76.  And Truth will only be established to an absolutist degree when once it embraces the Cyborg and proclaims God the Father in relation to the synthetic artificiality of the most evolved manifestation of metaphysical sensibility coupled, in bound soma, to the most evolved manifestation of the Son of God, the former of which will embrace transcendentalism and the latter idealism of a global, and therefore properly universal, scope, as Heaven the Holy Soul and the Holy Spirit of Heaven find their respective places in conjunction with God the Father and the Son of God within the overall hegemonic victory of metaphysics.

77.  For Truth is not an end in itself but a means to that Joy which is of Heaven the Holy Soul, and which requires not only God the Father as its precondition but, in the metaphysical manifestations of bound soma, the truthful approach to Beauty of the Son of God and the joyful approach to love of the Holy Spirit of Heaven, neither of which have anything properly to do with God and Heaven because they are as state-subordinate corollaries to a church-hegemonic freedom, but both of which are crucial not only to the existence of God the Father and Heaven the Holy Soul but, where females are concerned, to the existence of Antidevil the Antimother in the Beauty of antimetachemical bound will and of Antihell the Unclear Spirit in the Love of antimetachemical bound spirit, both of which manifestations of antimetachemical soma are critical to the coming to pass, in antimetachemical free psyche, of the beautiful approach to Truth of the Antidaughter of the Antidevil and the loving approach to Joy of the Unclear Soul of Antihell, those secondary church-hegemonic counterparts to the Truth of God the Father and the Joy of Heaven the Holy Soul.

78.  Thus in the full complement of noumenal sensibility, metaphysics and antimetachemistry shall attain to their most evolved and most counter-devolved manifestations in the Eternity of classless transcendentalism and idealism for males and in the Anti-Infinity of anti-upperclass antifundamentalism and antimaterialism for females, males being more psychically disposed, as beings for whom (in 'father' to 'son'-like fashion)  psyche both precedes and predominates over soma, to evolutionary freedom than to counter-devolutionary binding, females, by contrast, more somatically disposed, as creatures for whom (in 'mother' to 'daughter'-like fashion) soma both precedes and predominates over psyche, to counter-devolutionary binding than to evolutionary freedom.  For no matter how much you may upend females from the standpoint of a metaphysical hegemony over antimetachemistry, they remain creatures for whom psyche precedes and predominates over soma, and an emphasis, under male hegemonic pressures, on psyche at the expense of soma, on the beautiful approach to Truth at the expense of Beauty and on the loving approach to Joy at the expense of Love, will not cause them to become genuinely psyche over soma, and therefore truly evolutionary, but rather to spend more energy than theological rhetoric might suggest on focusing the greater part of their attention on Beauty and Love in state-subordinate vein, as a concern with maintaining bound soma takes precedence, for them, over the development of free psyche.

79.  Only extensive and intensive cyborgization, it seems to me, can or will make any headway into the ineluctable fixity of this gender dichotomy, but then only over an extended period of time and subject to certain restrictions which would have to honour the virtuous circle of noumenal sensibility, which requires not only the existence of Yang but of Anti-Yin, not only of Eternity but of Anti-Infinity, not only of metaphysics but of antimetachemistry, not only of classless criteria but of anti-upperclass criteria, the former evolutionary and the latter counter-devolutionary, in order that Truth and Joy may co-exist with the beautiful approach to Truth and the loving approach to Joy, and these in turn with the truthful approach to Beauty and the joyful approach to Love which will ensure that Beauty and Love remain no more than a secondary state-subordinate corollary, in the relevant Not-Self, to the primary manifestation of state-subordinate criteria which, as the Son of God and the Holy Spirit of Heaven, can only exist in the bound-somatic shadow of the free-psychic light of God the Father and Heaven the Holy Soul, the Truth and Joy which must forever remain hegemonic over the secondary church-hegemonic criteria of the Antidaughter of the Antidevil and the Unclear Soul of Antihell, as the beautiful approach to Truth and the loving approach to Joy take their inferior psychically free places beneath that which accords with a hegemony which, being male, is alone genuinely and truly in sync with its gender actuality and therefore perfectly at one with the Self.

