1.   Noumenal sensibility is composed, as the reader may recall, of two elements, the Eternity of metaphysics and the Anti-Infinity of antimetachemistry, which stands in a subordinate relationship to metaphysics as the antidiabolic female gender position of antispace to the divine male gender position of time, the one akin, in metaphorical parlance, to a classless ‘lamb’ and the other to an anti-upperclass ‘lion’ or, rather, ‘antilion’, since the only ‘lion’ that can be expected to ‘lie down with the lamb’ is the ‘lion’ that has been pseudo-cursedly upended in such fashion that it is prepared to play ‘second fiddle’ to the blessed ‘lamb of God’ and complement it, as far as possible, in terms of what I have, in previous texts, called the virtuous circle of noumenal sensibility.

2.   Thus since the ‘lion’ and the ‘lamb’ of metaphorical usage are as alpha and omega, there can be no ‘lying down with the lamb’ on the part of the ‘lion’ that has not been, in some sense, reborn and accordingly rendered more disposed, in male-like vein, to free psyche and bound soma than to their converse, thereby becoming our proverbial ‘antilion’, whose anti-upperclass disposition towards spaced space will be well suited, in antimetachemistry, to accommodating the classless divinity of a hegemonic metaphysics centred in repetitive time.

3.   Yet the ‘antilion’ of spaced space, or antispace, is no mere transvaluated lion, since alpha and omega remain incommensurate in their antithetical positions, but rather a creature unique to antimetachemistry who owes little or nothing to the existence of metachemical freedom, as germane to the noumenal sensuality not only of a contrary noumenal position to anything sensible but, when once its antichemical counterpart has been taken into consideration, a contrary axis from that to which both noumenal sensibility and its phenomenal counterpart, phenomenal sensuality, appertain.

4.   Hence the metaphysical and antimetachemical  of noumenal sensibility are as distinct from, and independent of, the metachemical and antimetaphysical of noumenal sensuality as, in the phenomenal contexts ‘lower down’, the chemical and antiphysical of phenomenal sensuality … from the physical and antichemical of phenomenal sensibility, the axes being formed, you will remember, on a basis that links phenomenal sensuality with noumenal sensibility in what has been termed the church-hegemonic and state-subordinate axis and, contrariwise, noumenal sensuality with phenomenal sensibility in what we were wont to term the state-hegemonic and church-subordinate axis, whether, in each case, with a bias from below or from above, depending on the epochal nature of the axis.

5.   For what precedes from above to the below in the case of the traditional or worldly manifestations of each axis is reversed with their post-worldly and in some sense contemporary manifestations, so that contrary to noumenal sensuality leading to phenomenal sensibility as pseudo-noumenal sensuality to a more genuine phenomenal sensibility in the case of the British worldly tradition and of noumenal sensibility leading to phenomenal sensuality as pseudo-noumenal sensibility to a more genuine phenomenal sensuality in the case of the Irish worldly or, more correctly, antiworldly tradition, phenomenal sensibility leads to noumenal sensuality as pseudo-phenomenal sensibility to a more genuine noumenal sensuality in the case of the American post-worldly revolution and if not now then certainly in the foreseeable future we have the prospect of the American-inspired phenomenal sensuality leading to noumenal sensibility as pseudo-phenomenal sensuality to a more genuine noumenal sensibility commensurate, wherever it may arise, with ‘Kingdom Come’, since noumenal sensibility of a more genuine order is precisely what constitutes, in its synthetic universality and anti-analytic antipolyversality, its classless metaphysics and anti-upperclass antimetachemistry, the ne plus ultra of things and effective omega point of life and anti-alpha point of antideath, bringing Eternity and Anti-Infinity into the aforementioned virtuous circle of Yang and Anti-Yin, the ‘lamb of God’ and what could be called the ‘antilion of the Antidevil’.

