26.  Thus if the current gulf between traditional Church-hegemonic criteria and contemporary state freedom is to be exploited in a way most befitting Irish interests and, indeed, the interests of civilization in respect of a cultural lead of society, then it cannot be on terms which derive from the 'enemy camp', the state-hegemonic axis, but rather on terms which owe something to moral criteria and would be determined to resurrect or renew the Church-hegemonic axis in such fashion that the pseudo-meek acquire access to genuine righteousness; that the pseudo-phenomenal sensuality of the lapsed catholic proletarianized masses is appealed to from a standpoint centred in genuine noumenal sensibility, and that their salvation and counter-damnation, in free psyche and bound soma, from the pseudo-world to otherworldly heights will consequently be of a more lasting and permanent character than anything available to their more inherently Catholic counterparts in the Western past, when verbal absolution for penitential contrition was the religious norm in what manifestly fell short - and continues so to do - of anything genuinely noumenal and sensible.

27.  The reader will recall that I have gone into this subject in some detail in previous texts, and that the whole context of genuine noumenal sensibility, being global rather than Western in character, requires nothing less than the cyborgization of life and consequent 'overcoming of man', in order that the said pseudo-phenomenally sensual masses may be elevated above their pseudo-worldly status in such fashion and to such an extent that the failings of their Catholic ancestors are not repeated, but that they remain saved and/or counter-damned up the otherworldly mountain and therefore comparatively safe from the exploitative predations of the noumenally sensual and their pseudo-phenomenally sensible counterparts on what has been described as the state-hegemonic axis of contemporary American civilization.

28.  Bear that in mind, for permanent salvation and counter-damnation will not - and cannot - occur on any other basis than that to which I have alluded above.  If you want to end the exploitation of the pseudo-meek by the Vain and their pseudo-just collaborators, you have to engineer a new and altogether more genuine order of the Righteous, who will not only parallel, from a church-hegemonic standpoint, the state-hegemonic changes that have occurred, under American auspices, across the axial divide of contemporary civilization, but effectively provide the basis whereby the pseudo-world may be more effectively 'overcome' in the interests of enhanced otherworldly satisfaction and an end to the exploitation of the pseudo-meek by the Vain, thereby hastening the end of state-hegemonic civilization itself.

29.  For when there is no longer any prey for the noumenally sensual predators to avail of, they will be 'out of business', and it will not be long before the consequences of that begin to percolate down the entire axis of state-hegemonic society and it collapses in upon itself for want of adequate external nourishment.  For an imperial beast, driven, in objective vein, by female-dominated criteria, cannot long survive the removal of its prey, and even the threat of such removal may be enough to drive it over the brink and into the most irrational and barbarous of manoeuvres in order to prevent or preclude the other axis from fully getting its act together and leaving it in the lurch.

30.  That, however, remains to be seen.  But one must be aware of the possibilities and be prepared and able, moreover, to take all necessary measures either to prevent or, if that proves impossible, deal with them when the time comes.  For one cannot expect a fundamentally irrational and predatorily objective beast to go away quietly when its whole immoral ethos is based around commercial exploitation through free enterprise of an explicitly somatic nature.  It will resent and, as far as possible, resist every attempt by the New Righteous, the genuinely noumenally sensible, to deliver the pseudo-meek from their much-put-upon predicament, especially since the terms of deliverance, amounting to a new order of salvation and counter-damnation, require the exploitation of democracy to a profoundly theocratic end, the sort of end which every society rooted in Creationism and/or Creatorism, no matter how ostensibly democratic or even republican, is hell-bound to resist, since it flies in the face of all that would theocratically hype autocracy and make a God out of Devil the Mother.

31.  Be that as it may, the utilization of the paradoxical subversion of contemporary state freedom in Eire and other such countries can only be from the standpoint of the overhauling of traditional church-hegemonic criteria in the interests not only of a more efficacious salvation of the People from worldly sins and pseudo-crimes than would otherwise be possible but, no less importantly, of their deliverance from those who, ever rooted in Evil and pseudo-Folly, would otherwise continue to prey upon and corrupt them from the libertarian vantage-point of the more radical state-hegemonic criteria which issue from an order of 'Vanity Fair' which puts even the libertarian audacities of British imperialism in the pseudo-noumenally sensual shade, guilty though they are of endeavouring to emulate their American counterparts.

