Qualifying the Temporal and the Finite. Continuing from the previous aphoristic essay, I have often used terms like 'temporality and 'finity', or 'the temporal' and 'the finite' in the past, and used them more or less correctly.  But they also require to be qualified.  For there are two types of temporality - the temporality of Temporal Life and the temporality of Temporal Death - and two types of finity - the finity (finiteness) of Finite Life and the finity of Finite Death.  Let us start with temporality.  Temporality appertains to physics as the equivocally hegemonic elemental factor (over antichemistry) at the southeast point of the intercardinal axial compass, governing what, with due emphatic subversion to soma in overall axial terms of physics by antichemistry at the behest of metachemistry over antimetaphysics, should be a state-hegemonic/church-subordinate axis.  But the distinction between Temporal Life and Temporal Death, which we need to make, is precisely that between free psyche and bound soma, physical supremacy in free ego and soul and physical primacy in bound will and spirit - the former pairing corresponding to Man the Father and Earth the Holy Soul, the latter pairing to the Son of Man and the Holy Spirit of Earth, in what is a psychic/somatic distinction, after all, between the light and the dark, freedom and binding, church and state, both of which are blessed (holy) however with male gender actuality (of psyche preceding and preponderating over soma, if with the pseudo-righteous paradox of bound somatic emphasis under overall female hegemonic pressure).  Hence the Temporal Life of church-subordinate free physical psyche and the Temporal Death of state-hegemonic bound physical soma, the latter taking axial precedence over the former.  So much for temporality! Let us now address finity, or the finite.  Finity appertains to chemistry as the equivocally hegemonic elemental factor (over antiphysics) at the southwest point of the intercardinal axial compass, governing what, with due emphatic subversion to psyche in overall axial terms of chemistry by antiphysics at the behest of metaphysics over antimetachemistry, should be a church-hegemonic/state-subordinate axis.  But the distinction between Finite Life and Finite Death, which needs to be made now that we can qualify finity, is precisely that between free soma and bound psyche, chemical supremacy in free will and spirit and chemical primacy in bound ego and soul - the former pairing corresponding to Woman the Mother (hyped as Mother of God) and Purgatory the Clear Spirit, the latter pairing to the Daughter of Woman and the Clear Soul of Purgatory, in what is a somatic/psychic distinction, after all, between the light and the dark, freedom and binding, state and church, both of which are uncursed (clear) with female gender actuality (of soma preceding and predominating over psyche, if with the pseudo-vain paradox of bound psychic emphasis under overall male hegemonic pressure).  Hence the Finite Life of state-subordinate free chemical soma and the Finite Death of church-hegemonic bound chemical psyche.  So much, then, for finity, or the finite! In the one case, that of temporality, Christian criteria - duly undermined by somatic emphasis - appertaining to the cultural free psyche and civil bound soma of nurture.  In the other case, that of finity, heathen criteria - duly undermined by psychic emphasis - appertaining to the barbarous free soma and philistine bound psyche of nature.  Such is the worldly contrast, appertaining to the alpha and omega of phenomenal relativity, between finity and temporality, Finite Life and Death in chemical free soma and bound psyche, and, by contrast, Temporal Life and Death in physical free psyche and bound soma.  That, in a nutshell, is all the difference between Woman (Mother and/or Daughter) and Man (Father and/or Son), not to mention between Purgatory (Clear Spirit and/or Soul) and the Earth (Holy Soul and/or Spirit).