From Phenomenal Particle Collectivity to Noumenal Wavicle Individuality. Saving and counter-damning (according to gender) from the southwest to the northeast point of the intercardinal axial compass is, in effect, to deliver from a context dominated, in its phenomenal relativity, by particle collectivity to one led, in noumenal absolutism, by wavicle individuality, which is to say, by a wavicle cohesiveness that owes more to male subjectivity in metaphysics than to female objectivity in chemistry, and is correspondingly of the Few as opposed to the Many on what has previously been described as the church-hegemonic/state-subordinate axis. For in this southwest/northeast distinction between the phenomenal Many and the noumenal Few, we have a parallel, after all, with the class and elemental distinction between relativity and absolutism, collectivity and individuality, particles and wavicles, the temporal and the eternal. But that is still to put it in general terms. Each context, or point of the said axis, is divisible between male and female elements, more specifically in terms of the chemical femaleness (feminine) of the volumetric hegemony of the purgatorial over the antiphysical maleness (antimasculine) of the massed anti-earthly, in which psyche is bound to free soma in reflection of the female dominance which, according with soma preceding and predominating over psyche, ensures that males are upended in such fashion as to be at cross-purposes with their gender actuality (of psyche preceding and preponderating over soma). Consequently, even with church-hegemonic criteria, males are fated, in the phenomenal relativity of their antisubjectivity, to be psychically bound to a free soma in antiphysics that owes much if not everything to the equivocal hegemony of chemical free soma and bound psyche, its female counterpart. They are sinful and foolish where their gender counterparts are pseudo-criminal and pseudo-evil; though such sin and folly can easily find itself reversed in relation to quasi-state-hegemonic criteria which have the effect of putting soma before psyche in heathenistic vein, thereby causing the emphasis to fall not on bound psyche but on free soma. However that may be – and the contemporary Irish situation, for example, is nothing if not quasi-state-hegemonic in its paradoxical deference to the metachemical and antimetaphysical manifestations of somatic licence which hail, in mostly American terms, from the northwest point of the intercardinal axial compass (and thus in effect from the state-hegemonic/church-subordinate axis) – the hypothetical return, at some future time, to the possibility of a new order of church-hegemonic/state-subordinate axial criteria will require that the Many be saved and counter-damned (according to gender) to the Few, in the sense that they will gradually be transfigured or transmuted or even transposed from the collectivistic relativity, rooted in free particles and bound wavicles on both antiphysical and chemical terms, of phenomenal antisubjectivity and phenomenal objectivity to the individualistic absolutism of the noumenal subjectivity and noumenal anti-objectivity of that which is centred in free wavicles and bound particles on both metaphysical and antimetachemical terms, as germane to the northeast point of the axial compass. Their transmutation, although gradual, will signify the overcoming of the phenomenal, in this case anti-omega worldly (antiphysical) and alpha worldly (chemical) by and through their noumenal elevation to otherworldly (metaphysical) and anti-netherworldly (antimetachemical) positions such that will accord with divine and antidiabolic requirement in ‘Kingdom Come’, that context, necessarily germane to the northeast point of the axis in question, which will be characterized by religious sovereignty, as of a religiously sovereign ‘people’ in the event of a majority mandate for religious sovereignty in elections no less paradoxical than that which currently prevails in quasi-state-hegemonic vein compliments of the Americanization of contemporary life in the wake of such relaxing of the ties between church and state as transpired in consequence of the Irish freedom struggles against English imperialism. Thus from a uniquely indigenous and Western form of secularism Ireland, like certain other countries of a Catholic tradition, was to regress to a type of secularism that owes more to American commercial and cultural influence than ever it does to radical republicanism, and which is therefore symptomatic of the contemporary situation as germane to global – as opposed to Western – criteria. Only a counter-paradoxical exploitation of this predicament can hope to restore to the Irish people – and, by extrapolation, others like them – the prospect of renewed church-hegemonic/state-subordinate criteria, in which the possibility of deliverance from the southwest to the northeast point of the axial compass will once more become feasible, only this time on a much more radical and revolutionary basis, under Social Theocracy, than anything corresponding to their Catholic traditions such that would gradually transform them from antimen and women or, in the contemporary secular context, pseudo-antimen and pseudo-women into gods and antidevils, the more so as communal cyborgization ensued upon any individual cyborgization possibly more typifying the leaders than the masses generally, and thus resulted in their transformation from what could be