76. Because neither falsely free scenario is viable as a social or political model, neither one can be encouraged or permitted to prevail in the event, always a possibility, of worldly revolt, and therefore opposition to them from the standpoints of authentic civilization, whether evil in somatic freedom or graceful in psychic freedom, is inevitable and, more to the point, completely justified.

77. For when the 'below' rises up, it is not with the noumenal heights in mind but with the reduction of life to either a spiritual or an intellectual freedom which will be bad not only for the 'above', the authentic freedoms of will and of soul, of infernal instinct and sublime emotion, but eventually for the subordinate gender to each phenomenal hegemony which, being neither chemical nor physical, will resent the imposition, from marginally above, of criteria which not only oblige them to go against the grain of their gender in either somatic emphasis in the one case, that of antiphysical males, or psychic emphasis in the other case, that of antichemical females, but, in so doing, bring free spirit and free ego into disrepute, not least in respect of whatever exaggerated claims may be made on their behalf at the expense of will and soul, the more authentic evil of metachemically free soma on the one hand and the more authentic grace of metaphysically free psyche on the other hand.

78. This is a lesson which the world, typified by the phenomenal hegemonies of the chemical over the antiphysical and of the physical over the antichemical, has failed time and again to learn, with extremely painful consequences! For in neither case can the world achieve lasting and meaningful freedom at the expense of such overworldly dominance which is alone commensurate, in its eternality, with authentic freedom whether for metaphysical better or metachemical worse.

79. 'Heaven on earth' is as much a contradiction in terms as, say, 'hell in purgatory', bearing in mind that both Hell and Heaven have their authentic manifestations high above the earthly and purgatorial realms of the phenomenal 'below', damnation in primary terms being rather down from the metachemical sphere of authentic Devil/Hell in Devil the Mother/Hell the Clear Spirit to the antichemical sphere of what could be called Antiwoman the Antimother/Antipurgatory the Unclear Spirit in relation to the goodness of somatic binding, salvation in such terms of course being up from the antiphysical sphere of what can be called Antiman the Antifather/Anti-earth the Unholy Soul in relation to the sin of psychic binding to the authentic God/Heaven of God the Father/Heaven the Holy Soul in the psychic freedom of metaphysical grace.

80. In short, anything desirable 'down below', in the worldly spheres of chemical/antiphysical and physical/antichemical phenomenality, not least in respect of the subversion of the relatively hegemonic positions, is the product of such dominance as exists 'up above' in the overworldly spheres of metaphysical/antimetachemical and metachemical/antimetaphysical noumenality, with the former constitutive of the salvation-granting beingful apex of the ascending axis from sin and pseudo-crime to grace and pseudo-punishment, and the latter constitutive of the damnation-fearing doingful apex, as it were, of the descending axis ... from evil and pseudo-folly to good and pseudo-wisdom.

81. But of course the existence of two separate axes, both dominated from 'above' in antithetical upper-class terms, is not in itself an indication of perfection, although one could certainly argue that it constitutes a sort of worldly 'perfection', or inevitability, during a particularly worldly and therefore mundane phase of history, when everything tends to be more relative and gender-divisible, if not necessarily divisive, and it is possible for societies which uphold state-hegemonic criteria to co-exist with older societies still given, in some measure, to church-hegemonic criteria - Britain and Ireland being an illustration of such worldly relativity.

82. For this division between the two main types of worldly society, even of Western society, is deducible to a Catholic/Protestant distinction, and those societies which have most resisted Protestantism have tended to remain church-hegemonic long after the leading Protestant nations, effectively secular in their state-hegemonic outlook, have turned from the rising axis to the falling one, and thereby established a polarity between autocratic and plutocratically-subverted democratic factors which puts them at loggerheads with the rather more meritocratically-subverted bureaucratic-to-theocratic polarity or dichotomy characterizing church-hegemonic societies, of which the Republic of Ireland must remain a leading example in the contemporary world.

83. When one considers this antithesis between Britain and Ireland, and particularly between England and the Republic of Ireland (Eire), one realizes that it is not only the product of history, of schismatic excommunicants like Henry VIII and his royal descendants, not to mention the champions of Puritan revolt against Anglican persecution who found their leading exemplar in that architect of the English Civil War, Oliver Cromwell, but that history, while superficially of immense significance, is itself the product, in no small part, of racial and ethnic distinctions and antagonisms, not the least of which pit Saxon against Celt and Viking against Norman, and so on, in a seemingly unending succession of racial and ethnic permutations which owe their origins to disparate influences, whether barbarous, cultural, or some mongrel-like cross between the two that tends to emerge in civil or philistine guises.

84. 'Blood and soil' is not the only explanation of such distinctions, although it arguably has more to do with race than with, say, ethnicity, which rather represents the triumph of mind over matter, of culture over barbarity, of universality over nationality, of earth and air, to put it simply, over fire and water.

