1.   Every so often I see through a theoretical position or philosophical assumption of my work in the past, whether of a particular (usually previous) text or, indeed, of a succession of texts, and this prompts me – as nothing else could – to take up the daunting challenge and proceed with another work, a new text, in the hope of rectifying the error and extending my overall grasp of truth and, in relation to that, philosophical competence.

2.   So it is now, and on this occasion my critical faculty retrospectively alighted on the use to which I had put such Bunyanesque terms as Vanity Fair, Slough of Despond, Mr Worldly Wise, and the Celestial City, treating them, as I did, as though equivalent to the four main points of my particular philosophical compass, albeit the compass in question is rather more the sum of bisecting diagonals than of horizontal or vertical points.

3.   Thus Vanity Fair was equated with noumenal sensuality and the Slough of Despond with phenomenal sensuality, whilst antithetical to the one on what was termed the state-hegemonic/church-subordinate axis Mr Worldly Wise (of the Delectable Mountains) was equated with phenomenal sensibility and, antithetical to the other on the church-hegemonic/state-subordinate axis, the Celestial City was equated with noumenal sensibility, thereby granting us an axial contrast between the noumenal sensuality of Vanity Fair and the phenomenal sensibility of Mr Worldly Wise on the one hand, and the phenomenal sensuality of the Slough of Despond and the noumenal sensibility of the Celestial City on the other hand, irrespective of any epochal distinctions between ‘pseudo’ and genuine manifestations of each.

4.   But I erred, I believe, in treating these Bunyanesque terms in such fashion, because they are rather less than fully representative, as things stand, of each of those four cardinal points on our axial compass.  Noumenal sensuality, we discovered, was composed, like each of the other points, of both female and male elements, with metachemistry over antimetaphysics, and therefore should not be reduced to what, with Vanity Fair, is effectively and fundamentally the female element alone.  It requires its male complement, and such a complement, germane to antimetaphysics, can only be couched, Bunyan-wise, in terms of an anti-Celestial City, thus paralleling what was thought to be an anti-classless position in subordinate gender relationship to an upper-class position.

5.   Hence the Vanity Fair and anti-Celestial City of noumenal sensuality should be contrasted with what one might call the Celestial City and anti-Vanity Fair of noumenal sensibility, wherein a metaphysical hegemony over antimetachemistry logically permits us to infer the juxtaposition of classless and anti-upperclass elements, the former male and the latter female.

6.   Dropping to the phenomenal positions below, it should be evident that phenomenal sensuality, being composed of both chemistry and antiphysics, should not be reduced to what, with the Slough of Despond, is effectively the female element alone, but also requires that its male complement, germane to antiphysics, be granted independent consideration, so that we also come to think in terms of an anti-Mr Worldly Wise, not least in respect of an anti-middleclass complement to a lower-class disposition which, as the reader may recall, would always typify the equivocal female hegemony in chemistry as something closer to purgatory than to anti-earthliness.

7.   Hence the Slough of Despond and anti-Mr Worldly Wise of phenomenal sensuality should be contrasted with what one might call the Mr Worldly Wise and anti-Slough of Despond of phenomenal sensibility, wherein an equivocal physical hegemony over antichemistry logically enabled us to infer the juxtaposition of middle-class and anti-lowerclass elements, the former of course male and the latter female.

8.   Thus far from our previous fourfold recourse to Bunyanesque terminology in relation to the four principal points of our axially diagonal compass, we find that such terms, far from exactly equating with each cardinal point, only connote with one gender aspect of them in each case, and that the subordinately upended gender requires an equally upended approach to Bunyan’s terminology, the product, you will recall, of his great work Pilgrim’s Progress.

9.   More significantly, we can deduce that the context of noumenal sensuality, being dominated in unequivocally hegemonic female fashion by metachemistry, is primarily germane to Vanity Fair and that such a term has applicability only to the diabolic and hellish implications of metachemistry, not to the antidivine and antiheavenly implications of antimetaphysics, its male complement, for which we shall require the paradoxical term anti-Celestial City, this being the anti-classless antithesis to anything classless and properly divine or heavenly and therefore fated to remain in a subordinate relationship to Vanity Fair, as Anti-Eternity to Infinity, Anti-Yang to Yin, and, as we found in our previous text, Anti-Lamb to Lion, the ‘lion’ of Devil the Mother and Hell the Clear Spirit in metachemistry.

