101.   Conversely, it could be argued, in state/church vein, that the metachemical mean (compromised by antimetaphysical factors) of netherworldly crime and pseudo-grace is thus divisible between the materialism of a hegemonic state and the fundamentalism of a subordinate church in which aristocratic criteria appertaining to autocracy obtain, whereas the physical mean (compromised by antichemical factors) of worldly punishment and pseudo-sin is likewise divisible between the naturalism of a hegemonic state and the humanism of a subordinate church in which plutocratic criteria appertaining to democracy obtain.

102.   Therefore it can be maintained that no less than meritocratic realism will be subordinate to nonconformism in chemical bureaucracy, so technocratic idealism will be subordinate to transcendentalism in metaphysical theocracy, as church hegemonic criteria take precedence over the State.

103.   Likewise it can be maintained that no less than aristocratic fundamentalism will be subordinate to materialism in metachemical autocracy, so plutocratic humanism will be subordinate to naturalism in physical democracy, as state hegemonic criteria take precedence over the Church.

104.   Therefore while the bureaucratic-theocratic axis will primarily be characterized by nonconformism and transcendentalism, as by genuine sin and grace, and only secondarily by realism and idealism, as by pseudo-punishment and pseudo-crime, the autocratic-democratic axis will primarily be characterized by materialism and naturalism, as by genuine crime and punishment, and only secondarily by fundamentalism and humanism, as by pseudo-grace and pseudo-sin.

105.   Either way, the rising diagonal will pass from the nonconformism of anti-self behaviour to the transcendentalism of pro-self behaviour in church hegemonic terms, with the subordinate state characterized by anti-notself and pro-notself behaviours of a pseudo order, as though in a pseudo-punishing and pseudo-criminal retort to the hegemonic existences of genuine sin and grace.

106.   Contrariwise the falling diagonal will pass from the materialism of pro-notself behaviour to the naturalism of anti-notself behaviour in state hegemonic terms, with the subordinate church characterized by pro-self and anti-self behaviours of a pseudo order, as though in a pseudo-graceful and pseudo-sinful retort to the hegemonic existences of genuine crime and punishment.

107.   Reduced to its primary components, the rising diagonal of bureaucracy-theocracy will proceed from the nonconformism of anti-self behaviour to the transcendentalism of pro-self behaviour, while the falling diagonal of autocracy-democracy will proceed or, more correctly, recede from the materialism of pro-notself behaviour to the naturalism of anti-notself behaviour, so that an ecclesiastic/secular dichotomy may be inferred as distinguishing the two axes - the rising axis in which the self takes precedence over the not-self and the falling axis in which, by contrast, the not-self takes precedence over the self.

108.   One could illustrate this dichotomy by citing a motor-racing analogue between sidecar-motorbikes in respect of anti-self and superbikes in respect of the self, the former arguably bureaucratic, the latter their theocratic counterparts in what amounts to a more self-oriented context, or a context simply closer to self, much as we determined, in an earlier text, that vests were closer to self than muscle shirts, whereas the autocratic-democratic axis rather calls for a distinction between formula one-type racing cars and saloon-car races, the former arguably pro-notself in their objective bodily orientation, the latter no-less arguably anti-notself in respect of a more subjective, or roofed-in, bodily orientation which would accord with a democratic as opposed to an autocratic disposition, one paralleled, we argued, by tee-shirts as opposed to rugby shirts.

109.   Be that as it may, the concrete-track and therefore quintessentially proletarian distinction between sidecar bikes and superbikes on the one hand, and racing cars and saloon cars on the other is such that calls to mind our original dichotomy between psyche and soma, self and not-self, mind and body, sin and grace in respect of the rising axis of bureaucracy-theocracy and crime and punishment in respect of the falling axis of autocracy-democracy, and in such contrasts we may detect the underlying influence of either church hegemonic societies and traditions, as in the case of bikes, or state hegemonic societies and traditions, as in the case of cars, with slang implications which contrast 'cunts' and 'bums' in relation, primarily, to 'fucking' and 'snogging' (church hegemonic) self-oriented norms with their rather more not-self oriented 'prick' and 'jerk' counterparts for whom 'sodding' and 'frigging' are the more appropriate (state hegemonic) verbal expletives or descriptions.

