Worldly and Post-Worldly Distinctions. The distinction between worldly and post-worldly ages or types of civilization indicates that the pseudo nature of the noumenal in relation to a genuine phenomenal counterpoint, irrespective of axis, in the one context has to be contrasted with the pseudo nature of the phenomenal in relation to a genuine noumenal counterpoint in the other context, so that whatever is phenomenal or noumenal will always be in a contrary nature, whether genuine or pseudo, to that which is its axial counterpoint and effective antithesis. Hence the Christian traditions of the West would indicate that a pseudo order of metaphysics and antimetachemistry, whether or not such a distinction has been consciously or even practically upheld, has tended to co-exist with a genuine order of chemistry and antiphysics in relation to church-hegemonic/state-subordinate criteria, just as, across the axial divide, a pseudo order of metachemistry and antimetaphysics has found itself antithetically ranged against, and yet supportive of, a degree of genuine physics and antichemistry, placing the hegemonic factors, whether unequivocal in the noumenal or equivocal in the phenomenal, first in each case. Now all this would seem to have transpired because in a worldly age or stage of civilization the phenomenal, corresponding to whatever is corporeal, takes precedence over the noumenal, its ethereal counterpoint, which is obliged to constitutionally accept the rights of the phenomenal positions to exist if not independently then on terms which reflect the reality or actuality of a worldly situation, a situation much more corporeal than ethereal and, in a limited sense, lower class than higher class. But in a post-worldly age all this changes, as first new manifestations of state-hegemonic/church-subordinate criteria and then, hopefully, new manifestations of church-hegemonic/state-subordinate criteria reverse the order of precedence, so that the phenomenal positions become comparatively pseudo in relation to a more genuine or, at any rate, elevated manifestation of the noumenal, such that would suggest that, far from chemistry and antiphysics being genuine vis-à-vis metaphysics and antimetachemistry of a pseudo order or, equally, physics and antichemistry being genuine vis-à-vis metachemistry and antimetaphysics of a pseudo order, it is the noumenal positions which then take precedence over anything phenomenal in the overall polarities established between corporeal and ethereal antitheses. Therefore one should be entitled to contrast pseudo-physical and pseudo-antichemical positions with a more genuine order of metachemical and antimetaphysical positions on the one hand, and, at the risk of anticipating the future, pseudo-chemical and pseudo-antiphysical positions - a consequence in large part of metachemical and antimetaphysical license - with a more genuine order of metaphysical and antimetachemical positions on the other hand, even if, in practice, the former axial polarities achieve something approaching a genuine noumenal antithesis to the phenomenal more on the basis of an overlap with pre-worldly criteria than on strictly post-worldly terms, since, while they may exemplify something of the former, they are still strictly post-worldly and, hence, a departure, if on parallel alpha-oriented terms, from the kinds of genuine metachemistry and antimetaphysics characterizing, both traditionally and even to a lesser extent contemporaneously, pre-worldly civilization, which is generally more Eastern than Western in character, and hence of an alpha-oriented disposition which fights shy of worldly, including Christian, criteria. Nevertheless, even when the paradox of countries like America has been taken into consideration, there is arguably more post-worldly and therefore pseudo-noumenal criteria than anything pre-worldly about them, which drives them into opposition, both culturally and politically, with the remnants, both domestically and globally, of pre-worldly civilization, such that by its very existence can only detract from the claims of universality which post-worldly civilization is in the process, both unconsciously and even consciously, of making, and ultimately making – paradoxical exceptions to the rule notwithstanding - in the interests, be it not forgotten, of a more genuine order of metaphysics and antimetachemistry such that not only requires a pseudo-chemical and pseudo-antiphysical counterpoint to itself but the rejection, by such a pseudo manifestation of the world, of anything still pertaining to a genuine order of metachemistry and antimetaphysics in order that metaphysics and antimetachemistry may emerge into full maturity from out the shadow of their pseudo counterparts and bring the struggle for global universality to its logical resolution in complete independence of anything that would hold it back not merely from a pre-worldly standpoint but, more inveterately, in relation to what could be called the primitive roots of pre-worldly civilization which, whether monist or pluralist, of an Edenic or a tribal nature, were enslaved to cosmic pantheism and thus to a sort of untempered devil worship which is the born enemy of everything godly. Therefore if in the future a more genuine order