilection which, appertaining in no small measure to an intellectual predisposition in physical and/or antiphysical criteria having especial applicability to the world, as to Western civilization as the worldly form of civilization par excellence, given its verdant nature in relation to a temperate climate, was always bound to leave more genuinely transcendentalist techniques for achieving salvation out of the frame, the Church's mundane concern with the broad masses obliging it to compromise its approach to 'world overcoming' in the aforementioned manner.

59.  However that may be, even a less hierarchical clergy would have found it impossible to offer more than a token salvation to the confessorial masses, who were fated to return to the world ... of phenomenal sensuality ... and become bogged down not only in their own sin and/or pseudo-crime, male and female bound psyche in antihumanism and nonconformism, but to have their state-subordinate folly and/or pseudo-evil, male and female free soma in antinaturalism and realism, preyed upon anew by the more freely somatic barbarities of the noumenally sensual, who would wrench their state-subordinate free soma apart from its church-hegemonic bound psyche in such fashion that it became quasi-state hegemonic and rendered them capable of idolatrously worshipping at the shrine of evil and pseudo-folly, female and male free soma in materialism and anti-idealism, whose church-subordinate corollary in crime and pseudo-sin, female and male bound psyche in fundamentalism and antitranscendentalism, would be more than capable of displacing its Christian counterpart in an effective Old Testament eclipse of anything New Testament, thereby seducing the meek from their own hegemonic bound psyche to a subordinate mode of bound psyche that would ever play second fiddle, so to speak, to Devil the Mother's and the Antison of Antigod's hegemonic kinds of free soma in metachemistry and antimetaphysics.

60.  For just as hegemonic free soma in noumenal sensuality is the parallel state enemy of subordinate free soma in phenomenal sensuality, so subordinate bound psyche in noumenal sensuality is the parallel church enemy of hegemonic bound psyche in phenomenal sensuality, as the lower class become subject not to classless salvation and/or counter-damnation from the phenomenally sensual world to the noumenally sensible overworld, but, on the contrary, subject to upper-class criteria indirectly impinging upon it and effectively upending it in such fashion that free soma takes precedence over bound psyche.

61.  Conversely, one might argue that just as hegemonic bound soma in phenomenal sensibility is the parallel state enemy of subordinate free soma in noumenal sensibility, so subordinate free psyche in phenomenal sensibility is the parallel church enemy of hegemonic free psyche in noumenal sensibility, as the classless become subject not simply to saving and/or counter-damning the phenomenally sensual world, which is their overworldly duty, but also to middle-class criteria indirectly impinging upon them and effectively upending them in such fashion that bound soma takes precedence over free psyche.

62.  However, that is another argument, even if one that cannot be left out of the total picture of inter-axial rivalry, since the vain can only be guaranteed significant success against the meek if the just have been pretty successful in underscoring the righteous and rendering them more accountable to a sort of bound somatic deference at the expense of free psyche, something that an undue emphasis, New Testament-wise, upon the Word is always likely to effect in relation to a more pedantic approach to Christ, as to Christianity, in which the Son tends to take precedence over the Father, as soma over psyche, if more from the standpoint of man than of God, whether or not this 'man' is hyped as 'God'.

63.  Therefore the righteous are not just subject to the contrary pull of noumenally sensual criteria having more reference to the Old Testament than to the New, but are also beset by the danger of a more pedantic  approach to Christianity which, following from an antichemical subversion of physics at the behest of metachemistry over antimetaphysics, places undue significance on the Son of Man in what amounts to a secondary state-hegemonic approach to bound soma which cannot but clash with the sort of primary state-subordinate approach to bound soma typifying the Son of God.

64.  It is as though an undue emphasis on bound soma in the context of phenomenal sensibility, whether antichemically primary or physically secondary, is bound to have a detrimental effect not only upon free psyche in its own context, a context, be it not forgotten, in which such psyche is church subordinate on both primary and secondary terms, but upon that which pertains, in noumenal sensibility, to a hegemonic free psyche and a subordinate bound soma should the properly religious context be brought into contact with, or otherwise be ecumenically influenced by, criteria appertaining to phenomenal sensibility.