called antiwavicle anti-individuality (antiphysical) and particle collectivity (chemical) to wavicle individuality (metaphysical) and antiparticle anticollectivity (antimetachemical), in response to ongoing centro-complexification with respect to the noumenal contexts of wavicle subjectivity and antiparticle anti-objectivity. For, ultimately, the Many will not be differentiated from the Few, the way parishioners are from their priests, but will even overhaul the pioneering Few of a Social Theocratic disposition in terms of the communalization of cyborgization in response to technological necessity and, more importantly, in consequence of the rights of a religiously sovereign ‘people’ to self-realization in relation to a variety, according with gender, of synthetically artificial stimulants intended to facilitate inner-light enlightenment and thus keep them in a contrary position - sensible as opposed to sensual, free wavicle as opposed to free particle, omega as opposed to alpha - from how they had been before, a position according, in Christian terminology, with the concept of ‘rebirth’, or transposition from sensual to sensible, collectivity to individuality, objectivity to subjectivity (again in general terms), which would thus constitute a rejection and refutation of the heathenism of cultures subordinated to and victimized by the moral blindness that hails from the outer light, including, be it not forgotten, the contemporary mode of outer light par excellence which, hailing from cameras, more usually takes a photographic and/or filmic guise in keeping with cyborgization of a sensual bias within a culture that is both global and if not exactly universal and antipolyversal, then polyversal and anti-universal in the extent to which it is beholden to the particle collectivity of noumenal objectivity and the antiwavicle anti-individuality of noumenal antisubjectivity, which is to say, to the dominance of the metachemical and antimetaphysical Few. Only when the wavicle individuality of noumenal subjectivity and the antiparticle anticollectivity of noumenal anti-objectivity are metaphysically and antimetachemically triumphant over this metachemical and antimetaphysical mode of globalization, a mode, incidentally, which is axially aligned with the antichemical and physical Many, will globalization have achieved that ‘rebirth’ which is commensurate with genuine culture and pseudo-civility and, thus, with the triumph of godly and antidevilish values for all eternity and anti-infinity, righteousness and pseudo-justice without end. For until the antiphysical Many are radically saved to the metaphysical Few and the chemical Many radically counter-damned to the antimetachemical Few, the metachemical and antimetaphysical Few will not be damned and counter-saved to the antichemical and physical Many or, more correctly, to their latter-day ‘pseudo’ counterparts, but will continue to ride roughshod over those at the southwest point of the axial compass whose own post-worldly status is pseudo-chemical and pseudo-antiphysical in consequence of their quasi-state-hegemonic deference to the more elevated metachemical and antimetaphysical criteria which correspond to the contemporary modes of devilishness and antigodliness par excellence. Yet even this contemporary, camera-based mode of devilishness is in the long metachemical tradition of Devil the Mother hyped as God, and will therefore often assume godly airs irrespective of the fact that it is as far removed from godliness, and hence metaphysics, as it is possible to be. And that is enough reason – even without the correlative ‘doing down’ of the Antigodly as devil - why the genuinely godly should be of a mind, in conjunction with their female counterparts, the Antidevilish, to expose this lie and work to bring it to justice, which is to say, to antichemical damnation (with the simultaneous physical counter-salvation of the antimetaphysical to pseudo-righteousness the male gender corollary of female damnation) in the event of the collapse of state-hegemonic/church-subordinate axial criteria for want of chemical and antiphysical prey at the southwest point of the axial compass. Verily, it will be our duty, as godly and antidevilish individuals, to remove the prey from its predators and thereby put an end to its exploitation at the hands of those whose somatic freedom and psychic binding is at noumenal variance with our own psychic freedom and somatic binding, and therefore primarily constitutive not of individuality in relation to the Few but of collectivity in relation to the Few. For the supreme individuality will not succeed until the primal collectivity is vanquished and, with it, the antisupreme anti-individuality which is the hallmark of the antimetaphysical ‘fall guy for slag’. But for the supreme individuality to succeed, the antiprimal anticollectivity of antimetachemistry will have to have been established as the subordinate partner, for ever after, of the metaphysical hegemony, necessarily unequivocal, of the godly, as of God. Without the Antidevil, God cannot succeed. With the Antidevil, God can bring salvation to the pseudo-antimanly and, via the Antidevil, counter-damnation to the pseudo-womanly, two orders of deliverance from pseudo-worldly limitation which, if thoroughgoing, will indirectly bring pseudo-manly counter-salvation to the Antigodly and pseudo-antiwomanly damnation to the Devilish, pending further axial transformations in the longer term.