of metaphysics and antimetachemistry does democratically come to pass, it will be because the people have rejected the cosmos-based obstacles to this maturation and elected to part company, once and for all, with all forms of Creatorism, whether savage, polytheistic, or monotheistic, such that keep religion tied to Devil the Mother at the expense of God the Father even when and as Devil the Mother is hyped as God and that which is really autocratic is given a theocratic veneer. We may be living in a post-worldly age as far as the leading nations of the globe, including America, are concerned, but it has not yet passed from the last manifestation of Devil the Mother hyped as God, which wears a superficially cyborg, or camera-oriented, face and is effectively the least somatically free manifestation of metachemistry (superimposed, as it invariably is, upon older and freer manifestations of Devil the Mother in mankind, nature, and the cosmos), to the first truly free manifestation, in metaphysical psyche, of God the Father, the manifestation which is not merely least metaphysically free in relation to a metaphysical aspect of the cosmos like Jupiter or Saturn, nor less (compared to least) metaphysically free in relation to a metaphysical aspect of nature like winged seed-pods on various trees, nor even more (compared to most) psychically free in relation to a metaphysical aspect of mankind like lung-based meditation, but most metaphysically free in relation to a metaphysical aspect of cyborgkind like respirator-based support of life in a post-human stage of evolution which has made the support and sustain of the self, the brain stem and spinal cord, of cardinal importance in the evolution of life to a truly godly stage of self-realization in which synthetically artificial self-illuminations will constitute the apex of eternity for all that is metaphysical, requiring correlative not-self sacrifices for all that is antimetachemical and therefore of anti-infinity, the antidevilish complement to godly resolve. Far from a society in which the female side of life is somatically free and males bound to it, such a projection of post-worldly civilization into a universally global future envisages a society in which the male side of life is psychically free and females are bound to it in terms of the degree of somatic modesty which sensible cyborgization, as the synthetically artificial somatic complement to psyche, can establish and maintain in and as the counter-just complement to righteousness, the counter-damnation to salvation, the anti-Vanity Fair to the Celestial City which, far from being anti-infinite, will signify the essence of eternity throughout ‘Kingdom Come’. However, I should add that free psyche and bound soma cuts both ways, for metaphysics as well as for antimetachemistry, and that no more than we can speak of metaphysics solely in terms of free psyche can antimetachemistry be reduced to bound soma. It is rather that, with male criteria to bear in mind, free psyche precedes bound soma in metaphysics, as God the Father precedes the Son of God, and should establish a situation, vis-à-vis antimetachemistry, its female complement, whereby bound soma will be the precondition of free psyche, as Antidevil the Antimother of the Antidaughter of the Antidevil or, in simpler language, as Beauty of the beautiful approach to Truth which will be the antidiabolic female complement to both the Truth of God the Father and the truthful approach to Beauty of the Son of God, but only because of a divine male imposition from ‘above’ … in metaphysics. No Truth, no truthful approach to Beauty. Such is the rule of metaphysics. But no Beauty, still less beautiful approach to Truth, in antimetachemistry without the truthful approach to Beauty of the Son which stems from the Truth of the Father. For genuine Beauty is an attribute of antimetachemical bound soma, which is a consequence of the truthful approach to Beauty of its metaphysical complement. No truthful approach to Beauty, no genuine Beauty. And no genuine Beauty, no beautiful approach to Truth which will be the (secondary) church-hegemonic complement to Truth and thus the completion of the virtuous circle that, at the northeast point of the axial compass, begins with Truth, with God the Father who is the father, or author, of the Son of God whose truthful approach to Beauty not only stems from the Truth but establishes, by its very presence, the antimetachemical existence and authenticity of Beauty in Antidevil the Antimother, without which no beautiful approach to Truth of the Antidaughter of the Antidevil is possible, and therefore no antidiabolic complement to the divinity who is at the roots of all metaphysical and antimetachemical virtue, being the first rather than second, third, or fourth manifestation of virtue at the northeast point of the axial compass, the only point at which godliness and antidevilishness exist, a point, be it not forgotten, which is both metaphysically universal and antimetachemically antipolyversal, since eternity requires the support of anti-infinity, as time of antispace, if it is to rule the roost in the interests of Truth and the attainment, more importantly, of heavenly joy, the raison d’être, after all, of everything godly.