26.  Of course, in the case of the church-hegemonic tradition, the existence of a phenomenally sensual to pseudo-noumenally sensible axial mean ensured that Roman Catholicism would be riven not only between its own mundane masses - ever somatically beholden to the Mass - and that implicit transcendentalism which hovers around the concept - virtually unique to Catholicism - of the post-resurrectional Saviour 'On High' who is the metaphysical fount of grace and guarantor, through Christian faith, of a Second Coming whose will it should be to establish a new earth and a new heaven in 'Kingdom Come', but, less germane to church-hegemonic axial criteria than to what effectively appertains to church-subordinate criteria on the Protestant axis of Anglicanism to Puritanism, to what might be described as a quasi-phenomenally sensible orientation of the pseudo-noumenally sensible towards 'the Word' as embodied in the New Testament and, contrary to this puritan-like disposition, of a quasi-noumenally sensual orientation of the phenomenally sensual towards Scripture as embodied in the Old Testament, where 'God' is less the Son of Devil the Mother hyped as the Son of God, still less an implicitly transcendent figure awaiting his 'return', than, in typically pagan-derived fashion, Devil the Mother hyped as God the Father, and one is automatically put in a heliotrope-like position of deferring, from a phenomenally sensual standpoint, not unlike my earlier contention in respect of Eastern Orthodoxy, back from one's own axial integrity towards the apex of the state-hegemonic axis, upon which 'God' is no product of faith in a transcendent consequence of resurrectional apotheosis who may one day return, duly transfigured, to earth to work his divine will, but fundamental to noumenal sensuality as Creator of the so-called Universe, meaning the Cosmos, and therefore the monotheistic manifestation, whether Judaic, Anglican, or what have you, of Devil the Mother hyped as God, which is to say, of a sensual First Mover presiding over things both cosmic and natural in due Old Testament vein.

27.  For the Old Testament is not even humanistic in decadent terms, as germane to a Catholic take on perpendicular triangularity that would involve the concepts of the so-called Risen Virgin, the so-called Father, and the so-called Sacred Heart of the Risen Christ as symbolical of eyes, ears, and heart in a paradoxically decadent New Testament relationship, but is distinctly subhuman if not pre-human in its triangular orientations towards both nature and the Cosmos, the former in what could be described, using trees as representative of nature, as a blossom, fruit, and berry triangular structure symbolically close to Saul, David, and either Mohammed or some Mohammed-like Israelite counterpart, and the latter in what could be described as a stellar, solar, and Venusian (of the planet Venus) triangular structure symbolically closer to Jehovah, Satan, and either Allah or some Allah-like Israelite counterpart bringing, as in other antimetachemical instances, a degree of noumenal sensibility to bear on what must otherwise remain a triangle largely characterized, in due heathenistic vein, by noumenal sensuality, not least by its metachemically hegemonic aspect.

28.  Be that as it may, the fatality of phenomenal sensuality to defer, in particular, towards pseudo-noumenal sensuality, and thus a fundamentally Anglican 'Creator', must be as inevitable or, at any rate, likely as for the pseudo-noumenally sensible to scripturally defer to phenomenal sensibility, thereby detracting from their own implicit transcendentalism (whether or not coupled to a no-less implicit antifundamentalism) the more explicitly humanistic and even antinonconformist criteria are cited in respect of the New Testament, and pretty much as a puritanical antidote to whatever would most characterize the Old Testament as a vehicle for the fundamentalist - and even somatically materialist - oppression and domination of the masses.

29.  That said, Catholicism demonstrates what could be called a shadow or secondary tendency towards what in Britain became the church-subordinate corollaries of a state-hegemonic mean, and with such a tendency it is small wonder that the self-transcending essence of Catholicism was vitiated by criteria having their origins not only in Devil the Mother hyped as God but, by phenomenally sensible extrapolation, in the Son of Devil the Mother hyped as Son of God - something that is much more fundamental to 'the Word', in New Testament vein, than to any original orientation towards an implicit transcendentalism long associated with the Risen Christ whose grace is the salvation of 'the world', meaning, of course, the phenomenally sensual, or meek.

30.  For 'the world', as described before in my works, is no less divisible between alpha and omega, sensuality and sensibility, the meek and the just, than the 'overworld' of that which we have associated with netherworldly criteria in the case of noumenal sensuality and otherworldly criteria in the case of noumenal sensibility, each of which is divisible, moreover, between hegemonic and subordinate gender positions in regard to their respective commitments to vanity and righteousness.

