76.  For the economic status quo which has emerged out of the more scientific and political forms of People's struggle has an inbuilt fatality to exploit science and technology for its own financial benefit and thus to inflict upon the People, not least when proletarian and properly urban, a plethora of bewitching products which, geared to commercial viability in competition with other such artefacts, tend to seduce them from their selves towards an almost heliotropic sucking-up to fundamentally barbarous and philistine sensualities which constrain them from the possibility of developing a more cultural and civil outlook on life such that only a new and ultimate religion, dedicated to sensibility, could encourage. 

77.  Blinded by the free force and bound light 'above' or the free motion and bound heat 'below' of these expedient fantasies, the People are simply exploited by the Rich and Powerful and prevented from achieving  that inner calm which comes from self-respect of an intellectual or emotional order in relation to free heat and bound force in the lower-class contexts or to free light and bound motion in the upper-class ones - a situation which, whilst it might suit the selfless nature of a majority of females, can only prove detrimental to the selfish nurture of the majority of males.

78.  For this is no simple problem the solution to which will suit everyone everywhere, but an aspect of the gender struggle which takes the form of a capitalistic deference to diabolic female hegemonies rather than a socialistic deference to divine male hegemonies, so that far from being Social Transcendentalist it is effectively Capital Fundamentalist or, rather, Materialist, Liberal Materialist, and thus a formula not for heavenly redemption of the world, but for worldly perdition in Hell, the Western-dominated actuality of the heathenistic present.

79.  Therefore the principal enemy of global progress towards heavenly redemption and resolution is the Liberal Materialist, the female-oriented capitalist whose designs on the world, within the more international parameters of a corporate economy by no means invariably commensurate with him, are perforce also global, though less in respect of God than of His arch-enemy, the Devil, and the Devil not as 'fall guy for slag', as Biblical tradition would have us believe, but as sensual 'first mover', as metachemical sensuality, as photonic elemental particles, as soma preceding and predominating over psyche to an absolute extent of most particles/least wavicles in upper-class female guise, and therefore as one who glories in free will to an extent which can only prove attractive to anyone whose will has been habitually thwarted and constrained by free ego.

80.  But that is, of course, to hark back to an earlier text, where I dealt with the different modes of Fascism and Socialism and Capitalism and Communism, dividing them between national and international, female and male, alternatives in which national capitalism was drawn towards national fascism and international fascism towards international capitalism, while national communism was drawn towards national socialism and international socialism towards international communism, pretty much as the sensibly bound towards the sensually free and the sensually bound towards the sensibly free, whether in relation to will and spirit in sensuality or to ego and soul in sensibility.

81.  Therefore it cannot be categorically maintained that corporate capitalism, the contemporary hegemonic form of capitalism, is guilty of the retrogressive deference alluded to above when, with an egoistic freedom that constrains free will, it is the male form of capitalism par excellence and thus that which opens out towards a global prospect of egocentric free enterprise in Liberal Humanism or, more correctly, post-Humanism rather than harks, like certain cultural forms of Liberal Materialism, after free will from dissatisfaction with its own constraints upon force in the shadow of global capitalism.

82.  But while corporate capitalism may, in its egocentric free heat, be a much less heliotropic proposition than its nationalistic counterpart, its global aspirations and confidences nonetheless inspire not a little uncertainty as to its long-term viability in a world which ultimately cannot be reconciled to unity along lines which operate only lower down the human or post-human scale of cultural options, having been derived from a tradition largely rooted in lower-class values in due Western fashion. 

83.  The egocentric free enterprise of Liberal post-Humanism may be 'good' on its own relative terms, but it is not and cannot be absolutely 'good' and therefore appropriate to global unity in any ultimate sense.  Only the psychocentric free enterprise, as it were, of Social Transcendentalism would be absolutely 'good' because not about hyped personality, which in a post-humanist guise tends to give itself universal airs in post-liberal and effectively totalitarian vein, but about genuine universality, and thus the reconciliation of mankind to God in a civilization centred not in knowledge but in Truth, which, like the urban proletariat, tends to be an airy thing.

84.  In short, only the coming to pass of a religiously sovereign People can pave the way for the dawn of genuine universality and the end to the reign of man and, by implication, economics as an effective ne plus ultra, something, alas, which a tradition rooted in man-hype-as-God and earth-hype-as-Heaven - and therefore in knowledge-hype-as-Truth and pleasure-hype-as-Joy - will tend to take for granted, never considering for a moment that there could be anything higher than a global economy in which egocentric free enterprise was able to flourish, and to flourish, moreover, without competition or the threat of supersession and curtailment of its freedom from some superior 'good'.