80.  Of course, extensive and intensive cyborgization, as hinted at above, will take much time and require great sacrifices and technocratic perseverance to bring to any kind of significant pitch, and it is probable that, initially, cyborgization of a certain autonomous and individual stamp will more characterize those struggling on behalf of the pseudo-phenomenally sensual Americanized masses - effectively quasi-noumenally sensual - than the latter themselves, bearing in mind the inevitability of reaction, both within and, especially, without the church-hegemonic/state-subordinate axis to the 'overcoming of man', meaning of course the elevation of pseudo-antimen and pseudo-women to standings equivalent to God and the Antidevil or, at the very least, to godliness and antidevilishness, in the event of a majority mandate for religious sovereignty in an election with the potential to end all elections of a democratic nature in order that Social Theocracy may flourish as the characteristic ideological integrity of 'Kingdom Come', that is to say, of a society characterized by religious sovereignty and having rights in relation to it which, in truth, would be less a 'Kingdom', subject to a Ruler, than an ultimate manifestation of republicanism in which the People were alone truly sovereign and thus the beneficiaries of divine and antidiabolic religious rights.

81.  No, even if it is the destiny of the aforementioned masses of pseudo-antimen and pseudo-women to be saved and counter-damned up from pseudo-phenomenal sensuality to noumenal sensibility of a type that would not only be more genuine than any previous manifestation of such sensibility but commensurate, in its global universality, with the Cyborg, as of the cyborgization of life to a properly divine and antidiabolic pitch, the proper unfolding of such a destiny will take much time, within Eternity, to realize, and be fraught with perils and mishaps even without reactionary activity from those bent on maintaining or in continuing to defer to state-hegemonic/church-subordinate criteria where, irrespective of the country, there can be no genuine faith in the possibility of a Second Coming and, hence, in 'Kingdom Come', if I may persist with that time-honoured metaphor, by dint of the absence of criteria that embrace transcendentalism and/or antifundamentalism in implicit and rather pseudo terms vis-à-vis traditional Catholic humanity, within a church-hegemonic society, when the only criteria that officially and actively or representatively persist are those appertaining to an axis which, being state-hegemonic and church-subordinate, either descends, in British vein, from pseudo-devils and pseudo-antigods to antiwomen and men, or counter-ascends, in American fashion, from pseudo-antiwomen and pseudo-men to devils and antigods, and therefore is not in a position to endorse the 'overcoming of man', meaning of antimen and women, or their pseudo and more contemporary equivalents, by godliness and antidevilishness. (Though, in the American case, it is arguable that a certain 'overcoming of man' is evidenced by the dominance of devils and antigods, albeit hyped, more usually, in relation to fundamentalist religious criteria and therefore to a god-like status as 'stars'.)

82.  For them, on the contrary, such an axis as that descending from pseudo-noumenal sensuality to phenomenal sensibility or, in the American case, counter-ascending, since the Pilgrim Fathers, from pseudo-phenomenal sensibility to noumenal sensuality, is effectively an end in itself, adequate to its purposes of commercially exploiting the phenomenally sensual from positions ranged above them in some degree of noumenal sensuality and contrary to them in some degree of phenomenal sensibility, the former largely identifiable with the vain, as in Bunyanesque terms with 'Vanity Fair', and the latter no less largely identifiable with the just, as again from Bunyan's standpoint with 'Mr Worldly Wise' and his besottedness with the 'Delectable Mountains' of capital gain or even, by socialistic extrapolation, with the dispersion of wealth on an egalitarian basis, as the emphasis shifts from liberal to social democratic criteria.