10. Conversely, we can deduce from our more comprehensively exacting terminology that the context – or overall point of our metaphorical compass – of noumenal sensibility, being led in unequivocally hegemonic male fashion by metaphysics, is primarily germane to the Celestial City and that such a term has applicability only to the divine and heavenly implications of metaphysics, not to the antidiabolic and antihellish implications of antimetachemistry, its female complement, for which we shall require the paradoxical term anti-Vanity Fair, this being the anti-upperclass antithesis to anything upper class and properly diabolic or hellish and therefore fated to remain in a subordinate relationship to the Celestial City, as Anti-Infinity to Eternity, Anti-Yin to Yang, and, as we also found in our previous text, Anti-Lion to Lamb, the ‘lamb’ of God the Father and Heaven the Holy Soul in metaphysics.

11. Similarly, if in relation to phenomenal sensuality, we can deduce that this context, being dominated in equivocally hegemonic female fashion by chemistry, is primarily germane to the Slough of Despond and that such a term has applicability only to the feminine and purgatorial implications of chemistry, not to the antimasculine and anti-earthly implications of antiphysics, its male complement, for which we shall require the paradoxical term anti-Mr Worldly Wise, this being the anti-middleclass antithesis to anything middle class and properly masculine or earthly and therefore fated to remain – short of axial interplay with noumenal sensibility in traditional Roman Catholic terms - in a fundamentally subordinate relationship to the Slough of Despond, as anti-temporality to finity (or finiteness), half-antiyang to half-yin, half-antilamb to half-lion, the ‘half-lion’ of Woman the Mother and Purgatory the Clear Spirit in chemistry.

12. Conversely, we can deduce from our more comprehensively exacting terminology that the context – or overall point of our metaphorical compass – of phenomenal sensibility, being led in equivocally hegemonic male fashion by physics, is primarily germane to Mr Worldly Wise and that such a term has applicability only to the masculine and earthly implications of physics, not to the antifeminine and antipurgatorial implications of antichemistry, its female complement, for which we shall require the paradoxical term anti-Slough of Despond, this being the anti-lowerclass antithesis to anything lower class and properly feminine or purgatorial and therefore fated to remain – short of axial interplay with noumenal sensuality in traditional Anglican Monarchic terms - in a fundamentally subordinate relationship to Mr Worldly Wise, as anti-finity to temporality, half-antiyin to half-yang, half-antilion to half-lamb, the ‘half-lamb’ of Man the Father and Earth the Holy Soul in physics.

13. But, of course, axial interplay does characterize both the phenomenally sensual and sensible positions across the Catholic/Protestant ethnic divide, and therefore we can believe that, traditionally at any rate, anti-Mr Worldly Wise would have taken church-hegemonic/state-subordinate precedence over the Slough of Despond, as anti-earth over purgatory, whereas, in phenomenal sensibility, the anti-Slough of Despond would take state-hegemonic/church-subordinate precedence over Mr Worldly Wise, thereby guaranteeing a certain required degree of axial stability and continuity in which the Celestial City coupled to a rather subordinate anti-Vanity Fair would be in overall hegemonic control in the one case, that of noumenal sensibility vis-à-vis phenomenal sensuality, while Vanity Fair coupled to a rather subordinate anti-Celestial City would be in overall hegemonic control in the other case, that of noumenal sensuality vis-à-vis phenomenal sensibility, with, as far as British Isles traditions are concerned, the noumenal positions ‘pseudo’ and the phenomenal positions alone genuine, as germane to a worldly, and therefore Western, manifestation of civilization.