6.   Therefore this ‘antilion’, to repeat, does not stem from metachemistry, as a reformed ‘lion’, but exists as the female complement to the male ‘lamb’ within the overall context of noumenal sensibility, and those who rise to it from phenomenal or, rather, pseudo-phenomenal sensuality can only do so in terms of the abandonment of their chemical femaleness at the base of an axis that, being church-hegemonic, permits of salvation from bound psyche to free psyche and, as a state-subordinate corollary of that, counter-damnation from free soma to bound soma, albeit only in response to a male lead which leads not, as with females, from chemistry to antimetachemistry ‘on high’ but from antiphysics to metaphysics in such fashion, with hegemonic metaphysical implications, as noted above.

7.   Consequently the ‘antilion’ of antimetachemistry can be said to stem no less from a chemical tradition or precondition, wherein woman has her throne, than the ‘lamb’ of metaphysics from an antiphysical precondition characterized by the subversive influence and status of antiman, who is as anti-earthly – and antiworldly – in his anti-middleclass disposition as his gender complement is purgatorial in her lower-class disposition which, though equivocally hegemonic, becomes subject within traditional church-hegemonic societies to the psychic subversion of the antiphysical as they link, axially speaking, with the metaphysical to the detriment of somatic emphasis and of any merely heathenistic shortfall from or want of church-hegemonic criteria.

8.   Something of that tradition still persists, despite the inroads gained by a more genuine and elevated noumenal sensuality into the affairs of the phenomenally sensual; for despite appearances to the contrary most such people remain nominally if not actively Catholic and therefore subject to church-hegemonic criteria in terms of their sense of axial or cultural identity, however much this may have been eroded and rendered increasingly irrelevant to the contemporary situation in which the ‘march of history’ has assumed an increasingly American tone which renders phenomenal sensuality more pseudo than genuine as it defers, through a variety of media, to the somatic licence which parades itself in garish ostentation to the tune of a more robust noumenal sensuality than the world-proper of Western civilization, not least in its British manifestation, was able to muster.

9.   Therefore the ‘resurrection’ of the traditionally church-hegemonic axis in terms of pseudo-phenomenal sensuality leading to a more genuine noumenal sensibility is what will bring the said axis into line, antithetically, with the American mode of post-worldly civilization and ensure that a more efficacious and lasting salvation to anything traditionally upheld will constitute the solution to the much-preyed-upon predicament in which the pseudo-phenomenally sensual exist complements, in no small measure, of their antiworldly shortcomings and want of a viable otherworldly alternative, an alternative not only beyond anything Roman Catholicism has to offer but beyond whatever best represents the East as well, so that far from being a Buddhist or, rather, Buddhistic alternative to the principal Western religious tradition it is a truly global and therefore uniquely universal religion such that, in previous texts, has been identified with Social Theocracy, and thus the most definitive working-out or resolution of the concept of a ‘lion’ lying down with a ‘lamb’, the ‘antilion’ of global antimetachemistry with the ‘lamb’ of global metaphysics, posterior to both Western and Eastern traditions alike.

10. As, incidentally, is the antihumanist manifestation of globalization, of global civilization, which, as we have seen, tends in this day and age to take an increasingly American form, having championed the devolution of antihumanism from its totalitarian inception in Nazism (not to be confounded with the pro-Catholic defensiveness of Fascism) to its contemporary liberal or pluralist manifestation in which Corporatism is truly international and of global proportions.  Despite appearances to the contrary and roots that go back to the origins or, at any rate, Catholic inception of Western civilization-proper, America is largely post-Western and therefore post-worldly in its cutting-edge antihumanism, an antihumanism that has developed machine culture and technology way beyond anything achieved by Nazi Germany prior to and during the Second World War, and which now stands at the head of a global empire dedicated to the democratization and capitalization of virtually the entire world.