85.  Alas, for the well-meaning lowland dupes of global post-humanism, there is something higher and that is the psychocentric free enterprise which requires that religion supersedes economics and puts economics in its place as a subordinate ideal in a world or civilization led not by knowledge but by Truth, not by pleasure but by Joy, not by ego but by soul, not by man but by God.  And not only economics but also the residues of politics and science, so that woman and the Devil or, rather, the antiwoman and the Antidevil of upended female realities in sensibility are duly subordinated to the overall lead of God, as that which appertains, in synthetic artificiality, to metaphysical sensibility, and therefore to such sensibility at a level and stage of godliness/heavenliness subjectively beyond anything to be found, working backwards, in humankind, nature, or the Cosmos, where we could speak not of the most evolved manifestation of God/Heaven but of more (relative to most), less (relative to least), and least evolved manifestations of God/Heaven, as already described in this and earlier texts.

86.  But, of course, most of what has religiously obtained in the past hasn't even been godly/heavenly at less or least evolved levels but, rather, not godly/heavenly at all, whether in relation to man (Christ) or, worse again, to either woman (and nature) or the Devil (and the Cosmos), with physical, chemical, and metachemical implications that do little if anything for metaphysics, particularly when such a term is perversely subsumed into some other-than-metaphysical reality and the result is the hype of metachemistry or chemistry or physics in respect of God or godly attributes, with painfully paradoxical consequences, not the least of which will be a disrespect for religion and an unwillingness on the part of many people to take God seriously in view of the kinds of realities and circumstances with which He has been - and still is - falsely associated.

87.  But because God has nothing to do with illusion, still less with ugliness, nor even with beauty, but only with truth, He cannot be found and should not be looked for outside the bounds of metaphysical sensibility, and then only on terms which are likely to accord with the synthetic artificiality of the urban proletariat, the majority population of the globe, who at this moment in time are largely if not entirely atheistic and therefore in need of being saved or delivered from their atheism to a new theism, so to speak, a concept of deity owing little or nothing to the subversions of theism which occur under a plutocratic hegemony or under a democratic hegemony or under an autocratic hegemony, as the class case may be, wherein religion is subordinated to either economic, political, or scientific interests and, exceptions to the general rule notwithstanding, ceases to be anything more than a convenient excuse for some other ideality or reality.

88.  Only when the proletariat elect for religious sovereignty at 'judgement' will there be any prospect of an end to the reign of economics, politics, or science and any likelihood of the beginning of an age of genuine religion as germane to 'Kingdom Come', in which economics, politics, and science will be subordinated to the reign of God, as an expression of People's religious sovereignty, and thus to the triumph of Truth - something, alas, which is far from being the case at present!

89.  For at present it is not even knowledge, in any genuinely subjective sense having more relevance to the Christian - and in particular Catholic - Church than to economic free enterprise, which prevails but, rather, both ugliness and weakness, the free metachemical soma of Devil the Mother and the free chemical soma of Woman the Mother, coupled in their respective types of bound psyche to an ugly approach to illusion with the Daughter of the Devil and a weak approach to ignorance with the Daughter of Woman, so that absolute and relative modes of evil are acquiescent in absolute and relative modes of crime and able to dominate and constrain males, or the generality of males loyal to metaphysics and  physics, to their hegemonic freedoms, the factual freedoms of an objective sanity whose clearness is the product of free will and free spirit operating within their per se manifestations at the expense of both soul and ego.

90.  But such ugliness and weakness that is primary and in keeping with soma preceding and predominating over psyche in female vein, wherein nature has the better of nurture, also has its secondary counterpart in relation to males being compelled to emphasize soma at the expense of psyche contrary to their gender reality, so that they proceed to foolishly acquiesce, from the illusory bound psychic standpoint of Antigod the Antifather or from the ignorant bound psychic standpoint of Antiman the Antifather, in the sinfulness of either the metaphysical free soma which is the Antison of Antigod or the physical free soma which is the Antison of Antiman, the former indicative of an illusory approach to ugliness and the latter of an ignorant approach to weakness, albeit both alike are symptomatic of a subjective insanity whose unholiness owes much to the bound soul and bound ego which, under female hegemonies, foolishly acquiesce in their instinctual and spiritual freedoms.