14. Consequently one might even speak, in contrast to anything post-worldly and effectively global, of a direct link between anti-Mr Worldly Wise and a pseudo-Celestial City in relation to primary church-hegemonic/state-subordinate criteria and between the Slough of Despond and pseudo-anti-Vanity Fair in relation to secondary church-hegemonic/state-subordinate criteria, as we perceive a male link between antiphysics and metaphysics or, more correctly, pseudo-metaphysics on the one hand and a female link between chemistry and pseudo-antimetachemistry on the other hand, the hand that, without pseudo-noumenally sensible intervention, would have continued to rule over antiphysics in equivocally heathenistic vein, principally in respect of  purgatorial femininity.

15. Likewise one might speak, across the axial divide, of a direct link between what could be called pseudo-Vanity Fair and an anti-Slough of Despond in relation to primary state-hegemonic/church-subordinate criteria and between a pseudo-anti-Celestial City and Mr Worldly Wise in relation to secondary state-hegemonic/church-subordinate criteria, as we perceive a female link between pseudo-metachemistry and antichemistry on the one hand and a male link between pseudo-antimetaphysics and physics on the other hand, the hand that, without pseudo-noumenally sensual intervention, would have contrived to prevail over chemistry in equivocally christianistic vein, principally in respect of earthly masculinity.

16. But with the post-worldly epoch of contemporary globalization those respective axial positions are reversed, and we may posit a link between the pseudo-anti-Slough of Despond and Vanity Fair in respect of primary state-hegemonic/church-subordinate criteria and between pseudo-Mr Worldly Wise and the anti-Celestial City in relation to secondary state-hegemonic/church-subordinate criteria, as we perceive a female link between pseudo-antichemistry and metachemistry on the one hand and a male link between pseudo-physics and antimetaphysics on the other hand, the hand that, without noumenally sensual intervention, would have contrived to prevail over pseudo-antichemistry in equivocally pseudo-christianistic vein, principally in respect of pseudo-earthly masculinity.

17. Be that as it may, such a reversal of status in post-worldly civilization also allows us to posit a link between the Celestial City and what can be called pseudo-anti-Mr Worldly Wise in respect of primary church-hegemonic/state-subordinate criteria and between anti-Vanity Fair and what should be called the pseudo-Slough of Despond in respect of secondary church-hegemonic/state-subordinate criteria, as we perceive a male link between metaphysics and pseudo-antiphysics on the one hand and a female link between antimetachemistry and pseudo-chemistry on the other hand, the hand that, without noumenally sensible intervention, would have continued to prevail over pseudo-antiphysics in equivocally pseudo-heathenistic vein, principally in respect of pseudo-purgatorial femininity.

18. Now since the post-worldly situation is, barring the emergence of its church-hegemonic/state-subordinate aspect in axial overhaul of anything traditional and therefore merely Western, the contemporary situation par excellence, it follows that life will be rather more characterized by Vanity Fair and the anti-Celestial City vis-à-vis a pseudo-anti-Slough of Despond and a pseudo-Mr Worldly Wise on the state-hegemonic/church-subordinate axis than by anything approximating to their converse, and that this more genuinely noumenal situation allied to a pseudo-phenomenality will be responsible, in no small degree, for creating and effectively furthering the development, on the other axis, of a pseudo-Slough of Despond and a pseudo-anti-Mr Worldly Wise, the pseudo-chemical and pseudo-antiphysical positions, in pseudo-phenomenal sensuality, of what might be termed the lapsed Catholic masses of countries which, like Eire and Italy and even France, have been and continue to be so Americanized as to be in a largely deferential position to the imposition of noumenal sensuality, a noumenal sensuality which, in the American case, owes not a little to its Native American traditions coupled, for the sake of what may appear to be Judeo-Christian continuity, to a large and powerful Jewish wedge in between those traditions and the rather more Europeanized and therefore Christian traditions of the majority of those whites whose ancestors hailed from the Old World, and principally from Western Europe.

19. But such a false deference on the part of the pseudo-phenomenally sensual to noumenal sensuality portends the possibility of that more genuine noumenal sensibility which will be no pseudo-Celestial City coupled, to all intents and purposes, to a pseudo-anti-Vanity Fair, but the very genuine Celestial City of ‘Kingdom Come’ coupled to an anti-Vanity Fair such that would save and counter-damn the said pseudo-phenomenally sensual masses not only from themselves, but from those who currently prey upon them from the contrary axial position in noumenal sensuality and effectively rip them off through the utilization of somatic freedom for purposes of immoral gain.