11. But democracy and capitalism are only viable as instruments of freedom up to a certain point, the point that rejects and opposes the dictatorial enslavement of a people under the economic constraints of socialism.  They are not and never can be true ends in themselves, because the only true end to life is that which plays into the hands of God and His female counterpart, the Antidevil.  Hence the need for the theocratic transcendence of democracy and, ultimately, for the centrist transcendence of capitalism or corporatism, call it by what name you like, so that the means of production are progressively withdrawn from private hands and transferred, with the People’s backing, to the administrative aside of the Centre-proper, where, with due moral refinements and structural transmutations, they can be used primarily in the interests of the People’s religiously sovereign advance and well-being, rather than, as at present, as instruments in their exploitation and, all too often, moral and spiritual degradation.

12. But this is all down to having an axially church-hegemonic and state-subordinate bias, not a product of the contrary axial position which, in its state-hegemonic secularity, will always oppose any move to curb free enterprise and render it accountable to religious criteria of moral progress.  Capitalism, like democracy, is not a product of God or of godliness, but has its fulcrum, its principal home, in phenomenal sensibility, where, like democracy, it defers to noumenal sensuality, whether on genuine or pseudo terms, and conspires with noumenal sensuality, the context par excellence of Bunyan’s ‘Vanity Fair’, to exploit the phenomenally sensual generality, thus cutting them off from the prospect of lasting salvation and, where state-subordinate criteria are concerned, counter-damnation and of deliverance, in consequence, from their worldly or, more correctly, antiworldly predicament.

13. For where the respective axes are concerned, it is the earthly over antipurgatorial position of phenomenal sensibility that constitutes true worldliness, not, conversely, the purgatorial over anti-earthly position of phenomenal sensuality.  The latter position is simply a precondition, as we have seen, of salvation and counter-damnation to some otherworldly deliverance such that has its fulcrum, its justification in noumenal sensibility, and such a precondition is just as entitled to exist in pseudo-phenomenal sensuality as ever it was in its traditionally more genuine counterpart – indeed, cannot but exist as such in view of its inherently unsatisfactory nature as germane to a ‘Slough of Despond’ from which deliverance to a ‘Celestial City’ is well-nigh crucial if there is to be an end to exploitation of the antiworldly and the attainment of freedom from netherworldly/worldly exploitation in God and, not only God but for females, the Antidevil of noumenal sensibility, the ‘antilion’ that ‘lies down’ with the ‘lamb’ of otherworldly peace.

14. Therefore anything which opposes or restricts the prospect of this salvation and, in state-subordinate terms, counter-damnation of the phenomenally sensual is wrong from the standpoint of noumenal sensibility and thus God and the Antidevil.  Even the traditional methodology of deliverance as upheld by the Catholic Church can become wrong or somehow irrelevant in its inability to provide a more lasting salvation or permanent solution to the antiworldly, having been overtaken by the antihumanist ‘march of history’ just as it was formerly overtaken, on schismatic grounds, by the humanist ‘march of history’ which, as noted above, was less global than Western, the refutation and in some sense fulfilment of antipaganism.  But, being largely Protestant in character, it could never appeal to the generality of Catholics, since liberal democracy stemmed, in large part, from the Protestant, and therefore liberal, form of antipaganism, and social democracy was its proletarian offshoot such that few if any self-respecting Catholics would have considered a viable alternative, just because of its totalitarian nature, to their own Catholic faith in a post-resurrectional Saviour more or less commensurate with noumenal sensibility, albeit of the pseudo mode, whose destiny would sooner or later embrace the concept, almost unique to Catholicism, of a Second Coming and thus bring divine revelation to bear on the world or, rather, antiworld of the phenomenally sensual.

15. Therefore the parting of the Catholic/Protestant ways was a parting with this faith, this hope in the Salvationist credibility and potential of a Christ ‘On High’, and the establishment of a contrary axis to anything church hegemonic such that, with time, would develop into the somatically exploitative state-hegemonic positions which dominate the contemporary world and were to bring about the transformation - traditional exceptions to the urbanized rule notwithstanding - of the phenomenally sensual in terms of pseudo-phenomenal sensuality and a straining towards the garish somatic licence of noumenal sensuality, more garish and freely somatic even than its traditional counterpart in Great Britain where, of course, noumenal sensuality is less genuine than pseudo.