31.  And if it is to establish a 'new earth' that the Saviour will return, it cannot be for the sake of perpetuating 'the world', least of all on its sensible side, but in order that those who are of the earth may be saved up more efficaciously to Heaven, to a New Heaven, commensurate with a genuine order of noumenally sensible criteria, than would otherwise be possible.  In fact, is it not the case that, in consequence of the influence upon the phenomenally sensual of post-worldly societies dominated by noumenal sensuality, a 'new earth' already exists, and precisely in relation to the pseudo-phenomenally sensual, all those lapsed Catholics whose Americanized lifestyles have elevated them relatively above their conservative or more faithful counterparts of Catholic convention, and rendered them all the more eligible for salvation to and by that genuine order of noumenal sensibility we have identified with the Second Coming and, hence, with the context of 'Kingdom Come'.  Is not the existence of pseudo-phenomenal sensuality, in this chronologically contemporary sense, already equivalent to a 'new earth' which can only be the axial precondition of the 'New Heaven' that a more genuine noumenal sensibility, in both metaphysics and antimetachemistry, would set about establishing ... come the dawn of deliverance from worldly enslavement following a majority mandate, as described in earlier texts, for religious sovereignty in that most paradoxical of elections commensurate, so I have contended, with Judgement.

32.  I, at any rate, have little doubt in my mind that the 'new earth' is such a thing, and that it precedes the return of a godly individual, of the Second Coming of godliness in respect of a stage beyond New Testament transcendentalized humanism to one unequivocally transcendentalist or at least orientated towards a transcendental consummation requiring that 'man be overcome' in respect of his gradual cyborgization towards definitive godliness and, hence, God, not to mention, for females, antidevilishness and, hence, the Antidevil.

33.  Actually, I would say that in this pseudo-phenomenally sensual sense, the term 'new earth' is itself a misnomer, since the precondition of metaphysics and thus of godliness or heavenliness is ever antiphysics, the antimasculine position massedly under the volumetric volume of chemistry in (broadly) phenomenal sensuality, and that for any prospect of a heavenly redemption of the masses, with particular reference to its male members, there must first be a degree of anti-earthly sinfulness in place which, appertaining to antiman, is already a refutation of anything properly earthly and hence heathenistically beneath or contrary to the concept of sin.  Even the physical position of masculine males over antichemical antifeminine females in phenomenal sensibility may be less strictly earthly, in respect of a terrestrial parallel, than effectively Mars-like in its cerebral elevation over the oceanic waters of a womb-like plenum characterized by bound soma.

34.  However that may be, a 'new earth' would not be the concern of a godly being, a Messianic redeemer, so much as a consequence of what stems from or owes its origins to a noumenally sensual imposition closer, in spirit, to what is contrary to God, namely the Devil, and most specifically to Devil the Mother in the case of metachemistry and, where the secondary free soma of antidivine males is concerned, to the Antison of Antigod, a sort of Antichristic equivalence likely, by dint of gender parallelism, to have more effect on antiphysical males than, like Devil the Mother, on their chemical counterparts in phenomenal or, in this case, pseudo-phenomenal sensuality.

35.  Therefore not only is what could be called a 'new anti-earth' in the antiphysical aspect of pseudo-phenomenal sensuality a precondition of anything genuinely heavenly in the metaphysical aspect of noumenal sensibility, but, for females, it must follow that what could be called a 'new purgatory' in the chemical aspect of pseudo-phenomenal sensuality should be no less preconditional of anything genuinely antihellish in the antimetachemical aspect of noumenal sensibility, where, in secondary free psyche, the Antidaughter of the Antidevil would be the antifundamentalist counterpart to the transcendentalism of God the Father as that which, in primary church-hegemonic vein, signified the apex of noumenal sensibility in respect of loyalty to Self and thus the attainment, via Truth, of heavenly joy as the Self-resurrectional reward for genuine godliness.

36.  Therefore it is not the business of the Second Coming to establish a 'new earth', nor even a 'new anti-earth', but to make use of such new anti-earthly and new purgatorial positions as already exist in and as germane to pseudo-phenomenal sensuality, the product, by and large, of noumenally sensual impositions of a 'Vanity Fair'-like order, and to save from bound to free psyche (and counter-damn from free to bound soma) those who appertain to such a 'new anti-earth' and 'new purgatory' to that more genuine noumenal sensibility which one can identify, in metaphysical and antimetachemical terms, with a 'New Heaven' and, for antidiabolic females, what could be called a 'New Antihell', the anti-upperclass corollary, for females, of anything classless in respect of metaphysical sensibility, and therefore arguably less genuinely righteous than anti-vain or, more correctly, pseudo-just (as described in more detail later).

