101.   Contrariwise, it is evident that there is a distinction, as already intimated, in noumenal sensuality between the primary objectivity of metachemical free soma and the secondary objectivity of antimetaphysical free soma, as between materialism and anti-idealism, together with a distinction between the primary antisubjectivity of metachemical bound psyche and the secondary antisubjectivity of antimetaphysical bound psyche, as between fundamentalism and antitranscendentalism, and what unequivocally applies to noumenal sensuality can also be said to apply, if on a subversively equivocal basis, to phenomenal sensibility, as between what, through metachemical pressure of a primary state-hegemonic order, becomes the primary anti-objectivity of antichemical bound soma and, through antimetaphysical pressure of a secondary state-hegemonic order, the secondary anti-objectivity of physical bound soma where the distinction between antirealism and naturalism is concerned, together with what, through metachemical pressure of a primary church-subordinate order, becomes the primary subjectivity of antichemical free psyche and, through antimetaphysical pressure of a secondary church-subordinate order, the secondary subjectivity of physical free psyche where the distinction between antinonconformism and humanism is concerned.

102.   So much for the distinctions between objectivity and antisubjectivity in sensuality, whether unequivocally noumenal or equivocally phenomenal, which we have contrasted with those between subjectivity and anti-objectivity in sensibility, whether equivocally phenomenal or unequivocally noumenal.  Soma is always either objective if free or anti-objective if bound, whereas psyche is always either subjective if free or anti-subjective if bound, and this whether on primary or secondary terms in each case, depending on which gender is either unequivocally hegemonic or equivocally subversive at the behest of the overall controlling gender to which it corresponds.

103.   Therefore we can no more limit noumenal sensuality to barbarity in relation to objectivity than to pseudo-philistinism in relation to antisubjectivity.  Metachemistry will be primarily barbarous on state-hegemonic terms and primarily pseudo-philistine on church-subordinate terms, as regarding the evil of materialism and the crime of fundamentalism, whereas antimetaphysics will be secondarily barbarous on state-hegemonic terms and secondarily pseudo-philistine on church-subordinate terms, as regarding the pseudo-folly of anti-idealism and the pseudo-sinfulness of antitranscendentalism.

104.   Likewise we can no more limit phenomenal sensuality to philistinism in relation to antisubjectivity than to pseudo-barbarity in relation to objectivity.  Antiphysics, profiting from the kindred gender influence of metaphysics, will be primarily philistine on church-hegemonic terms and primarily pseudo-barbarous on state-subordinate terms, as regarding the sinfulness of antihumanism and the folly of antinaturalism, whereas chemistry, duly subverted, will be secondarily philistine on church-hegemonic terms and secondarily pseudo-barbarous on state-subordinate terms, as regarding the pseudo-crime of nonconformism and the pseudo-evil of realism.

105.   Contrariwise, we can no more limit phenomenal sensibility to civility in relation to anti-objectivity than to pseudo-culture in relation to subjectivity.  Antichemistry, profiting from the kindred gender influence of metachemistry, will be primarily civil on state-hegemonic terms and primarily pseudo-cultural on church-subordinate terms, as regarding the goodness of antirealism and the punishingness of antinonconformism, whereas physics, duly subverted, will be secondarily civil on state-hegemonic terms and secondarily pseudo-cultural on church-subordinate terms, as regarding the pseudo-wisdom of naturalism and the pseudo-grace of humanism.

106.   Similarly we can no more limit noumenal sensibility to culture in relation to subjectivity than to pseudo-civility in relation to anti-objectivity.  Metaphysics will be primarily cultural on church-hegemonic terms and primarily pseudo-civil on state-subordinate terms, as regarding the grace of transcendentalism and the wisdom of idealism, whereas antimetachemistry will be secondarily cultural on church-hegemonic terms and secondarily pseudo-civil on state-subordinate terms, as regarding the pseudo-punishment of antifundamentalism and the pseudo-goodness of antimaterialism.

107.   Regarded axially, male salvation from phenomenal sensuality to noumenal sensibility will progress, in church-hegemonic terms, from the primary philistinism of antihumanism to the primary culture of transcendentalism, as from the antiphysical antisubjectivity of sin to the metaphysical subjectivity of grace, while male counter-damnation in such diagonally ascending fashion will counter-regress, state subordinately, from the primary pseudo-barbarity of antinaturalism to the primary pseudo-civility of idealism, as from the antiphysical objectivity of folly to the metaphysical anti-objectivity of wisdom.

108.   Likewise female salvation from phenomenal sensuality to noumenal sensibility will progress, in church-hegemonic terms, from the secondary philistinism of nonconformism to the secondary culture of antifundamentalism, as from the chemical antisubjectivity of pseudo-crime to the antimetachemical subjectivity of pseudo-punishment, while female counter-damnation in such diagonally ascending fashion will counter-regress, state subordinately, from the secondary pseudo-barbarity of realism to the secondary pseudo-civility of antimaterialism, as from the chemical objectivity of pseudo-evil to the antimetachemical anti-objectivity of pseudo-goodness.