32.  Thus and only thus can the pseudo-meek, lapsed catholic masses be delivered from Evil, as well as, when once the pseudo-foolish corollary of Evil has been taken into account, from their own pseudo-worldly shortcomings which may still be dignified with reference to sin and pseudo-crime, not to mention, in free soma, to folly and pseudo-evil.  And this in spite of the fact that they signify a shift from phenomenal sensuality to pseudo-phenomenal sensuality.  For that is a parallel axial shift, as, conversely, in the state-hegemonic drift from Britain to America, from phenomenal sensibility to pseudo-phenomenal sensibility and from pseudo-noumenal sensuality to noumenal sensuality, and does not alter the fundamental distinctions between genuine sin and grace, coupled to pseudo-crime and pseudo-punishment, in the bound to free psyche of church-hegemonic axial criteria, and genuine crime and punishment, coupled to pseudo-folly and pseudo-wisdom, in the free to bound soma of state-hegemonic axial criteria, each of which has to be juxtaposed with subordinate criteria in respect of either the State, as from free to bound soma, or the Church, as from bound to free psyche, the former the foolish to wise and pseudo-evil to pseudo-good counterparts, according to gender, of sin and grace, pseudo-crime and pseudo-punishment, and the latter the criminal to punishing and pseudo-sinful to pseudo-graceful counterparts of evil and good, pseudo-folly and pseudo-wisdom.

33.  Therefore while we need to distinguish pseudo from genuine in relation to the axial transformations which have come to pass from a post-worldly standpoint, a standpoint favouring the noumenal heights, we need not doubt that the logic of genuine sin and grace in relation to church-hegemonic criteria and genuine crime and punishment in relation to state-hegemonic criteria more or less persists irrespective of whether the axial integrity is worldly or post-worldly; for that is an altogether different logical holon, as it were, which operates by rules determined by the particular class of hegemonic criteria, be they of the Church or of the State, and has little or nothing to do with the axial emphasis towards genuine or pseudo manifestations of phenomenal or noumenal criteria, despite superficial appearances to the contrary. 

34.  For that is an historical and devolutionary and/or evolutionary matter, whereas the axes as such are established on the basis of either church-hegemonic or state-hegemonic criteria, psyche or soma, maleness or femaleness, subjectivity or objectivity, and cannot deviate from the principles of either a male lead of society or a female rule of it, principles which ensure that, no matter how pseudo-noumenal the Church may be within a worldly era, the acceptance of grace as something one rises to from sin (as, for females, one rises, in secondary church-hegemonic vein, to pseudo-punishment from pseudo-crime), is forever distinct from the rejection of goodness as something one falls to from evil (as, for males, one falls, in secondary state-hegemonic vein, to pseudo-wisdom from pseudo-folly), no matter how pseudo-noumenal the State may be within a worldly era. 

35.  For the principal aspects of these antithetical axes are forever at cross-purposes with each other, a male lead of society in church-hegemonic terms ensuring that genuine sin and grace, the principal attributes of church-hegemonic society, exist no less within the diagonally ascending axis than pseudo-sin and pseudo-grace within its diagonally descending counterpart, while, conversely, a female rule of society in state-hegemonic terms ensures that genuine evil and good, the principal attributes of state-hegemonic society, exist no less within the diagonally descending axis than pseudo-evil and pseudo-goodness within its diagonally ascending counterpart, quite apart from the secondary positions of female church-hegemonic and male state-hegemonic criteria within their respective axes.

36.  All this is of course very complicated and not at all easy to understand, even though logically incontestable.  For compared to church-subordinate criteria within a state-hegemonic society, a society characterized by a bias for soma at the expense of psyche, only the sins and graces of a church-hegemonic society, which rather favours a bias for psyche at the expense of soma, will accord with a more genuine approach to and interpretation of sin and grace, not to mention, in secondary terms, with a less genuine approach to and interpretation of crime and punishment, the female 'pseudo' corollaries in sensuality and sensibility of the primary - and male - manifestations of church-hegemonic criteria as applying to bound and free psyche within antiphysical and metaphysical, as opposed to chemical and antimetachemical, contexts.

