51. Only a Messianic 'shepherd', a true, or theocratic, leader, can unite the People, can transform heterogeneous mobs of sheep into a homogenous flock which can then be led up a mountain from where it will be safe from the predations of its wolf-like detractors, and therefore saved not only from internal weakness, or want of flock-like homogeneity, but from external exploitation at the hands of the increasingly ruthless predators who unceasingly bombard it or, rather, them, the disparate mobs of sheep, with ever-more violent and vulgar exhibitions of commercial vanity, mercilessly ripping them off and depriving them of self-respect through self-contentment.
52. Therefore, much as Social Theocracy may have to embrace a pluralistic approach to its own structures of salvation and, where state-subordinate criteria are concerned, of counter-damnation in relation to the renewal of the diagonally rising axis of church-hegemonic criteria from phenomenal sensuality to noumenal sensibility, it is not and never could be liberal in respect of democratic pluralism, because such pluralism, given these days an economic twist, is what keeps the People as electorate divided and weakened and all the more easily exploitable, and is therefore, to repeat, problematic from a Social Theocratic standpoint, a standpoint which, in the event of obtaining a majority mandate in selected countries (initially) for religious sovereignty, the sovereignty of sovereignties within a republican context, would be obliged, in the saved and/or counter-damned People's best interests, to take measures which restricted and eventually did away with all obstacles to the uniting of the People, the homogenizing of 'the flock', in the interests of their social and spiritual well-being, their subsequent transfiguration, if you will, from lower class to classless status in respect of the noumenal heights of both metaphysical and antimetachemical sensibility, not to mention any modification, contingent upon Protestant democratic acceptance of religious sovereignty, of phenomenal shortfalls from such heights, and therefore of physical and antichemical sensibility finally released from the clutches of metachemical and antimetaphysical sensuality, and consequently able to take its God-appointed place in the lower tiers of our projected triadic Beyond.
53. Actually now that I mention class in respect of the transfiguration of 'the phenomenally sensual' to noumenal sensibility, which involved my contrasting 'lower class' with 'classless', I should mention that the fourfold division of class that was discussed in my previous text, necessarily including upper class and middle class, is no more than a convenient generalization based upon the hegemonic class in each noumenal or phenomenal, ethereal or corporeal, context, and that as each and every such context is elementally divisible between hegemonic and subordinate gender positions, so it stands to reason that such contexts will reflect a class-division along parallel lines, whether in respect of gender or element.
54. Therefore the four main contexts, viz. noumenal sensuality, phenomenal sensuality, phenomenal sensibility, and noumenal sensibility, while principally characterized by the hegemonic class position, be it upper class, lower class, middle class, or classless, will also involve reference to the class of the subordinate gender, as in the following examples: the metachemical and antimetaphysical elemental integrity of noumenal sensuality divisible between upper class and anti-classless, who would be colloquially identifiable as 'jerks' and 'antibums'; the chemical and antiphysical elemental integrity of phenomenal sensuality divisible between lower class and anti-middleclass, who would be colloquially identifiable as 'cunts' and 'antipricks'; the physical and antichemical elemental integrity of phenomenal sensibility divisible between middle class and anti-lowerclass, who would be colloquially identifiable as 'pricks' and 'anticunts'; and the metaphysical and antimetachemical elemental integrity of noumenal sensibility divisible between classless and anti-upperclass, who would be colloquially identifiable as 'bums' and 'antijerks'.
55. Such colloquialisms as alluded to above may not be to everyone's taste, but they are not without philosophical significance in broadening the terms of reference from their usual rather limited scope to one that can be made to harmonize, no matter how crudely, with a more comprehensively exacting perspective on class. For while the noumenal planes of space and time may primarily be divisible between upper-class and classless elements, one cannot, and should not, rule out their anti-classless and anti-upperclass counterparts who exist in subordinate complementariness, as it were, to the hegemonic noumenal positions. And while the phenomenal planes of volume and mass may primarily be divisible between lower-class and middle-class elements, one cannot, and should not, rule out their anti-middleclass and anti-lowerclass counterparts who will likewise exist in subordinate complementariness to the hegemonic phenomenal positions, albeit such positions, as previously discussed in my work, can be compromised through under-plane subversion once we expand the perspective to embrace both phenomenal and noumenal classes in axial interdependence, the antichemical subversion of physics, attendant upon a noumenally sensual metachemical hegemony over antimetaphysics, being the phenomenally sensible counterpart to the antiphysical subversion of chemistry attendant upon a metaphysical hegemony over antimetachemistry, in respect of a noumenally sensible control of phenomenal sensuality.