91.  Therefore while the female is factually sane in her objective freedoms of soma in both metachemical and chemical not-selves, the male is illusorily insane in his subjective freedoms of soma in both metaphysical and physical not-selves, his approach to ugliness and weakness being subjectively indirect via illusion and ignorance rather than objectively direct, and therefore no more than a sinful shortfall from crime, coupled, in bound psyche, to a foolish shortfall from evil, both of which can only be subordinate to their female counterparts.

92.  Thus the male has even more need of salvation, or deliverance from sensuality to sensibility, immorality and vice to virtue and morality, than the female, who is by nature more attuned to sensuality than to sensibility and therefore better able to cope with the negative realities of free soma.  Religion, when genuine, is a male solution to the problem of female dominion in either free science or politics, with economics being a worldly, albeit somewhat inferior, second.  For knowledge, as we have seen, can easily 'go to the dogs' of technological freedom in a sort of Faustian pact with the Devil which makes financial gain at any price the goal irrespective of the consequences, some of which directly fly in the face of male virtue and morality, grace and wisdom.

93.  But if metaphysical males are to get back on track of being loyal to themselves or, rather, their selves, the brain stem and/or spinal cord of the psyche, then they will have to reject the elemental-particle subversion of soul from the hegemonic female standpoint in sensuality of free will and turn from an illusory approach to ugliness to a disillusionment with free soma and desire, on the part of self, to pseudo-freely reject bound psyche for the free psyche of an elemental-wavicle soulfulness the product of a return to metaphysical sensibility and thus to their rightful senses, so to speak, in the formal grace of God the Father and the contented grace of Heaven the Holy Soul, the reward for an ego whose raison d'être is not egocentric but aimed, via the relevant not-selves of lungs and breath (or, in the future, some artificial equivalents), the Son of God and the Holy Spirit of Heaven, at its redemption in psychocentric blessedness, the joyful contentment of a being most supreme.

94.  Likewise if physical males are to get back on track of being loyal to themselves or, rather, their selves, the brain stem and/or spinal cord of the psyche, then they will have to reject the molecular-particle subversion of ego from the hegemonic female standpoint in sensuality of free spirit and turn from an ignorant approach to weakness to a disillusionment with free soma and desire, on the part of  self, to pseudo-freely reject bound psyche for the free psyche of a molecular-wavicle mindfulness the product of a return to physical sensibility and thus to their rightful senses, so to speak, in the formal grace of Man the Father and the contented grace of Earth the Holy Soul, the reward for an ego whose raison d'être would normally have been egocentric but, under metaphysical pressure and example from above, would now be aimed, via the relevant not-selves of brain-proper and thought (or, in the future, some artificial equivalents), the Son of Man and the Holy Spirit of the Earth, at its redemption in some degree of psychocentric blessedness, the pleasurable contentment of a being more (relative to most) supreme.

95.  Obviously, while the majority of males in the former context will be Catholic and thus affiliated with the sensual decadence of perpendicular triangularity, the majority in the latter context will be Protestant and thus affiliated with the sensual heresy (from a traditional Catholic point of view) of inverted triangularity, and thus more physical than metaphysical, but now subject, unlike before, to a redefinition of Man in relation to God, to a modification of intellectual shortfalls from the Truth and its soulful vindication which now rendered them deferential to the reign of God and thus to an accommodation of Truth from the standpoint, by and large, of knowledge, albeit of a knowledge renewed in God and no longer either Christian or capitalist, as traditionally, but effectively Social Transcendentalist in its willingness to let Truth reign and fit everything else, as best as possible, around and beneath it, the only guarantee, in the end, of a lasting victory for the male values of knowledge and truth, ego and soul, form and contentment, pleasure and joy.

96.  Yet even females will be brought to a moral and virtuous  accommodation with knowledge and truth through the paradoxical approaches of strength and beauty; for they can no more approach knowledge and truth directly, in subjective vein, than males approach weakness and ugliness directly, in objective vein, but must do so via the objective distorting lens, as it were, of a bound soma, a soma which has been effectively 'inflanked' by the bound soma directly stemming, in male vein, from free psyche, and therefore subjected to a molecular-wavicle subversion of will and an elemental-wavicle subversion of spirit, so that, far from being either elemental-particle or molecular-particle manifestations of free will and free spirit, the respective entities are paradoxically acquiescent in the molecular-wavicle ideality of free ego and the elemental-wavicle ideality of free soul, if from an objective basis in chemical and metachemical soma which makes for the aforementioned strong approach to knowledge in the case of chemical, or lower-class, females and beautiful approach to truth in the case of metachemical, or upper-class, females, the majority of whom are likely to come, as though in highland vein, from the perpendicular triangularity of Catholic decadence than from the inverted triangularity of Protestant heresy (or departure from brain-over-womb non-triangular sensibility of the Catholic tradition).