37.  Conversely, compared to state-hegemonic criteria within a state-subordinate society, a society characterized by a bias for psyche at the expense of soma, only the evils and goodnesses of a state-hegemonic society, which rather favours a bias for soma at the expense of psyche, will accord with a more genuine approach to and interpretation of evil and good, not to mention, in secondary terms, with a less genuine approach to and interpretation of folly and wisdom, the male 'pseudo' corollaries in sensuality and sensibility of the primary - and female - manifestations of state-hegemonic criteria as applying to free and bound soma within metachemical and antichemical, as opposed to antimetaphysical and physical, contexts.

38.  Therefore despite shifts from genuine to pseudo or from pseudo to genuine manifestations of phenomenality and noumenality, the overall attributes of each axis remain more or less consistent with the terms under which they operate and exist, even if degrees of genuineness or pseudoness in relation to those attributes of state or church can be adduced from the status of the axis, a pseudo-noumenally sensible position incapable of conferring or, more correctly, overseeing the development of genuine grace to anything like the same extent as would characterize a fully functioning metaphysical and antimetachemical position in genuine noumenal sensibility and, conversely, a pseudo-noumenally sensual position likewise incapable of encouraging the development of genuine evil to anything like the same extent as a fully functioning metachemical and antimetaphysical position in genuine noumenal sensuality - such comparative distinctions also applying, in lower terms, to their phenomenal counterparts.

39.  However that may be, we can be under no doubt that evil and crime are no less genuine, in general terms, in pseudo-noumenal sensuality than they would be in noumenal sensuality, even if their degree of genuineness is apt to be beneficially affected by and to reflect the worldly relativity to which they are perforce subject by the prevalence of phenomenal sensibility.

40.  Likewise we may rest confident that goodness and punishment are no less genuine, in general terms, in pseudo-phenomenal sensibility than they would be in phenomenal sensibility, even if their degree of genuineness is apt to be adversely affected by and to reflect the netherworldly absolutism to which they are perforce subject by the prevalence of noumenal sensuality.

41.  Conversely, we can take it as axiomatic that grace and wisdom are no less genuine, in general terms, in pseudo-noumenal sensibility than they would be in noumenal sensibility, even if their degree of genuineness is apt to be adversely affected by and to reflect the worldly relativity to which they are perforce subject by the prevalence of phenomenal sensuality.

42.  Likewise we may be assured that sin and folly are no less genuine, in general terms, in pseudo-phenomenal sensuality than they would be in phenomenal sensuality, even if their degree of genuineness is apt to be beneficially affected by and to reflect the otherworldly absolutism to which they would be subject by the prevalence of noumenal sensibility.

43.  In actuality, where this latter eventuality is concerned, we may well believe that such sin and folly, together with its female complements in pseudo-crime and pseudo-evil, would be subject to progressive reduction and even eventual elimination, the more the vain powers that currently prevail over them were countered by that enhanced order of righteousness accruing to genuine noumenal sensibility, the objective of which would be to save and counter-damn the pseudo-phenomenally sensual masses up to free psyche and bound soma more efficaciously and lastingly than would otherwise be possible, and precisely by transforming them, bit by bit, into mirror images of the Righteous themselves, whose grace and wisdom, coupled for females to pseudo-punishment and pseudo-goodness, would owe much if not everything to the progressive cyborgization of life over which they were destined to preside following the revolutionary supersession of the world or, more correctly, the new pseudo-world of the pseudo-meek and, ironically, the old pseudo-otherworld of the pseudo-righteous, all those priests and other religious traditionalists whose grace and wisdom, though comparatively genuine, was insufficiently such as to accord with or permit of 'world overcoming' on a more than relative and, indeed, provisional basis, the basis owing much, if not everything, to verbal absolution for penitential contrition on the part of the meek, the more genuinely phenomenally sensual forerunners of today's much-preyed upon Americanized, democratized, urbanized, and proletarianized lapsed catholic masses, whom we have accordingly termed 'pseudo-meek' and believe - indeed know - to be in line for direct access to that more genuine order of righteousness which will only come, in 'Kingdom Come', with genuine noumenal sensibility, following a majority mandate for religious sovereignty in what has been described as a paradoxical utilization of the democratic process in countries with the right kind of axial precondition of such a utilization, commensurate, as has often been said, with 'Judgement'.