56. However that may be, the prevalence of an upper-class control of the anti-lowerclass at the expense of both anti-classless and middle-class elements confirms, it seems to me, the inevitability of state-hegemonic criteria in respect of the diagonally-descending axis from noumenal sensuality to phenomenal sensibility, which must ever contrast with the prevalence of a classless control of the anti-middleclass at the expense of both anti-upperclass and lower-class elements in what amounts, on the diagonally-ascending axis from phenomenal sensuality to noumenal sensibility, to a church-hegemonic tendency commensurate with a male lead of society to metaphysical and, for females, antimetachemical ends.
57. Therefore just as noumenal sensuality can be equated with the dominance of upper-class criteria in respect of objectivity and with the subordinate complementariness of anti-classless criteria in respect of anti-subjectivity, the former commensurate with Devil the Mother and the latter with the Antison of Antigod, or, in plain parlance, the Devil and Antigod, so, by contrast, should noumenal sensibility be equated with the dominance of classless criteria in respect of subjectivity and with the subordinate complementariness of anti-upperclass criteria in respect of anti-objectivity, the former commensurate with God the Father and the latter with the Antidaughter of the Antidevil or, in plain parlance, God and the Antidevil.
58. Likewise, just as phenomenal sensuality can be equated, when once the nominal hegemony of chemistry over antiphysics has been duly compromised in the aforesaid axial vein, with the subversion of lower-class criteria in respect of objectivity and with the subversive complementariness of anti-middleclass criteria in respect of anti-subjectivity, the former commensurate with the Daughter of Woman and the latter with Antiman the Antifather, or, in plain parlance, woman and antiman, so, by contrast, should phenomenal sensibility be equated, when once the nominal hegemony of physics over antichemistry has been duly compromised in like-axial vein, with the subversion of middle-class criteria in respect of subjectivity and with the subversive complementariness of anti-lowerclass criteria in respect of anti-objectivity, the former commensurate with the Son of Man and the latter with Antiwoman the Antimother, or, in plain parlance, man and antiwoman.
59. Therefore, in excluding from the first of the above axial options the psychic factors in relation to both noumenal sensuality and phenomenal sensibility, the free to bound soma which primarily characterizes the antichemical subversion of physics at the behest of a metachemical hegemony over antimetaphysics makes for a state-hegemonic axial consistency of somatic regression which, as the essence of damnation, must ever contrast with the church-hegemonic axial consistency which, in likewise excluding from the second of the above axial options the somatic factors in relation to both phenomenal sensuality and noumenal sensibility, primarily characterizes the antiphysical subversion of chemistry at the behest of a metaphysical hegemony over antimetachemistry in the interests of a progression from bound to free psyche, the essence of salvation.
60. Looked at from a gender standpoint within any given elemental context, it soon becomes apparent that the upper-class hegemonic element (metachemical) of noumenal sensuality is, with its reference to Devil the Mother, primarily diabolically female in character, and contrasts with the anti-classless subordination (antimetaphysically) of antidivine males in respect of the Antison of Antigod where secondary state-hegemonic criteria are concerned, the primary and secondary modes of church-subordinate criteria requiring to be identified with the Daughter of the Devil and Antigod the Antifather respectively, as in relation to the noumenally sensual manifestations - metachemical and antimetaphysical - of bound psyche.
61. Likewise it soon becomes apparent that the anti-lowerclass subversive element (antichemical) of phenomenal sensibility is, with its reference to Antiwoman the Antimother, primarily antifemininely female in character, and contrasts with the middle-class nominal hegemony (in physics) of masculine males in respect of the Son of Man where secondary state-hegemonic criteria are concerned, the primary and secondary modes of church-subordinate criteria requiring to be identified with the Antidaughter of Antiwoman and Man the Father respectively, as in relation to the phenomenally sensible manifestations - antichemical and physical - of free psyche.