83.  For these types of people, if I may use such a general term here, 'man' is decidedly not something that should be 'overcome' in terms, according to gender, of godliness and antidevilishness but, rather, a fixed ideal, a sort of solution, in phenomenal sensibility, to the problem of tyranny, and he doesn't even recognize the gender dichotomy, within such sensibility, between antifeminine females and masculine males, between the antiwomen of antichemistry and the men of physics, neither of which have any serious intentions, exceptions to the British rule notwithstanding, of going anywhere else, least of all further down, bolshevistically, into a proletarian humanist dead-end of radical social democracy, even though some, if only a tiny minority, occasionally find themselves being counter-regressed, through a knighthood or a peerage, back up the state-hegemonic/church-subordinate axis towards its pseudo-noumenally sensual zenith, a somewhat ironical development in Britain in view of its American-like connotations of approaching the axis in question from bottom to top, pseudo to genuine, rather than from top to bottom, as those who would have to be identified with phenomenal sensibility find themselves somewhat paradoxically elevated to positions of rank equating with pseudo-noumenal sensuality, in the upper-class and anticlassless vicinity of Monarchic/Anglican criteria.

84.  However that may be, the Americans are far less concerned with interpreting democracy in such an idealistic light than in reinterpreting it in relation to their own rather more culturally-disposed elevated attitude to state-hegemonic/church-subordinate criteria, so that it becomes a vehicle for transferring absolute power in the C-in-C Presidential Executive from one candidate to another, presuming upon a change of so-called Leader.  The Americans are less pseudo-noumenally sensual, in British fashion, than genuinely noumenally sensual, even with other and more contemporary manifestations of noumenal sensuality which would qualify, certainly in the case of sensual cyborgization, for equation with a species - doubtless most devolved and most counter-evolved - of pseudo-noumenal sensuality.

85.  No, it is with that Native American and hot, dry climate-inspired backdrop to contemporary American civilization that pseudo-noumenal sensuality has had to wrestle, and the illusion of Judeo-Christian tradition and continuity for those of European descent has rendered expedient a significant Jewish wedge of more genuine noumenal sensuality in between the European-inspired industrialized free-enterprise impetus of American culture and such Native American traditions as would vitiate and, by their continued existence, undermine any such tradition.

86.  Therefore the fatality of America towards noumenal sensuality is completely at variance with the British traditions of regarding phenomenal sensibility as the solution to authoritarian tyranny and even, in the more self-deceiving or deceived instances of democratic radicalism, as a kind of ideal in itself, worthy of universal emulation and therefore exportation.  Thus Britain and America, when 'true' to themselves, pull in opposite directions, the former down from pseudo-noumenal sensuality towards phenomenal sensibility, as from pseudo-free soma to bound soma and, in church-subordinate vein, from pseudo-bound psyche to free psyche, and the latter up from pseudo-phenomenal sensibility towards noumenal sensuality, as from pseudo-free psyche to bound psyche and, in state-hegemonic vein, from pseudo-bound soma to free soma.

87.  Therefore it can be of no surprise to anyone that where the British prefer to debate and counsel, the Americans are prone to act and dictate, since for them noumenal sensuality takes precedence over phenomenal sensibility which, being pseudo, is no more than a starting-point for an achievement of freedom that can only culminate on freely somatic terms within a context, necessarily dominated by female criteria, of noumenal sensuality.  For them, the genuineness of somatic freedom is incontestable, and they are accordingly among its most staunch defenders and, more characteristically, advocates, waging war after war in its name.

88.  In Britain, such freedom, as noted above, is rather more pseudo in its Monarchic state-hegemonic manifestation and consequently liable to be eclipsed, if I may speak metaphorically, by the more genuine binding that characterizes the phenomenally sensible, even as many of the latter operate under the delusion that they are free and that what they stand for is synonymous with freedom when it actually has rather more to do with freedom from tyranny and thus from those who act arbitrarily and autocratically from an authoritarian point of view.  Such 'freedom' as democracy champions has to be paid for at the price of binding; for state-hegemonic criteria in Britain are based in the freedom or, rather, pseudo-freedom of the pseudo-noumenally sensual Monarchic establishment and in the binding of the phenomenally sensible Parliamentary establishment, bound to themselves and bound, through an oath of allegiance, to the reigning Monarch whose Subjects they perforce are and are fated to remain.  Actual freedom, for the phenomenally sensible, is a very subordinate thing to binding, being, to all intents and purposes, the free psychic corollary of somatic binding which, as I have argued, takes a church-subordinate standing in relation to both humanistic Puritanism for males and antinonconformistic Puritanism for females, the former largely masculine and the latter antifeminine, the former middle-class and the latter anti-lowerclass, the former physical and the latter antichemical, and of course the former, by dint of their secondary state-hegemonic status vis-à-vis the metachemical to antichemical link of the antithetical female positions, tending, exceptions to the rule notwithstanding, to signify a no-less secondary church-subordinate status in the interests of harmony between Church and State, the broad Puritan Church and the pluralistic Parliamentary State, each of which tends to reflect, in reverse terms, the parallel harmony between the Anglican Church and the Monarchic State in noumenal or, more correctly, pseudo-noumenal sensuality, where, of necessity, the State takes precedence over the Church and females over males, or the female aspect of things over their male aspect, in both State and Church, metachemistry therefore able to rule a pseudo-noumenally sensual roost by dint of the subordinate nature of antimetaphysics and its inability to undermine, from a bound-psychic standpoint, the free somatic hegemony which is also its fate in secondary state-hegemonic terms.