85. However that may be, there can be no doubt that the Irish differ so markedly from the English in terms, embracing both genders, of a sort of philistine/pseudo-barbarous vis-à-vis civil/pseudo-cultural dichotomy, which puts the lower-class majorities of both societies in an antithetical relationship within the world of phenomenal relativity; the Irish in relation to the ascending axis of church-hegemonic/state-subordinate criteria, the English (together with the British generally) in relation to the descending axis of state-hegemonic/church-subordinate criteria, not the least ethnic confirmation of which is the existence of circumcision as a Catholic Irish norm and the comparative absence of circumcision among Protestants, whether English or otherwise.

86. For what does circumcision tell one about a person, not least when male? Besides telling one that he is more likely to be Catholic than Protestant in relation to the Christian tradition, it indicates a sort of centrifugal physiological disposition which is unlikely to co-exist in the same person with a centripetal physiological disposition but, rather, to cause the majority of persons so circumcised to aspire towards the possibility of a centripetal disposition 'on high', the very same grace and wisdom to which their sinful and foolish dispositions as Catholics orientate them in expectation of absolution for penitential contrition.

87. That may seem rather pat, but the fact remains that the circumcised, corresponding, in the main, to the antiphysical/chemical foot of the ascending axis, are more likely to persist in a closed psychic and openly somatic vein, commensurate with sin and folly, not to mention secondarily with pseudo-crime and pseudo-evil, than to regard themselves, in typically Puritan and indeed physical/antichemical terms, as a sort of physiological end-in-itself, a worldly omega point, if you will, which parallels the want or absence of circumcision of, in particular, males, and lends itself to a false sense of worldly superiority vis-à-vis what are perceived to be the rather uncivil and uncouth Irish, as though they existed, contrary to axial reality, independently of the centripetal prospect of grace 'on high' and were simply wanting, in consequence, in that civility and culture - albeit pseudo-culture - attending a bound somatic disposition in which psyche is relatively free.

88. But of course such psychic freedom, as we have seen, is not subjectively free, as though independent of antichemical subversion at the behest of an overall metachemical hegemonic control of any society that finds itself characterized by a descending axis, but has been twisted by objective factors to subordinate itself, in secondary vein, to the prevailing somatic binding which constitutes both the good (for females) and the pseudo-wisdom (for males) whose psychic freedom is twisted back, in punishing and pseudo-graceful terms, towards the metachemical and antimetaphysical somatic freedoms 'on high', to which it is the virtuous retort.

89. Yet such a virtue, as we have also seen, being largely objective, is immoral, and therefore simply a worldly retort, in the somatic modesty of goodness, to overworldly freedoms dominated by evil, which it will contrive to oppose and, when possible, reduce or restrict, without, however, ever being in a position to remove or erase altogether. For it owes its position primarily to the existence of metachemical evil 'on high' and would not exist as a good retort to such evil were there no such evil to effectively 'call the shots' and uphold the banner of authentic civilization in relation to somatic freedom of a metachemical order, the order that stands in an antithetical relationship to that other authentic approach to civilization in which not evil but grace is upheld through psychic freedom of a metaphysical order.

90. Granted that psychic freedom of a physical order still pertains to a 'tree of forbidden knowledge' from the standpoint of God or, rather, in this instance, to what passes for God from a rather contrary predilection towards somatic freedom in metachemistry which, frankly, has every right to fear the bound somatic damnation 'below', even without the antichemical subversion of physics after its own somatic image, it is even more 'forbidden', or undesirable, from a Catholic standpoint; for even when not objectively subverted to any marked extent and therefore entirely contrary to anything genuinely psychically free, to anything that will subjectively invest in its own grace, it tends, notwithstanding that, to become, with every increase in knowledge, more burdened by its own weight of ponderous intellectuality, and in some sense more egocentrically wrapped-up in a volume of facts and fictions, of half-truths and semi-illusions, which, especially for persons of a non-circumcised disposition, are apt to become their own justification and a sort of end in itself which, no matter how false, precludes true enlightenment.

91. But, of course, such a person would have to be rather more the Puritan exception to the physical rule than the sort of subverted physical male who, not making an ideal, no matter how false, out of knowledge for its own sake, uses such knowledge as he has empirically acquired, or been obliged to pursue, in the service of bound soma and in a secondary way to the punishing free psyche of his female counterpart whose own somatic binding, though following from the nominal male hegemony of physics over antichemistry, becomes of more virtuous significance in the struggle with evil that tends to characterize state-hegemonic society and easily restricts and relegates knowledge to the overall interests of strength as it battles primarily against ugliness, thereby further undermining the significance of knowledge on any but a complementary basis, necessarily empirical, which is subordinated to the prosecution of justice and defence of the good.