44.  Of course, one cannot take the staging of such a paradoxical election for granted even in countries which would seem to be most likely to permit or encourage it; for this would not be in consequence of just another political party manoeuvring itself towards power but would be a development that had the potential to put an end to democracy once and for all, in the event, sooner or later, of a majority mandate for religious sovereignty, such as I have identified, all along, with an ultimate mode of sovereignty as germane to the furthermost development of republicanism in what would seem to be the nearest ideological equivalent to 'Kingdom Come', a rather inadequate, because traditional, term for a society led by the most credible approximation to a Second Coming, a Messianic leader who desires nothing less than the democratic overthrow of worldly or, more correctly, pseudo-worldly society in the interests of the utmost otherworldly salvation and counter-damnation of the pseudo-meek to genuine righteousness, an eventuality only likely to transpire in conjunction with the elevation and advancement of theocracy to its most genuine level and stage of existence, a stage commensurate with what has been termed Social Theocracy, or the theocracy of a religiously sovereign People who are their own approximations to God the Father and, for females, the Antidaughter of the Antidevil, as well, as in state-subordinate terms, to the Son of God and Antidevil the Antimother, as described in previous texts.

45.  Therefore those who are now the pseudo-phenomenally sensual pseudo-meek have the prospect, with this paradoxical utilization of the democratic process in countries like Eire, of becoming, following a majority mandate for religious sovereignty, germane to a genuinely righteous order of noumenal sensibility, an order overhauling the pseudo-noumenal sensibility of the pseudo-righteous priests that currently still function, if less credibly and effectively so than of old, but are unable to prevail over the pseudo-meek, even if elements of the genuine meek are still subject to their influence and persuasions.

46.  That matters little!  For in the overall picture the genuine phenomenally sensual are of small account beside that greater proportion of antimen and women who constitute the pseudo-meek of contemporary Americanized civilization, and who can be persuaded, I firmly believe, to use the democratic process to vote, paradoxically, for religious sovereignty in the event of the Movement for Social Theocracy not only 'setting up shop', so to speak, among them, but appealing to them to opt, via such a vote, for deliverance from their pseudo-worldly predicament to a salvation and counter-damnation that will follow from religious sovereignty, since one must first opt for religious sovereignty if one wishes to be saved and counter-damned from the political sovereignty of the pseudo-world in which one remains trapped, not merely in relation to one's own sinful and/or pseudo-criminal bound psychic shortcomings, never mind the more state-oriented foolish and/or pseudo-evil free somatic corollaries thereof which take on an increasingly significant role and standing in the pseudo-world but, no less importantly, in relation to the genuine evils and crimes, not to mention pseudo-follies and pseudo-sins, that 'rain down' upon one from above, not, to be sure, in terms of pseudo-noumenal sensibility, still less the as-yet-nonexistent noumenal sensibility of the coming righteous, but in terms of the noumenal sensuality that is everywhere the fount of all somatic licence and libertarian immorality, and thus the focus of that which corrupts and degrades those whose fate it is to suffer the exploitations of the netherworldly Vain, call them predators, wolves, devils, antigods, celluloid 'stars', or what have you.