20. The pseudo-phenomenally sensual already conform to what the Bible would call a ‘new earth’, albeit such a ‘new earth’ – in reality the coupling of a pseudo-purgatorial quasi-hell with a pseudo-antiearthly quasi-antiheaven – is, for them, the precondition of a new heaven, a heaven which, of necessity, will co-exist with a new antihell, the antihell of all that is antimetachemical and therefore not properly germane to the Celestial City and its metaphysical elevation, but destined to remain its female complement in and as anti-Vanity Fair.

21. Rather than repeat myself from past texts dealing with this subject, I should like to return to our new and more comprehensive findings in respect of the four main aspects of our axial compass, which we augmented from a simple fourfold division between Vanity Fair and Mr Worldly Wise in respect of state-hegemonic/church-subordinate criteria and the Slough of Despond and the Celestial City in respect of church-hegemonic/state-subordinate criteria to one in which, whether with a genuine ‘below’ and a pseudo ‘above’ or vice versa, should be divisible between Vanity Fair coupled to an anti-Celestial City vis-à-vis Mr Worldly Wise coupled to an anti-Slough of Despond on the one hand and the Slough of Despond coupled to an anti-Mr Worldly Wise vis-à-vis an anti-Vanity Fair coupled to the Celestial City on the other hand, with the axial distinction being between noumenal sensuality and phenomenal sensibility in the one case and phenomenal sensuality and noumenal sensibility in the other.

22. So far so good.  What I now find, on further reflection, is that our four cardinal points of this axial compass, stretching, as it were, from North West to South East and from South West to North East, are themselves divisible on a like basis.  For if one is to characterize any given point of the overall compass in terms of a gender division between the hegemonic gender and its upended and effectively subordinate counterpart, this must surely apply just as much to each of the positions that characterize such a division.   Therefore if we have, for example, Vanity Fair and an anti-Celestial City in the North West point of our axial compass, such positions must surely be reflected in terms of noumenal sensuality and what can be called anti-noumenal sensibility.  Likewise with its phenomenal counterpart, the division between Mr Worldly Wise and an anti-Slough of Despond makes it necessary for us to expand the South East point to include anti-phenomenal sensuality as the female complement to phenomenal sensibility.

23. Turning to the other axis, the church-hegemonic/state-subordinate axis of a Catholic country or tradition, we can posit a phenomenally sensual and anti-phenomenally sensible parallel to the Slough of Despond and anti-Mr Worldly Wise, while reserving for its noumenal counterpart a like distinction, in general terms, between noumenal sensibility and anti-noumenal sensuality, this latter the anti-Vanity Fair complement to the Celestial City.

24. Consequently far from a simple fourfold distinction between noumenal sensuality and phenomenal sensibility on the one axis and … phenomenal sensuality and noumenal sensibility on the other, we now find ourselves with a more comprehensively exacting distinction between noumenal sensuality coupled to anti-noumenal sensibility in respect of the North West point of our axial compass and … anti-phenomenal sensuality coupled to phenomenal sensibility in respect of the South East point of such a compass, with a gender link, diabolic female to antifeminine female, between noumenal sensuality and anti-phenomenal sensuality, Vanity Fairy and an anti-Slough of Despond, on the one hand and, antidivine male to masculine male, between anti-noumenal sensibility and phenomenal sensibility on the other hand, the anti-Celestial City and Mr Worldly Wise.

25. Crossing to the other axis, we find such a more comprehensively exacting distinction taking the form of anti-phenomenal sensibility coupled to phenomenal sensuality in respect of the South West point of our axial compass and … noumenal sensibility coupled to anti-noumenal sensuality in respect of the North East point of it, with a gender link, antimasculine male to divine male, between anti-phenomenal sensibility and noumenal sensibility, anti-Mr Worldly Wise and the Celestial City, on the one hand and, feminine female to antidiabolic female, between phenomenal sensuality and anti-noumenal sensuality on the other hand, the Slough of Despond and anti-Vanity Fair.