37.  Obviously such a genuine noumenally sensible position is not only above the pseudo-noumenal sensibility of the R.C. Church, with its verbal absolution for penitential contrition, but above or, rather, beyond, as cyborgkind to mankind, the Buddhist noumenal sensibility of transcendental meditation, the humanized transcendentalism of the East traditionally, and therefore uniquely germane to a global, as opposed to Western or Eastern, ideological standpoint such that overhauls the older civilizations as it develops out of and away from the antihumanism which is the basis, if you will, of what is properly contemporary and therefore both beyond and antithetical to traditional civilization, whether antipagan/humanist, as in the case of the West, or anticosmic/pagan as in the case of the East, which not only predates Western civilization but is that which is most antithetical, in its Creator-based primitivity, to the march of contemporary civilization as it advances from antihumanism towards a transcendent resolution in the utmost universality of full globalization, transcendentalism being to antihumanism what humanism was to antipaganism (Christianity) and, before that, paganism to anticosmic pantheism - namely the positive and evolutionary fulfilment of a negative and devolutionary precondition which, being sensual, could only be of a broadly female character.

38.  That said, it is not for the Second Coming to perpetuate anything humanistic, whether transcendentally humanistic, as in the case of the R.C. Church, or humanistically transcendentalist, as in the case of the Buddhist East, but to encourage the utmost synthetically artificial sensibility commensurate with the cyborgization of life to an intensely noumenally sensible End, whether in respect of metaphysics or, for females, antimetachemistry.  Therefore the starting point of Social Transcendentalism or, more ideologically, Social Theocracy is from where antihumanism leaves off, since antihumanism is akin to the tails side of a coin that, being global, has yet to achieve its head, and therefore become properly evolutionary.

39.  And what Social Theocracy is appealing to is the instinct in the pseudo-phenomenally sensual masses for self-preservation beyond the levels of worldly enslavement to netherworldly exploitations via the otherworldly liberation in which the New Heaven and the New Antihell can come to pass and remain as testimony to their psychic salvation (from bound to free) in church-hegemonic terms and to their somatic counter-damnation (from free to bound) in state-subordinate terms, thereby bringing noumenal sensibility to its universal fulfilment via the synthetic transmutation of both the Self and the Not-Self.

40.  For when  those of 'Vanity Fair' are no longer able to prey upon and avail of the weakness (in primary free soma) and ignorant approach to weakness (in secondary free soma) of those in the 'Sough of Despond' because the latter have been blessed with the beautiful approach to truth (in secondary free psyche) and truth (in primary free psyche) of the 'Celestial City', then it will not be too long before their exploitative position becomes untenable and they collapse into the 'delectable-mountains' justice of 'Mr Worldly Wise' and are damned and counter-saved, ceasing to be diabolic and antidivine the more, in reverse gender terms, masculine and antifeminine criteria ensue, which are precisely the criteria characterizing the phenomenally sensible, whose position is rather akin, in the world, to earth and antipurgatory.

41.  Thus as the antimasculine and feminine are saved and counter-damned up to divinity and antidevility, so will those who were of man and antiwoman gradually be manoeuvred into positions across the worldly divide that would be closer to anti-earth and purgatory, thereby allowing more men and antiwomen of a damned and counter-saved stamp to step into their phenomenally sensible positions prior to being swivelled across in like-antimasculine and feminine vein to follow upon the heels of their formerly puritan counterparts, joining the ever-swelling band of the Saved and Counter-Damned whose entitlement, in noumenal sensibility, will be to have the full benefits of evolutionary centro-complexification, as the Many gradually become the Few, growing ever more divine and/or antidiabolic, as the gender case may be, as metaphysics and antimetachemistry are encouraged to develop toward their maximum potential for classless Being and anti-upperclass Antidoing in the virtuous circle of Yang and Anti-Yin, Eternity and Anti-Infinity.

42.  When we examine such noumenal sensibility from a literary standpoint or, more correctly, from the standpoint of a given typography, be it writerly or printerly, we find, that as in the case of phenomenal sensibility, text should be monochrome, since what is drab or conservative without, on the outside, in rejecting any attempt at 'spectacle', can only be conducive towards a more interesting or enlivening experience within, in the Self, which is spared the ignominy of self-rejection from a standpoint rooted, female-wise, in selflessness, which is to say, in both the presentation and appreciation of 'spectacle'.

43.  It is not for nothing that books, traditionally, are monochrome, with black characters on a white paper ground, for on such a basis justice is done to sensibility, which requires for its inner enrichment and development a repudiation of garish spectacle without.  Books, when purely typographical, are quintessentially puritanical in respect of such monochromatic print, and thus somewhat contrary to all kinds of polychromatic spectacles, whether filmic or, indeed, literary, as in the case of certain Medieval MSS, contemporary American co-mags, children's books of a more vulgar nature, and a variety of experimental works utilizing the most varied colours, with or without - though doubtless more often with - colour photography, that pictorial subverter of print.