65.  Because of the importance attaching to the Word in relation to the New Testament, this is always a danger for Christianity irrespective of whether or not its Catholic, and more authentic, manifestation is being undermined, consciously or unconsciously, by puritanical endeavour stemming from phenomenal sensibility, so that the Church finds its own diagonally ascending axis under assault from contrary manifestations of the diagonally descending axis in which not the Church but the State is hegemonic, the noumenally sensual preying, as we have noted, upon the phenomenally sensual, their phenomenally sensible counterparts always capable, by their very existence, of undermining the psyche-over-soma ethos of the noumenally sensible, since their emphasis on soma at the expense of psyche tends to grant undue significance, from a religious point of view, to state-hegemonic criteria in which Antiwoman the Antimother will take precedence over the Antidaughter of Antiwoman in the antichemical context and the Son of Man likewise take precedence over Man the Father in the physical context, neither of which could possibly be helpful to a context in which, with metaphysics, God the Father should take precedence over the Son of God and, with antimetachemistry, the Antidaughter of the Antidevil take precedence over Antidevil the Antimother or, in straightforward terms, psyche take precedence over soma in church-hegemonic and state-subordinate vein.

66.  Therefore between the Scylla of Old Testament noumenal sensuality and the Charybdis of New Testament phenomenal sensibility, the Catholic Church has had to tread a difficult path that diagonally rises from phenomenal sensuality to noumenal sensibility in spite of all the attempts being made by the enemies of the meek and of the righteous to deflect them from their appointed course and somehow render them accountable to the predations of the vain and the subversions of the just.

67.  Often enough, as the evidence would suggest, the enemies of the meek and of the righteous are able to succeed in achieving at least part of their respective aims; for even with their own ethnically aligned lower class to deceive and exploit and prevent, at all costs, from extending the diagonally ascending axis down towards a humanistic nadir of proletarian dictatorship, it is evident that the vain and the just do not exist independently of the meek and the righteous but impact, in reverse parallel vein, upon them to their mutual exploitative benefit, traditionally associated with imperialism but more subtly diffused, these days, through the culture of free enterprise and global capitalism in what is tactfully characterized as a post-imperial age.

68.  But even if they didn't impact, as they so obviously do, upon the meek and the righteous as the latter are and have been in times past, they would be a threat and an obstacle to the salvation and/or counter-damnation of the meek by the righteous simply through their very existence in opposition to anything and everything church-hegemonic and state-subordinate, an opposition which turns moral criteria upon their head and uses its considerable power and influence to disseminate secular values as a matter of commercial and ideological necessity. 

69.  One cannot live in the contemporary world, no matter how Catholic or moralistic or religious one may consider oneself, and be unaffected by criteria stemming from a state-hegemonic and church-subordinate system which makes free soma its positive ideal and bound soma its negative one in a sort of parliamentary counterweight to the constitutionally monarchic and/or executively presidential 'first mover' from which it derives both its legitimacy and justification. 

70.  Even without the gross folly of ecumenicism, as cutting across Catholic and Protestant (Anglican and Puritan) boundaries, there is no way that the Church is able to exist in splendid isolation from the push and pull of conflicting secular currents which stem from the enemies of both the meek and the righteous and exploit and/or undermine them on a daily basis, always seeking to further their state-hegemonic and church-subordinate aims whether on an upper-class basis or, as with the phenomenally sensible, on the rather more parliamentary and puritanical basis of the middle-class, whose false righteousness, upending the relationship of free psyche to bound soma, is ever prepared to undermine what genuinely pertains to the true.

71.  And because the traditional Church powers-that-be are powerless to reverse time and set about saving and/or counter-damning the phenomenally sensual as though the state-hegemonic axis didn't exist and their own Scylla and Charybdis-like limitations were unlikely to be exploited and turned back upon themselves in consequence, it is only possible to conclude that nothing short of a new and effectively more radical approach to the problem of 'world overcoming' that takes up the classless challenge where Catholicism left off will suffice to 'resurrect' the axis diagonally ascending from phenomenal sensuality to noumenal sensibility and 'resurrect' it in such fashion that it will gradually become less of an axis and more of an omega point of noumenal sensibility that, with the maximum development of synthetic artificiality, will take the meek, should they democratically endorse such a destiny, to a level of church-hegemonic and state-subordinate criteria in relation to what, in previous texts, has been called the Social Theocratic Centre ... that will effectively signify their saved and/or counter-damned transmutation from lower-class to classless standing, thereby removing them from those who would prey upon them in upper-class fashion and taking them to a stage and type of classlessness that would be beyond the ability of the New Testament-wielding middle class to subvert or undermine from a standpoint based, through phenomenal sensibility, in somatic emphasis, whether in respect of Antiwoman the Antimother in primary, or antichemical, state-hegemonic vein or of the Son of Man in secondary, or physical, state-hegemonic vein.

