Examining the Noumenal Antithesis between Space and Time together with the Phenomenal Antithesis between Volume and Mass. To contrast the power of space with the contentment of time, and the glory of volume with the form of mass, as one would contrast the noumenal objectivity of spatial Space with the noumenal subjectivity of repetitive Time on the one hand, that of the absolute antithesis between devilishness and godliness, and the phenomenal objectivity of volumetric Volume with the phenomenal subjectivity of massive Mass on the other hand, that of the relative antithesis between womanliness and manliness. But under the power of space in metachemistry at the northwest point of the intercardinal axial compass lies the anticontentment of antitime in antimetaphysics, while under the contentment of time in metaphysics at the northeast point of the said compass stands the antipower of antispace in antimetachemistry, the former the antidivine complement to diabolism, the latter the antidiabolic complement to divinity. Likewise, under the glory of volume in chemistry at the southwest point of the intercardinal axial compass lies the antiform of antimass in antiphysics, while under the form of mass in physics at the southeast point of the said compass stands the antiglory of antivolume in antichemistry, the former the antimasculine complement to femininity and the latter the antifeminine complement to masculinity. Thus under spatial Space lies sequential Time, the mode of antitime, while under repetitive Time stands spaced Space, the mode of antispace. Similarly, if phenomenally lower down, under volumetric Volume lies massed Mass, the mode of antimass, while under massive Mass stands voluminous Volume, the mode of antivolume. Consequently we may speak of a primary noumenal antithesis between Space and Time, diabolic objectivity and divine subjectivity, and of a secondary noumenal antithesis between Antitime and Antispace, antidivine antisubjectivity and antidiabolic anti-objectivity, the primary antithesis (of the respective unequivocally hegemonic elements) being between Power and Contentment, as between the Devil (Devil the Mother) and God (God the Father), the secondary antithesis (of the respective unequivocally subordinate elements) between Anticontentment and Antipower, as between Antigod (Antigod the Antifather) and the Antidevil (Antidevil the Antimother), to take the more representative gender aspects of each secondary element (bound psyche in the former case, bound soma in the latter). Likewise we may speak of a primary phenomenal antithesis between Volume and Mass, feminine objectivity and masculine subjectivity, and of a secondary phenomenal antithesis between Antimass and Antivolume, antimasculine antisubjectivity and antifeminine anti-objectivity, the primary antithesis (of the respective equivocally hegemonic elements) being between Glory and Form, as between Woman (Woman the Mother) and Man (Man the Father), the secondary antithesis (of the respective equivocally subordinate elements) between Antiform and Antiglory, as between Antiman (Antiman the Antifather) and Antiwoman (Antiwoman the Antimother), to take, once again, the more representative gender aspects of each secondary element (bound psyche in the former case, bound soma in the latter). Metachemical power takes place no less in connection with Space than metaphysical contentment in connection with Time, while chemical glory takes place no less in connection with Volume than physical form in connection with Mass. A want of Time under Space makes no less for the antimetaphysical anticontentment of Antitime than a want of Space under Time for the antimetachemical antipower of Antispace. A want of Mass under Volume makes no less for the antiphysical antiform of Antimass than a want of Volume under Mass for the antichemical antiglory of Antivolume. Space and Antitime are the absolute alpha and anti-omega of Infinity and Anti-Eternity, Time and Antispace the absolute omega and anti-alpha of Eternity and Anti-Infinity. Volume and Antimass are the relative alpha and anti-omega of the finite and the antitemporal, Mass and Antivolume the relative omega and anti-alpha of the temporal and the antifinite. Here is confirmation of the fact that the hegemonic gender position on either class plane – noumenal or phenomenal – is only possible on the basis of the subordinate gender position being upended and effectively put at cross-purposes with itself, whether as the antidivine antisubjectivity of anti-air under the diabolic objectivity of fire in antimetaphysical Antitime under metachemical Space, as the antidiabolic anti-objectivity of antifire under the divine subjectivity of air in antimetachemical Antispace under metaphysical Time, as the antimasculine