44.  But of course the generality of such monochromatic books are phenomenally sensible, and therefore germane to a context divisible between physics and antichemistry, masculine and antifeminine criteria.  There is to such sensibility an element of what has in the past been called the abstract corporeal, not least in respect of writing, where letters or characters are of course joined in subjective vein, but there is also a more prevalent element of what could be called anti-concrete corporeality, as befitting anything that has a more printed look to it, as, in fact, the great majority of published books do have, albeit one might look in vain for tangible evidence of borders as though to confirm a bound-somatic parallel in the great majority of such publications.

45.  However that may be, monochrome can be black on white - and usually is - or white on black, but that is all the difference, it seems to me, between a typographical paradigm of bound soma and a typographical paradigm, far rarer, of free psyche, and it is apparent from the evidence of most if not all such books that monochrome is presented in such a fashion as to favour bound soma, a not untypically phenomenally sensible position, since, as we have already discovered, phenomenal sensibility is nothing if not the subversion of the nominal physical hegemony by antichemical factors acting in conjunction, albeit antithetically, with an unequivocal metachemical hegemony over antimetaphysics in noumenal sensuality.  Therefore it need not surprise us that printed literature is the representative form of literature for a context characterized by phenomenal sensibility, and that what we have called the anti-concrete corporeal takes considerable precedence over anything abstract corporeal, in writerly vein.

46.  I would even go so far as to say that printed books of printerly material are primary state-hegemonic, whether or not, in the absence of white-on-black monochromatic presentations, there would be a primary church-subordinate standing to material printed with a greater emphasis on upper-case than on lower-case, albeit still somehow ascendant over anything conceived from a more strictly writerly - and therefore joined character - point of view.

47.  However, if we make out a case for sensibility where monochrome is concerned, whether it be black-on-white or, indeed, the almost nonexistent white-on-black, and remember that such contrary approaches to monochrome, amounting to a somatic/psychic dichotomy, can be corporeal or ethereal, generally straight or italic, then it would seem only fair to contend that any literary or typographic production that hailed primarily from sensuality would have to be polychromatic, since of a nature that appealed to appearances and was set up both to mesmerize and seduce from a basis rooted in heathenistic values, the female values, if you will, of a garishly sensual disposition that must needs draw attention to itself and, in drawing attention, conquer and vanquish all opposition, rendering deferential to its will and spirit all that might lay claims to any kind of egocentric or psychocentric independence of mind.

48.  Therefore, for the sake of argument, we may contend that anything phenomenally sensual could not be monochromatic but if not blatantly then fundamentally polychromatic, serving to exemplify the triumph of chemistry over antiphysics, of feminine over antimasculine values in such fashion that free soma took precedence - at least without inter-class axial intervention - over bound psyche, and texts of a polychromatic on white rather than white on polychromatic ground - say green or blue - tended to prevail.  But, of course, with axial intercourse between phenomenal and noumenal positions such a heathenistic situation would be somewhat paradoxically undermined, though not eradicated, by an antiphysical subversion of chemistry at the behest of an unequivocally metaphysical hegemony over antimetachemistry in noumenal sensibility, and so the prospects for white on polychrome could only be higher, if within boundaries exemplifying the binding of psyche, than of anything typographically illustrative of free soma itself. 

49.  And in such a paradoxical subversion of phenomenal sensuality it would be feasible to equate the nominal chemical hegemony with the concrete corporeal and the underplane subversive element of antiphysics with what could be called the anti-abstract corporeal, the former of which would be free printerly where the latter was bound writerly and therefore arguably subject to borderline restrictions that would make it the bound-psychic counterpart to such bound soma as we found equivalent to a bordered printerly style across the worldly, or phenomenal, divide, albeit such a divide is itself symptomatic of polychromatic sensuality on the one hand and monochromatic sensibility on the other hand, and therefore antithetical in virtually every respect.

50.  But if phenomenal sensuality can only be polychrome, then that to which it should aspire and which is its salvation and/or counter-damnation, depending whether psyche or soma be the focus of attention in due church-hegemonic or state-subordinate vein - namely, noumenal sensibility, can only, as intimated above, be monochrome, the leap from anti-abstract corporeality in antiphysics to abstract etherealism in metaphysics, as from white-on-colour bound writerly to white-on-black free italic writerly, requiring, for gender symmetry, a correlative leap from concrete corporeality in chemistry to anti-concrete etherealism in antimetachemistry, as from colour-on-white free printerly to black-on-white bound italic printerly, notwithstanding the respective secondary church-hegemonic and primary state-subordinate positions in which something approximating to white-on-colour bound printerly to white-on-black free italic printerly in the female case and colour-on-white free writerly to black-on-white bound italic writerly in the male case would be requisite in any strictly logical estimation that aimed to be as exactingly comprehensive as possible.