109.   Contrariwise, female damnation from noumenal sensuality to phenomenal sensibility will regress, in state-hegemonic terms, from the primary barbarity of materialism to the primary civility of antirealism, as from the metachemical objectivity of evil to the antichemical anti-objectivity of good, while female counter-salvation in such diagonally descending fashion will counter-progress, church subordinately, from the primary pseudo-philistinism of fundamentalism to the primary pseudo-culture of antinonconformism, as from the metachemical  antisubjectivity of crime to the antichemical subjectivity of punishment.

110.   Likewise male damnation from noumenal sensuality to phenomenal sensibility will regress, in state-hegemonic terms, from the secondary barbarity of anti-idealism to the secondary civility of antinaturalism, as from the antimetaphysical objectivity of pseudo-folly to the physical anti-objectivity of pseudo-wisdom, while male counter-salvation in such diagonally descending fashion will counter-progress, church subordinately, from the secondary pseudo-philistinism of antitranscendentalism to the secondary pseudo-culture of humanism, as from the antimetaphysical antisubjectivity of pseudo-sin to the physical subjectivity of pseudo-grace.

111.   Plainly, wherever there is church-hegemonic salvation from phenomenal sensuality to noumenal sensibility there will be a progression on both primary (male) and secondary (female) terms, while the accompanying state-subordinate counter-damnation of that diagonally ascending axis will evince a counter-regression on both primary (male) and secondary (female) terms that attests to the ascent of soma from free to bound in pseudo-immoral subordination to the moral ascent of psyche from bound to free.

112.   Conversely, wherever there is state-hegemonic damnation from noumenal sensuality to phenomenal sensibility there will be a regression on both primary (female) and secondary (male) terms, while the accompanying church-subordinate counter-salvation of that diagonally descending axis will evince a counter-progression on both primary (female) and secondary (male) terms that attests to the descent of psyche from bound to free in pseudo-moral subordination to the immoral descent of soma from free to bound.

113.   Just as salvation is ever from the vicious antisubjectivity of anti-blessedness to the virtuous subjectivity of pro-blessedness, as from the negative morality of anti-peace to the positive morality of pro-peace, so counter-damnation is ever from the 'pseudo' modes of pro-cursedness, and hence pro-war, to the 'pseudo' modes of anti-cursedness, and hence anti-war, which constitute the viciously objective and virtuously  anti-objective complements, in positive and negative pseudo-immorality, to antisubjectivity and subjectivity on both primary and secondary, male and female, terms.

114.   Just as damnation is ever from the vicious objectivity of pro-cursedness to the virtuous anti-objectivity of anti-cursedness, as from the positive immorality of pro-war to the negative immorality of anti-war, so counter-salvation is ever from the 'pseudo' modes of anti-blessedness, and hence anti-peace, to the 'pseudo' modes of pro-blessedness, and hence pro-peace, which constitute the viciously antisubjective and virtuously subjective complements, in negative and positive pseudo-morality, to objectivity and anti-objectivity on both primary and secondary, female and male, terms.

115.   One is saved, as an antihumanist antiphysical male, on primary hegemonic terms from Antiman the Antifather and Anti-earth the Unholy Soul to God the Father and Heaven the Holy Soul, as from ignorance and pain to truth and joy, and counter-damned, as an antinaturalist antiphysical male, on primary subordinate terms from the Antison of Antiman and the Unholy Spirit of Anti-earth to the Son of God and the Holy Spirit of Heaven, as from an ignorant approach to weakness and a painful approach to humility to a truthful approach to beauty and a joyful approach to love.

116.   Likewise one is saved, as a nonconformist chemical female, on secondary hegemonic terms from the Daughter of Woman and the Clear Soul of Purgatory to the Antidaughter of the Antidevil and the Unclear Soul of Antihell, as from a weak approach to ignorance and a humble approach to pain to a beautiful approach to truth and a loving approach to joy, and counter-damned, as a realist chemical female, on secondary subordinate terms from Woman the Mother and Purgatory the Clear Spirit to Antidevil the Antimother and Antihell the Unclear Spirit, as from weakness and humility to beauty and love.

117.   Contrariwise, one is damned, as a materialist metachemical female, on primary hegemonic terms from Devil the Mother and Hell the Clear Spirit to Antiwoman the Antimother and Antipurgatory the Unclear Spirit, as from ugliness and hatred to strength and pride, and counter-saved, as a  fundamentalist metachemical female, on primary subordinate terms from the Daughter of the Devil and the Clear Soul of Hell to the Antidaughter of Antiwoman and the Unclear Soul of Antipurgatory, as from an ugly approach to illusion and a hateful approach to woe to a strong approach to knowledge and a proud approach to pleasure.