47.  Yes, it is the Vain who are the primal cause of the pseudo-meek, for the pseudo-meek have not been created by the (as yet nonexistent) Righteous the way the meek were largely the product of the pseudo-righteous, but thanks to the extent to which noumenal sensuality, appertaining to state-hegemonic criteria and thus to the opposite axis from anything Catholic or lapsed Catholic Irish, is able to do its business at their expense, financially aided and abetted by the pseudo-just, so that they are the product, in large measure, of its exploitative zeal and ability to induce them to 'suck up', in quasi-state-hegemonic vein, to an idolatrous worship of its neo-heathenistic liberties, liberties which, no matter how superficial and ethnically corrupt, exert a fascinating influence over their lives and, indeed, keep them in that comparatively elevated position over their traditional counterparts which portends, it seems to me, the possibility of a genuinely noumenal sensible overhaul of church-hegemonic/state-subordinate criteria in due course, as outlined here and elsewhere in my works.

48.  Thus far from a situation in which antimen and women are saved to and/or counter-damned by pseudo-gods and/or pseudo-antidevils or, more correctly, the pseudo-godly and/or pseudo-antidevilish, the revolutionary overhaul of the church-hegemonic and state-subordinate axis would indicate that, with the establishment of 'Kingdom Come', the salvation and counter-damnation diagonally up the said axis will be from the pseudo-phenomenally sensual world of pseudo-antimen and pseudo-women to the genuinely noumenally sensible otherworld of the godly and antidevilish, who, in their grace and wisdom, pseudo-punishment and pseudo-goodness, will encourage the cyborgization of what had formerly been the pseudo-meek masses towards a level of righteousness not only transcending that of the principal religious tradition of the West, but going beyond its Eastern counterpart in transcendental meditation, so that things actually move forward, in synchronization with global criteria, beyond mankind to the properly universal heights of what has, in previous texts, been called Cyborgkind, the rightful - and righteous - destiny of antiman and woman or, rather, pseudo-antiman and pseudo-woman, since genuine godliness and antidevilishness is nothing if not intensively cyborgistic in its transcendence of what approximates to mankind in terms less of man and antiwoman, still less pseudo-man (superman) and pseudo-antiwoman (super-antiwoman), than of their pseudo-phenomenally sensual counterparts in what is, by all accounts, the pseudo-worldliness of the Americanized, democratized, urbanized, proletarianized lapsed catholic present.

49.  Therefore two critical points arise from the above statement.  The first is that the Catholic priesthood are there to be overhauled by a religiously sovereign People who will have rights in relation to such sovereignty, and the second is that it is not so much, in Nietzschean parlance, man who has to be overcome as, from the standpoint of the pseudo-meek, the pseudo-antimen and pseudo-women of pseudo-phenomenal sensuality, who are precisely those for whom a more genuine noumenal sensibility is both possible and desirable.  Of course, in the broader species perspective, 'man' is something that has to be overcome ... if godliness, for example, is to prevail.  But there is a world of difference, all the difference of the mass positions, or position of the masses, at the foot of each axis, between the antimen and women or, in contemporary terms, pseudo-antimen and pseudo-women of pseudo-phenomenal sensuality and the men and antiwomen or, again in contemporary terms, pseudo-men and pseudo-antiwomen of pseudo-phenomenal sensibility.  For while the latter are hand-in-glove with the noumenally sensual (not merely the pseudo-noumenally sensual), in the mutual exploitation of the former, the pseudo-phenomenally sensual pseudo-meek in question are bereft of religious guidance, and thus the possibility of salvation, not to mention its state-subordinate corollary of counter-damnation, so long as there is no godliness and antidevilishness in genuine noumenal sensibility to appeal to them and thereby save them from their pseudo-worldly predicament.

50.  This is and must be the otherworldly task of Social Theocracy.  This is what those dedicated to the advancement and consolidation of religious sovereignty in the People must set about overseeing.  For the pseudo-phenomenally sensual People can no more save and/or counter-damn themselves to noumenal sensibility than the pseudo-righteous save and/or counter-damn them to pseudo-noumenal sensibility, when the Catholic priesthood are merely an anachronism that is powerless to intervene on their behalf, their clerical remit only extending as far as the phenomenally sensual, and such traditional Catholics are hardly representative of life in the contemporary urban contexts of ongoing secularity, being, if anything, a dwindling minority of largely rural and provincial types who have been overtaken by the march of contemporary civilization as it advances to the tune of an American horn.