16. However that may be, Catholic opposition to the secular march of state-hegemonic criteria could and would always be justified, and one can only marvel at the courage of those who, confronted by institutional social democracy, continued to preach faith in the Catholic Way and to stand up for the People as phenomenally sensual rather than as misguided phenomenally-sensible extrapolations from countries like Britain which, to its paradoxical credit, has never been too partial to hard-line social democracy itself, the loyalty of liberal democracy to the Monarchy ensuring that social-democratic proclivities would remain unofficially peripheral to the political mean.

17. Therefore the Catholic, when loyal to his ethnic tradition, no matter how much this may have been partially eroded by the humanist and even antihumanist ‘march of history’, pertains to a different and altogether morally and culturally superior axis to his Protestant counterpart, who is less religious in proportion as he is more disposed to secular deference to state-hegemonic criteria.  Even the lapsed Catholic remains, when the traditional parameters of his society have not been ideologically undermined or systematically eradicated, axially distinct from his Protestant counterpart, the product of phenomenal sensuality as it strains, for want of a viable noumenally sensible alternative, towards noumenal sensuality in a quasi-idolatrous worship of its plethora of freely somatic liberties.

18. Indeed, where, traditionally, the Catholic generality are guilty (of sin) until proven innocent (through verbal absolution for penitential contrition), the Protestant or, at any rate, Puritan generality are innocent (of crime) until proven guilty (through due process of law), so that the phenomenally sensual are always at a guilt-ridden disadvantage compared to their phenomenally sensible counterparts across the axial – or ethnic – divide, even when one doesn’t, as I would logically prefer to do, make gender distinctions within phenomenal sensuality between sin and pseudo-crime, the former antiphysically bound psychic and the latter its chemical counterpart, and further distinguish each of these from the (state-subordinate) folly of antiphysical free soma and pseudo-evil of chemical free soma, neither of which would have much bearing on anything phenomenally sensible, where state-hegemonic antichemical bound soma should take precedence, as good over pseudo-wisdom, over its physical counterpart, and both of these manifestations of damnation secular precedence over the counter-saved psychic freedoms of antichemical punishment and physical pseudo-grace, the male form of relative free psyche which is almost certain, in the need for state/church parallelism, to take a secondary church-subordinate standing vis-à-vis its female counterpart.

19. Be that as it may, the Many of the antiworld are almost certainly as guilty of sinful and pseudo-criminal shortcomings vis-à-vis the grace and pseudo-punishment of the noumenally sensible Overworld, wherein the metaphysical and antimetachemical Few traditionally have their throne, as the Many of the world are innocent of criminal and pseudo-sinful or, more correctly in view of the freely somatic bias of state-hegemonic society, evil and pseudo-foolish liberties until proven guilty of such, which, under the circumstances of their phenomenally sensible standings, is more likely to be the exception rather than the rule, bearing in mind that the vast majority of somatic liberties of an evil or pseudo-foolish nature will be the preserve, as a rule, of the noumenally sensual Few, whether metachemical or antimetaphysical, the former just as susceptible to the bound-psychic crime of acquiescing in evil as the latter to the bound-psychic pseudo-sin of acquiescing in pseudo-folly, the secondary somatic liberty which exists under the hegemonic rule – and pressure – of its metachemical counterpart in what is a rather more netherworldly than otherworldly kind of Overworld.

20. Of course, people can and do move up or down the said axis, but that is more the exception than the rule, which remains loyal to the class distinction between upper-class metachemistry and anti-lowerclass antichemistry on the female side of the gender divide and between anti-classless antimetaphysics and middle-class physics on the male side of such a divide.  The Monarchist/Anglican who voluntarily becomes a Parliamentarian/Puritan must, on class grounds alone, remain as much the exception to the noumenally sensual rule as the Parliamentarian/Puritan who becomes, whether voluntarily or otherwise, Monarchist/Anglican, thereby abandoning his/her phenomenally sensual roots for something which is less damned in relative bound soma and counter-saved in relative free psyche than undamned in absolute free soma and counter-unsaved in absolute bound psyche.