97.  Be that as it may, we can identify, as before, the strength and pride of secondary bound soma, which stems in females from a knowledgeable approach to strength and a pleasurable approach to pride on the part of physical males, with Antiwoman the Antimother and Antipurgatory the Unclear Spirit, and the strong approach to knowledge and proud approach to pleasure which arises from this in respect of psyche of a secondary free order with the Antidaughter of Antiwoman and the Unclear Soul of Antipurgatory, so that both modes of chemical unweakness/unclearness (strength/pride) are complementary to the male idealities, in relative truth/holiness (knowledge/pleasure) through physical free psyche and bound soma, of Man the Father and Earth the Holy Soul on the one hand, and the Son of Man and the Holy Soul of the Earth on the other.

98.  Likewise, we can identify the beauty and love of secondary bound soma, which stems in females from a true approach to beauty and a joyful approach to love on the part of metaphysical males, with Antidevil the Antimother and Antihell the Unclear Spirit, and the beautiful approach to truth and loving approach to joy which arises from this in respect of psyche of a secondary free order with the Antidaughter of the Antidevil and the Unclear Soul of Antihell, so that both modes of metachemical un-ugliness/unclearness (beauty/love) are complementary to the male idealities, in absolute knowledge/holiness (truth/joy) through metaphysical free psyche and bound soma, of God the Father and Heaven the Holy Soul on the one hand, and the Son of God and the Holy Spirit of Heaven on the other.

99.  In respect of the complementary orders of will and/or antiwill or ego and/or anti-ego, it is not illusion deferring to fact, as in male subjective insanity subordinated to female objective sanity, but fiction deferring to truth, as in female objective insanity subordinated to male subjective sanity, so that far from female-hegemonic vicious circles, as it were, of ugliness (Devil the Mother) conditioning an ugly approach to illusion (the Daughter of the Devil) which conditions illusion (Antigod the Antifather) conditioning an illusory approach to ugliness (the Antison of Antigod) in sensual metachemistry and metaphysics, or of weakness (Woman the Mother) conditioning a weak approach to ignorance (the Daughter of Woman) which conditions ignorance (Antiman the Antifather) conditioning an ignorant approach to weakness (the Antison of Antiman) in sensual chemistry and physics, we find male-hegemonic virtuous circles, by contrast, of knowledge (Man the Father) conditioning a knowledgeable approach to strength (the Son of Man) which conditions strength (Antiwoman the Antimother) conditioning a strong approach to knowledge (the Antidaughter of Antiwoman) in sensible physics and chemistry, or of truth (God the Father) conditioning a true approach to beauty (the Son of God) which conditions beauty (Antidevil the Antimother) conditioning a beautiful approach to truth (the Antidaughter of the Antidevil) in sensible metaphysics and metachemistry.

100.   Likewise in respect of the complementary orders of spirit and/or antispirit and soul and/or antisoul, it is not illusion deferring to fact, as in male subjective insanity subordinated to female objective sanity, but fiction deferring to truth, as in female objective insanity subordinated to male subjective sanity, so that far from female-hegemonic vicious circles, as it were, of hate (Hell the Clear Spirit) conditioning a hateful approach to woe (the Clear Soul of Hell) which conditions woe (Antiheaven the Unholy Soul) conditioning a woeful approach to hatred (the Unholy Spirit of Antiheaven) in sensual metachemistry and metaphysics, or of humility (Purgatory the Clear Spirit) conditioning a humble approach to pain (the Clear Soul of Purgatory) which conditions pain (Anti-earth the Unholy Soul) conditioning a painful approach to humility (the Unholy Spirit of Anti-earth) in sensual chemistry and physics, we find  male-hegemonic virtuous circles, by contrast, of pleasure (Earth the Holy Soul) conditioning a pleasurable approach to pride (the Holy Spirit of the Earth) which conditions pride (Antipurgatory the Unclear Spirit) conditioning a proud approach to pleasure (the Unclear Soul of Antipurgatory) in sensible physics and chemistry, or of joy (Heaven the Holy Soul) conditioning a joyful approach to love (the Holy Spirit of Heaven) which conditions love (Antihell the Unclear Spirit) conditioning a loving approach to joy (the Unclear Soul of Antihell) in sensible metaphysics and metachemistry.