antisubjectivity of anti-earth (antivegetation) under the feminine objectivity of water in antiphysical Antimass under chemical Volume, or as the antifeminine anti-objectivity of antiwater under the masculine subjectivity of earth (vegetation) in antichemical Antivolume under physical Mass. Put more concretely, the Devil is only possible in conjunction with a subordinate Antigod, God only possible in conjunction with a subordinate Antidevil, Woman only possible in conjunction with a subordinate Antiman, and Man only possible in conjunction with a subordinate Antiwoman. Yet even then, axial modifications of the respective intercardinal positions have to be taken into account when examining the extents to which the equivocal hegemonies are subverted by their respective subordinate complements to a contrary gender emphasis – bound psychic in the case of chemistry, bound somatic in the case of physics – at the behest of the unequivocally hegemonic elements in metaphysics and metachemistry, which are in a position not only to dominate their respective subordinate elements or, more correctly, anti-elements, but to establish an interclass polarity, as it were, with the upended gender of the phenomenal position below – antiphysics in the case of metaphysics, antichemistry in that of metachemistry – in the interests of axial continuity and consistency on either a church-hegemonic or a state-hegemonic, depending on the axis, basis. But here, for once, we have been more concerned with the main planes of existence, viz. Space, Time, Volume, and Mass, than with axial interaction on an interclass basis, and it should be evident, from our investigations, that Space, Time, Volume, and Mass do not constitute a simple hierarchy of planes but, rather, noumenal and phenomenal antitheses which do not meet, as it were, in the middle, as though in a continuous plane, but remain disjunctively apart in relation to those fundamental antitheses – Space and Time at the top, Antitime and Antispace at the higher middle, Volume and Mass at the lower middle, and Antimass and Antivolume at the bottom. Hence the absolute primary antithesis between Power and Contentment has to be supplemented by the absolute secondary antithesis between Anticontentment and Antipower where the noumenal antithesis between Space/Antitime and Time/Antispace is concerned, while the relative primary antithesis between Glory and Form has to be supplemented by the relative secondary antithesis between Antiform and Antiglory where the phenomenal antithesis between Volume/Antimass and Mass/Antivolume is concerned. In no instance can the prevailing element be completely isolated from its subordinate complement, for the Devil without Antigod is as inconceivable as God without the Antidevil, Woman without Antiman, and Man without Antiwoman. But the Devil and God are no less incompatible than Antigod and the Antidevil, Woman and Man, and Antiman and Antiwoman. Only the Devil and Antigod, God and the Antidevil, Woman and Antiman, and Man and Antiwoman are respectively compatible. Which of course means that if God is to triumph it will be at the expense of Antigod and with the cooperation of the Antidevil whose subordinate complementariness will ultimately be at the expense of the Devil. But until God triumphs over Antiman, he will not triumph over Antigod. And until the Antidevil triumphs over Woman, she will not triumph over the Devil. For the defeat of the Devil and Antigod does not directly stem from the triumph of God and the Antidevil but … indirectly, through the triumph of God and the Antidevil over Antiman and Woman respectively or, in this post-worldly age, their pseudo-antimanly and pseudo-womanly counterparts. For until Antimass (or its pseudo equivalent) has been saved to Time and Volume counter-damned to Antispace, Space and Antitime will not be put out of their diabolic and antidivine business, so to speak, but will still be able to prey on their preordained worldly victims as before – Space upon Volume (noumenal female to phenomenal female) and Antitime upon Antimass (noumenal antimale to phenomenal antimale), to the lasting detriment of Antispace and Time. But God is all about saving from the anti-omega world to his own otherworldly blessedness, and the Antidevil about counter-damning from the alpha world to her own antinetherworldly pseudo-cursedness. That is the only basis upon which the ultimate triumph of Time and Antispace both directly and indirectly over what is sensually contrary to them can proceed, and it can and should proceed on an altogether more radical basis in the future than anything that has obtained, rather less metaphysically and antimetachemically authentically, in the past and is consequently irrelevant to the post-worldly present.