89.  No, there is nothing that can be done in Britain about the status quo, which is self or, rather, not-self perpetuating under a female domination of society, and which rather fights shy, even as it paradoxically strains towards America, of radical democratic proclivities such that, in bolshevistic vein, would undermine parliamentary loyalty to the Monarch and take democracy down the slippery slope of socialist totalitarianism in the name of proletarian humanism and an even more exaggeratedly deluded notion of freedom and correspondingly stifling order of binding to that which liberally obtains within the existing parameters of phenomenal sensibility.

90.  Of course, unofficially there are always cultural and sexual and social and other manifestations of such a democratic radicalism, in which the omega world of phenomenal sensibility seems hell bent on taking itself as far down the axis as it possibly can from such somatic freedom as hegemonically exists in pseudo-noumenal sensuality to a profounder somatic binding or, in the case of the more intelligent males, a more radical psychic freedom that knowledgeably strains, contrary to the axial grain, to be as independent of strength as it possibly can.  But such unofficial strainings at the leash of state-hegemonic/church-subordinate society are for the most part fated to remain 'beyond the pale' and unrepresentative of majority opinion and behaviour, just as America, for all its show of force and appetite for wilful action, balks at the prospect of an outright tyrannical approach to life in openly autocratic vein and draws back in horror from the brink of any such outright barbarity that would constitute the noumenally sensual antithesis to the kind of phenomenally sensible strainings at the axial leash which I have been alluding to above, whether or not one chooses to interpret such an antithesis in fascist/communist terms.

91.  Fortunately for the world, the alpha and omega extremes of state-hegemonic/church-subordinate society are equally 'beyond the pale' for the representative bodies of both the British and American axes, and such axes, or in reality opposite approaches to the same axis, continue to operate within terms that not only maintain axial interaction between 'the above' and 'the below' or vice versa, but remain politically and religiously stable, even though in a manner which keeps them at loggerheads with those who appertain to or identify with the church-hegemonic/state-subordinate axis which this writer believes it is the business of Messianic intervention and destiny to renew in such fashion that it overhauls itself on a basis not unlike the American overhaul and effective reversal of British state-hegemonic criteria, thereby ensuring that any phenomenally sensual to pseudo-noumenally sensible tradition is eclipsed by the salvation and counter-damnation of the pseudo-phenomenally sensual to that more genuine order of noumenal sensibility which has been identified, in the synthetic artificiality of its global universalization, with 'Kingdom Come', but which might also, in Bunyanesque terms, be regarded as constituting a 'Celestial City' the likes of which puts any existing or previous 'Celestial City' in the shade, just as what might, in its quasi-'Vanity Fair' predilections, be called the pseudo-'Slough of Despond' of the contemporary Americanized 'lapsed-Catholic' masses has left the traditional Catholic 'Slough of Despond' in its pseudo-phenomenally sensual wake as it strains, paradoxically, towards the ungodly spectacles of the American-dominated 'Vanity Fair' and confirms a standing which is akin to a 'new earth' or, more correctly, a new anti-earth coupled, for females, to a new purgatory the precondition, in church-hegemonic/state-subordinate axial terms, of that New Heaven and New Antihell which I want to come to pass in the foreseeable future.