72.  That and that alone is what will enable the meek to return to righteousness on a more thoroughgoing and even permanent basis, but it will not be the priestly righteous, whose own clerical classlessness leaves something to be desired from this more radical point of view, who will restore them to the 'Kingdom of God', but a new and priest-rejecting order of the righteous who will encourage the phenomenally sensual to vote for religious sovereignty and, in the event of a majority mandate for such an ultimate sovereignty, commensurate with the utmost republican evolution, make it their sworn business to protect and advance the rights of the religiously sovereign People in what has been metaphorically described as 'Kingdom Come', in which it will be for the People to determine, under the Social Theocratic guidance of the Second Coming equivalent, how they will exercise those rights to the end of developing the self and constraining the not-self in respect of free psyche and bound soma of, in particular, a noumenally sensible order, such that will permit, on primary church-hegemonic and state-subordinate terms, of the due experience of God the Father coupled, in metaphysical bound soma, to the utilization of the Son of God/the Holy Spirit of Heaven towards a self-transcending end in Heaven the Holy Soul, and in secondary church-hegemonic and state-subordinate terms of the due experience of the Antidaughter of the Antidevil coupled, in antimetachemical bound soma, to the utilization of Antidevil the Antimother/Antihell the Unclear Spirit towards a self-transcending end in the Unclear Soul of Antihell, so that not only Truth and Joy coupled to a truthful approach to Beauty and a joyful approach to Love, but Beauty and Love coupled to a beautiful approach to Truth and a loving approach to Joy may also obtain in the virtuous circle of a noumenal sensibility supreme, the per se manifestation of noumenal sensibility that will be as most evolved, in its cyborgistic unfolding and subsequent fulfilment, as anything humanistic was more (compared to most) evolved, anything naturalistic less (compared to least) evolved, and anything cosmic least evolved in respect of such sensibility.

73.  Therefore it is only under the aegis of the Second Coming equivalent and his advocacy, via religious sovereignty, of the Social Theocratic Centre that this more efficacious salvation and counter-damnation of the meek to righteousness and pseudo-justness, of the Catholic lower class to Centrist classlessness, can be effected; for nothing conventionally or traditionally sensible on noumenal terms has the wherewithal or ability to deliver the phenomenally sensual from the predations of the noumenally sensual, being itself subject to phenomenally sensible subversion at the hands of those who, hand-in-glove with the vain, would justly, and therefore pseudo-righteously, seek the hegemonic eclipse of subordinate bound soma and the subordinate eclipse of hegemonic free psyche in noumenal sensibility, being, to all intents and purposes, the class enemies of the classless!

74.  For just as those who, from a noumenally sensual vantage-point, seek the hegemonic eclipse of subordinate free soma and the subordinate eclipse of hegemonic bound psyche in phenomenal sensuality are the upper-class reverse parallel enemies of the lower class, so the middle class, as defined above, are the reverse parallel enemies of the classless and hence of anything genuinely godly and antidevilish, being the falsely righteous for whom free psyche is subordinated to bound soma as antiwomanly and manly values take their phenomenally sensible place in axial antithesis to the values vaingloriously touted by the devilish and antigodly, or all those who have overall control over the diagonally descending axis and, confident of the co-operation of the just in their mutual struggle against its diagonally ascending counterpart, seek to convince the phenomenally sensual that they are not really their devilish and antigodly enemies but their liberators from religious superstition and cant.

75.  Be that as it may, all the vain actually liberate the meek from is their prospect of salvation and counter-damnation from the alpha-world to the  omega-overworld, and such false liberation comes at a high price, as all who are addicted to idolatrous worship of the various types of synthetically artificial 'stars' will know.  Instead of being released from their lowly estate into beatific classlessness in the noumenally sensible Beyond, these dupes of free enterprise become the bewitched devotees of upper-class spectacles which set them back from the prospect of authentic liberation in a world characterized by Truth and Beauty to one dominated by Ugliness and Falsity.  Little wonder that some people, disgusted or disillusioned by the daily bombardment of cinematic and kindred types of violence and vulgarity, take to drugs as an antidote to the externalization of culture which both the vain and the just, though the latter to a lesser extent, take so much for granted.