110.   There was a time, to be sure, when I would have questioned the applicability of such expletives or verbal definitions right across the political/religious board, as it were, from state to church, maintaining that only the state-oriented actualities warranted such qualifications or denigrations.  But time has left such philosophical uncertainty in the lurch; for I have been able, in recent texts, to show that church hegemonic societies can be primarily distinguished from state hegemonic ones in terms of reference to either 'fucking' or 'snogging' in the one case, that of the bureaucratic-theocratic axis, or 'frigging' or 'sodding' in the other case, that of the autocratic-democratic axis, and that just as the bureaucratic church/state is typified by 'cunts', whether 'fucking' or 'sodding', and the theocratic church/state by 'bums', whether 'snogging' or 'frigging', the former in each context church hegemonic and the latter their subordinate state corollaries, so the autocratic state/church is typified by 'jerks', whether 'frigging' or 'snogging', and the democratic state/church by 'pricks', whether 'sodding' or 'fucking', the former in each context state hegemonic and the latter their subordinate church corollaries.

111.   Therefore there is no excuse for not applying such verbal expletives where applicable; for the church is as subject to 'fucking' and/or 'snogging' actualities as the state to 'frigging' and/or 'sodding' ones, albeit one must carefully distinguish the application of church-oriented terms like 'fucking' and 'snogging' to 'cunts' and 'bums' from their application to 'pricks' and 'jerks' where, far from being germane to genuine sin and grace in respect of bureaucracy and theocracy, they pertain to pseudo-sin and pseudo-grace in respect of democracy and autocracy or, more correctly, to Puritan and Anglican church-subordinate definitions relative to parliamentary and monarchic state hegemonies.

112.   Conversely one must carefully distinguish the application of state-oriented terms like 'frigging' and 'sodding' to 'jerks' and 'pricks' from their application to 'bums' and 'cunts' where, far from being germane to genuine crime and punishment in respect of autocracy and democracy, they pertain to pseudo-crime and pseudo-punishment in respect of theocracy and bureaucracy or, more correctly, to Centrist and Republican state-subordinate definitions relative, if I may be so bold, to Social Transcendentalist and Roman Catholic church hegemonies, the former of course appertaining to what would supersede Roman Catholicism in the event of a majority mandate for religious sovereignty which had been conducted within the republican context towards a Centrist end in which the service of a more genuine theocracy would be the principal concern, as germane, I have argued, to 'Kingdom Come', a theocracy not intermediate between man and God in terms of a transcendentalized humanism, nor even pertaining to the humanized transcendentalism of the practitioners of transcendental meditation, but rather indicative of a post-human(ist) or, rather, cyborg-oriented transcendentalism which would - space centre mortuaries notwithstanding - effectively 'resurrect the dead' in terms of a synthetically artificial approach to afterlife-type experience which was beyond anything Buddhist in character and certainly able to transcend the ego more effectively in the interests of the soul, that raison d'être of true religious experience, even if lesser concerns and commitments would continue to be honoured for quite some time in respect of the overall pluralism of our projected triadic Beyond, which would have to deal not only with Catholics and Protestants but also with males and females, as already described.

113.   However that may be, the application of terms like 'snogging' to the theocratic church and 'frigging' to the theocratic or, rather, technocratic state, is logically sustainable and not something I would now consider irrelevant or impertinent, even if one must carefully distinguish 'snogging' in relation to 'bums' from 'snogging' in relation to 'jerks' and, conversely, 'frigging' in relation to 'jerks' from 'frigging' in relation to 'bums', so that there is no confusion between the genuine expression and pseudo-impression, genuine grace and pseudo-crime, in respect of 'bums' and the genuine impression and pseudo-expression, genuine crime and pseudo-grace, of their upper-class, or noumenal, counterparts, who, as 'jerks', are rather more metachemical, in terms of free soma, than metaphysical, in terms of free psyche.