92.  For it is from the depths, if lesser depths these days, of pseudo-antiman and pseudo-woman that elevation to the heights of God and the Antidevil must arise, since that which is a precondition of Heaven and Antihell can only be pseudo-antiearthly in the male case and pseudo-purgatorial in the female case, all else being, when not merely the traditional converse of the above, axially irrelevant.  Nothing can be done, in the foreseeable future, to save or counter-damn men and antiwomen, least of all while they remain under the dominion, in state-hegemonic/church-subordinate terms, of devils and antigods, but much can be done to improve the lot of the pseudo-phenomenally sensual, and thus deliver them from the pseudo-'Slough of Despond' to that genuine 'Celestial City' which will be their noumenally sensible apotheosis.

93.  In fact, if we look at this distinction between the two axes more closely, we shall find that just as the 'new earth' of the Americanized pseudo-antiearth and the 'new purgatory' of the Americanized pseudo-purgatory must be distinguished from the 'old earth' of the Catholic anti-earth and the 'old purgatory' the Catholic purgatory, so the coming New Heaven and New Antihell of Social Theocratic liberation from the pseudo-world must likewise be distinguished from the 'old heaven' of the Catholic pseudo-Heaven and the 'old hell' of the Catholic pseudo-Antihell, the anti-earth and purgatory existing no less in world-based polarity to the pseudo-Heaven and pseudo-Antihell of Catholic tradition than the pseudo-antiearth and pseudo-purgatory in otherworldly-oriented polarity (temporarily) to the genuine Heaven and Antihell of the Messianic overhaul of church-hegemonic/state-subordinate criteria in and with the dawn of 'Kingdom Come', following, as I have often repeated, a majority mandate for religious sovereignty in what, for the right type of countries, must amount to the most paradoxical of elections involving the prospect, as alluded to above, of Social Theocracy.

94.  Conversely, where the state-hegemonic/church-subordinate axis of heretical opposition to the above criteria are concerned, we shall find that just as the 'new hell' of the American Hell and the 'new heaven' of the American Antiheaven must be distinguished from the 'old hell' of the British pseudo-Hell and the 'old heaven' of the British pseudo-Antiheaven, so the 'new purgatory' of the American pseudo-antipurgatory and the 'new earth' of the American pseudo-earth must be distinguished from the 'old purgatory' of the British antipurgatory and the 'old earth' of the British earth, antipurgatory and earth existing no less in world-centred polarity to the pseudo-Hell and pseudo-Antiheaven of British Monarchic/Anglican tradition than the pseudo-antipurgatory and pseudo-earth in pseudo-worldly polarity (fatally) to the more genuine Hell and Antiheaven, as it were, of the American secular overhaul of state-hegemonic/church-subordinate criteria which, with its presidential executive, is the contemporary manifestation of such criteria par excellence.

95.  All that is somewhat more complicated and paradoxical with the use of relatively conventional terms like 'new earth' or even 'old hell' than would otherwise be the case, so let us accordingly simplify matters by focusing on what actually characterizes each axis on both traditional and contemporary, worldly and, let us say, post-worldly terms, so that, in the case of the church-hegemonic/state subordinate axis, we can pit the anti-earth and purgatory of antiphysical and chemical phenomenal sensuality against the pseudo-Heaven and pseudo-Antihell of metaphysical and antimetachemical pseudo-noumenal sensibility, while reserving to its contemporary overhaul the possibility, with reverse orientation, of the pseudo-antiearth and pseudo-purgatory of antiphysical and chemical pseudo-phenomenal sensuality being pitted against or, rather, oriented towards the Heaven and Antihell of metaphysical and antimetachemical noumenal sensibility, as and when a majority mandate for religious sovereignty in a paradoxical election equivalent to Judgement makes possible the complete supersession of traditional criteria in the interests of the pseudo-phenomenally sensual, and the prospect, in consequence, of a more efficacious order of salvation and counter-damnation diagonally forwards 'On High'.