62. So much for the diagonally descending axis from noumenal sensuality to phenomenal sensibility, in which an upper-class link with the anti-lowerclass position in respect of metachemistry and antichemistry ensures that females control society in the interests of state-hegemonic criteria at the expense of their anti-classless and middle-class counterparts in antimetaphysics and physics, free and bound soma taking precedence over bound and free psyche in each elemental context.
63. In contrast to the above, it soon becomes apparent that the classless hegemonic element (metaphysical) of noumenal sensibility is, with its reference to God the Father, primarily divinely male in character, and contrasts with the anti-upperclass subordination (antimetachemically) of antidiabolic females in respect of the Antidaughter of the Antidevil where secondary church-hegemonic criteria are concerned, the primary and secondary modes of state-subordinate criteria requiring to be identified with the Son of God and Antidevil the Antimother respectively, as in relation to the noumenally sensible manifestations - metaphysical and antimetachemical - of bound soma.
64. Likewise it soon becomes apparent that the anti-middleclass subversive element (antiphysical) of phenomenal sensuality is, with its reference to Antiman the Antifather, primarily antimasculinely male in character, and contrasts with the lower-class nominal hegemony (in chemistry) of feminine females in respect of the Daughter of Woman where secondary church-hegemonic criteria are concerned, the primary and secondary modes of state-subordinate criteria requiring to be identified with the Antison of Antiman and Woman the Mother respectively, as in relation to the phenomenally sensual manifestations - antiphysical and chemical - of free soma.
65. So much for the diagonally ascending axis from phenomenal sensuality to noumenal sensibility, in which a classless link with the anti-middleclass position in respect of metaphysics and antiphysics ensures that males control society in the interests of church-hegemonic criteria at the expense of their anti-upperclass and lower-class counterparts in antimetachemistry and chemistry, bound and free psyche taking precedence over free and bound soma in each elemental context.
66. In general terms, it can be inferred that females are naturally either upper class or lower class, like the proverbial 'tyrant and slave' of Baudelairean notation, whereas males are either middle class or classless, this distinction loosely corresponding to the basic elemental distinctions between fire and water, metachemistry and chemistry, on the one hand, that of noumenal and phenomenal objectivity, and vegetation (earth) and air, physics and metaphysics, on the other hand, that of phenomenal and noumenal subjectivity, the latter two deriving from the former and being of a secondary order of elemental significance in the overall equation.
67. Therefore when females are turned around, or up-ended, under male hegemonic pressures in sensibility, they become either anti-upperclass or anti-lowerclass, the subordinate complements to classless and middle-class positions, whereas when males are turned around, or up-ended, under female hegemonic pressures in sensuality, they become either anti-classless or anti-middleclass, the subordinate complements to upper-class and lower-class positions.
68. Needless to say, it is no less logical to equate anti-upperclassness with antimetachemistry under classless metaphysics than anti-classlessness with antimetaphysics under upper-class metachemistry. And no less logical to equate anti-lowerclassness with antichemistry under middle-class physics than anti-middleclassness with antiphysics under lower-class chemistry, since once a gender or element has been turned around it is no longer representative of itself but rendered secondary to the prevailing element whose criteria of freedom, whether in soma or psyche, it becomes obliged to mirror or, at any rate, mimic, since the underlying gender actuality of a given ratio of particles to wavicles or, conversely, of wavicles to particles will remain constant whatever the hegemonic pressure being brought to bear on it.
69. In slang parlance, using such well-known expressions as 'snobs', 'nobs', 'yobs', and 'slobs', one can of course identify the upper class with 'snobs' and the anti-classless with 'antinobs' in respect of noumenal sensuality; the classless with 'nobs' and the anti-upperclass with 'antisnobs' in respect of noumenal sensibility; the lower class with 'slobs' and the anti-middleclass with 'antiyobs' in respect of phenomenal sensuality; and the middle-class with 'yobs' and the anti-lowerclass with 'antislobs' in respect of phenomenal sensibility, always bearing in mind the gender division between 'snobs' and 'nobs' where the ethereal, or noumenal, options are concerned, and between 'slobs' and 'yobs' with their corporeal counterparts down in the phenomenal depths of sensuality and sensibility.
