Setting the Time/Antispace Record Straight. For a long time now a seeming contradiction in my work has puzzled me, but now, at last, I have determined to resolve the issue and draw it to a logical conclusion. For the metaphysics over antimetachemistry of the northeast point of our intercardinal axial compass has long connoted, in my mind, with the concept of repetitive time over spaced space, the mode of antispace. And yet this has been equated with lungs over heart, air over fire or, rather, antifire, given the sensible status of the heart vis-à-vis such sensual, or outer, organs as the eyes. Therefore the lungs have been identified with repetitive time and the heart, by contrast, with spaced space, the antispace conditioned, in no small measure, by the hegemonic proximity, in metaphysics, of time. One would think, to judge by the beating of the heart, that it was the other way round. And yet, I cannot logically reconcile myself to such a thought for the very reason that it would suggest that repetitive time lay under spaced space as, in some sense, its precondition. But I have always argued in favour of the precedence of spaced space by time in relation to the hegemony of metaphysics over antimetachemistry and, hence, of the lungs over the heart, of air over antifire. Therefore it is logically necessary that one should come to identify repetitive time with the rising and falling of the lungs and spaced space, or antispace, with the beating of the heart or, rather, with the pulsations of blood flowing through the vessels of the heart. And this contrary to what might at first seem to be the case! For air must indeed be metaphysically hegemonic over antifire as lungs over heart if repetitive time is to be both triumphant over and a conditioning factor of the existence of spaced space, of antispace. Therefore lungs take precedence over heart from a divine male standpoint, just as transcendental meditation takes precedence over dance, or whatever, from such a standpoint in relation to mankind, to a humankind stage of metaphysics and antimetachemistry which is necessarily intermediate between nature and cyborgkind, the latter of which is antithetical to anything cosmic. And, to be sure, one is never so happy, so filled with joy, as a male, than when one is brought to an awareness of the rising and falling of one’s lungs in the process of breathing, whether or not in relation to transcendental meditation. Being aware of one’s heartbeats, by contrast, would be somewhat less pleasing, more like an excursion into the antifemale realm of antimetachemistry which is conditioned not by joy, still less by truth, but by love and its corollary of beauty. Therefore lungs over heart is equivalent, despite the seeming contradiction, to repetitive time over antispace, the spaced nature of which owes not a little to the prior conditioning of time, since spaced space is no less the mode of antispace under time, repetitive time, than, across the axial divide, sequential time is the mode of antitime under space, the spatial nature of which is hegemonically responsible, in no small degree, for the existence of the spatially-influenced mode of time that has been identified, in its sequential nature, with antitime. And here, in metachemistry over antimetaphysics at the northwest point of the intercardinal axial compass, we would be alluding to eyes over ears and hence to fire over air or, rather, anti-air, the sensual mode of airiness which would be no less germane to the airwaves than its fiery counterpart to optical light. Thus eyes over ears is equivalent to spatial space over sequential time, and one can see, without any equivocation, that the hegemony of the diabolic element of fire over its antidivine counterpart of anti-air is equivalent to female space over antimale antitime, optical light over the airwaves, and thus contrasts, absolutely, with the hegemony of lungs over heart, breath over blood, that we have been equating with male time and antifemale antispace in metaphysics and antimetachemistry. The hegemony, in spatial space, of fire over anti-air, its antitime counterpart, has to be contrasted, across the noumenal axial divide, with the hegemony, in repetitive time, of air over antifire, its antispace counterpart, so that we have a contrast between a female elemental rule, through fire, in sensuality and a male elemental lead, through air, in sensibility, fire and antifire, space and antispace, no less germane, in general terms, to the female side of the gender divide than air and anti-air, time and antitime, to its male side. For if fire is the diabolic female element par excellence, then antifire can only be the antidiabolic antifemale element, or anti-element, par excellence. And if air is the divine male element par excellence, then anti-air can only be the antidivine antimale element, or anti-element, par excellence. The hegemony of metachemistry over antimetaphysics in the one context has to be contrasted with the hegemony of metaphysics over antimetachemistry in the other, and therefore we can have no hesitation in ascribing to noumenal sensuality and noumenal antisensibility diabolic female and antidivine antimale connotations in respect of eyes and ears which set them forever apart from the divine male and antidiabolic antifemale connotations of the lungs and the heart. Spatial space over sequential time stand as the metachemical alpha and antimetaphysical anti-omega of the noumenal planes of space and antitime, whereas repetitive time over spaced space stand as the metaphysical omega and antimetachemical anti-alpha of the noumenal planes of time and antispace. And time is no less the characteristic of the lungs than antispace the characteristic of the heart, the air-breathing of the former contrasting with the blood-pumping of the latter as one would contrast eternity with anti-infinity, air with antifire. No more conclusive proof could be advanced in relation to the sensible hegemony of the lungs over the heart than that which differentiates this dichotomy between time and antispace from the dichotomy between space and antitime which is characteristic, by contrast, of the sensual hegemony of eyes over ears. If noumenal males are to rise, in a manner of speaking, from antitime to time, ears to lungs, then noumenal females must fall, correspondingly, from space to antispace, eyes to heart. Only a resolve on the part of noumenal males to reject the noumenal antimale position in favour of the noumenal male one can lead to the fall of noumenal females to the noumenal antifemale position. No metaphysics without the rejection of antimetaphysics, but no antimetachemistry under metaphysics until metaphysics has been sensibly embraced to grant time its hegemonic sway over antispace.