92. So much for the good and the just who, as one previous Messiah is alleged to have put it, are of less significance in the sight of God than any poor sinner, and precisely because they are engaged in a battle against evil and injustice, against Devil the Mother, and have little or no time for anything graceful or wise in consequence! They are virtuous, to be sure, but theirs is the virtue of immorality which objectively battles, like a trained hose-pipe, against the raging flames of the immorally vicious who, at the institutional level not least, are the upholders of that metachemical manifestation of freedom which is largely if not purely somatic, and therefore contrary to anything genuinely divine.

93. For if there is an entity which fears the 'tree of knowledge' more than any other it is the one whose devotees can be damned, falling diagonally on the state-hegemonic axis, primarily from ugliness to strength and secondarily from illusion to knowledge, the very opposite of those sinful and pseudo-criminal elements who can be saved, rising diagonally on the church-hegemonic axis, from ignorance and weakness to truth and beauty.

94. And saved precisely because their ignorance and weakness protected them from the knowledge which either becomes a masculine dead-end in exaggerated ego or, more usually, is co-opted to function as the secondary subordinate accomplice of strength as it justly battles, through bound antichemical soma, with ugliness and, to a lesser extent, illusion, that antimetaphysical lackey of metachemical evil.

95. Verily, the sinful ignorant and pseudo-criminal weak are not saved to or by knowledge and strength respectively, the pseudo-graceful knowledge of the physically male and the modestly good strength of the antichemically female, but stand, in the undermined worldliness of circumcision, on the hopeful side of the worldly division between the viciously moral and the virtuously immoral, a side which is open to truth and beauty in noumenal sensibility precisely because it has not been corrupted by knowledge and strength in phenomenal sensibility but is still ignorant and weak enough, in phenomenal sensuality, to be capable of something better and higher than either - something which, appertaining to the diagonally ascending axis, requires the lead of God the Father and which duly subordinates what has been called the Antidaughter of the Antidevil to itself in order that truth may prevail over not merely beauty, in bound antimetachemical soma, but over the beautiful approach to truth which is as free antimetachemical psyche to the free metaphysical psyche whose hegemonic primacy appertains to sensible space (spaced) over sensible time (repetitive), and not at all to anything spatial or sequential in noumenal sensuality.

96. Therefore the worldly unfinished, all those circumcised Irish males and their female counterparts, are the ones who can rise from their bottled stout or their Gibson-style electric guitars or their unprotected or, rather, unhampered sex ... towards the airy heights of grace and wisdom in primary salvation for males and pseudo-punishment and pseudo-goodness in secondary salvation for females, as they repent of their worldly sins and pseudo-crimes and are delivered from antiphysics and chemistry to metaphysics and antimetachemistry, saved from Antiman the Antifather (in the antihumanism of bound antiphysical psyche) and the Daughter of Woman (in the nonconformism of bound chemical psyche) to God the Father (in the transcendentalism of free metaphysical psyche) and the Antidaughter of the Antidevil (in the antifundamentalism of free antimetachemical psyche).

97. And yet it does not follow that just because one is circumcised one would be incapable of attaining to the metaphysical and even antimetachemical heights as a mean, as more than simply an aspiration and hope; for Catholic priests are, when genuine and loyal to their vocation, evidence enough that one can be circumcised and still remain comparatively graceful and wise, not simply open to that possibility from a folly-mongering sinful depth in the worldly 'below', as in the case of the Catholic laity or, at any rate, the majority of Catholic males.

98. There is here, it seems to me, a class distinction at work which, besides owing something to vocation or profession or what have you, owes a lot more, fundamentally, to genetic factors which stretch back several generations and determine one's status as high born or low born virtually from the moment of conception. For class is to a large extent inherited and therefore innate, even physiological and psychological, whether with a female emphasis on the one or a male emphasis on the other, and cannot be reduced merely to status or wealth, which are rather more apt to be corollaries of a deeper and more innate reality that one has little or no power to change.

99. I, for one, am of a thin, introvert and especially cultural disposition, what Aldous Huxley, echoing the American psychologist W. H. Sheldon, would have called an ectomorph, or slender cerebratonic person with a stable metabolism, and have ever been so, even as a child, when my weight was below average, and my speech and manners and bearing and physical disposition and temperament were not of my choosing but were inherited by me as a matter of course, as was the comparatively small size, when flaccid, of my penis which, duly circumcised, I cannot but regard as a factor in my overall intellectual and cultural development - a factor, along with so much else, that was inherited and always existed, potentially if not actually, as a characteristic of my related physiological and psychological dispositions.

100. For that and other reasons, about which I shall forgo to enlarge, I have been less prone to sexual distractions or interests than I wager many males with bigger penises who would be more apt to 'put themselves about', as the saying goes, and if that, together with certain other factors, goes some way towards explaining my celibacy and capacity for asceticism, sexual or otherwise, then who am I to contest such an explanation? Frankly, one is what one is, and all men are not created equal, still less all women or, rather, all females.