96.  In the case of the state-hegemonic/church-subordinate axis, however, we can pit the antipurgatory and earth of antichemical and physical phenomenal sensibility against the pseudo-Hell and pseudo-Antiheaven of pseudo-noumenal sensuality where British-based traditional criteria are concerned, while reserving to its contemporary American overhaul the fatal attraction of the pseudo-antipurgatory and pseudo-earth of antichemical and physical pseudo-phenomenal sensibility towards the genuine Hell and genuine Antihell of metachemical and antimetaphysical noumenal sensuality, a sensuality that would be less genuine in strictly contemporary cyborgistic terms were it not for the considerable Jewish wedge that those habituated to a Judeo-Christian tradition have seen fit to encourage and maintain in America as a defence against and in some sense barrier to the outright cosmic pantheism, in savage primitivity, of the Native American traditions which are at the roots, after all, of everything American.

97.  Be that as it may, my principal concern can only be, as a Messianic advocate of 'Kingdom Come', with the contemporary overhaul of church-hegemonic/state-subordinate axial criteria in countries where such criteria are not merely effectively but officially and, one could say, endemically paramount, and to that end I can only regard the pseudo-antiearth and pseudo-purgatory of pseudo-phenomenal sensuality which the Americanization of the lapsed Catholic masses has created as a springboard to the very genuine Heaven and Antihell that would be commensurate with the noumenal completion of such an overhaul and with the possibility, thereafter, of the more permanent elevation of the pseudo-phenomenally sensual to positions of noumenal sensibility which will confirm the establishment of 'Kingdom Come' in terms of an ultimate 'Celestial City', an ultimate type of society which strives to elevate the phenomenal in the manner described.

98.  For anything that is hegemonically as subjective as the metaphysical aspect, the godly aspect, of noumenal sensibility can only draw the antiphysically antisubjective towards itself, in the heavenly overhaul of the pseudo-antiearth, while, correlatively, anything that is as subordinately anti-objective as the antimetachemical aspect, the antidevilish aspect, of noumenal sensibility can only, in parallel vein, draw the chemically objective towards itself, in the antihellish overhaul of the pseudo-purgatory, as the more genuine 'above' takes precedence over the pseudo 'below' and begins to fashion it not merely in its own image, but in such terms that whatever appertains to 'the below' is transfigured and transposed upwards, ceasing, by degrees, to appertain to the pseudo-world as it becomes ever more genuinely otherworldly with each advance in the noumenal techniques of salvation and counter-damnation, of church-hegemonic progressive elevation from bound to free psyche on primary (male) and secondary (female) terms and of state-subordinate counter-regressive elevation from free to bound soma on primary (male) and secondary (female) terms.

99.  Thus little by little would the genuinely godly and antidevilish transmute the pseudo-antimanly and pseudo-womanish upwards, transforming 'the below' into 'the above', the Many into the Few as centro-complexification gradually ensued in response to the elevation of the pseudo-phenomenally sensual towards the noumenal heights, an absolutist contrast, in ethereal sensibility, to the corporeal relativity that must always remain characteristic of the world, be it pseudo or genuine or, indeed, across the axial divide, self-affirming rather than self-denying, so that it makes a virtue, one might even say an ideal, out of being phenomenally sensible, and is content, certainly in the more genuine British and, in particular, English case, to regard progress in correspondingly low and mundane terms, through the ever-widening democratic enfranchisement of the Many and the development of economic egalitarianism.

100.   Such a false idealism has been exposed often enough in my writings, since I do not endorse the democratic concept of progress that either fixates on liberal values in parliamentary vein or strives, against the axial grain, to advance social democratic values in extra-parliamentary and even outright Marxist terms.  I am, as the reader may have gathered, neither Hegelian nor Marxistic, and take even my Schopenhauer and Nietzsche with a considerable pinch of proverbial salt, bearing in mind the extent to which misunderstandings and misrepresentations have invaded the theories of these latter thinkers and also rendered them apologists for state-hegemonic criteria.  But in reality state-hegemonic criteria do not easily square with the notion that man is something to be overcome, even if it is academically incontestable that Nietzsche did to Schopenhauer somewhat analogously what Marx did to Hegel, by reversing and even inverting much of the older master's thought, without any great evidence of improvement!