70. However that may be, there will always be something upper-class about fire, something lower-class about water, something middle-class about vegetation (earth), and something classless about air, as between will, spirit, ego, and soul, and therefore something fiery about the upper class, watery about the lower class, vegetative, or earthy, about the middle class, and airy about the classless, the 'class' of metaphysical divinity par excellence, and thus of an alternative to and solution of class-bound limitations and frictions, exploitations and complications.
71. But this recourse to class divisions, on my part, is largely, as the reader will recall, gender-conditioned, so any reference to the subordinate complements of the hegemonic class positions in any given elemental context will require that one allow for notions of anti-fiery about the anti-upperclass, anti-watery about the anti-lowerclass, anti-vegetative about the anti-middleclass, and anti-airy about the anti-classless, the 'anticlass' of antimetaphysical antidivinity par excellence, and thus of those who, corresponding to either somatic or psychic manifestations of Antigod, have the unenviable fate, from a male standpoint, of being eternal 'fall guys' for diabolic denigration at the hands of the metachemical 'first mover' in noumenal sensuality, the sort of 'first mover' traditionally according with the concept of 'God' vis-à-vis a 'fallen angel' so-called Devil whose existence in sequential time under spatial space is akin to that of something solar under something stellar, or, beyond the Cosmos, of an analogous status in respect of nature, mankind, or Cyborgkind, to take this 'untransvaluated' bane, from a male standpoint, of sensual subordination (to a female hegemony) all the way up to the Americanized present, where, the relationship of sequential time to spatial space rather takes the form, if we exclude politics at this juncture, of microphones or bugging devices vis-à-vis cameras.
72. Be that as it may, it stands to reason that a nominally hegemonic lower-class position, effectively feminine in volumetric character, subverted from below by an anti-middleclass position, no-less massively (or pert. to massive mass) antimasculine, will not rule an unequivocal heathenistic roost, but become secondary in both church and state to the anti-middleclass to classless axial link-up of male elements making for the possibility of salvation in church-hegemonic and of counter-damnation in state-subordinate terms for both males and females alike, the latter proceeding, as noted, from a lower-class to an anti-upperclass position which complements that of the male ascent from phenomenal sensuality to noumenal sensibility.
73. Conversely, it stands to reason that a nominally hegemonic middle-class position, effectively masculine in voluminous character, subverted from below by an anti-lowerclass position, no-less massedly (or pert. to massed mass) antifeminine, will not rule or, more correctly, lead an unequivocally Christianistic roost, but become secondary in both state and church to the upper-class to anti-lowerclass axial link-up of female elements making for the possibility of damnation in state-hegemonic terms and of counter-salvation in church-subordinate terms for both females and males alike, the latter receding, as noted, from an anti-classless to a middle-class position which complements that of the female descent from noumenal sensuality to phenomenal sensibility.
74. The chief distinction between the two above-mentioned axes, however, is that whereas 'the phenomenally sensual' constitute a majority and 'the noumenally sensible' a minority within the diagonally-ascending axis, 'the noumenally sensual' constitute a minority and 'the phenomenally sensible' a majority within the diagonally-descending axis, the majority in the former axis consequently being more open to salvation and even counter-damnation towards the noumenal heights than would be the minority in the latter axis ... to damnation and even counter-salvation towards the phenomenal depths, in consequence of which, while the one axis tends to encourage progress in terms of class transmutation upwards, the other axis tends to discourage regress in terms of class transmutation downwards, so that there is a kind of radical/conservative gender distinction between the two axes which keeps them for ever apart and incapable of reconciliation.
75. For while it is of the nature or, more correctly, nurture of the diagonally-ascending axis to encourage class transmutation upwards from the standpoint of a male lead of society, it is of the nature of the diagonally-descending axis to discourage class transmutation downwards from the viewpoint of a female rule of society, movement down the former axis and up the latter one being very much the class exception to the general rule, since those, on the one axis, who are more interested in pulling up from above will be least qualified to fall down below, while those, on the other axis, who are more interested in resisting any such fall will be least qualified to pull up from above.