118.   Similarly one is damned, as an anti-idealist antimetaphysical male, on secondary hegemonic terms from the Antison of Antigod and the Unholy Spirit of Antiheaven to the Son of Man and the Holy Spirit of Earth, as from an illusory approach to ugliness and a woeful approach to hatred to a knowledgeable approach to strength and a pleasurable approach to pride, and counter-saved, as an antitranscendentalist antimetaphysical male, on secondary subordinate terms from Antigod the Antifather and Antiheaven the Unholy Soul to Man the Father and Earth the Holy Soul, as from illusion and woe to knowledge and pleasure.

119.   All these fates are predestined, for short of changing one's axis and effectively converting from state-hegemonic and church-subordinate society to church-hegemonic and state-subordinate society, or vice versa, one can only be saved and/or counter-damned in axial ascent from phenomenal sensuality to noumenal sensibility or, alternatively, damned and/or counter-saved in axial descent from noumenal sensuality to phenomenal sensibility, movements contrary to each axial mean being rather more the exception than the rule, as when persons of a noumenally sensible disposition 'fall' from righteousness in consequence of activities more befitting the meek, and persons of a phenomenally sensible disposition 'rise' from justness in consequence of activities more befitting the vain.

120.   Needless to say, the existence of an anti-saved disposition in phenomenal sensuality implies the correlative existence, in state-subordinate vein, of a pro-damned disposition there, as in respect of a positive pseudo-immoral complement to negative morality, while the existence, conversely, of a pro-saved disposition in noumenal sensibility implies the correlative existence, in state-subordinate vein, of an anti-damned disposition there, as in respect of a negative pseudo-immoral complement to positive morality.  For in church-hegemonic societies immorality can only be subordinately complementary to morality, and hence 'pseudo', whether it be positively vicious (in free soma) or negatively virtuous (in bound soma).

121.   Contrariwise, the existence of a pro-damned disposition in noumenal sensuality implies the correlative existence, in church-subordinate vein, of an anti-saved disposition there, as in respect of a negative pseudo-moral complement to positive immorality, while the existence, conversely, of an anti-damned disposition in phenomenal sensibility implies the correlative existence, in church-subordinate vein, of a pro-saved disposition there, as in respect of a positive pseudo-moral complement to negative immorality.  For in state-hegemonic societies morality can only be subordinately complementary to immorality, and hence 'pseudo', whether it be negatively vicious (in bound psyche) or positively virtuous (in free psyche).

122.   Thus there is a kind of heads/tails complementarity of church and state about the co-existence of negative morality and positive pseudo-immorality in phenomenal sensuality, bound psyche and free soma in both antiphysics and chemistry, which is the axial counterpart to the co-existence of positive morality and negative pseudo-immorality in noumenal sensibility, free psyche and bound soma in both metaphysics and antimetachemistry, salvation and counter-damnation, to repeat, being from anti-blessedness and the 'pseudo' modes of pro-cursedness to pro-blessedness and the 'pseudo' modes of anti-cursedness on both primary (male) and secondary (female) terms.

123.   In contrast to the above, we may note a kind of tails/head complementarity of state and church about the co-existence of positive immorality and negative pseudo-morality in noumenal sensuality, free soma and bound psyche in both metachemistry and antimetaphysics, which is the axial counterpart to the co-existence of negative immorality and positive pseudo-morality in phenomenal sensibility, bound soma and free psyche in both antichemistry and physics, damnation and counter-salvation, to repeat, being from pro-cursedness and the 'pseudo' modes of anti-blessedness to anti-cursedness and the 'pseudo' modes of pro-blessedness on both primary (female) and secondary (male) terms.

124.   The crucial distinction between the two axes, however, is that whereas the principal side of the diagonally ascending axis has intimate associations with morality, whether negatively or positively, as psyche takes precedence over soma in consequence of an overall male lead of society in church-hegemonic terms, the principal side of the diagonally descending axis has intimate associations with immorality, whether positively or negatively, as soma takes precedence over psyche in consequence of an overall female domination of society in state-hegemonic terms, so that they are forever incompatible and at gender loggerheads with each other on the basis of hegemonic distinctions between philistinism and culture in the one case, that of church-hegemonic society, and barbarity and civility in the other case, that of state-hegemonic society, with the 'head' that prevails over the body, the 'tail', alone being commensurate with male criteria in what transpires to be a coin worthy of moral respect, since primarily concerned with psychic liberation of males - the axial antithesis, in other words, to their somatic enslavement.

125.   The time has at last come for male-led societies to get their act together and opt for a new and better future, a future that will only see the progression of the diagonally ascending axis towards a heavenly and antihellish all-time peak if the People elect for religious sovereignty and, united against both democratic divisiveness and autocratic exploitation, rise to the challenge of Social Theocracy as that which, if allowed to develop its evolutionary potential for moral progress, can save them from the world of phenomenal sensuality to a definitive otherworld of noumenal sensibility, where they will be safe from the somatically free and bound predations of both the noumenally sensual and phenomenally sensible alike, and be privileged to witness the probable collapse and disintegration of an axis that, for all its secular values, is the product of schismatic heresy and no more than an immoral aberration that opposes what is godly and antidevilish from a state-hegemonic point of view.