21. Therefore whereas the antiworldly Many are guilty of sin and/or pseudo-crime until proved innocent of folly and/or pseudo-evil through the acceptance of grace and/or pseudo-punishment in the righteousness and/or pseudo-justice of otherworldly redemption, the worldly Many are no less innocent of crime and/or pseudo-sin until proved guilty of evil and/or pseudo-folly through the administration of good and/or pseudo-wisdom in the justice and/or pseudo-righteousness of worldly law.  The axes could not be more antithetical, for the phenomenally sensual are no less guilty of antiworldly shortcomings until proven innocent than the phenomenally sensible innocent of netherworldly liberties until proven guilty.  For the noumenally sensible Few are alone inherently innocent in the one case and the noumenally sensual Few guilty in the other, though less in their own estimations than in that of their phenomenally sensible counterparts!

22. However that may be, the antiworldly are alone entitled to otherworldly deliverance, and for them the promise of ‘Kingdom Come’, of a ‘Celestial City’, is no mere vain hope or fear, but the bedrock of faith and guarantor of deliverance from their phenomenally sensual plight, whether in traditional terms or vis-à-vis the more genuine noumenal sensibility that would come to light in the post-Western and post-Eastern context of global universality, when the ‘On High’ would most definitely pertain to a definitive ‘Celestial City’ that was destined to culminate in some space-centre-like Omega Point coupled, be it not forgotten, to an Anti-Alpha Point in which the ‘antilion’ of an ultimate antimetachemistry had most conclusively ‘lain down’ with the ‘lamb’ of an ultimate metaphysics, and life and antideath had attained to their evolutionary/counter-devolutionary zenith, their final resolution in total antithesis to anything cosmic.

23. In gender terms, the female is always that which corresponds to a ‘lion’ or, in phenomenal sensuality, ‘half-lion’ and the male to a ‘half-lamb’ or, in noumenal sensibility, ‘lamb’, the ‘lamb’ not of man but of God, which could be said to exist in an antithetical position, if not necessarily relationship, to the ‘lion’ of the Devil, the ‘lion’ of  Devil the Mother who stands noumenally above, and apart from, the ‘lion’ of woman, the ‘half-lion’, in other words, of  Woman the Mother.

24. But the ‘half-lion’ of Woman the Mother is capable of being rejected in favour of the ‘antilion’ of Antidevil the Antimother, provided, however, that what could be called the ‘half-antilamb’ of Antiman the Antifather elects to be saved from his antiphysical phenomenally-sensual position to the ‘lamb’ of God the Father in metaphysical sensibility, thereby granting a church-hegemonic lead for his female counterpart to follow.  For the ‘half-lion’ will not be eclipsed by the ‘antilion’ until the ‘half-antilamb’ is transcended by the ‘lamb’, and antiman elects to become One with God in both the Father and, to a lesser extent, the Son, thereby obliging woman to become One with the Antidevil in both the Antimother and, to a lesser extent, the Antidaughter, this latter the secondary free-psychic complement to the Father, whose status in Truth must tower above the beautiful approach to Truth which is its female counterpart in secondary church-hegemonic terms.

25. And Truth, being of God the Father, has no other concern than to achieve the Joy that comes from being at One with Heaven the Holy Soul, the Joy of Heaven being the vindication and resolution of the Truth of God, since God is the blessed ego that wishes to attain to the blessed soul, and for this purpose God has need of both the blessed antiwill of the Son of God and the blessed antispirit of the Holy Spirit of Heaven, both of which aspects of metaphysical soma facilitate his passage from ego-self to soul-self, metaphysical form to contentment, as he recoils from antispirit to soul in a self-preservation which overhauls that of his starting-point in the blessed ego and grants to him a moment within Eternity of perfect self-harmony such that must recur again and again in a never-ending repetitive cycle of metaphysical perfection.