114.   Likewise one must carefully distinguish 'fucking' in relation to 'cunts' from 'fucking' in relation to 'pricks' and, conversely, 'sodding' in relation to 'pricks' from 'sodding' in relation to 'cunts', so that there is no confusion between the genuine impression and pseudo-expression, genuine sin and pseudo-punishment, in respect of 'cunts' and the genuine expression and pseudo-impression, genuine punishment and pseudo-sin, of their lower-class, or phenomenal, counterparts, who, as 'pricks', are rather more physical, in terms of free psyche, than chemical, in terms of free soma; albeit such free psyche is no less tempered by female criteria in regard to punishment than the free soma of chemistry by male criteria in regard to sin, as already described in relation to the paradoxical hegemonic influences of autocratic crime in the one case and theocratic grace in the other.

115.   For the autocratic-democratic and/or aristocratic-plutocratic axis is, of course, based in the free soma of not-self, for which impression is always more genuine, in state-hegemonic vein, than expression, whereas the bureaucratic-democratic and/or meritocratic-technocratic axis is centred in the free psyche of self, for which expression is always more genuine, in church-hegemonic vein, than impression.

116.   Thus we contrast the genuine crime of metachemical impression with the pseudo-grace of metachemical pseudo-expression in respect of autocratic state freedom and aristocratic church binding, the free will of 'frigg*** jerks' and the bound soul of 'snogg*** jerks', whose pseudo-grace, being fundamentally evil, is bound to crime.

117.   Thus we contrast the genuine grace of metaphysical expression with the pseudo-crime of metaphysical pseudo-impression in respect of theocratic church freedom and technocratic state binding, the free soul of 'snogg*** bums' and the bound will of 'frigg*** bums', whose pseudo-crime, being idealistically wise, is bound to grace.

118.   Thus we contrast the genuine punishment of physical expression with the pseudo-sin of physical pseudo-impression in respect of democratic state freedom and plutocratic church binding, the free ego of 'sodd*** pricks' and the bound spirit of 'fuck*** pricks', whose pseudo-sin, being humanistically good (modest), is bound to punishment.

119.   Thus we contrast the genuine sin of chemical impression with the pseudo-punishment of chemical pseudo-expression in respect of bureaucratic church freedom and meritocratic state binding, the free spirit of 'fuck*** cunts' and the bound ego of 'sodd*** cunts', whose pseudo-punishment, being realistically foolish, is bound to sin.

120.   One can no more expect a hegemonic state in relation to bureaucracy-theocracy than a hegemonic church in relation to autocracy-democracy.  On the contrary, only a subordinate state in respect of meritocracy-technocracy in the one case, and a subordinate church in respect of aristocracy-plutocracy in the other case.

121.   In regard to the state-hegemonic materialism/church-subordinate fundamentalism of autocracy/aristocracy, the 'cowpuss' of metachemical impression in relation to the free will of 'frigg*** jerks' would contrast with the 'cowgas' of metachemical pseudo-expression in relation to the bound soul of 'snogg*** jerks'.

122.   In regard to the church-hegemonic transcendentalism/state-subordinate idealism of theocracy/technocracy, the 'bullgas' of metaphysical expression in relation to the free soul of 'snogg*** bums' would contrast with the 'bullpuss' of metaphysical pseudo-impression in relation to the bound will of 'frigg*** bums'.

123.   In regard to the state-hegemonic naturalism/church-subordinate humanism of democracy/plutocracy, the 'bullshit' of physical expression in relation to the free ego of 'sodd*** pricks' would contrast with the 'bullpiss' of physical pseudo-impression in relation to the bound spirit of 'fuck*** pricks'.

124.   In regard to the church-hegemonic nonconformism/state-subordinate realism of bureaucracy/meritocracy, the 'cowpiss' of chemical impression in relation to the free spirit of 'fuck*** cunts' would contrast with the 'cowshit' of chemical pseudo-expression in relation to the bound ego of 'sodd*** cunts'.

125.   My intention in composing the above notes has not been to shock or wound but to outline, in the most comprehensively exacting terms, the distinctions between the four main elemental contexts, and to show that no one type of terminology is applicable to each and every context, that each context has to be treated on its own merits, whether in terms of state hegemonic and church subordinate criteria or, conversely, of church hegemonic and state subordinate criteria.